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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. It was authored by renowned Indologist Pandurang Vaman Kane. The first volume of the work was published in 1930 and the final one in 1962.
Dharmaśāstra became influential in modern colonial India history, when they were formulated by early British colonial administrators to be the law of the land for all non-Muslims (Hindus, Jains, Buddhists, Sikhs) in the Indian subcontinent, after Sharia set by Emperor Aurangzeb, was already accepted as the law for Muslims in colonial India.
Thinking of Dharmasastra as a legal code and of its authors as lawgivers is thus a serious misunderstanding of its history". [69] Other scholars have expressed the same view, based on epigraphical, archaeological and textual evidence from medieval Hindu kingdoms in Gujarat , Kerala and Tamil Nadu , while acknowledging that Manusmriti was ...
His monumental work entitled the "History of the Dharmasastra", published in five volumes in the twentieth century, is an encyclopedia of ancient social laws and customs. This enables us to study the social processes in ancient India." [11]
Today there exist three recognized versions of Naradasmriti, also called Naradiya Dharmasastra. [4] First, there is the “minor” recension, consisting of 879 verses and referred to by the siglum D. Next comes the recension known by the siglum P and consisting originally of 550 verses.
The text opens its reply by reverentially mentioning ancient Dharma scholars, and asserting in verses 1.4-5 that the following each have written a Dharmasastra (most of these are lost to history) – Manu, Atri, Visnu, Harita, Yajnavalkya, Ushanas, Angiras, Yama, Apastamba, Samvarta, Katyayana, Brihaspati, Parashara, Vyasa, Samkha, Likhita ...
There is some debate over the exact location in which Medhātithi composed his commentary, but there is significant evidence which places him in Kashmir. Julius Jolly argues that he was an inhabitant of Southern India, while Georg Bühler argues (and P. V. Kane tends to agree) that he was a Kashmirian, or at least an inhabitant of Northern India. [1]
A painting of Lord Ayyappan is depicted in Yogapattasana, a sacred yogic posture. Ayyappan is a warrior deity and is revered for his ascetic devotion to Dharma, the ethical and right way of living, to deploy his military genius and daring yogic war abilities to destroy those who are powerful but unethical, abusive and arbitrary. [14]