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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1xv, p. 298, note 1. ? See below, p. Ixxiii. * Dhammapada, 147-150; Johanntgen, Das Gesetzbuch des Manu, p. 93. INTRODUCTION. xlv occur in a portion of the Manu-smr#ti which probably is not ancient 1, and they are held by several of the special schools of philosophy. As regards the passages in Manu’s second chapter which praise the holiness of the districts between the Drvishadvati and the Sarasvati, and between the Yamuna and the Ganga, they may indicate, as Dr. Johanntgen thinks*, that the home of the school which produced the Manava Dharma-sitra lies in those districts. If that were certain, it would agree well enough with the facts known regarding the ancient seats of the MAnavas. The latter are a North-western sect, and extended, as the Maharaava asserts®, from the Maydra hill to Gugarat. Unfortunately, however, the Dharma-sitras of Vasish¢#a and Baudhayana contain almost exactly the same statements as Manu, and hence the verses of the latter possibly mean nothing more than that the M4navas, like many other Vedic schools, considered India north of the Vindhyas, and especially the districts adjoining the sacred rivers, as the true home of Brahmanism and of Aryan purity. Il. While the preceding discussion has shown that our Manava DharmasAstra is based on a Manava Dharma-sitra which probably was the exclusive property of the Maitrayaniya-MA4nava school, we have now to consider some questions connected with the conversion of the locally authoritative Sdtra into a law-book claiming the allegiance of all Aryans and generally acknowledged by them. The problems which now have to be solved, or at least to be attempted, are the following: 1. what circumstances led to the substitution of a universally binding Manava Dharmasastra for the manual of the Vedic school? 2. why was so prominent a position allotted to the remodelled Smrtti>? 1 See below, p. Ixix. 2 Loc. cit. pp. 109-110. 2 Sacred Books of the East, vol. ii, p. xxxi; and L. von Schroder, Maitrayast Samh. I, pp.xxiv-xxviii. The ancient inscriptions name Maitrayaza Brahmamas as donees in the Central India Agency and Gugarat. The Manava school still exists in the latter country and in KhAndesh. xlvi LAWS OF MANU. 3. how was the conversion effected? and 4. when did it probably take place?
2I, pp.xxiv-xxviii. The ancient inscriptions name Maitrayaza Brahmamas as donees in the Central India Agency and Gugarat. The Manava school still exists in the latter country and in KhAndesh. xlvi LAWS OF MANU. 3. how was the conversion effected? and 4. when did it probably take place? Though the absence of all historical information, and “even of a trustworthy tradition, makes it impossible to give full and precise details in answering the first question, it is yet, I think, possible to recognise the general cause which led to the production of that class of secondary Smritis to which the Manava Dharmasdstra belongs}. This cause lies, it seems to me, in the establishment of special law schools which were independent of any particular Sakha of the Veda, and which supplanted the Vedic Karamas as far as the teaching of the sacred law is concerned. Evident as it is that the Vedic schools first systematised and cultivated the six sciences which, on account of their close connexion with the Veda, are called its Angas or limbs, it is no less apparent that, as the materials for each of these subjects accumulated and the method of their treatment was perfected, the enormous quantity of the matter to be learnt, and the difficulty of its acquisition depressed the Vedic schools from their high position as centres of the intellectual life of the Aryas, and caused the establishment of new special schools of science, which, while they restricted the range of their teaching, taught their curriculum thoroughly and intelligently. In the Vedic schools a full and accurate knowledge of the sacred texts was, of course, always the primary object. In order to gain that the pupils had to learn not only the Samhit4 text of the Mantras and Brahmazas, but also their Pada, Krama, and perhaps still more difficult p4tkas or modes of recitation. This task no doubt required a considerable time, and must have fully occupied the twelve terms of four and a half or five and a half months which the Smritis give as the average duration of the studentship for the acquisition of one Veda. As long as the Angas consisted of short simple treatises, it was also possible to ’ Regarding the various classes of secondary Smritis, see West and Biihler, Digest, p. 32, third edition. ® See Manu III, 1, and IV, 95, as well as the parallel passages quoted in the notes, INTRODUCTION. xl vii
