Zitierweise / cite as:
Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 3. Übersicht über die wichtigsten Quellen.. -- Fassung vom 2004-03-09. -- URL: http://www.payer.de/dharmashastra/dharmash03.htm -- [Stichwort].
Erstmals publiziert: 2003-11-17
Überarbeitungen: 2004-03-08 [Kleinere Ergänzungen]
Anlass: Lehrveranstaltung 2003/04
Unterrichtsmaterialien (gemäß § 46 (1) UrhG)
©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung der Herausgeberin.
Dieser Teil ist ein Kapitel von:
Payer, Alois <1944 - >: Dharmashastra : Einführung und Übersicht. -- http://www.payer.de/dharmashastra/dharmash00.htm
Dieser Text ist Teil der Abteilung Sanskrit von Tüpfli's Global Village Library
Abkürzungen im Folgenden:
Jolly (1896) = Jolly, Julius <1849 - 1932>: Recht und Sitte (einschließlich der einheimischen Litteratur). -- Straßburg : Trübner, 1896. -- (Grundriss der Indo-arischen Philologie und Altertumskunde ; Bd. 2, H. 8)
Kane (1968) = Kane, Pandurang Vaman <1880 - 1972>: History of Dharmasastra : (ancient and mediaeval, religious and civil law). -- Poona : Bhandarkar Oriental Research Institute. -- Vols. 1,1 ; 1,2. -- 2. ed. -- 1968, 1975
Meyer (1927) = Meyer, Johann Jakob <1870 - 1939>: Über das Wesen der altindischen Rechtsschriften und ihr Verhältnis zueinander und zu Kautilya. -- Leipzig : Harrassowitz, 1927. -- 440 S.
Olivelle (2000) = Dharmasutras : the law codes of Apastamba, Gautama, Baudhayana, and Vasistha / annotated text and transl. Patrick Olivelle. - 1. ed.. - Delhi : Motilal Banarsidass, ©2000. - XVII, 767 S. -- (Sources of ancient Indian law). -- ISBN 81-208-1739-7
West und Bühler (1867) = A digest of Hindu law : from the replies of the shastris in the
several courts of the Bombay Presidency. / with an introd., notes, and an
appendix. edited by Raymond West and Johann Georg Bühler. -- Bombay :
Printed at the Education Society's Press.
Vol. 1: Inheritance. -- 1867. -- 362 S.
Vol. 2. Partition. -- 1869. -- 118 S.
Die Dharmashâstra-Literatur lässt sich grob einteilen in.
Dass die Epen hierher gehören, zeigt Mahâbhârata I, 56,21:
| artha-'sâstram ida*m pu*nya*m dharma-'sâstram ida*m param │ mok*sa-'sâstram idam prokta*m vyâsebâmita-buddhinâ ║ |
Der unendlich weise Vyâsa hat dieses gute Arthashâstra, höchste Dharmashâstra und Erlösungslehrwerk verkündet. |
Die wichtigsten Unterschiede zwischen zumindest den älteren Dharmasûtras zu den Smritis sind:
In chronologischer Reihenfolge:
Gautama: Gautamadharmasâstra = The institutes of Gautama / ed. with an index of words by Adolf Friedrich Stenzler. -- London : Trübner, 1876. -- IV, 78 S.
The sacred laws of he Âryas as taught in the schools of the Âpastamba, Gautama, Vâsishtha, and Baudhâyana. -- Oxford : The Clarendon Press. -- (Sacred books of the East series ; ...)
Part I. Âpastamba and Gautama. -- 1879. -- LVII, 312 S. -- (... ; 2). -- Online: http://www.hinduwebsite.com/sacredscripts/dharma/gauindex.htm. -- Zugriff am 2003-11-11
Part II. Vasishtha. and Baudhâyana. -- 1882. -- XLV, 360 S. -- (... ; 14)Gautama: Gautama-dharmasûtra = Goutama-Dharmasutra with Maskari-Bhâshya / ed. by L. 'Srinivasacharya. -- Mysore : Government Branch Pr., 1917. -- XV, 539 S. -- (Government Oriental Library series : Bibliotheca Sanskrita ; 50)
Gautama: Gautama-Dharmasûtra-Parisista : (second prasna) / ed. by A. N. Krishna Aiyangar. -- Madras : Adyar Libr., 1948. -- XLVI, 130 S. -- (The Adyar Library series ; 64)
Gautama: The Gautama-Dharma-Sûtra : with the 'Mitâksarâ' Sanskrit commentary of Haradatta / ed. with the Hindi commentary ans introd. by Umesh Chandra Pandey. -- Varanasi : Chowkhamba Sanskrit Series Office, 1966. -- 46, 12, 292 S. -- (The Kashi Sanskrit series ; 172)
Gautama: Gautamadharmasûtrâni / Kulamanimisrasarmana samsodhya tadiya "Suksma" vrttya samalankrtya ca sampaditani. - Puri : Kumdundinidevi, 1991
Dharmasutras : the law codes of Apastamba, Gautama, Baudhayana, and Vasistha / annotated text and transl. Patrick Olivelle. - 1. ed.. - Delhi : Motilal Banarsidass, ©2000. - XVII, 767 S. -- (Sources of ancient Indian law). -- ISBN 81-208-1739-7
Vorbemerkung: Ein wichtiger Text zur späteren Zuordnung der Dharmashâstras zu vedischen Schulen ist Kumârila: Tantravârtika zu Mîmâmsâ-sûtra I.3.11. (S. 179):
"Bei den Dharmashâstras -- mit Ausnahme der Purânas, der Manusmrti und des Epos -- d.h. bei den Dharmashâstras von Gautama, Vasishtha, Shankha-Likhita, Hârîta, Âpastamba, Baudhâyana usw., sowie bei den Grhyasûtras trifft man ähnlich wie bei den Phonetiklehwerken (prâtishâkhyas) die Beschränkung der Rezitation auf je einzelne vedische Schulen an. So wurde das Gautamadharmasûtra und das Gobhilagrhyasûtra von den Sâmavedins übernommen; das Vasishthadharmasûtra von den Rgvedins; Shankha-Likhita von den Vâjasâneyins [wißer Yajurveda]. Âpastamba und Baudhâyana werden von den Taittirîyas [schwarzer Yajurveda] anerkannt."
Zugehöriges Grhyasûtra:
Nicht erhalten. Gautama wird als Autorität zitiert im Gobhilagrhyasûtra.
(Viele Übereinstimmungen mit Meyer zeigt: Kangle, R. P.: The relative age of the Gautamadharmasûtra. -- In: Mélanges d'indianisme á la mémoire de Louis Renou. -- Paris : Boccard, 1968. -- (Publications de l'Institut de Civilisation Indienne : serie in-8 ; 28). -- S. 415 - 425)
Der Punkt, in dem Meyer neben der relativen Datierung Nârada's am meisten von der opinio communis abweicht, ist die Datierung Gautama's, Gautama ist nach Meyer sehr spät, gehört zu Yâjnavalkya und Vishnu, ja ist wahrscheinlich noch jünger als Vishnu, aber älter als Brhaspati.
Neben den Detailvergleichen bringt Meyer folgende Argumente für ein spätes Datum des Gautama:
Doch wie verträgt sich die Hypothese vom Spätling Gautama mit der Tatsache, dass Baudhâyana und Vasistha je zweimal Gautama zitieren? Meyer zeigt, dass an allen vier Stellen Gautama eine Meinung zugeschrieben wird, die der Meinung unseres Gautama entgegengesetzt ist. D. h. unser Gautama "und der alte Dharmasûtraverfasser sind zwei völlig verschiedene Dinge. Dabei mag immerhin unser Gautama zum Teil, vielleicht zum großen Teil auf dem alten Gautama aufgebaut sein. Sehr wahrscheinlich aber ist wohl sogar dies nicht." [Meyer, 1927, S. 257]
The sacred
laws of he Âryas as taught in the
schools of the Âpastamba, Gautama, Vâsishtha, and Baudhâyana. -- Oxford : The
Clarendon Press. -- (Sacred books of the East serie ; ...)
Part I. Âpastamba and Gautama. -- 1879. -- LVII, 312 S. -- (... ; 2)
Part II. Vasishtha. and Baudhâyana. -- 1882. -- XLV, 360 S. -- (... ; 14)
Baudhâyana: The Baudhâyanadharmasâstra / ed. by E. Hultsch. -- Leipzig : Brockhaus, 1884. -- X, 173 S. -- (Abhandlungen für die Kunde des Morgenlandes ; 8,4)
Baudhâyana: Das Baudhâyanadharmasûtra / ed. by E. Hultsch. -- 2., verbesserte Aufl. -- Leipzig : Brockhaus, 1922. -- XI, 168 S. -- (Abhandlungen für die Kunde des Morgenlandes ; 16, No. 2)
Baudhâyana: The Boudhâyana Dharmasuzta : with the Vivarana commentary by Govinda Swâmî / ed. with notes, introd., word index etc. by A. Chinnaswami Sastri. -- Benares : Chowkhamba Sanskrit Series Office, 1934. -- 294, 79 S. -- (The Kashi Sanskrit series ; 104 : Karmakânda section ; 11). -- [2. Aufl. 11972]
Dharmasutras : the law codes of Apastamba, Gautama, Baudhayana, and Vasistha / annotated text and transl. Patrick Olivelle. - 1. ed.. - Delhi : Motilal Banarsidass, ©2000. - XVII, 767 S. -- (Sources of ancient Indian law). -- ISBN 81-208-1739-7
Online-Edition:
http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil/1_sanskr/6_sastra/4_dharma/sutra/baudhd_u.htm. -- Zugriff am 2003-11-11
Zugehöriges Grhyasûtra:
Baudhâyana-grhyasûtra
Sûtra-carana =
"a school whose founder did not pretend to have received a revelation of Vedic Mantras or of a Brâmana text, but merely gave a new systematic arrangement of the precepts regarding sacrifices and the sacred law." [Max Müller <1823 - 1900> zitiert in: Bühler, G. <1837 - 1898>: Âpastamba-Übersetzung, 1879, S. xvi]
Âpastamba: Aporisms on the sacred law of the Hindus, by Apastamba; ed.
with extracts from the commentary, by Dr. George Bühler ...
