A grammar of the Hebrew language by William Henry Green

By William Henry Green

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The Dharmaśāstras attributed to Manu would then belong to the Maitrāyaṇīya branch of the Black Yajurveda, and that attributed to Kātyāyana to the Vājasaneyi branch of the White Yajurveda. According to a different theory, the Dharmaśāstras came into being at a time when Hinduism was threatened nearly simultaneously by Buddhism and Jainism (vom Bradke 1882). To react successfully against these threats it was felt necessary to eliminate the differences between schools and couch the texts in a more popular and more easily accessible form.

One thing is sure, however, it represents a conscious effort to find, for a category that had no equivalent in India, a word from the Indian vocabulary which, even though it was not perfectly identical, came at least closer than any other available term. Dharma and Law After the above introductory remarks, this article will now attempt to interpret the data as they emerge from the Hindu tradition. The pivot of the entire system is dharma, which is neither religion nor law, and yet crucial for the topic of this article —the Hindu conceptions of law.

48), and, after the father’s death, he is the only person capable of performing the ritual, called śrāddha, which is required for the father to join the ranks of his ancestors. This Rao Balwant Singh v. A. 54, 69 (1898). Bal Gangadhar Tilak v. A. 135, 148–49 (1915). 20 Sri Balasu v. A. 113, 136 (1889). 18 19 Studies in H indu L aw and Dharmaśāstra 44 Ù example not only explains why an only son should not be the object of an adoption; it also shows that what we call inheritance in Hinduism involves far more than the legal rights to an estate.

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