3As long as the Angas consisted of short simple treatises, it was also possible to ’ Regarding the various classes of secondary Smritis, see West and Biihler, Digest, p. 32, third edition. ® See Manu III, 1, and IV, 95, as well as the parallel passages quoted in the notes, INTRODUCTION. xl vii commit them to memory and to master their contents in the twelve terms, consisting of the seven or eight dark fortnights from the month Pausha to Vaisdkha?. But when the Kalpa or ritual alone reached dimensions as in the Sftras of the Baudhdyaniyas and Apastambtyas, while the grammar developed into as artificial a system as that of Pazini, it became a matter of sheer impossibility for one man to commit to memory and to fully understand the sacred texts together with the auxiliary sciences, especially as the number of the latter was increased in early times by the addition of the Nyaya or Parva Mim4msé, the art of interpreting the rules of the Veda*. The members of the Vedic schools were then placed before two alternatives. They might either commit to memory all the Vedic texts of their Sakhas together with the Angas, renouncing the attempt at understanding what they learnt, or they had to restrict the number of the treatises which they learnt by heart, while they thoroughly mastered those which they acquired. Those who adhered to the former course became living libraries, but were unable to make any real use of their learning. Those who adopted the second alternative might become great scholars in the science of the sacrifice, grammar, law or astronomy, but they could not rival with the others in the extent of the verbal knowledge of the sacred books. Thus the Vedic schools ceased to be the centres of intellectual, and were supplanted by the . special, schools of science. The present: state of learning in India proves beyond doubt that this change actually took place in the manner described, and direct statements in the ancient text-books, as well as their condition, allow us to recognise the various stages which led up to it. The true modern representatives of the ancient Karamas are the so-called Vaidiks, men who, mostly living on charity, devote their energy exclusively to the acquisition of a verbal knowledge of the ' See Manu IV, 98, and the parallel passages quoted in the note. According to some Smrstis the Aigas might be studied at any time out of term (Vas. XIII, 7). 2 Regarding the early existence of the Parva Mtmfms4, see Sacred Books of the East, vol. ii, p. xxvii; and the verse on the constitution of a Parishad, quoted Baudh. I, 1, 8; Vas. III, 20. xl viii LAWS OF MANU.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1xv, p. 298, note 1. ? See below, p. Ixxiii. * Dhammapada, 147-150; Johanntgen, Das Gesetzbuch des Manu, p. 93. INTRODUCTION. xlv occur in a portion of the Manu-smr#ti which probably is not ancient 1, and they are held by several of the special schools of philosophy. As regards the passages in Manu’s second chapter which praise the holiness of the districts between the Drvishadvati and the Sarasvati, and between the Yamuna and the Ganga, they may indicate, as Dr. Johanntgen thinks*, that the home of the school which produced the Manava Dharma-sitra lies in those districts. If that were certain, it would agree well enough with the facts known regarding the ancient seats of the MAnavas. The latter are a North-western sect, and extended, as the Maharaava asserts®, from the Maydra hill to Gugarat. Unfortunately, however, the Dharma-sitras of Vasish¢#a and Baudhayana contain almost exactly the same statements as Manu, and hence the verses of the latter possibly mean nothing more than that the M4navas, like many other Vedic schools, considered India north of the Vindhyas, and especially the districts adjoining the sacred rivers, as the true home of Brahmanism and of Aryan purity. Il. While the preceding discussion has shown that our Manava DharmasAstra is based on a Manava Dharma-sitra which probably was the exclusive property of the Maitrayaniya-MA4nava school, we have now to consider some questions connected with the conversion of the locally authoritative Sdtra into a law-book claiming the allegiance of all Aryans and generally acknowledged by them. The problems which now have to be solved, or at least to be attempted, are the following: 1. what circumstances led to the substitution of a universally binding Manava Dharmasastra for the manual of the Vedic school? 2. why was so prominent a position allotted to the remodelled Smrtti>? 1 See below, p. Ixix. 2 Loc. cit. pp. 109-110. 2 Sacred Books of the East, vol. ii, p. xxxi; and L. von Schroder, Maitrayast Samh. I, pp.xxiv-xxviii. The ancient inscriptions name Maitrayaza Brahmamas as donees in the Central India Agency and Gugarat. The Manava school still exists in the latter country and in KhAndesh. xlvi LAWS OF MANU. 3. how was the conversion effected? and 4. when did it probably take place?