-- 2d ed., rev. ed. --
Bombay :Govt. central book depôt, 1892-94.
-- 2 pts. in 1 vol. (Bombay Sanskrit series,no. 44, 50).
-- At head of t.-p.: The Department of public instruction, Bombay.
Partt.1 The text, with critical notes, an index, and various readings.
Part.2. Extracts from the Sanskrit commentary of Haradatta, called Ujjvala,
together with a verbal index to the Sûtras by Th. Bloch.
3.Aufl:: Âpastamba: Âpastambîyadharmasûtra = Apastambas aphorisms on the sacred law of the Hindus / ed. in the orig. Sanskrit, with crit. notes, variant readings from Hiranyakesi-dharmasutras, an alph. index of sûtras, and wordindex, together with extracts from Haradatta's commentary, the Ujjvalâ by George Bühler. -- 3. ed. -- Poona : Bhandarkar O. R. Inst., 1932. -- XII, 280 S. -- (Bombay Sanskrit series ; 44. 50)
The sacred
laws of he Âryas as taught in the
schools of the Âpastamba, Gautama, Vâsishtha, and Baudhâyana. -- Oxford : The
Clarendon Press. -- (Sacred books of the East serie ; ...)
Part I. Âpastamba and Gautama. -- 1879. -- LVII, 312 S. -- (... ; 2).
-- Online:
http://www.hinduwebsite.com/sacredscripts/dharma/apaindex.htm. -- Zugriff am
2003-11-11
Part II. Vasishtha. and Baudhâyana. -- 1882. -- XLV, 360 S. -- (... ;
14)
Âpastamba: Âpastamba-dharmasûtra : with the commentary Ujjvalâ by Haradatta Misra / ed with notes an, introd., word index etc. by A. Chinnaswâmî Sâstrî and A. Ramanatha Sâstrî. -- Benares : Chowkhamba Sanskrit Series Office, 1932. -- 299, 83 S. -- (Kashi Sanskrit series ; 93 ; Karmakânda secition). -- [2. Aufl. 1969]
Dharmasutras : the law codes of Apastamba, Gautama, Baudhayana, and Vasistha / annotated text and transl. Patrick Olivelle. - 1. ed.. - Delhi : Motilal Banarsidass, ©2000. - XVII, 767 S. -- (Sources of ancient Indian law). -- ISBN 81-208-1739-7
Zugehöriges Grhyasûta:
Âpastamba-grhyasûtra
Bühler [Âpastamba-Übersetzung, 1879], Kane (1968): das Grhyasûtra hat vermutlich gleichen Autor wie das Dharmasûtra. Beide setzen sich nämlich gegenseitig voraus.
Vasishtha: Tîkâsahitâ Vasisthasmrti / [Kommentator: Krsnapandita Dharmâdhikârî]. -- [Vâranasî, vor 1880]. -- 135 Blätter. --[Titel des Kommentars: Vidvanmodinî, erschienen Sâka 1781 = 1703 A.D.]
The sacred
laws of he Âryas as taught in the
schools of the Âpastamba, Gautama, Vâsishtha, and Baudhâyana. -- Oxford : The
Clarendon Press. -- (Sacred books of the East serie ; ...)
Part I. Âpastamba and Gautama. -- 1879. -- LVII, 312 S. -- (... ; 2)
Part II. Vasishtha. and Baudhâyana. -- 1882. -- XLV, 360 S. -- (... ;
14)
Vasishtha: Srivasisthadharmasâstra = Aphorisms on the sacred law of the Âryas, as taught in the school of Vasistha / by Alois Anton Führer. -- Poona : B. O. R. I., 1930. -- 6, 86 S. -- (Bombay Sanskrit and Prakrit series ; 23)
Dharmasutras : the law codes of Apastamba, Gautama, Baudhayana, and Vasistha / annotated text and transl. Patrick Olivelle. - 1. ed.. - Delhi : Motilal Banarsidass, ©2000. - XVII, 767 S. -- (Sources of ancient Indian law). -- ISBN 81-208-1739-7
kein zugehöriges grhyasûtra (auch kein shrautasûtra)
Die Identifikation des Verfassers des Dharmasûtras mit dem Vasishtha der Mythologie ist nicht explizit. Trotzdem seien hier mögliche mythologische Bezüge genannt.
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| Abb.: Vasistha. -- Bildquelle: http://www.atributetohinduism.com/Education_in_Ancient_India.htm. -- Zugriff am 2003-11-11 | |
"VASISHTHA. ' Most wealthy.' A celebrated "Vedic sage to whom many hymns are ascribed. According to Manu he was one of the seven great Rishis and of the ten Prajâpatis. There was a special rivalry between him and the sage Vishwâmitra, who raised himself from the Kshatriya to the Brahman caste. Vasishtha was the possessor of a "cow of plenty," called Nandinî, who had the power of granting him all things (vasu) he desired, hence his name. A law-book is attributed to him, or to another of the same name. Though Vasishtha is classed among the Prajâpatis who sprang from Brahmâ, a hymn in the Rig-veda and the commentaries thereon assign him a different origin, or rather a second birth, and represent him and the sage Agastya to have sprung from Mitra and Varuna. The hymn says, " Thou, o Vasishtha, art a son of Mitra and Varuna, born a Brâhman from the soul of Urvashî. All the gods placed in the vessel thee the drop which had fallen through divine contemplation." The comment on this hymn says, "When these two Âdityas (Mitra and Varuna) beheld the Apsaras Urvashî at a sacrifice their seed fell from them. ... It fell on many places, into a jar, into water, and on the ground. The Muni Vasishtha was produced on the ground, while Agastya was born in the jar." There is a peculiar hymn attributed to Vasishtha in the Rigveda (Wilson, iv. 121),beginning "Protector of the dwelling," which the commentators explain as having been addressed by him to a house-dog which barked as he entered the house of Varuna by night to obtain food after a three days' fast. By it the dog was appeased and put to sleep, " wherefore these verses are to be recited on similar occasions by thieves and burglars."
In the same Veda and in the Aitareya Brâhmana, Vasishtha appears as the family priest of King Sudâs, a position to which his rival Vishwâmitra aspired. This is amplified in the Mahâ-bhârata, where he is not the priest of Sudâs but of his son Kalmâsha-pâda, who bore the patronymic Saudâsa. It is said that his rival Vishwâmitra was jealous, and wished to have this office for himself, but the king preferred Vasishtha, Vasishtha had a hundred sons, the eldest of whom was named Shaktri. He, meeting the king in the road, was ordered to get out of the way; but he civilly replied that the path was his, for by the law a king must cede the way to a Brahman. The king struck him with a whip, and he retorted by cursing the king to become a man-eater. Vishwâmitra was present, but invisible, and he maliciously commanded a man-devouring Râkshasa to enter the king. So the king became a man-eater, and his first victim was Shaktri. The same fate befell all the hundred sons, and Vasishtha's grief was boundless. He endeavoured to destroy himself in various ways. He cast himself from the top of Mount Meru, but the rooks he fell upon were like cotton. He pasted through a burning forest without harm. He threw himself into the sea with a heavy stone tied to his neck, but the waves cast him on dry land. He plunged into a river swollen by rain, but although he had bound his arms with cords, the stream loosened his bonds and landed him unbound (vipâsa) on its banks. From this the river received the name of Vipâsâ (Byâs). He threw himself into another river full of alligators, but the river rushed away in a hundred directions, and was consequently called Sata-dru (Sutlej). Finding that he could not kill himself, he returned to his hermitage, and was met in the wood by King Kalmâsha-pâda, who was about to devour him, but Vasishtha exorcised him and delivered him from the curse he had borne for twelve years. The sage then directed the king to return to his kingdom and pay due respect to Brâhmans. Kalmâsha-pâda begged Vasishtha to give him offspring. He promised to do so, and " being solicited by the king to beget an heir to the throne, the queen became pregnant by him and brought forth a son at the end of twelve years."
Another legend in the Mahâ-bhârata represents Vishwâmitra as commanding the river Saraswatî to bring Vasishtha, so that he might kill him. By direction of Vasishtha the river obeyed the command, but on approaching Vishwâmitra, who stood ready armed, it promptly carried away Vasishtha in another direction.
