{"id":15543,"date":"2017-11-08T22:43:49","date_gmt":"2017-11-08T20:43:49","guid":{"rendered":"https:\/\/xoandelugo.org\/?p=15543\/"},"modified":"2017-11-08T22:44:41","modified_gmt":"2017-11-08T20:44:41","slug":"dharma-monarquia-e-orde-natural-i-daniel-r-carreiro","status":"publish","type":"post","link":"https:\/\/xoandelugo.org\/cy\/dharma-monarquia-e-orde-natural-i-daniel-r-carreiro\/","title":{"rendered":"Dharma, Monarqu\u00eda e Orde Natural (I) &#8211; Daniel R. Carreiro"},"content":{"rendered":"<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"background-color: rgba(255,255,255,0);background-position: center center;background-repeat: no-repeat;border-width: 0px 0px 0px 0px;border-color:#e2e2e2;border-style:solid;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start\" style=\"max-width:calc( 1200px + 0px );margin-left: calc(-0px \/ 2 );margin-right: calc(-0px \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_1_1 1_1 fusion-flex-column\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\" style=\"background-position:left top;background-repeat:no-repeat;-webkit-background-size:cover;-moz-background-size:cover;-o-background-size:cover;background-size:cover;padding: 0px 0px 0px 0px;\"><div class=\"fusion-text fusion-text-1\" style=\"transform:translate3d(0,0,0);\"><h1 style=\"text-align: center;\"><span style=\"color: #428fc9;\">DHARMA, MONARQU\u00cdA E ORDE NATURAL (I)<\/span><\/h1>\n<p>&nbsp;<\/p>\n<\/div><div class=\"fusion-text fusion-text-2\" style=\"transform:translate3d(0,0,0);\"><h4 style=\"text-align: right;\"><span style=\"color: #428fc9;\"><em>\u00a0 \u00a0 &#8211; Daniel R. Carreiro &#8211; \u00a0\u00a0<\/em><\/span><\/h4>\n<p>&nbsp;<\/p>\n<\/div><div class=\"fusion-separator fusion-full-width-sep\" style=\"align-self: center;margin-left: auto;margin-right: auto;width:100%;\"><div class=\"fusion-separator-border sep-single sep-solid\" style=\"border-color:#ffe500;border-top-width:1px;\"><\/div><\/div><\/div><\/div><style type=\"text\/css\">.fusion-body .fusion-builder-column-0{width:100% !important;margin-top : 0px;margin-bottom : 20px;}.fusion-builder-column-0 > .fusion-column-wrapper {padding-top : 0px !important;padding-right : 0px !important;margin-right : 0px;padding-bottom : 0px !important;padding-left : 0px !important;margin-left : 0px;}@media only screen and (max-width:1024px) {.fusion-body .fusion-builder-column-0{width:100% !important;}.fusion-builder-column-0 > .fusion-column-wrapper {margin-right : 0px;margin-left : 0px;}}@media only screen and (max-width:640px) {.fusion-body .fusion-builder-column-0{width:100% !important;}.fusion-builder-column-0 > .fusion-column-wrapper {margin-right : 0px;margin-left : 0px;}}<\/style><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_1_1 1_1 fusion-flex-column\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\" style=\"background-position:left top;background-repeat:no-repeat;-webkit-background-size:cover;-moz-background-size:cover;-o-background-size:cover;background-size:cover;padding: 0px 0px 0px 0px;\"><div class=\"fusion-text fusion-text-3\" style=\"transform:translate3d(0,0,0);\"><p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Hans-Hermann Hoppe desenvolveu unha radical reconstruci\u00f3n te\u00f3rica sobre a evoluci\u00f3n hist\u00f3rica do goberno que inviste a valoraci\u00f3n tradicional que se adoita ofrecer sobre o proceso de transici\u00f3n dunha orde social aristocr\u00e1tico cara a sistemas mon\u00e1rquicos (primeiro absolutistas e logo constitucionais) para chegar finalmente \u00e1s democracias modernas.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 As\u00ed, segundo Hoppe, a\u00ednda que aprendemos na escola a considerar este desenvolvemento como algo positivo \u00e9, con todo, un proceso de decadencia que nos afasta da orde natural (i).<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Para Hoppe unha orde natural, entendido como un sistema social no que existe o respecto aos dereitos de propiedade e un sistema de resoluci\u00f3n de conflitos do que est\u00e1n ausentes tanto o monopolio legal como a capacidade para crear lexislaci\u00f3n era o sistema ao que se aproximaba, a\u00ednda que con numerosas imperfecci\u00f3ns, a orde social da Europa medieval e a s\u00faa substituci\u00f3n por sistemas pol\u00edticos mon\u00e1rquicos, primeiro, e democr\u00e1ticos, despois, tivo nefastas consecuencias econ\u00f3micas e sociais derivadas do enorme incremento do poder do Estado.