shades of meanings, the difference between the two editions is indeed considerable; but for the purposes of this history, as will be presently noticed, the differences are comparatively of small significance, excepting in a few cases where I have considered both the readings.[1]
Contents of the book.—If viewed rightly, this book presents a very logical arrangement. The law of proper conduct was, according to Sanskrit writers, twofold. Proper conduct for every order (ashrama) and proper conduct for every varna, a word whose meaning we will discuss later. Propriety of conduct for a person was supposed to be determined by his origin. Every creature was supposed to be endowed with some peculiar nature at the time of creation, and consequently the writer first deals with the creation at the very beginning of the book. That in introducing the account of creation at the beginning the author was influenced by the Puranas, which were becoming popular at this time, is a fact too plain to need further comment. Then he turns to duties of the four orders (ashrama). The dharma for the four orders (ashramas) is treated along with the duties for Brāhmanas, as the former was likely
- ↑ While preparing this monograph the various editions of the text, commentaries, and translations, that were available to me were as follows:
Texts with or without commentaries:
Deslongchamps's text, Paris, 1830.
Jones's text.
Gore's text and Kullaka, Bombay, 1887.
Jully's Manutikā-sangraha, extracts from six commentaries, Calcutta, 1886.
Mandalika text and seven commentaries, Bombay, 1886.
Jolly's critical ed. Trubner, London, 1887.
Translations:
George Bühler, Sacred Books of the East, 1886.
Burnell & Hopkins, Trubner & Co., London, 1884.