The enmity of Vasishtha and Vishwâmitra comes out very strongly in the Râmâyana. Vishwâmitra ruled the earth for many thousand years as king, but he coveted the wondrous cow of plenty which he had seen at Vasishtha's hermitage, and attempted to take her away by force. A great battle followed between the hosts of King Vishwâmitra and the warriors produced by the cow to support her master. A hundred of Vishwâmitra's sons were reduced to ashes by the blast of Vasishtha's mouth, and Vishwâmitra being utterly defeated, he abdicated and retired to the Himalaya, The two met again after an interval and fought in single combat Vishwâmitra was again worsted by the Brahmanical power, and " resolved to work out his own elevation to the Brahmanical order," so as to be upon an equality with his rival He accomplished his object and became a priest, and Vasishtha suffered from his power. The hundred sons of Vasishtha denounced Vishwâmitra for presuming, though a Kshatriya, to act as a priest This so incensed Vishwâmitra that he " by a curse doomed the sons of Vasishtha to be reduced to ashes and reborn as degraded outcasts for seven hundred births." Eventually, " Vasishtha, being propitiated by the gods, became reconciled to Vishwâmitra, and recognised his claim to all the prerogatives of a Brahman Rishi, and Vishwâmitra paid all honour to Vasishtha.A legend in the Vishnu Purâna represents Vasishtha as being requested by Nimi, a son of Ikshwâku, to officiate at a sacrifice which was to last for a thousand years. The sage pleaded a prior engagement to Indra for five hundred years, but offered to come at the end of that period. The king made no remark, and Vasishtha, taking silence as assent, returned as he had proposed. He then found that Nimi had engaged the Rishi Gautama to perform the sacrifice, and this so angered him that he cursed the king to lose his corporeal form. Nimi retorted the curse, and in consequence " the vigour of Vasishtha entered into the vigour of Mitra and Varuna. Vasishtha, however, received from them another body when their seed had fallen from them at the sight of Urvashî."
In the Mârkandeya Purâna he appears as the family priest of Haris-chandra. He was so incensed at the treatment shown to that monarch by Vishwâmitra, that he cursed that sage to be transformed into a crane. His adversary retorted by dooming him to become another bird, and in the forms of two monstrous
birds they fought so furiously that the course of the universe was disturbed, and many creatures perished. Brahma at length put an end to the conflict by restoring them to their natural forms and compelling thorn to be reconciled.According to the Vishnu Purâna, Vasishtha had for wife Ûrjâ, one of the daughters of Daksha, and by her he had seven sons. The Bhâgavata Purâna gives him Arundhatî for wife. The Vishnu Purâna also makes him the family priest " of the, house of Ikshwâku;" and he was not only contemporary with Ikshwaâu himself, but with his descendants down to the sixty-first generation. " Vasishtha, according to all accounts (says Dr. Muir), must have been possessed of a vitality altogether superhuman," for it appears that the name Vasishtha is " used not to denote merely a person belonging to a family so called, but to represent the founder of the family himself as taking part in the transactions of many successive ages."
"It is clear that Vasishtha, although he is frequently designated in post-vedic writings as a Brahman, was, according to some authorities, not really such in any proper sense of the word, as in the accounts which are given of his birth he is declared to have been either a mind-bom son of Brahma, or the son of Mitra and Varuna and the Apsaras Urvashî, or to have had some other supernatural origin " (Muir, i. 337).
Vasishtha's descendants are called Vâsishthas and Vâshkalas."
[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v.]
Visnu: The institutes of Vishnu / translated by Julius Jolly. -- Oxford : Clarendon Press, 1880. -- xxxvii, 316 S. -- (The sacred books of the East ; 7). -- Online: http://www.sacred-texts.com/hin/sbe07/. -- Zugriff am 2003-11-11 ; http://oaks.nvg.org/pv6bk3.html. -- Zugriff am 2003-11-11
Visnu: Visnu-smrti = (The institutes of Visnu) : together with extracts from the Sanskrit commentary of Nanda Pandit called Vaijayantî / ed. with crit. notes, an anukramanikâ, and indexes of words and mantras by Julius Jolly. -- [Nachdruck der Ausgabe] Calcutta, 1881. -- Varanasi : Chowkhamba Sannskrit Series Office, 1962. -- 7, 213, X S. -- (The Chowkhamba Sanskrit series ; 95)
The dharam shastra : Hindu religious codes : Engl. transl. and text /
Manmath Nath Dutt. -- Reprint [der Ausgabe 1906 - 1908]. -- New
Delhi : Cosmo Publ., 1978 - 1979
4. Vyâsa, Parâsara, Visnu. -- III S., S. 812 -998, 468 - 666
Visnu: Visnusmrti : with the commentary Kesavavaijayantî of
Nandapandita / ed. by V. Krishnamacharya. -- Madras : The Adyar Library and
Research Centre. -- (The Adyar Library series ; 93)
1. -- 1964. -- XLVII, 461 S.
2. -- 1964. -- S. 463 - 1070
Zugehöriges Grhyasûtra:
Jolly (1896): Kâthaka-grhya (= Laughâkshi-grhya) stimmt weitgehend mit Vishnu überein
Abb.: Vishnu [Bildquelle:
http://www.vaishnodevi.com/photo.htm. -- Zugriff am 2003-11-11]
Die unübersehbaren Mythen um Gott Vishnu, den angeblichen Verfasser der Vishnusmrti, können hier nicht wiedergegeben werden
Die Lese- und Studienausgaben der Manusmrti sind unübersehbar. Hier können nur die wichtigsten Ausgaben und Übersetzungen genannt werden:
Manu: Institutes of Hindu law, or the ordinances of Manu according to the gloss of Cullûca / transl. [by William Jones]. - Calcutta, 1794. - XIX, 367 S.
siehe den Text der Einleitung zu diesem Werk in Anhang A.
Sir William Jones.
by Dr. K. L. Kamat
Last Updated: November 04,2003The author pays tribute Sir William Jones, the great scholar and visionary, who came to India as a judge of the Supreme court, and with the help of Charles Wilkins, in 1784 started the Asiatic Society of Bengal and the journal Asiatic Researches. These two institutions were instrumental in establishing the field of Indology - Ed.
William Jones was born in London on 28th September 1746. His father died when William was only three years old, But his mother aroused boundless curiosity in him. At a tender age of twenty he became adept in French, Italian, Spanish, Portuguese, Greek, Latin and English. His knowledge of Arabic and Persian made King Christian VII of Denmark assign him the translation of "Tariq-i-Nadiri" into French. He was made a fellow of the Royal Society in 1772 and in the following year, a member of the prestigious Literary Club of Dr. Johnson.
Sir William Jones (1746-94)Jones arrived in India in September 1783 a judge in the Supreme Court in Calcutta. he realized that India had much to offer to the world in the sciences and the arts, and that the discovery of her rich past and culture could not be achieved by himself. He discussed with his colleagues and established the "Asiatic Society" on 15th January 1784, and this was a revolutionary event in the world of letters. It marked the restoration of ancient learning in and about India. Jones realized that it was the East, which held the secrets of early history and civilization of man; and that unless the East was know, the history of man could not be written.
Jones invented the system of transliteration and translated the Laws of Manu (Manusmriti) into English. He was the first westerner to study and write a paper on Indian Classical Music, the first person to put forward a plan for classification of Indian plants and animals. He was instrumental for compilation of books on Botany, Zoology, Astronomy and Philosophy. He declared that the Sanskrit language is of wonderful structure, more perfect than Greek, more copious than the Latin and thus laid foundation for birth of Science of Linguistics. Thereafter, many western universities began founding chairs in Sanskrit. He translated Kalidasa's "Abhijnana Shakuntala" and "Ritu Samhara," and Jayadeva's "Gita Govinda" into English. This lead to study of Indian dramatic literature and mythology. Further he also encouraged study of Indian chronology.
On 27th April 1794 has passed away because of an inflammation of liver. He was only forty eight years old, and a great progress in the study of India was untimely curtailed."
[Quelle: http://www.kamat.com/kalranga/people/pioneers/w-jones.htm. -- Zugriff am 2003-11-11]
Manu: Hindu Gesetzbuch oder Menu's Verordnungen nach Cullacas Erläuterungen : ein Inbegriff des Indischen Systems religiöser und bürgerlicher Pflichten / aus der Sanscrit-Sprache wörtlich ins Englische übersetzt von Sir William Jones, und verteutschet nach der Calcuttischen Ausgaben, und mit einem Glossar und Anmerkungen begleitet von Johann Christian Hüttner [1766 - 1847]. -- Weimar : Industrie-Comptoir, 1797. -- XLVIII, 528 S.
Manu: Manavadharmasastra : Bhrguprokta samhita = Lois de Manou / publ. en Sanscrite par A. Loiseleur Deslongchamps. - Paris, 1830. - 310 S
Manu: The Ordinances of Manu / transl. from the Sanskrit with an introd. by Arthur Coke Burnell. Comp. and ed. by Edwar W. Hopkins. -- London : Trübner, 1884. -- XLVII, 399 S. -- (Trübner's oriental series)
Manu: The laws of Manu / transl. with extracts from 7 commentaries by G. Bühler. -- Oxford : Clarendon, 1886. -- CXXXVIII, 620 S. -- (The sacred books of the East ; 25). -- Online: http://hinduwebsite.com/sacredscripts/laws_of_manu.htm. -- Zugriff am 2003-11-11
Manu: Mânava Dharma-sâstra = The code of Manu : orig. Sanskrit text / crit. ed. according to the standard Sanskrit commentaries, with crit. notes by J. Jolly. -- London : Trübner, 1887. -- XIX, 346 S.
Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta, 1920 - 1926. -- 5 vol. in 8 parts + Notes in 3 parts. -- [Unentbehrlich!!!]
"A SHORT LIFE-SKETCH OF SIR G. N. JHA [1871 - 1941] The, Institute [The Ganganatha Jha Kendriya Sanskrit Vidyapeetha, Allahabad] seeks to perpetuate the memory of Sir Jha, M.A.D.Litt., LL.D (Hon. Causa) who was one of the most eminent Indologist of his time and has had the honour of heading tie Allahabad University as its Vice-Chancellor from 1923 to 1932 i.e. for the three consecutive terms.
