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Manusmriti (2 Vols. Set) HB
  • Manusmriti : Text with Sanskrit Commentary & English Translation (2 Vols. Set)

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    Manusmriti: Text with Sanskrit Commentary & English Translation (2 Vols. Set)

     

    The Manusmriti is the most important and earliest metrical work of the Dharma Sastra textual tradition of Hinduism. It is a standard work on Hindu law. Indian tradition unanimously regards Manu as the first progenitor of the human race and also its first legislator. This Manu was believed to be the founder of the social and moral order of society. Tracing backward from the Smritis to the Vedas we found the consciousness of Manu’s being the first lawgiver present in every epoch of Sanskrit literature.

    So many editions of this work have been published in India since–1813. This edition contains the commentary of Kulluka. Besides, Manu Smriti has been translated into English several times. The best translation is that of Dr. Bühler in the SBE series. Dr. Bühler also added an exhaustive and very scholarly introduction to his translation and dealt with numerous problems connected with the Manu Smriti. The present edition contains the revised English translation of Dr. Bühler.

    The specialty of this new revised edition is that it contains Sanskrit text, commentary, and English translation in a systematic way, which will be more helpful for the Researchers as well as other general readers of Indian Dharma Sastra and law.

     

    The Manusmriti is an ancient Sanskrit text, written over 2000 years ago, and is considered one of the most influential texts of Hindu law. This rare book is available for purchase online from our store, allowing you to access its ancient wisdom and teachings. Written by the sage Manu, this book is full of insight on a variety of topics, from legal codes to social customs and religious duties. Buy this rare book online and discover the ancient teachings of Hinduism.

    SKU: 9788180903489
    • PRODUCT INFO

      AUTHOR PROF. N.C. PANDA
      PUBLISHER

      BHARATIYA KALA

      PRAKASHAN

      LANGUAGE SANSKRIT - ENGLISH
      EDITION 2nd
      ISBN 9788180903489
      PAGES XVII+916
      COVER HARDCOVER
      OTHER DETAILS  8.75 x 5.75 INCH
      WEIGHT 1.8 KG
      YEAR 2014, 2023     

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    • AUTHOR INFO

      Dr. Narasingha Charan Panda (Dr N.C. Panda),

      Dr. N.C. Panda, Associate Professor in Sanskrit, Vishveshvaranand Vishvabandhu Institute of Sanskrit and Indological Studies (V.V.B.I.S. & I.S.), Panjab University, Sandhu Ashram, Hoshiarpur, is well-known in the field of Indological Research, who combines in him a comprehensive understanding of scholarly issues, impartial judgment and an exemplary clarity of expression.
      After Graduation (B.A. Hons in Sanskrit) from Utkal University, Bhubaneswar & Post-graduation & M.Phil., degrees from Kurukshetra University, he obtained a Ph.D. Degree in Vedic Studies from Punjab University, Chandigarh. In addition to these, Dr. Panda is also qualified in other Indological branches, like Buddhism (Acharya), Kashmir Saivism (M.Phil.), Indian Philosophy (Acharya), and C.C. in German.
      Presently, Dr. Panda is the Associate Editor of Vishveshvaranand Indological Research Journal. As an ardent scholar and a successful researcher of Indology, he has contributed several learned Research Papers.

    • PREFACE

      The most outstanding and popular work on Brahmanical laws is the Manava-Dharma-Sastra or the Manu Smriti. Maharshi Manu is known as its author. The Manu Smriti is written in lucid Sanskrit verse, which comprises 2685 couplets arranged in twelve chapters. The work discusses at length the duties of the four castes and the four orders of Hindu Society, the duties of the king in particular, and civil and criminal law. The work has been commented on by Medhatithi, Govindaraja, Narayana, Kulluka, Raghavananda, and Nandana.

      So many editions of this work have been published in India since–1813. This edition contains the commentary of Kulluka. Besides, Manu Smªti has been translated into English several times. The best translation is that of Dr. Bühler in the SBE series. Dr. Bühler also added an exhaustive and very scholarly introduction to his translation and dealt with numerous problems connected with the Manu Smªti. The present edition contains the revised English translation of Dr. Bühler.

      The specialty of this new revised edition is that it contains Sanskrit text, commentary, and English translation in a systematic way, which will be more helpful for the Researchers as well as other general readers of Indian Dharma Sastra and law.

