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The extant Dharmasutras are written in concise sutra format, [23] with a very terse incomplete sentence structure which are difficult to understand and leave much to the reader to interpret. [19] The Dharmasastras are derivative works on the Dharmasutras, using a shloka (four 8-syllable verse style chandas poetry, Anushtubh meter), which are ...
Gautama Dharmasūtra is a Sanskrit text and likely one of the oldest Hindu Dharmasutras (600-200 BCE), whose manuscripts have survived into the modern age. [1] [2] [3]The Gautama Dharmasutra was composed and survives as an independent treatise, [4] unattached to a complete Kalpa-sūtras, but like all Dharmasutras it may have been part of one whose Shrauta- and Grihya-sutras have been lost to ...
One recension claims that “Manu Prajāpati originally composed a text in 100,000 verses and 1080 chapters, which was successively abridged by the sages Nārada, Mārkandeya, and Sumati Bhārgava, down to a text of 4,000 verses.” [7] Nāradasmṛti, according to this recension's claim, represent the ninth chapter, regarding legal procedure, of Manu’s original text.
Vashishta Dharmasutra is an ancient legal text, and one of the few Dharma-related treatises which has survived into the modern era. This Dharmasūtra (300–100 BCE) forms an independent text and other parts of the Kalpasūtra, that is Shrauta and Grihya-sutras are missing. [1]
The classical system, in the Āśrama Upanishad, the Vaikhanasa Dharmasutra and the later Dharmashastra, presents these as sequential stages of human life and recommends ages for entry to each stage, while in the original system presented in the early Dharmasutras the Asramas were four alternative available ways of life, neither presented as ...
The History of Dharmaśāstra, with a subtitle "Ancient and Medieval Religious and Civil Law in India", is a monumental seven-volume work consisting of around 6,500 pages.
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Haradatta's commentary on Apastamba Dharmasutra was criticized by Boehtlingk in 1885 for lacking "European critical attitude", a view that modern scholars such as Patrick Olivelle have called unjustified and erroneous because Haradatta was a very careful commentator, far more than Boehtlingk and many other 19th-century Orientalists were.