Prof. Otto Strauss felicitating Dr. Ganganatha Jha on his 60th Birth Day writes in one of his letters:
"Dear Mahamahopadhyaya. you have been a real Upadhyaya to an of us who strive to understand the philosophical systems of Ancient India. Without your works on Mimamsa, Nyaya and Vedanta, I could not have written the humble contribution which you perhaps know by name. You appear to me as a happy blend of ancient Pandit with his depth of knowledge and of the modern scholar with his wide horizon."
Prof. Strauss has not made any overstatement in lavishing this high praise to Dr. Jha. In fact, the strength of Dr. Jha really lies in the fact that be posessed a rare combination of deep and profound Shastric learning combined with an objective, judicious and modern analytical capacity: a combination which is rather difficult to get among the Indologists who arc either Traditional Pandits or Europianist Research Scholars.
Dr. Jha was born in 1871 in the district of Darbhanga in a learned family. After his early Education at his village and at Darbhanga he Joined the Queens College at Varanasi and later graduated from the University of Allahabad in 1880. In 1882 he passed M.A. in Sanskrit from the same University with brilliant success at the age of 21. In 1883 he was appointed as Librarian of the Royal Library at Darbhanga which he organised on modern lines. The Library holds an excellent collection of books including valuable manuscripts of Sanskrit- Here he made deep study of Hindu Law and Philosophy and translated some Sanskrit works into English. After rendering 8 years of service in the Library, he resigned from that post and accepted an offer from the Muir Central College. Allahabad. Here he worked as a Professor of Sanskrit under the Principalship of Dr. Thibaut who himself was a distinguished Sanskrit Scholar. Dr. Jha came to be associated with the University of Allahabad as a Fellow, a Member of the Faculty of Arts and later a Member of the syndicate. In 1907 he began to edit with the collaboration of Dr. Thibaut a learned English journal called Indian Thought which usually published English translations of important Sanskrit texts and which existed till 1918. In the year 1909 Dr. Jha was awarded the degree of D.Litt. by the University of on his learned thesis entitled "The Prabhakara School of Mimamsa." In1910 the title of Mahamahopadhyaya was conferred upon him by the Government in recognition of his learning. In 1918 be was transferred to Varanasi where he adorned the important post of the Principal of the Sanskrit College, being the first Indian who occupied that Office. During his Principalship at Varanasi he was also nominated by the Governor General as a Member of the Council at State of India at Delhi. In 1923 Dr. Jha was invited to take up the chair of Vice-Chancellorship of the University of Allahabad which he held for 9 years. During his tenure of Yice-Chancellorship he wax awarded the degree of L.L.D. in 1925 in honorary capacity.
As the Vice-chancellor he is said to finish his administrative duties in such a little tune that be had enough time to spend on academic pursuits. A list of his publications during this period bears this beyond doubt. He also bad the rare distinction of becoming a corresponding Member of the British Academy and shortly before his death in 1911 be was conferred upon- the Knight-Hood by the Government of India. Dr. Jha has some 70 publications to his credit besides numerous papers published in various journals."
[Quelle: http://www.kokken.go.jp/public/world/35/index.htm. -- Zugriff am 2003-11-15]
Manu: Manu-Smrti. With the "Manubbhâsya" of Medhâtithi / ed. with the
help of several manuscripts by Ganganâtha Jhâ. -- Calcutta : Asiatic Society of
Bengal. -- (Bibliotheca Indica ; ... )
1. -- 1932. -- 533 S. -- (... ; 256 = N.S. 1516)
2. -- 1939. -- 493 S. -- (... ; 256 = N.S. 1522)
Manu: Manu-Smrti : with 9 commentaries by Medhâtithi, Sarvajnanârâyana, Kullûka, Râghavânanda, Nandana, Râmacandra, Manirâma, Govindarâja and Bhâruci / ed. by Jayantakrishna Harikrishna Dave. -- Bombay : Bharatiya Vidya Bhavan, 1972 - 1984. -- 6 Bde. in 7. -- (Bharatiya Vidya series ; 29, 33, 37, 38, 39, 40, 42)
Bhâruci: Bharuci's commentary on the Manusmrti : (the Manu-sastra-vivarana, books 6 - 12) ; text, translation and notes / ed. by J. Duncan M. Derrett. -- Wiesbaden : Steiner, 1975. -- 2 Bde. -- (Schriftenreihe des Südasien-Instituts der Universtität Heidelberg ; 18). -- ISBN 3-515-01858-1
Manu: The laws of Manu / with an introd. and notes transl. by Wendy Doniger .... - 1. publ.. - London : Penguin Books, 1991. - LXXVIII, 362 S. -- (Penguin classics). -- ISBN 0-14-044540-4
"»Das von Bhrgu verkündete Mânava-Dharmašâstra« (so nennt es sich selbst) besteht aus zwölf Abschnitten (Adhyâyas). Der I. Abschnitt enthält eine Einleitung nach Art des Mahâbhârata und der Purânas. Die großen Rshis kommen zu Manu und bitten ihn, ihnen die heiligen Gesetze der Kasten zu verkünden. Manu willigt ein und beginnt mit einem Bericht über die Schöpfung. Dieser ziemlich verworrene Schöpfungsbericht, der von Manu begonnen und dann von Bhrgu fortgesetzt wird, beruht zum Teil auf vedischen Quellen, ist aber stark mit Sâmkhyâ-Lehren vermengt.
Die Abschnitte I—V handeln nach einer kurzen Einleitung über die Quellen des Dharma, unter denen der Veda die erste ist, über die Weihen (Samskâras), die an jedem Mitglied der höheren Kasten vollzogen werden müssen, insbesondere über die Schulerweihe (Upanayana), über das Leben des Vedaschülers (Brahmacârin), die Pflichten des Hausvaters, die Heirat, die täglichen Zeremonien, die Šrâddhas, die Regeln für den Snâtaka, d. i. den jungen Mann, der seine Veda-Lehrzeit beendet hat und weiter beim Lehrer bleibt — eine Art Kodex von Sitten- und Anstandsregeln —, Vorschriften für das Vedastudium, Regeln über erlaubte und verbotene Speisen, über kultliche Unreinheit und Reinigungszeremonien und allerlei die Frauen betreffende Vorschriften.
Der VI. Abschnitt handelt von den Waldeinsiedlern und Asketen,
der VII. von den Pflichten des Königs. Dieser Abschnitt enthält auch Regeln über Regierungskunst und Politik (nîti).
Die Abschnitte VIII und IX behandeln das bürgerliche und das Strafrecht (vyavahâra) nebst dem Beweisverfahren (Zeugen, Ordalien usw.). Und zwar wird hier das eigentliche Recht in 18 Materien eingeteilt. Von einer solchen Einteilung findet sich in den Dharmasûtras noch keine Spur. Diese 18 Materien sind die folgenden:
- Schuldrecht;
- Deposita und Pfänder;
- Verkauf ohne Eigentumsrecht;
- Genossenschaftsverträge;
- Annullierung von Schenkungen;
- Verweigerung von Löhnen und Gehältern;
- Bruch von Verträgen;
- Aufhebung von Kauf und Verkauf;
- Streitigkeiten zwischen Hirten und Viehbesitzern;
- Grenzstreitigkeiten;
- Realinjurien;
- Verbalinjurien;
- Diebstahl;
- Gewalttaten (Raub usw.);
- Sexualverbrechen;
- Eherecht (Pflichten von Mann und Frau);
- Erbrecht;
- Wetten und Spiel um Geld.
Der IX. Abschnitt schließt mit einer kurzen Wiederholung der Pflichten des Königs und einigen Bemerkungen über die der Vaišyas und Šûdras.
Der X. Adhyâya handelt über die Mischkasten, über die regelmäßigen Beschäftigungen der vier Kasten und über das Notrecht (âpaddharma).
Der XI. Abschnitt handelt über die Bußen (prâyascitta) für rituelle und andere Vergehungen nebst einigen Regeln über Schenkungen und Opfer und einer Klassifikation der Sünden und Vergehungen.
Der XII. Abschnitt beschäftigt sich mit den Folgen der guten und bösen Taten im künftigen Leben, beziehungsweise in künftigen Wiedergeburten. Daran schließen sich philosophische Betrachtungen aber die Seelenwanderung and die Mittel zur Erlangung der höchsten Seligkeit (moksha). So wie der I. Abschnitt zeigt auch der XII. starke Einflüsse der Sâmkhyalehren, aber gemischt mit Lehren des Yoga und des Vedânta."
[Quelle: Winternitz, Moriz <1863 - 1937>: Geschichte der indischen Litteratur. -- Leipzig : Amelung.
Band 3: Die Kunstdichtung. Die wissenschaftliche Litteratur. Neuindische Litteratur. Nachträge zu allen drei Bänden.-- 1920. -- xii, 697 S.-- (Die Litteraturen des Ostens in Einzeldarstellungen ; 9,3). -- S. 490f.]
eine Auswahl:
"MANU. (From the root man, to think.) ' The man.' This name belongs to fourteen mythological progenitors of mankind and rulers of the earth, each of whom holds sway for the period called a Manwantara (manu-antara), the age of a Manu, i.e., a period of no less than 4,320,000 years.
The first of these Manus was Swâyam-bhuva, who sprang from Swayam-bhû, the self-existent. The self-existent, as identified with Brahmâ the creator, divided himself into two persons, male and female. From this pair was produced the male Virâj, and from him sprang the Manu Swâyam-bhuva. As the acting creator, this Manu produced the ten Prajâpatis or progenitors of mankind, called also Maharshis (mahâ-rishis).
