in the study of many branches of the Veda, in the knowledge (of its meaning) and in the performance (of its precepts), and known through the sacred tradition which has been handed down in regular succession[1].' Govindarâga closely agrees, and says that Manu is 'a great sage, who received his name on account of his acquaintance with the meaning of the whole Veda, who is known to all learned men through the tradition handed down in regular succession, and who is entrusted with causing the creation, preservation, and destruction (of the world)[2].' Kullûka, on the other hand, though he agrees with respect to the etymology and explanation of Manu's name, deriving it from man, 'to know (the meaning of the Veda),' and though he admits the human character of his Sâstra, somewhat differs in the description of the person. Referring to XII, 123, he declares Manu to be a manifestation or incarnation of the supreme Soul. Further, Medhâtithi and Kullûka adduce in their remarks on the same verse various passages from the Sruti and the Smriti, tending to prove the authoritativeness of the Manu-snriti. Both quote slightly varying versions of the famous Vedic passage which declares that 'All Manu said is medicine.' Medhâtithi adds only one more anonymous verse, to the effect that 'the Vedas were proclaimed by the great sages, but the Smârta or traditional lore by Manu[3].' Kullûka gives two other passages, one from the Brihaspati-smriti which places Manu's Sâstra at the head of all works of the same class, and another from the Mahâbhâtrata which declares that 'the Purânas, Manu's laws, the Vedas, and the medical works must not be opposed by (adverse) reasoning.' Both commentators mention also that the pre-eminence of Manu's teaching is admitted in other passages of the Vedas, the Purânas, the
