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show, by adding the particle 'iti' at the end of Sutra 8, that the quotation from the Mânava is not finished with Sutra 5, but includes the two verses given in Sûtras 6 and 7 and the second prose passage in Sûtra 8. Among the verses the first is found entire in the metrical Manusmriti, and the second has likewise a representative in that work, though its concluding portion has been altered in such a manner that the permission to slaughter animals at sacrifices has been converted into an absolute prohibition to take animal life. Sutra 8, which again is in prose, has no counterpart in the metrical Manusmriti, as might be expected from its allowing 'a full-grown ox' or 'a full-grown he-goat' to be killed in honour of a distinguished Brâhmana or Kshatriya guest. A closely corresponding passage is found in the Satapatha-brâhmana, and a verse expressing the same opinion in the Yâgñavalkya Smriti, the versification of a Dharma-sûtra of the White Yagur-veda. As the last part of the quotation resembles the text of the Brahmana and its language is very archaic, it is quite possible that, though belonging to the passage from the Mânava-sutra, it contains a Vedic text, taken from some hitherto unknown Brâhmana which Manu adduced in support of his opinion. On this supposition the arrangement of the whole quotation would be as follows. Sutra 5 would give the original rule of the author of the Mânava in an aphoristic form; Sûtras 6-7 would repeat the same opinion in verse, the latter being probably Slokas current among the Brâhmanical community; and Sutra 8 would give the Vedic authority for the preceding sentences. This arrangement would be in strict conformity with the plan usually followed by the authors of Dharma-sûtras. But whether Sûtra 8 contains a second original aphorism of the Mânava Dharma-sûtra or a Vedic passage, it seems indisputable that the author of the Vâsishtha Dharma-sutra knew a treatise attributed to a teacher called Manu, which, like all other Dharma-sûtras, was partly written in apho
INTRODUCTION.
who allow their religious convictions to get the better of their reason, will perhaps prefer Krishnapandita's ingenious, but unsound explanation of the words iti mânavam, by iti manumatam, 'such is the opinion of Manu.'
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