According to another accounts this Manu sprang from the incestuous intercourse of Brahmâ with his daughter and wife, Sata-rûpâ. Brahmâ created himself Manu,."born of and identical with his original self, and the female portion of himself he constituted Sata-rûpâ," whom Manu took to wife.
The law-book commonly known as Manu is ascribed to this Manu, and so also is a Sûtra work on ritual bearing the same name.
The Manu of the present age is the seventh, named Vaivaswata, 'sun-born,' who was the son of Vivaswat, the sun, and he is a Kshatriya by race. He is also called Satya-vrata. There are various legends about his having been saved from a great flood by Vishnu or Brahmâ.
The names of the fourteen Manus are
- Swâyam-bhuva,
- Swârochisha,
- Auttami,
- Tâmasa,
- Raivata,
- Châkshusha,
- Vaivaswata or Satya-vrata,
- Sâvarna,
- Daksha-sâvarna,
- Brahma-sâvarna,
- Dharma-sâvarna,
- Sâvarna or Rudra-sâvarna, (
- Rauchya,
- Bhautya.
The sons of Manu Vaivaswata were—Ikshwâku, Nabhaga or Nriga, Drishta, Saryâti, Narishyanta, Prânsu, Nâbhâganedishta or Nâbhânedishta, Karûsha, and Prishadhra. But there is some variety in the names....
In the Râmâyana mention is made of a female Manu, and it appears that the word is sometimes used for "the wife of Manu.""[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v.]
Abb.: Bhrgu"BHRIGU. A Vedic sage. He is one of the Prajâpatis and great .Rishis, and is regarded as the founder of the race of the Bhrigus or Bhârgavas, in which was born Jamad-agni and Parashu Râma. Manu calls him son, and says that he confides to him his Institutes. According to the Mahâ-bhârata he officiated at Daksha's celebrated sacrifice, and had his beard pulled out by Shiva. The same authority also tells the following story :—It is related of Bhrigu that he rescued the sage Agastya from the tyranny of King Nahusha, who had obtained superhuman power. Bhrigu crept into Agastya's hair to avoid the potent glance of Nahusha, and when that tyrant attached Agastya to his chariot and kicked him on the head to make him move, Bhrigu cursed Nahusha, and he was turned into a serpent. Bhrigu, on Nahusha's supplication, limited the duration of his curse.
In the Padma Purâna it is related that the Rishis, assembled at a sacrifice, disputed as to which deity was best entitled to the homage of a Brahman. Being unable to agree, they resolved to send Bhrigu to test the .characters of the various gods, and he accordingly went. He could not obtain access to Shiva because that deity was engaged with his wife; "finding him, therefore, to consist of the property of darkness, Bhrigu sentenced him to take the form of the Linga, and pronounced that he should have no offerings presented to him, nor receive the worship of the pious and respectable. His next visit was to Brahmâ, whom he beheld surrounded by sages, and So much inflated with his own importance as to treat Bhrigu with great inattention, betraying his being made up of foulness. The Muni therefore excluded him from the worship of the Brahmans. Repairing next to Vishnu, he found the deity asleep, and, indignant at his seeming sloth, Bhrigu stamped upon his breast with his left foot and awoke him; instead of being offended, Vishnu gently pressed the Brahman's foot and expressed himself honoured and made happy by its contact; and Bhrigu, highly pleased by his humility, and satisfied of his being impersonated goodness, proclaimed Vishnu as the only being to be worshipped by men or gods, in which decision the Munis, upon Bhrigu's report, concurred."— Wilson."
[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v.]
Two treatises on the Hindu law of inheritance / transl. by
H. T. Colebrooke. - Calcutta : Hindustanee Pr., 1810. - XV, 377 S. --
Enthält: A treatise on inheritance / by Jimutavahana [Einheitssacht.:. Dayabhaga
<engl.>]. The law of inheritance from the Mitácshará / Vijñanesvara Bhattaraka
[Einheitssacht.: Mitaksara <engl.>]
Abb.: H. T. Colebrooke, 1765 - 1837"Henry Thomas Colebrooke (June 15, 1765 - March 18, 1837), English Orientalist, the third son of Sir George Colebrooke, 2nd baronet, was born in London.
He was educated at home; and when only fifteen he had made considerable attainments in classics and mathematics. From the age of twelve to sixteen he resided in France, and in 1782 was appointed to a writership in India. About a year after his arrival there he was placed in the board of accounts in Calcutta; and three years later he was removed to a situation in the revenue department at Tirhut. In 1789 he was removed to Purneah, where he investigated the resources of that part of the country, and published his Remarks on the Husbandry and Commerce of Bengal, privately printed in 1795, in which he advocated free trade between Great Britain and India.
After eleven years' residence in India, Colebrooke began the study of Sanskrit; and to him was confided the translation of the great Digest of Hindu Laws, which had been left unfinished by Sir William Jones. He translated the two treatises Mitacshara and Dayabhaga under the title Law of Inheritance. He was sent to Nagpur in 1799 on a special mission, and on his return was made a judge of the new court of appeal, over which he afterwards presided.
In 1805 Lord Wellesley appointed him professor of Hindu Law and Sanskrit at the college of Fort William. During his residence at Calcutta he wrote his Sanskrit Grammar (1805), some papers on the religious ceremonies of the Hindus, and his Essay on the Vedas (1805), for a long time the standard work in English on the subject. He became member of council in 1807 and returned to England seven years later. He was a director of the Asiatic Society, and many of the most valuable papers in the society's Transactions were communicated by him.
His life was written by his son, Sir TE Colebrooke, in 1873.
This entry was originally from the 1911 Encyclopedia Britannica. "
[Quelle: http://en2.wikipedia.org/wiki/Henry_Thomas_Colebrooke. -- Zugriff am 2003-11-16]
Mitaksaravyavaharadhyayah = The Mitákshará, a compendium of Hindu law / Vijñanesvaracaryyasamgrahitah. Laksminarayananyayalankarena sodhitomudritasca. - Kalikata : Idukesan mudrayantra, [1829] = 1751 s.. - 34, 361 S.
Yâjñavalkya: Yâjñavalkyasamhita / Bhavanicaranena samsodhanapurvakam. - Kalikata : Samacaracandrika, [1835].
Yâjñavalkya: Yâjnavalkya's Gesetzbuch = Yâjñavalkyadharmasastram / Sanskrit und Deutsch hrsg. von Adolf Friedrich Stenzler. - Berlin : Dümmler [u.a.] , 1849. - XII, 134, 127 S.
Abb.: Adolf Friedrich Stenzler, 1807 - 1887, Professor in Breslau
Nîlakanthabhatta: Vyavahâra Mayûkha or Hindu-law including Smrities of Yâjñavalkya / by Vishwanath Narayan Mandlik. -- Reprint [der Ausgabe] 1880.. -- New Delhi : Asian Publ. Serv., 1982. - LXXXVII, 532 S. -- [Übersetzung]
Yâjñavalkya:
Aparârkâparâbhdhâparâdityaviracitatîkâsametâ Yâjñavalkyasmrti
/ [Hrsg.:] Hari Nârâyana âpate [Apte]. -- Punya : Ânandâsramamudranâlaya. -- (Ânandâsramasamskrtagranthâvali
; 46)
1. Âcârâdhyâya. -- 1825 = 1903. -- 593 S.
2. Vyavahârâdhyâya, Prâyascittâdhyâya. -- 1826 = 1904. -- S. 595 - 1252
The dharam shastra : Hindu religious codes : English
translation and text / Manmath Nath Dutt. -- Reprint [der Ausgabe 1906 -
91908]. -- New Delhi : Cosmo Publ., 1978 - 1979
1. Enthält: Yâjñavalkya, Hârita, Usha´nas.
-- XV, 267, 164 S.
Yâjñavalkya: Yâjñavalkyasmrti
: with the commentary of Vijñânesvara, called
the Mitâksasâ and notes from the gloss of Bâlambhatta / transl. by Srisa Chandra
Vidyârnava. -- Allahabad : Pânini Office. -- (The sacred books of the Hindus ;
2, pt. 1)
1. The sources of Hindu law and duties of a student. -- 1909. -- VI, 104
S.
Yâjñavalkya: Yâjñavalkyasmrti
: with the commentary of Vijñânesvara, called
the Mitâksasâ and notes from the gloss of Bâlambhatta / transl. by Srisa Chandra
Vidyârnava. -- New York, NY : AMS Press
1. Th Âchâra Adhyâya. -- Reprint from the ed. Allahabad, 1918. -- 1974.
-- XIX, 440 S. -- (The sacred books of the Hindus ; 21). -- Mehr nicht
erschienen.
Yâjñavalkya: The Yâjñavalkyasmrti
: with the commentary Bâlakrîdâ of Visvarûpâcârya / ed. by T. Ganapati Sâstrî.
-- Trivandrum : Government Press. -- (Trivandrum Sanskrit series ; ...)
1. Âcâra & Vyavahâra Âdhyâyas. -- 1922. -- Getr. Zählung. -- (... ; 74)
2. Prâyascittâdhyâya. -- 1924. -- 180 S. -- (... ; 81)
Yâjñavalkya: The Yâjñavalkya Smrti : with Vîramitrodaya the commentary of Mitra Misra and Mitâksarâ the commentary of Vijñânesvara / ed. by Nârâyana Sâstrî Khiste and Jagannâtha Sâstrî Hosinga. -- Benares : Chowkhamba Sanskrit Series Office, 1924 - 1930. -- Fasc. 1 - 11. -- (Chowkhamba Sanskrit series ; 62)
Yâjñavalkya: Die Yâjñavalkyasmrti : ein Beitrag zur Quellenkunde des indischen Rechts / von Hans Losch. -- Leipzig : Harrassowitz, 1927. -- LX, 132 S.
