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INTRODUCTION.
1xvii
larger interpolations. To the latter belong, in the second chapter, w. 1-11 and v. 88-100. The first passage gives a philosophical account of the origin of actions (1-5), such as is not found in any older law-book; further, a verse (v. 6) stating the sources of the sacred law, which is unnecessary on account of v. 12, and suspicious on account of the double description of the third source of the law, by the synonymous terms sîla and akara 1. The contents of the remaining verses, the praise of the Manu-smriti (v. 7), the advice how the different authorities are to be studied (v. 8), the decla. ration of the reward for obedience to the revealed texts (v. 9), the definition of the terms Sruti and Smriti, and the declaration of their authoritativeness, are likewise superfluous, and clearly later enlargements. The second passage (vv. 88-100), which enumerates the organs of sensation and action and teaches the necessity of controlling them, interrupts the continuity of the text very needlessly, and has nothing whatsoever to do with the matter treated of. Among the smaller interpolations in this chapter, v. 13, 16, 27, 28, 142, 143, 213-215, 221, and 239 must certainly be reckoned. It also seems probable that the passage on the importance of the syllable Om, of the Vyahritis, and of the Savitri (vv. 76-87), as well as that on the humility and meekness required of a Brahmana (vv. 160-163), and that on the worship due to parents and a teacher (vv. 225-237), have been enlarged, though in each case something of the kind may have occurred in the Dharma-sútra. In the third chapter, there is one longer passage (vv, 192–201) which, beyond all doubt, has been added by a later hand. For the classification of the Manes, which it contains, is in this form foreign to Vedic literature. More doubtful are the discussions on the duty of conjugal intercourse (vv. 46-50), on the honour due to women (vv. 55-60), on the excellence of the order of householders (vv. 79-80), and on the results of inviting sinners and men of bad conduct to Sraddhas (vv. 169–182). Possibly the ancient Satra contained hints on some of these subjects, but it is most improbable that it
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