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1927: 501); and Bhabatosh Bhattacharya 1935: 32. 59 Introduction 23 present day: "the Mitakshara school is the orthodox school, and the Dayabhaga school is the reformed school, of Hindu law" (Mulla 1970: 77). There are two component parts to this argument. First, many scholars, even in Bengal, believe that there was indeed a time when "the doctrines of the Mitacshara . . " Colebrooke undertook to translate the Dayabhaga rather than any other text in Bengal "decidedly due to the treatise of Jimutavahana himself; as well because he was the founder of this school, being the author of the doctrine which it has adopted" (1810: v).
267, 412. Cf. Mayne 1950: 55. 1 Colebrooke's translation, produced solely on the basis of manuscripts and with the help of pandits,2 has been criticized both for being opaque and obscure and for not always rendering the Sanskrit text correctly: Unfortunately his own education in England before he left for India had stopped at the stage at which the statuesque and the verbose were considered good style during the decay of the classical English of the mid-eighteenth century. Thus, in places where he (or his pandits) was not actually mistaken (and they are not a mere handful), he has always been obscure, and many students of Sanskrit have found the original plainer than the translation.
55). 61 Mitaksarayam Jlmtttavahanenoktam dusanam . . tan Mitaksarakrdasayaparijnanat (ed. p. 434; tr. 2). : 18). Cf. H. 93; emphasis added). , G. C. Sarkar Vyavaharaprakasa 1879: x ("Some of the doctrines of the Mitakshara . . 27, "Jimutavahana controverts the Mitakshara"; cf. 1927: 501); and Bhabatosh Bhattacharya 1935: 32. 59 Introduction 23 present day: "the Mitakshara school is the orthodox school, and the Dayabhaga school is the reformed school, of Hindu law" (Mulla 1970: 77). There are two component parts to this argument.