      At the very outset, I must express my deep sense of gratitude to my teacher Prof. B. L. Bhartiya, former Chairman, Dept. of Dayanand Chair for Vedic Studies, Panjab University, Chandigarh, a great Vedic Scholar and an ideal promoter of Vedic teaching and learning.

      I acknowledge my heartfelt gratitude to Dr. Surendra Mohan Mishra, Kurukshetra, and Dr. Gopabandhu Mishra, B. H. U., Varanasi, for their scholarly suggestions. I am also extending my sincere thanks to Prof. Gangadhar Panda, Varanasi, Prof. Brjes Kumar Shukla, Lucknow, Prof. Prem Lal Sharma, and Hoshiarpur, for their invaluable suggestions, whenever I needed them.

      Sri C. P. Gautam, Publisher of Bharatiya Kala Prakashan, Delhi, deserves special mention here. Due to his keen interest, the book came out in a stipulated period. Hence, I extend my heartiest thanks to him.

      I duly acknowledge the utmost cooperation extended by my wife Smt. Shradhanjli Panda and daughter Prajna for providing me with a peaceful environment and an inspiring spirit.

      ..............................................................................

      Dr. N. C. Panda
      Dept. of V.V.B.I.S. & I.S. (Sanskrit), Panjab University,
      Sadhu Ashram, Hoshiarpur146 021 (Punjab) (India)

    • INTRODUCTION

      The Smrtis marks a distinct period in the evolution of Sanskrit literature. The Manusmrti is the most important and earliest metrical work of the Dharma Sastra textual tradition of Hinduism. It is a standard work on Hindu law. Indian tradition unanimously regards Manu as the first progenitor of the human race and also its first legislator. This Manu was believed to be the founder of the social and moral order of society. Tracing backward from the Smrtis to the Vedas we found the consciousness of Manu’s being the first lawgiver present in every epoch of Sanskrit literature.

           In the Rgveda, the sages often speak of Manu as ‘father’1 without expressly saying ‘of whom’. But in the Rgveda II.33.13, the sage speaks of Manu as ‘our father’ (yani manur-avrnita pita nah). In the Rgveda2, Indra is spoken of as the shatterer of many cities (of the asuras), as the killer of days, and as bringing prosperity to Manu as the lord of heaven.

           In the Taittiriya Samhita and the Tandya-Maha Brahmana, it is said: “Whatever Manu said is medicine3. The Taittiriya Samhita4 also says that mankind is Manu’s Praja. The Satapatha Brahmana5 gives us the story of Manu and the deluge. In the Nirukta (Ch. III) there is a discussion about the rights of sons and daughters. The Mahabharata6 in numerous places speaks of Manu, sometimes as Manu simply, sometimes as Svayambhuva Manu, and also as Pracetasa Manu7.

           Generally known in English as the laws of Manu, or dharmic discourse to Vedic sages, on the way of living of various classes of society, it was first translated into English in 1794 by Sir William Jones, a linguist, English Orientalist, and judge of the British Supreme Court of judicature in Calcutta. The text presents itself as a discourse given by the sage Manu, to a congregation of seers. Manu became the standard point of reference for all future Dharma Sastras that followed it. Although no details of this great author's life are known, he likely belonged to a conservative Brahmin class somewhere in Northern India.

           There have been numerous commentaries written on the Manu Smrti, Viz. Bharuci and Medhatithi, etc. Bharuci is the oldest known commentator on the Manu Smrti. P. V. Kane places him in the late 10th or early 11th Century A.D. Olivelle places him in the 8th century, and Derrett places him between 600-650 CE. From these three opinions, we can place BhÁruci anywhere from the early 7th Century CE to the early 11th Century CE. The surviving portion of Bharuci’s commentary that we have today deals mostly with the duties of the king and whether or not the king can be a source of dharma. Medhatithi is one of the most famous commentaries on the Manu Smrti and there is some debate regarding the location in which he was writing, but scholars such as Bühler, Kane, and Lingat tend to believe he was from Kashmir or the area around Kashmir. The exact date of Medhatithi is not clear, but he has been placed anywhere between 820 CE and 1050 CE.

