YY1 nients by which he establishes his own opinions are treated with great ability ; quotations from his work, or reference to it, have been made by all the authors of the law tracts current in Bengal. The other works of great authority in Bengal are the Dáya—tatua, the subodhini, which is a commentary on the Páyabhaiga by Srikrishna Tarkalankara, and the Dávakrama-sangrama". The Dáya—tatwa is that portion of Raghunandana's Smriti-tatuat which treats of inheritance. It is indeed an excellent composition of the law, in which Jānātavāhana's doctrines are in general strictly followed, but commonly delivered in his own words, or in brief extracts from Jimātavāhana's text. On a few points, however, Raghunandana differs from Jánostavāhana, and in some instances supplies that author’s deficiencies. The Dáyakrama-sangraha is an original treatise by Srikrishna Zarkālankara, and contains a good compendium of the law of inheritance according to Jāmātavāhana’s text, as expounded in his commentary. The Dáya-rahasha or' Smriti-ratnávali of Râmnátha : Vidyāvāchaspati obtains a considerable degree of authority in some of the districts of Bengal : it differs however in some material points from both Jāmūtavāhana and Raghunandana, and thus tends much to disturb the certainty of the law on some important questions of frequent occurrence. The other treatises on inheritance according to the doctrines received in Bengal, as the Dúya-mirnaya of Srikara Bhattachóriya and one or two more, are little else than epitomes of the works of Raghunandana and Jimätavāhana. There are several commentaries on the Dáyabhāga. The earliest of these is that of Srinditha Aschdiriya Chūrūmani which, though frequently cited by Srikrishna to correct or confute opinions therein expressed, must be acknowledged as, in general, an excellent exposition of the text, and was a great authority before the appearance of Srikrishna’s commentary: even now it is respected as authority on points not contradicted by Srikrishna. The next in order of time is the gloss of Achyuta Chakrabaretz, (author likewise of a commentary on the Sràddha-viveka.) It cites frequently the gloss di Chūrāmani, and is itself
- Sir Willinm Macnaghten adds to the above number the compilations termed Vyavasthörnara, the Vicadornavasetu, and the Vivādabhangārnava. The first of these has not been translated nor does it appear to be used by the Pandits. The second was disapproved of by Sir William Jones, and is scarcely made use of by the Pandits : the translation of it too was considered by that learned Jndge as having no authority, (see his letter hereafter inserted.) The third, namely, the Vivādavangsfrnama, the translation whereof is known by the name of “Colebrooke's Digest." is a general digest, which cites texts of most of the sages and passages from the works of all the schools, and cominents thereupon. It is therefore a work not only for the Bengal school but also for the other schools, and has been actually used as such by Sir Thomas Strange, and Mr. Colebrooke, and also by the Pandits of the different schools, as will
be found on reference to the two volumes of Strange's Elements of the Hindu law, aud the second volume of AIacilaghten's Torinciples ef the Hindu law. f Tho Smriti-tatuoa of Raghunandana, who is commonly called Smórta Bhattáchảdva, is tho greatest authority as a “gards the dichara and prayaschitta kåndas of the Dharma Shūstra in the province of Bengal, and is a complete digest of those two kändas. It comprises twenty-seven tatvas (books,) twenty-four of which respect the 4châra and präyaschitta Adondas and three books treat of three of the eighteen branehes of the *yawahara kànda : viz. the Dafya-tatwa which is oıı inheritance, the Vyavahāra-tattva, which is on jurisprudence, and the Dilya-tatuwa which treasoof ordeals. Sir william Jones says : “his digest approaches nearly in merit and in mcthod to the digest of Justinian.” Raghunandana flourished in the 16th century, for he was pupil of Vasudeva Sárvabhouma, and studied at the same time with three other disciples of the same preceptor who likewise have acquired great celebrity ; viz. Shiromani, Krishnānanda and Choitanya : the latter is the well known founder of the religious order and sect of the Voishnavas, and the date of his birth being held memorable by his followers, it is ascertained by his horoscope, said to be still preserved, as well as by the express mention of the date of his works, to have been 1411 of the Shaka Era answering to Y. C. 1489 ; consequently Raghunandana being his contemporary must have flourished at the beginning of the 16th century. Dà, bħà. Арге. Р. хіі.
