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R. S. Betai & J. R. Betai
Yājanavalkya carefully and scientifically makes a distinction amongst the thre. -Acāra, Vyavatāra and Prayascitta. This proves that he accepts their owa individual influence as social forces, and als) that their spheres are specific and independent. Thus, Yājanavalkya's thinking is more rational. As a result he has become more subtle in the topic of Prāyuscitta, more legal and just in bis Vyavabāra. Preciousness of man and his life now dominate.
(6) Lika Maou he does not give theory of Origin of Creation and
life or give the doctrine of Karma. He goes straight to man's conduct in society. Even though he accepts the broad principles of ethics and religion of man, he keeps the problems and realities of social life before his eyes. Thus, to an extent he has ceased to be centred in the individual and has to some extent become centred in the society. This explains the slow and steady social change in the social institutions. Again,
(7) Like Many, he does not distinguish between Snā aka and house
holder. On the other side, he gives duties of Yati in greater details.
(8) He is firmly opposed to marriage of brahains and the twice-born
with Sūdras. To him, Sūdras are positively of a low status. Still he does not discuss or philosophise on their status. He accepts the contomporary reality of their status without Manu's dislike of Sūdras.
(9) Maou is specific on the lower status of women in his society.
Yājagavalkya has not been able to improve much in this. Still, he shows no dislike towards woman and gives more rights to her in different spheres.
(10) Even though he becomes more detailed in pedances, more subtle
as we noted atove, he is cot still firm, conventional and emphatic like Maou in the matter.
(11) In matters of state and court law, social ethics and religion
dominate on the mind of Manu. Here Yajanavalkya becomes 6. Vide Manu's statements Calanqala , fayl syafafa fufa: / etc.
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