           The extant Manu Smrti is divided into twelve Chapters. It is written in a simple and flowing style. It generally agrees with Panini’s system. The contents of the Manusmrti may be briefly summarised as follows; the First chapter describes: the sages approach Manu for instruction in the dharmas of the varnas; Manu describes the creation of the world from the self-existent God more or less in the Sankhya manner; the creation of Viraj of Manu from Viraj, of ten sages from Manu; creation of various beings, men, beasts, birds, etc.; Brahma imparts Dharmasastra to Manu, who teaches the sages; Manu bids Bhrgu instruct the sages in dharma; six other Manus sprang from Svayambhuva Manu; units of time from nimesa to year, four yugas and their twilights; extent of Manvantara; pralaya; the successive decline of dharma in the four yugas; different dharmas and goals in the four yugas; the special privileges and duties of the four varnas; eulogy of Brahmans and the Sastra of Manu; acara is the highest dharma; table of contents of the whole Sastra. The second chapter describes the definition of dharma, sources of dharma are Veda, Smriti, acara of the good, one’s satisfaction; who has adhikara for this Sastra; limits of Brahmavarta, Brahmarsidesa, Madhyadesa, Àryavarta; why samskaras are necessary; duties of Brahmacari and his code of conduct. Chapter third elaborates rules of marriage; the duties of husband and wife; the eulogy of women; the five daily sacrifices concept of Sraddha etc. The fourth chapter describes the mode of life and means of subsistence for a house-holder; the coe and conduct for a snataka; occasions for cessation from the study; rules about prohibited and permissible food and drink. Chapter fifth elaborates on the period of impurity on death and birth; the definition of sapinda: purification from contact with various substances in various ways duties of wife and widow. Chapter six describes: when one should become a forest hermit; his mode of life; parivrajaka and his duties; eulogy of grhastha, etc. Chapter seven explains: rajadharmas, eulogy of danda; the four vidyas for the king; the ten vices of kings due to kÁma and eight due to krodha; construction of council of ministers; qualities of various departments; code of war; the four expedients, sama, dana, bheda, and danda; rules about taxation; the construction of a circle of twenty kings; the six gunas, peace, a state of war, etc. Chapter eight describes the king's duty; the king and judge; the constitution of sabhÁ; methods of corporal punishment; weights and measures; lowest, middling, and highest fines; rates of interest; pledges; resumption of gifts; non-payment of wages; violation of conventions; boundary disputes abuse. etc. Chapter nine explains: the legal duties of husband and wife; niyoga described and condemned; the age of marriage; twelve kinds of sonship; to whom pindas are offered, nearest sapinda succeeded; varieties of strÍdharma; gains of learning; re-union; mother and grandmother as heirs; the five great sins; prayascittas for them; seven aÉgas of a kingdom, duties of vaisya and Sudra.

           Chapter ten describes Brahmin alone to teach: mixed castes; mlecchas, Kambojas, Yavanas, Ïakas, rules of conduct common to all; privileges and duties of four varnas, seven proper modes of acquisition and means of livelihood. Chapter eleven describes the eulogy of gifts; different views about prayascitta; various sin results, diseases, and bodily effects due to sins in former lives; mortal sins and prayasccitas for them; holy mantras for removing sin. Chapter twelve elaborates: on disquisition on karma; ksetrajña, bhutatma, jiva; tortures of hell; the three gunas, the concept of moksa; knowledge of the self is the highest means of bliss; private and nivrtta karma; eulogy of Vedas; the reward of studying of the Manava-Sastra or Manu Smriti.

         

    • INTRODUCTION

      The Manu Smirti mentions three Vedas and the Atharvaveda is spoken as the AttarvÁÉgirasÍ Ïruti (Manu, XI.33). He refers to ÀraÆyakas (IV.123). The VedÁÉgas are said to be six in number (III.185). He speaks of DharmaÐÁstra (II.10) and also know many DharmaÐÁstras. He also mentions several authors on DharmaÐÁtras, viz. Atri, Bhªgu and Ïaunaka (III.16), VasiÒÔía  etc. He speaks of Brahma as described in the VedÁnta (IV.83 & 94). He mentions ÀkhyÁnas, ItihÁsas, PurÁÆas and Khilas (III.232). He probably referring to the writings of the Bauddhas, Jainas and others. He speaks of heretics and their guilds (IV.30.61). He refers to atheism and columny of the Vedas (IV.163) and various longues spoken among men (IV.332). Yoga had been well developed at the time of Manu Smªti.