Yâjñavalkya: Yâjñavalkyasmrti of Yogîsvara Yâjñavalkya : with the Mitâksârâ commentary of Vijñânesvara / ed. with the 'Prakâsa' Hindî commentary by Umesh Chandra Pândey. -- 2. ed. -- Varanasi : Chaukhambha Sanskritt sansthan, 1977. -- 24, 724 S. -- (The Kashi Sanskrit series ; 178)
Yâjñavalkya: Yâjñavalkyasamrtih : balambhatti-srikara-visvarupapararkadipracinatikapathantaratippanyadibhisca samalamkrta / Yajñavalkyapranita . Vijñanesvarapranitamitaksaravyakhyaya ; Ganga" hindivyakhyaya / Hindi vyakhyakarah sampadakasca Gangasagararaya. - 1. samskarana. - Dilli : Caukhamba Samskrta Pratisthana, 1998. - Getr. Zählung. -- (Brajajivana pracyabharati granthamala ; 90)
Drei Hauptteile:
Zugehöriges Grhysûtra:
Abb.: Hermann Jacobi (1850 - 1935), 1876 Professor in Münster, 1885 in Kiel,
1889 - 1922 in Köln
Hermann Jacobi (1850 - 1937) machte einen metrischen Test von Loschs Scheidung zwischen alten und zwischengeschobenen Teilen der Yâjnavalkyasmrti aufgrund der Vipulâformen der Verse. Jacobi hält die Unterschiede intuitiv für statistisch signifikant. Eine Überprüfung mittels Chi-Quadrat-Test durch Alois Payer zeigt, dass der Unterschied mit einer Irttumswahrscheinlichkeit von weniger als 1% statistisch signifikant ist.
Die Kontroverse Meyer vs. Losch ist vielleicht die wichtigste veröffentlichte Methodendiskussion in der westlichen Indologie!
Nur die Wichtigsten:
Abb.: Yâjnavalkya [Bildquelle:
http://www.freeindia.org/biographies/sages/yajnavalkya/. -- Zugriff am
2003-11-11]
"YÂJNAWALKYA. A celebrated sage, to whom is attributed the White Yajur-veda, the Shatapatha Brâhmana, the Brihad Âranyaka, and the code of law called Yâjnawalkyasmriti. He lived before the grammarian Kâtyâyana, and was probably later than Manu; at any rate, the code bearing his name is posterior to that of Manu. He was a disciple of Bâshkali, and more particularly of Vashampâyana, The Mahâ-bhârata makes him present at the Râja-sûya sacrifice performed by Yudhi-shthira; and according to the Shatapatha Brâhmana he flourished at the court of Janaka, king of Videha and father of Sîtâ. Janaka had long contentions with the Brahmans, in which he was supported, and probably prompted, by Yâjnawalkya, This sage was a dissenter from the religious teaching and practices of his time, and is represented as contending with and silencing Brahmans at the court of his patron. A Brahman named Vidagdha Shâkalya was his especial adversary, but he vanquished him and cursed him, so that " his head dropped off, and his bones were stolen by robbers." Yâjnawalkya also is represented as inculcating the duty and necessity of religious retirement and meditation, so he is considered as having been the originator of the Yoga doctrine, and to have helped in preparing the world for the preaching of Buddha He had two wives, Maitreyî and Kâtyâyanî, and he instructed the former in his philosophical doctrine. Max Müller quotes a dialogue between them from the Shatapatha Brâhmana (Ancient Sanskrit Literature, p. 22), in which the sage sets forth his views. The White Yajur-veda originated in a schism, of which Yâjnawalkya was a leader, if not the author. He was the originator and compiler of this Veda, and according to some it was called Vâjasaneyî Sanhitâ, from his surname Vâjasaneya.
What share Yâjnawalkya had in the production of the Shatapatha Brâhmana and Brihad Âranyaka is very doubtful. Some part of them may, perhaps, have sprung directly from him, and they were probably compiled under his superintendence; but it may be, as some think, that they are so called because they treat of him and embody his teaching. One portion of the Brihad âranyaka, called the Yâjnawalkîya Kânda, cannot have been his composition, for it is devoted to his glorification and honour, and was probably written after his death.
The Smriti, or code of law which bears the name of Yâjnawalkya, is posterior to that of Manu, and is more precise and stringent in its provisions. Its authority is inferior only to that of Manu, and as explained and developed by the celebrated commentary Mitâksharâ, it is in force all over India except in Bengal proper, but even there the original text-book is received. The second century A.D. has been named as the. earliest date of this work Like Manu, it has two recensions, the Brihad and Vriddha, perhaps more. The text has been printed in Calcutta, and has been translated into German by Stenzler and into English by Roer and Montriou.
[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v.]
Ausführlich zu Nârada siehe:
Naradasmrti / übersetzt und kommentiert von Alois Payer <1944 - >. -- 1. Einleitung. -- URL: http://www.payer.de/naradasmrti/narada01.htm. -- Zugriff am 2003-11-10
Nârada: Nâradîya Dharma´sâstra, or the Institutes of Nârada / translated for the 1. time from the unpublished Sanskrit original by Julius Joly <1823 - 1891>, with a preface, notes chiefly critical, an index of quottations of Nârada in the principal Indian digests, and a general index. -- Reprint [der Ausgabe London, 1876]. -- Delhi : Takshila Hardbounds, 1981. -- XXXV, 143 S.
Nârada: The institutes of Nârada : together with copious extracts from the Nâradabhâshya of Asahâya and other standard commentaries / ed. by Julius Jolly. .. Calcutta : Asiatic Society, 1885. -- 18, 231 S. -- (Bibliotheca Indica ; 102)
The minor law-books / translated by Julius Jolly. -- Delhi [u.a.] :
Banarsidass
1. Nârada, Brihaspati. -- Reprint [der Ausgabe] Oxford, 1889. -- 1965. --
XXIV, 396 S. -- (Sacred books of the East series ; 33)
Nârada: Nâradîyamanusa*mhitâ : witth the Bhâ*sya of Bhavasvâmin / ed. by K. Sâmba´siva `Sâstrî. -- Trivandrum : Government Press, 1929. -- 4, 200 S. -- (Trivandrum Sanskrit series ; 97 : `Srî Setu Lak*smî Prasâdamâlâ ; 9)
Nârada: Nâradasm*rti / [hrsg. und übersetzt von] Nârâya*nacandra Sm*rtitîrtha. -- [Calcutta : Sanskrit College, ´Sakâbda 1873 = 1951). -- 8, 169 S. -- (Calcutta Sanskrit College research series ; 38 : texts ; 18). -- [Mit Bengali-Übersetzung]
Nârada: Nâradasm*rti : (the institutes of Narada) / ed. by Heramba Chatterjee Sastri. - Calcutta : Sanskrit College. -- (Calcutta Sanskrit College research series ; ...)
Nârada: The Nâradasm*rti / critically edited with an introduction, annotated translation, and appendices by Richard W. Lariviere. -- Philadelphia : Dept. of South Asia Regional Studies, University of Pennsylvania, 1989. -- 2 vol. -- ISBN: 0936115068 (set). -- [Text in latinisierter Umschrift]
Neuausgabe in Devanagari:
Nârada: The Nâradasm*rti / critical edition and translation Richard W. Lariviere. -- Delhi : Banarsidass, ©2003. -- 554 S. -- (Sources of ancient Indian law). -- ISBN 81-208-1804-0
Folgende russische Übersetzung war mir nicht zugänglich:
Nârada: Dkharmashastra Narady / perevod s sanskrita i kommentarii A.A. Vigasina i A.M. Samozvant\FE20s\FE21eva ; vstupitel'nai\FE20a\FE21 stat'i\FE20a\FE21 A.A. Vigasina. -- Moskva : Izdatel'skai\FE20a\FE21 firma "Vostochnai\FE20a\FE21 literatura" RAN, 1998. -- 254 p. -- [At head of title: Rossiiskai\FE20a\FE21 akademii\FE20a\FE21 nauk, Institut vostokovedenii\FE20a\FE21. Moskovskii gosudarstvennyi universitet im. M.V. Lomonosova. Institut mirovoi kul'tury.] -- ISBN 5020180254. -- [Aufnahme nach Melvyl]
(In der Reihenfolge ihrer Publikation in Druck)
Übersetzt von Jolly 1876: Nârada: Nâradîya Dharma´sâstra, or the Institutes of Nârada / translated for the 1. time from the unpublished Sanskrit original by Julius Joly, with a preface, notes chiefly critical, an index of quottations of Nârada in the principal Indian digests, and a general index. -- Reprint [der Ausgabe London, 1876]. -- Delhi : Takshila Hardbounds, 1981. -- XXXV, 143 S.