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Hoppe reco\u00f1ece a influencia que ten na s\u00faa an\u00e1lise a obra de Ludwig von Mises e Murray Rothbard. Dos principais traballos te\u00f3ricos destes autores obt\u00e9n os principais teoremas de econom\u00eda pol\u00edtica e de filosof\u00eda que utiliza para a s\u00faa reconstruci\u00f3n hist\u00f3rica.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Con todo tam\u00e9n reco\u00f1ece que ambos os autores ti\u00f1an un punto d\u00e9bil na s\u00faa interpretaci\u00f3n da historia e tend\u00edan a ver a transici\u00f3n desde a monarqu\u00eda \u00e1 democracia como un progreso (ii).<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Como esta transici\u00f3n produciuse orixinariamente nos pa\u00edses occidentais, na nosa opini\u00f3n este punto d\u00e9bil identificado por Hoppe tam\u00e9n fai que ambos os autores tendan a apoiar a perspectiva hist\u00f3rica da tese do despotismo oriental, \u00e9 dicir tenden a considerar que os sistemas pol\u00edticos das civilizaci\u00f3ns orientais estaban caracterizados de forma omnipresente pola opresi\u00f3n e a tiran\u00eda duns gobernantes cuxo poder era absoluto (iii).<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Con todo, podemos utilizar o marco te\u00f3rico e a reconstruci\u00f3n sociol\u00f3xica da historia desenvolvidos por Hoppe para demostrar que a orde social da India antiga presentaba elementos que o aproximan \u00e1 s\u00faa definici\u00f3n de orde natural.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 O primeiro deses elementos \u00e9 a ausencia dun monopolio de creaci\u00f3n da lei, e o sometemento de todo principio legal a unha orde superior que vi\u00f1a representado pola idea do Dharma, o que supu\u00f1a unha estrita limitaci\u00f3n do poder pol\u00edtico na India antiga.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 O Dharma<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Para o hinduismo exist\u00edan catro principios ou obxectivos fundamentais na existencia do home: kama, artha, dharma e moksa. Cada un deles era importante en si mesmo e todo ser humano deb\u00eda atender ao satisfactorio cumprimento do catro para levar unha vida adecuada (iv). A\u00ednda que, ao mesmo tempo, exist\u00eda unha gradaci\u00f3n xer\u00e1rquica dos mesmos, de tal maneira que o primeiro deses obxectivos era o menos importante mentres que o \u00faltimo era o m\u00e1is esencial.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Kama refer\u00edase ao goce dos praceres do corpo; artha relacion\u00e1base coa adquisici\u00f3n de riquezas e recursos materiais; o dharma ocup\u00e1base do cumprimento das obrigaci\u00f3ns morais e relixiosas; o moksha, finalmente, consist\u00eda na liberaci\u00f3n das cadeas da existencia material e do ciclo interminable de transmigraci\u00f3n e reencarnaci\u00f3n da alma individual para reintegrarse na totalidade da realidade \u00faltima, que \u00e9 o Brahman ou alma universal.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 No referente \u00e1 organizaci\u00f3n social o principio m\u00e1is importante \u00e9 o do dharma (v), que \u00e9 un termo, en principio, intraducible e que abarca unha gran cantidade de manifestaci\u00f3ns e obrigaci\u00f3ns diversas.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Dentro deste conxunto de obrigaci\u00f3ns exist\u00edan algunhas que eran xerais para todos e outras que variaban segundo as condici\u00f3ns sociais en que se atopase un individuo en particular.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Desta maneira hab\u00eda catro etapas diferentes (ashramas) na vida dun individuo que \u00edan desde a s\u00faa etapa de mocidade como estudante ata a s\u00faa vellez e retiro do mundo. Cada unha destas etapas impu\u00f1a diferentes obrigaci\u00f3ns a un individuo.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 \u00a0Pero ademais das etapas da vida hab\u00eda tam\u00e9n catro grandes clases sociais (varnas) que tam\u00e9n impu\u00f1an diferentes obrigaci\u00f3ns aos seus membros. O sistema das etapas e das clases cham\u00e1base varnashramadharma, e segundo a posici\u00f3n dun individuo dentro das s\u00faas posibles combinaci\u00f3ns obt\u00ed\u00f1ase a s\u00faa swadharma ou dharma persoal, que reflect\u00eda as obrigaci\u00f3ns morais, relixiosas e sociais que incumb\u00edan a ese individuo en particular.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Deste xeito o rei, do mesmo xeito que o resto da xente, estaba sometido a todo un conxunto de obrigaci\u00f3ns particulares que constitu\u00edan o rajadharma, ou dharma do rei.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 As fontes reco\u00f1ecidas do dharma eran tres: as sruti (\u00e9 dicir, o co\u00f1ecemento revelado a trav\u00e9s das Vedas), as smrti (\u00e9 dicir, o co\u00f1ecemento derivado da tradici\u00f3n) e a sadacara (os usos e costumes) (vin).