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INTRODUCTION.
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the administration of justice and the civil and criminal law, occupies considerably more than one-third of the whole. For chapters vii-ix contain no less than 982 verses, while the total number amounts to 2,684! None of the older law-books devotes more than one-fifth of its text to such matters. The freedom of the Manu-smriti from all · sectarian influence is perfect. It nowhere teaches the performance of other rites than those prescribed in the Vedic writings, and it nowhere inculcates the exclusive worship of one of the deities of the Pauranik sects as we find it recommended, for instance, in the Vishnu-smriti, Nor is there any hint that it was written by order of some king or chief with the purpose of serving as a Digest of the sacred law. Finally, the marks of its being a school-book, intended for the instruction of all Åryas, are unmistakable. We are told, Manu I, 103, that "a learned Brahmana must carefully study these (Institutes), and must duly instruct his pupils in them,' but that nobody else (shall do it).' Who the pupils, entitled to learn the work, are, is explained II, 16. There it is said that 'he for whom (the performance of) the rites, beginning with the Garbhadhåna and ending with the Antyeshti, is ordained together with recitation of sacred formulas, is entitled to study it, but no other man whatsoever. Hence Brâhmans are to teach the Sastra, and all Aryas may learn it. It further agrees with its character as a school-book, if the phalasruti or statement of the rewards to be gained by its study, Manu XII, 126, asserts that a twice-born man, who is able to recite these Institutes, will be always virtuous in conduct, and will reach (i.e. after death) whatever condition he desires.' The first object which the student may gain is self-improvement, and the second happiness after death.
About the same ratio, 367: 1009 is found in Yagttavalkya's Smriti. * Thus in the Gautamiya, seven pages of the text out of thirty-four are filled with legal matters; in the Vâsishtha, twelve pages out of eighty-one; in the Åpastambiya, ten out of ninety-eight; and in the Baudhayaniya, about seven out of a hundred and fifteen,
Other secondary Smritis, c. g. Yagtavalkya's (III, 330-334), give much more detailed statements regarding the rewards to be obtained. But in substance they always agree with Manu.
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