Herausgegeben von Jolly 1885: Nârada: The institutes of Nârada : together with copious extracts from the Nâradabhâshya of Asahâya and other standard commentaries / ed. by Julius Jolly. .. Calcutta : Asiatic Society, 1885. -- 18, 231 S. -- (Bibliotheca Indica ; 102)
Herausgegeben von Sâmbasiva Sâstrî 1929: Nârada: Nâradîyamanusa*mhitâ : witth the Bhâ*sya of Bhavasvâmin / ed. by K. Sâmba´siva `Sâstrî. -- Trivandrum : Government Press, 1929. -- 4, 200 S. -- (Trivandrum Sanskrit series ; 97 : `Srî Setu Lak*smî Prasâdamâlâ ; 9)
Nur Recht im engeren Sinn:
J. J. Meyer charakterisiert Nârada so:
"Nârada ist doch kein Manu, der Widersprüchliches zusammenschüttet wie Kraut und Rüben, sondern ein aus sich selber arbeitender Schriftsteller, obschon auch er wohl einzig schon Vorhandenes in wissenschaftlicherer Ordnung dargestellt hat und nicht immer frei ist von dem Bestreben, möglichst vielen Vorgängern gerecht zu werden. Wenn bei Nârada eins dem anderen widerspricht, dann gilt es zunächst sorgfältig zu prüfen, ob wir Nârada richtig verstehen; denn Lichtenberg hat recht: «Mein Gott, wenn ein Kopf und ein Buch zusammenstoßen und es klingt hohl, liegt denn da die Schuld allemal am Buche!» Lässt sich trotz allem der Widerspruch nicht befriedigend lösen, dann dürfen wir annehmen, dass hier ein unbefugter späterer Eindringling sein Wesen treibe." [Meyer, J. J., 1927, S. 81]
Abb.: Umschlagtitel von: Tales of Narada / script Onkar Nath Sharma ; illustrations P.B. Kavadi ; editor, Anant Pai. -- Reprint -- Mumbai : India Book House, 2002. -- 31 S. : col. ill. -- (Amar chitra katha ; v. 520)
| "NÂRADA. A Rishi to whom some hymns of the .Rig-veda are
ascribed.
He is one of the Prajâpatis, and also one of the seven great .Rishis. The various notices of him are somewhat inconsistent The Rig-veda describes him as "of the Kanwa family." Another authority states that he sprang from the forehead of Brahmâ, and the Vishnu Purâna makes him a son of Kasyapa and one of Daksha's daughters. The Mahâ-bhârata and some Purânas state that he frustrated the scheme which Daksha had formed for peopling the earth, and consequently incurred that patriarch's curse to enter again the womb of a woman and be born. Daksha, however, relented at the solicitation of Brahmâ, and consented that Narada should be born again of Brahmâ and one of Daksha's daughters; he was hence called Brâhma and Deva-brahmâ. In some respects he bears a resemblance to Orpheus, He is the inventor of the vînâ (lute), and was chief of the Gandharvas or heavenly musicians. He also went down to the infernal regions (Pâtâla), and was delighted with what he saw there. In later times he is connected with the legend of Krishna. He warned Kama of the imminent incarnation of Vishnu, and he afterwards became the friend and associate of Krishna. The Nârada-pancha-râtra relates that Brahmâ advised his son Nârada to marry, but Nârada censured his father as a false teacher, because devotion to Krishna was the only true means of felicity. Brahma then cursed Nârada to lead a life of sensuality, in subjection to women, and Nârada retorted the curse, condemning Brahmâ to lust after his own daughter, and to be an object unworthy of adoration. Nârada has the appellations, Kali-kâraka,' strife-maker;' Kapi-vaktra,' monkey-faced;' Pisuna, ' messenger or spy.' Nârada was also one of the great writers upon law. His text-book, called " Nâradîya Dharma-sâstra," has been translated into English by Dr. Jolly." [Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ] |
Stellen wir die wichtigeren Chronologien synoptisch nebeneinander, so zeigen sich die Differenzen sehr deutlich:
Abb.: Synoptische Darstellung der wichtigsten Chronologien
Die Zuordnung der Texte zu vedischen Schulen [sûtra-carana] impliziert die literarische Gattung (Sûtra. Pseudosûtra, umgearbeitetes Sûtra usw., den (ursprünglichen) Adressaten (Schüler des betreffenden Sûtra-carana, Schüler einer carana-unabhängigen Rechtsschule, alle Brahmanen, alle Menschen, Adressat unbekannt), den Sitz im Leben (Schulunterweisung, unbekannter Sitz im Leben), den Überlieferungsträger (Brahmanen des betreffenden Carana, betreffende Rechtsschule, Tradenten unbekannt) und die Region (da Sûtra-caranas regionale Schwerpunkte haben). Deswegen ist dies nicht nur eine abstrakte Frage der allgemeinen Entwicklungslinien indischer Literatur, wie ein oberflächlicher Blick auf die Diskussion, die an Max Müller anknüpfte, vermuten lassen könnte.
Einigkeit besteht bezüglich der drei Texte, die Bestandteil eines mindestens teilweise erhaltenen Kalpa-sûtra sind:
Baudhâyana: Baudhâyana-sûtra-carana der Taittirîya-shâkhâ des schwarzen Yajurveda, Südindien
Âpastamba: Âpastambîya-sûtra~carana der Khândhikîya-Schule der Taittirîya-shâkhâ des schwarzen Yajurveda, Südindien, wahrscheinlich Andhraland
Hiranyakeshin: Hiranyakeshi-sûtra-carana der Khândhikîya-Schule der Taittirîya-shâkhâ des schwarzen Yajurveda, Konkan
Große Uneinigkeit besteht bezüglich der übrigen im Sûtra-Stil abgefaßten Werke, zu denen kein Kalpa-sûtra erhalten ist:
Gautama: Während Gautama nach Bühler, Jolly und anderen das Dharmasûtra eines Gautama-sûtra-carana (der Rânâyanîya-shâkhâ ?) des Sâmaveda ist, ist es nach Meyer, Kane (und Kangle, der unentschieden bleibt) eine unabhängige Schrift (nach Meyer eine reine Privatschrift), die nach Kane später von der Rânâyanîya-shâkhâ übernommen wurde
Vasishtha: Gehörte nach Bühler, Jolly und anderen ursprünglich zu einem in Nordindien beheimateten Sûtra-carana der Rgvedin's und erhielt später allgemeine Gültigkeit. Nach Kane war es gerade umgekehrt: ein ursprünglich unabhängiges, eklektisches Werk wurde später von Rgvedin's übernommen.
Vishnu: Nach Jolly ist Vishnu wahrscheinlich eine vischnuitische Bearbeitung des Dharma-sûtra der Kâthaka's der Caraka-shâkhâ des schwarzen Ya.jurveda, zu welcher Schule Vishnu auch nach Kane von Anfang an in enger Beziehung stand. Meyer dagegen sieht in Vishnu ein teilweise auf ursprünglichen Versen beruhendes Pseudosûtra, das eine reine Privatschrift ist.
Jolly's und Bühler's Zuordnungen in dieser Gruppe scheinen mir zu gewagt: sie gehen von der unbewiesenen Annahme aus, dass am Anfang der Dharma-Literatur Sûtra's von Sûtra-carana's stehen und nicht etwa schulunabhängige Privatschriften oder Werke von Spezialisten (Pandit's) zu den Einzelbereichen des Dharma oder dergleichen.
Bestechend ist Kane 's Hypothese, warum es nur für drei im Süden beheimatete Carana's des schwarzen Yajurveda ursprüngliche Dharma-sûtras gibt: Nur in der fremdkulturellen Umgebung des Südens bestand die Notwendigkeit solcher Werke, später haben Carana's Zentral- und Nordindiens in Nachahmung des Südens ursprünglich unabhängige Dharmatexte für sich in Beschlag genommen« Leider ist diese Hypothese wegen der bruchstückhaften Überlieferung nicht überprüfbar.
Über die Schulzugehörigkeit der Vers-Smrtis bzw. der diesen zugrundeliegenden hypothetischen Sûtra's ist man sich ebenso uneinig :
Manu: Bühler sieht es als wahrscheinlich an, dass Manu auf das Dharmasûtra des Mâava-sûtra-carana der Maitrâyanîya-shâkhâ des schwarzen Yajurveda zurückgeht, Jolly und andere sehen diese These als unentscheidbar an, während Kane und andere die Existenz eines solchen Dharmasûtra verneinen
Yâjnavalkya: Nach Bühler ist Yâjnavalkya eine Versifizierung eines Dharma-sûtra der Vajasaneyi-shâkhâ des weißen Yajurveda, von Bradke sieht dies als weder beweis- noch widerlegbare These an, während Jolly und Kane nur eine enge Beziehung zu den Vajasaneyin feststellen, Meyer sieht in Yâjnavalkya eine reine Privatschrift, der kein Dharmasûtra der Vajasaneyin' s zugrunde liegt
Auch für die Spekulationen über schulzugehörige Ur-Sûtra's zu Manu und Yâjnavalkya gilt, dass die Gründe für diese Annahme nicht ausreichen.
Welche Schlussfolgerungen ziehe ich aus diesen - meist gut begründeten ~~ verschiedenen Meinungen?
Dies bedeutet nicht, dass ich Meyer oder Kane in jeder Einzelheit zustimme.
Meyer trennt manchmal nicht genügend die literarkritische Frage nach der
Überlieferung festgelegter Formulierungen von der überlieferungsgeschichtlichen
Frage nach der Überlieferung von Inhalten. So postuliert er öfters aufgrund
überlieferungsgeschichtlicher Zusammenhange literarische Abhängigkeiten. Im
Ganzen gesehen, halte ich aber Meyers Kritik für stichhaltig, ohne dass mir
deswegen Meyers eigene Hypothesen als stichhaltig erscheinen.
Besonders Meyer hat die Vor-Urteile hinter vielen der Annahmen und
Aussagen gezeigt. Auch dies müsste nicht zu Unbestimmtheit führen: Ohne
Vor-Urteile sind keine Hypothesen und wissenschaftlichen Aussagen möglich.