2I, pp.xxiv-xxviii. The ancient inscriptions name Maitrayaza Brahmamas as donees in the Central India Agency and Gugarat. The Manava school still exists in the latter country and in KhAndesh. xlvi LAWS OF MANU. 3. how was the conversion effected? and 4. when did it probably take place? Though the absence of all historical information, and “even of a trustworthy tradition, makes it impossible to give full and precise details in answering the first question, it is yet, I think, possible to recognise the general cause which led to the production of that class of secondary Smritis to which the Manava Dharmasdstra belongs}. This cause lies, it seems to me, in the establishment of special law schools which were independent of any particular Sakha of the Veda, and which supplanted the Vedic Karamas as far as the teaching of the sacred law is concerned. Evident as it is that the Vedic schools first systematised and cultivated the six sciences which, on account of their close connexion with the Veda, are called its Angas or limbs, it is no less apparent that, as the materials for each of these subjects accumulated and the method of their treatment was perfected, the enormous quantity of the matter to be learnt, and the difficulty of its acquisition depressed the Vedic schools from their high position as centres of the intellectual life of the Aryas, and caused the establishment of new special schools of science, which, while they restricted the range of their teaching, taught their curriculum thoroughly and intelligently. In the Vedic schools a full and accurate knowledge of the sacred texts was, of course, always the primary object. In order to gain that the pupils had to learn not only the Samhit4 text of the Mantras and Brahmazas, but also their Pada, Krama, and perhaps still more difficult p4tkas or modes of recitation. This task no doubt required a considerable time, and must have fully occupied the twelve terms of four and a half or five and a half months which the Smritis give as the average duration of the studentship for the acquisition of one Veda. As long as the Angas consisted of short simple treatises, it was also possible to ’ Regarding the various classes of secondary Smritis, see West and Biihler, Digest, p. 32, third edition. ® See Manu III, 1, and IV, 95, as well as the parallel passages quoted in the notes, INTRODUCTION. xl vii
3As long as the Angas consisted of short simple treatises, it was also possible to ’ Regarding the various classes of secondary Smritis, see West and Biihler, Digest, p. 32, third edition. ® See Manu III, 1, and IV, 95, as well as the parallel passages quoted in the notes, INTRODUCTION. xl vii commit them to memory and to master their contents in the twelve terms, consisting of the seven or eight dark fortnights from the month Pausha to Vaisdkha?. But when the Kalpa or ritual alone reached dimensions as in the Sftras of the Baudhdyaniyas and Apastambtyas, while the grammar developed into as artificial a system as that of Pazini, it became a matter of sheer impossibility for one man to commit to memory and to fully understand the sacred texts together with the auxiliary sciences, especially as the number of the latter was increased in early times by the addition of the Nyaya or Parva Mim4msé, the art of interpreting the rules of the Veda*. The members of the Vedic schools were then placed before two alternatives. They might either commit to memory all the Vedic texts of their Sakhas together with the Angas, renouncing the attempt at understanding what they learnt, or they had to restrict the number of the treatises which they learnt by heart, while they thoroughly mastered those which they acquired. Those who adhered to the former course became living libraries, but were unable to make any real use of their learning. Those who adopted the second alternative might become great scholars in the science of the sacrifice, grammar, law or astronomy, but they could not rival with the others in the extent of the verbal knowledge of the sacred books. Thus the Vedic schools ceased to be the centres of intellectual, and were supplanted by the . special, schools of science. The present: state of learning in India proves beyond doubt that this change actually took place in the manner described, and direct statements in the ancient text-books, as well as their condition, allow us to recognise the various stages which led up to it. The true modern representatives of the ancient Karamas are the so-called Vaidiks, men who, mostly living on charity, devote their energy exclusively to the acquisition of a verbal knowledge of the ' See Manu IV, 98, and the parallel passages quoted in the note. According to some Smrstis the Aigas might be studied at any time out of term (Vas. XIII, 7). 2 Regarding the early existence of the Parva Mtmfms4, see Sacred Books of the East, vol. ii, p. xxvii; and the verse on the constitution of a Parishad, quoted Baudh. I, 1, 8; Vas. III, 20. xl viii LAWS OF MANU.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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