DOI Page / Citation link:
https://doi.org/10.11588/diglit.636#0064
52 Nomistic Brahmanism.
less ancient than was once supposed) is concealed under the
title Manu1. The code of Yajnavalkya is founded on that
of Manu, but introduces many additional rules, some of
which are probably as late as the first or second century of
our era. It is always associated with its commentary, the
Mitakshara. The code of Parasara is a still more modern
work. It enacts special laws adapted to the fourth or most
depraved age of the world (called Kali). The three codes
together constitute a kind of bible of Nomistic Brahmanism,
much in the same way as the Brahmanas of the three Vedas
are the exponent of Ritualistic Brahmanism. But the Brah-
manas are concerned with public Vedic ritual and sacrifice
(sniti-karmari), the law-books with domestic ceremonies
(smriti-karman).
In short, the three chief codes are mirrors of Indian domestic
manners, little affected as these have been by the lapse of
more than two thousand years. They illustrate very strikingly
the close intertwining of law, politics, and social life with re-
ligion and religious ordinances. ' The root of all law,' says
Manu, ' is the Veda and the traditions of those who know the
Veda.' Accordingly we find that in Manu's code the rules
of judicature and of caste are mixed up with the dogmas of
religion and philosophy and with high religious and moral
precepts—many of them worthy of Christianity—while the
punishment assigned to every kind of offence is carried
beyond the grave into future states of earthly existence, the
doctrine of transmigration of souls through celestial and ter-
restrial bodies from gods to stones being implied throughout.
The superiority of the Brahmans is the hinge on which
the whole social organization turns. They form the great
1 Manu is supposed to speak as far as I. 60, and after that another
sage called Bhrigu. The entire code is fully analysed and described in
my 'Indian Wisdom,' pp. 211-294. The late Dr. A. Burnell's opinion
was that the date of the work as we now possess it must be placed in
the fourth century of our era.
less ancient than was once supposed) is concealed under the
title Manu1. The code of Yajnavalkya is founded on that
of Manu, but introduces many additional rules, some of
which are probably as late as the first or second century of
our era. It is always associated with its commentary, the
Mitakshara. The code of Parasara is a still more modern
work. It enacts special laws adapted to the fourth or most
depraved age of the world (called Kali). The three codes
together constitute a kind of bible of Nomistic Brahmanism,
much in the same way as the Brahmanas of the three Vedas
are the exponent of Ritualistic Brahmanism. But the Brah-
manas are concerned with public Vedic ritual and sacrifice
(sniti-karmari), the law-books with domestic ceremonies
(smriti-karman).
In short, the three chief codes are mirrors of Indian domestic
manners, little affected as these have been by the lapse of
more than two thousand years. They illustrate very strikingly
the close intertwining of law, politics, and social life with re-
ligion and religious ordinances. ' The root of all law,' says
Manu, ' is the Veda and the traditions of those who know the
Veda.' Accordingly we find that in Manu's code the rules
of judicature and of caste are mixed up with the dogmas of
religion and philosophy and with high religious and moral
precepts—many of them worthy of Christianity—while the
punishment assigned to every kind of offence is carried
beyond the grave into future states of earthly existence, the
doctrine of transmigration of souls through celestial and ter-
restrial bodies from gods to stones being implied throughout.
The superiority of the Brahmans is the hinge on which
the whole social organization turns. They form the great
1 Manu is supposed to speak as far as I. 60, and after that another
sage called Bhrigu. The entire code is fully analysed and described in
my 'Indian Wisdom,' pp. 211-294. The late Dr. A. Burnell's opinion
was that the date of the work as we now possess it must be placed in
the fourth century of our era.