Vor-Urteile können sich als heuristisch äußerst fruchtbar erweisen. Mein
Eindruck ist aber, dass es vorläufig keine Entscheidungsmöglichkeit zwischen
diesen Vorurteilen z.B. inbezug auf heuristische Fruchtbarkeit gibt. Das selbe
Quellenmaterial erlaubt vielmehr die unterschiedlichsten
historisch-chronologischen Bewertungen.
Muss man angesichts dieser Sachlage den Versuch einer historisch-kritischen Exegese nicht aufgeben?
Gewiss muss man viele Abstriche machen: da die Quellen weder absolut noch relativ einigermaßen präzise, datierbar sind, muss man mit Aussagen über historische Entwicklungen äußerst zurückhaltend sein, Alle einlinigen historischen Entwicklungen müssen äußerst suspekt sein, wenn man Meyers bedenkenswerte Worte zur Entwicklungsmonomanie bedenkt. Sehr oft wird man über eine systematische Darstellung verschiedener Aussagen nicht hinauskommen. Eine solche systematische Darstellung darf nicht mit einem allgemeinen Kulturbild verwechselt werden: dazu müsste man historisch, geographisch, sozial, schulmäßig usw. viel mehr differenzieren können.
Die Unmöglichkeit, den historischen Ort der Quellen innerhalb akzeptabler Toleranzgrenzen zu bestimmen, bedingt aber nicht, dass man auf ein historisches Verstehen ganz verzichten muss: Auch wenn man Martin Luther (1483 - 1546) fälschlicherweise ins 19. Jahrhundert setzen würde, könnte man vieles in seinem Großen Katechismus (1529) noch historisch verstehen, manches würde man allerdings missverstehen oder nicht verstehen. Ähnlich ist es mit unseren Dharmaquellen: Vieles werden wir verstehen können, vieles werden wir auch nicht verstehen, weil wir über den historischen Hintergrund nichts wissen, manches werden wir deswegen auch missverstehen.
Ein Trost: Unsere historische Kenntnis über das alte Indien ist so gering, dass auch eine genaue historische, geographische usw. Lokalisierung der Quellen, für ihr Verständnis reichlich wenig bringen würde.
Anders steht es mit dem umgekehrten Problem: dem Beitrag unserer Quellen zu unserer historischen (sozial-, rechts-, religionsgeschichtlichen usw.) Kenntnis. Hier ist unsere Unkenntnis über den historischen Ort, Sitz im Leben usw. fatal. Vom Ziel z.B. einer Geschichte des altindischen Rechts geschweige denn einer altindischen Sozialgeschichte sind wir noch meilenweit entfernt.
Im Vorspann verschiedener Bänder der History of Dhamasastra gibt P. V. Kane eine chronologische Übersicht der wichtigsten Werke des Dharmashâstra wie er sie datiert. Diese Daten werden oft unbesehen übernommen, obwohl sie oft mehr als zweifelhaft sind. Bevor man also die unten genannten Daten übernimmt, muss man unbedingt die Argumente zur jeweiligen Datierung in Band 1 der History of Dharmasastra prüfen.
CHRONOLOGICAL TABLE
N. B.—Some dates, particularly of ancient works, are conjectural and disputed by several scholars. Most of the dates about authors from the 8th or 9th century refer to the probable periods of their literary activity except in the case of a few authors.
800 B. C.-400 B. C.
The principal shrautasûtras (of Âpastamba, Âshvalâyana, Baudhâyana, Kâtyâyana, Satyâshâdha and others) and some of the grhyasutras ( such as those of Âpastamba and Âshvalâyana)
600-300 B. C.
The Dharmasutras of Gautama, Âpastamba, Baudhâyana, Vasishtha and the Grhyasutras of Parâskara and a few others.
300 B. C.-100 A. D.
Arthashâstra of Kautilya (rather nearer the former date than the latter)
200 B .C.-100 A. D.
Manusmrti
100 A. D.-300 A. D.
Yâjnavalkyasmrti
100 A. D.-300 A. D.
Vishnudharmasûtra
100 A. D.-400 A. D.Nâradasmrti
300 A. D.-500 A. D.
Brhaspati-smrti on Vyavahara and other topics (not yet found). Extracts on Vyavahara were translated in S. B. E. voL 33 and extracts on many topics of Dharma were collected by Prof. Rangasvami Aiyangar and published in Gaikwad Oriental series
300 A- D.-600 A. D.
Some of the extant Purânas such as Vayu, Visnu, Markandeya, Matsya, Kurma
600 A. D.-900 A. D.
Most of the smrtis such as those of Parâshara, Shankha, Devala and some of the Purânas such as Agni, Garuda.
800 A. D.-850 A. D.
Vishvarûpa, the commentator of Yâjnavalkyasmrti
825 A. D.-900 A. D.
Medhâtithi, a commentator of Manusmrti
1080 A. D.-1100 A. D.
Vijnâneshvara, the author of the Mitâksarâ commentary on Yajnavalkyasmrti
1080 A. D.-1110 A. D.
Govindarâja, a commentator of Manusmrti
1100-1130 A. D.
Lakshmîdhara, the author of a vast digest on Dharmashâstra called Kalpataru or Krtyakalpataru
1100-1150 A. D.
Jîmûtavâhana, author of the Dâyabhâga, Kâlaviveka and Vyavahâramâtrkâ.
1100-1150 A. D.
Bhavadevabhatta, author of Prâyashcitta-prakarana and other works
1110 A. D.-1130—A. D.
Aparârka, Shilâhâra king, composed a commentary on Yâjnavalkyasmrti
1127 A. D-1138 A. D.
Mânasollâsa or Abhilashitârtha-cintâmani of Someshvaradeva
1150 A.D.-1180 A.D.
Aniruddhabhatta, author of Hâralatâ and Pitrdayitâ
1150 A D.-1200 A.D.
Smrtyarthasâra of Shrîdhara
1150 A.D.-1300 A.D.
Haradatta, commentator of the Dharmasûtras of Gautama and Apastamba and some grhyasûtras
1200 A.D.-1225 A.D.
Smrticandrikâ of Devannabbatta
1150 A.D.-1300 A.D.
Kullûka, a commentator on Mannsmrti
1175 A.D.-1200 A.D.
Halayudha, son of Dhananjaya and author of Brâhmanasarvasva
1260 A.D.-1270 A.D.
Caturvargacintâmani of Hemâdri
1275 A.D.-1310 A.D.
Shrîdatta, author of Pitrbhakti, Samayapiadîpa and other work
1300 A.D.-1370 A.D.
Candeshvara, author of Grhastharatnâkara, Vivâdaratnâkara, Krtyaratnâkara and other works
1300 A.D.-1380 A.D.
Mâdhavâcârya, commentator of Parâsharasmrti and other works
1360 A. D.-1390 A D
Madanaparijâta and Mahârnavaprakâsha compiled under king Madanapâla and bis son
1360 A.D.-1448 A.D.
These are the dates of the birth and death of Vidyâpati, author of Gangâvâkyâvalî and other works.
1375 A.D.-1440 A.D.
Shûlapâni, author of Dîpakalikâ, commentary on Yâjnavalkya, Prâyashcittaviveka, Durgotsavaviveka and other works.
1375-1500 A.D.
Prthvîcandra, son of Nâgamalla, author of a vast digest called Dharmatattvakalânidhi
1425-1450 A.D.
Madanaratna, an extensive digest compiled by king Madanasimhadeva
1425 A.D.-1460 A.D.
Rudradhara, author of Shuddhiviveka, Shrâddhaviveka and other works
1425-1490 A. D.
Vâcaspati, author of Shuddhicintâmani, Tîrthacintamani and numerous other works.
1450-1500 A. D.
Vardhamâna, author of Dandaviveka, Gangakrtyaviveka and other works
1490 A.D-1515 A.D.
Nrsimhaprasâda of Dalapati
1500 A.D.-1540 A. D.
Govindânanda, author of Shuddhikaumudî, Shrâddhakriyâkauraudî and other works
1513-1580 A. D.
Narâyanabhatta, author of Prayogaratna, Antyeshtipaddhati, Trishthalîsetu
1520-1575 A. D.
Raghunandana, author of numerous works called Tattvas
1520-1589 A. D.
Todarânanda compiled imder the patronage of Todarmal
1590-1630 A.D.
Nandapandita, author of several works such as Vaijayantî (com. on Vishnudharmasûtra), Shrâddhakalpalatâ, Shuddhicandrika, Dattakamîmamsâ
1610-1640 A. D.
Kamalâkarabhatta, author of Nirnayasindhu and over 20 works besides
1610-1640 A. D.
Vîramitrodaya of Mitramishra
1610-1645 A. D.
Nîlakantha, author of Bhagavantabhâskara
1700-1740 A. D.
Smrtimuktâphala of Vaidyanâtha
1700-1750 A. D.
Nâgesha or Nâgojibhatta, author of about 30 works among which Tîrthendushekhara, Prâyashcittendushekhara, Shrâddhendushekhara
1790
Kâshinâtha Upâdhyâya, author of Dharmasindhu, composed it in sake 1712
1730-1820
Bâlambhatta, author of a commentary on the Mitâksharâ, called Bâlambhatti
[Quelle: Kane, Pandurang Vaman <1880 - 1972>: History of Dharmasastra : (ancient and mediaeval, religious and civil law). -- Poona : Bhandarkar Oriental Research Institute. -- Vol. 4. -- 2. ed. -- 1973.
Zu Kapitel 4: Sitte und Recht der Stände (varnadharma)