           Society as described in the Manu Smirti seems to have attained a high degree of culture and civilisation; as will appear from various institutions, rules and regulations which governed its life. The art of house-building was known by the technical term ‘VÁstu-SaïpÁdana’ (III.255), while the architect or house-engineer was called ‘gªhasaÞveÐaka’ (III.163). Temples for gods were built generally on the village out-skirts as to serve as permanent boundary marks (III.248) and they are often found so situated even in the modern times. Villages and towns had not merely their houses and temples but they were also endowed with public works of utility of various kinds. Cremation ground was situated outside the village generally on its south side (X.50; V. 92) and was the resort of CÁƱÁlas and Ïvapacas whose settlements were always outside the villages proper (X. 51). The cities were busy centres of life. They had their assembly-hall, drinking booths, artisans dwellings brothels, taverns, meeting places and theatres, where conclave of people assembled and prowled with varied encouragements (IX. 264–265).

           According to Manu, the a house holder should perform five great sacrifices, viz., brahma, deva, bhÚta, pitª &  atithi (III. 69–70). He calls the Vedic sacrifices like bhÚtabali, etc. by the name pÁkayajña. Both of these in merit of one-sixteenth part of japa-yajña (II.86). This amounts to exploding the entire ritual. However, the society diligently pursured its ancient KarmakÁƱa and Manu refers to ÀryÁvarta as yajñadeÐa, country distinguished for its sacrifices (II.23). The DarÐa and PurÆamÁsa were performed on moon-less and full-moon days respectively (IV.25). Besides these, other sacrifices were also performed at the time of Manu (VI.38, VI.10, VIII.105-106, XI.82 etc.).

           According to Manu the BrÁhmaÆas represented the highest caste. His claim to superiority rested on the theory of his superior origin (1.100), knowledge of the Veda (I.93) and the ideal culture that he followed, namely universal good will (II.87) and freedom from attachment. Corresponding to his privileges the BrÁhmaÆa had onerous which he owed to society. He was to act as the teacher and priest in socity. He received gifts according to sacred law and freely gave charity himself.

           Next in importance were KÒatriyas entrusted with the work of defending the realm. Physical power vested in the KÒatriyas and spiritual in the BrÁhmaÆas. Manu’s ideal society is that in which both KÒÁtra and BrÁhma blend harmoniously, for common weal (IX : 322). All dvijÁtis were alike bound by three duties of Vedic study, performance of sacrifices and liberality. Agriculture and usury were not allowed to the KÒatriyas as also to BrÁhmaÆas (X.83, X.117). In the time of disteress the KÒatriya could adopt the occupation of VaiÐya except agriculture (X.83). Today most of them are peasant cultivators and this situation seems to have arisen at a time when scope for display of military art was stamped out in the country. Third in social rank were the VaiÐyas. Their additional duties were agriculture, trade, commerce, cattle-rearing and other pursuits for the production of wealth. An ideal VaiÐya needed to acquire mastery in the science and practice of VÁrtÁ (IX.326). Lowest in scale stood the ÏÚdras. Its logical conclusion was that a ÏÚdra could not be degraded from his caste, whatever sin he committed (X.126). They were not entitled to receive sacraments. His only work was service, including such duties as the removing of dirt, filth, carcases and other unclean occupations. They were generally poor and did not hoard wealth (X.129). The ÏÚdras attached themselves to th family of the twice-born people.

           Numerous interesting and difficult problems are connected with Manusmªti. The English translator of Manu-Smªti, Dr. Bühler in his elaborate introduction exhaustively deals with these problems.

           This way, Manu Smirti is regarded as the Law book of the Hindus.

      Notes & References :

      1.                       ©V.I.8016, I.114.3, VIII.63.1                           

      2.  VIII.98.6.

      3.  yadvai kiÞca manuravadattadbheÒajam – TaittirÍya SaÞ. II.2.10.2. Cf. manurvai yatkiÞcÁvada –
           ttadbheÒajam bheÒajatÁyai–TÁƱya MahÁ BrÁhmaÆa, XXIII.16.17.

      4.  II. 1. 5. 6.                                

      5.  SBE, Vol. 12, p. 216.

      6.  ÏÁntiparva, 2. 12.                    

      7.  Ibid., 57. 93.

       

       

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