<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 A vinculaci\u00f3n do dereito con este tres fontes principais supu\u00f1a unha estrita limitaci\u00f3n do poder pol\u00edtico, \u00e1 vez que permit\u00eda unha gran flexibilidade e capacidade de adaptaci\u00f3n do dereito tradicional da India.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Ao vincular o dharma coas Vedas e, por tanto, cunha verdade revelada cuxos principios son eternos e inmutables elim\u00ednase a posibilidade de lexitimar calquera tipo de lexislaci\u00f3n creada polo rei que vaia contra eses mesmos principios, \u00e1 vez que se sit\u00faa ao monarca nunha posici\u00f3n subordinada \u00e1 da lei, cuxo car\u00e1cter \u00e9 o de verdadeiro soberano (vii).<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 \u00c9 por isto que, a\u00ednda que ao rei acab\u00f3uselle reco\u00f1ecendo a s\u00faa lexitimidade para emitir decretos, segundo a opini\u00f3n m\u00e1is xeneralizada estes non pod\u00edan ir en contra das outras fontes do dharma, polo que o rei non gozaba de capacidade lexislativa propiamente dita (viii). Isto limitaba dunha maneira extraordinaria as s\u00faas \u00e1reas de actuaci\u00f3n e a s\u00faa influencia. Tal e como di M. Rama Jois:<\/span><\/p>\n<blockquote>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">A\u00ednda que se aconsellaba \u00e1 xente que obedecese ao rei, co obxectivo de manter unha sociedade ordenada, o rei non era libre de facer o que quer\u00eda. Practicamente non ti\u00f1a poder para crear leis, ou a s\u00faa poder neste \u00e1mbito era moi limitado. Estaba obrigado a actuar de acordo co Dharma.(ix)<\/span><\/p>\n<\/blockquote>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 A funci\u00f3n de exposici\u00f3n e interpretaci\u00f3n dos principios do dharma pertenc\u00eda aos brahmanes, \u00e9 dicir \u00e1 clase sacerdotal, e manif\u00e9stase, fundamentalmente, a trav\u00e9s dos dharmasutras e os dharmasastras (diferentes tratados sobre a lei dos cales os pertencentes ao primeiro tipo son os m\u00e1is antigos).<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Os autores destes tratados expo\u00f1en as obrigaci\u00f3ns xerais que a sociedade debe sancionar para poder desenvolverse na direcci\u00f3n adecuada de acordo coa lei natural que representa o dharma (x).<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Pero debe terse moi en conta que estes tratados non eran c\u00f3digos lexislativos comparables aos da lexislaci\u00f3n estatal moderna. O seu prop\u00f3sito non consist\u00eda en ofrecer normas legais uniformes para todos sen\u00f3n en proporcionar pautas interpretativas sobre o dharma, que logo pod\u00edan ser ou non relevantes para resolver problemas particulares (xi).<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Os tratados sobre o dharma non estaban pensados para lexislar no d\u00eda a d\u00eda. A\u00ednda que trataban sobre verdades eternas e inmutables, os seus autores eran conscientes da existencia de cambios hist\u00f3ricos nas ideas e na moral. Por tanto, para explicar estes cambios, recorreron \u00e1 idea dos yugas, \u00e9 dicir \u00e1s sucesivas Idades nas que transcorre o tempo hist\u00f3rico dos homes e que supo\u00f1en unha progresiva dexeneraci\u00f3n das s\u00faas capacidades morais e intelectuais e, por tanto, un enfraquecemento da s\u00faa capacidade para reco\u00f1ecer e seguir a lei moral eterna (xii).<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 Do mesmo xeito as diverxencias entre os diferentes tratados atribu\u00edanse ao enfraquecemento da intelixencia humana e resolv\u00edanse afirmando que tales diverxencias eran s\u00f3 aparentes e que exist\u00eda unha unanimidade subxacente nos mesmos.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0A funci\u00f3n de descubrir esa unanimidade foi adoptada polos comentaristas dos tratados. Segundo Robert Lingat o feito de considerar o conxunto de tratados sobre o dharma como unha \u00fanica lei outorgaba aos comentaristas unha gran flexibilidade e abriu a posibilidade de atopar en toda a galaxia de textos m\u00faltiples soluci\u00f3ns aos diversos problemas (xiii).<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #808080;\">\u00a0 As\u00ed, o traballo de modificar as leis e de adaptalas aos cambios sociais e culturais foi, fundamentalmente, realizado polos comentaristas destes tratados. E, para facer isto, apoi\u00e1ronse na enorme variedade de usos e costumes existentes na India.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-body .fusion-builder-column-1{width:100% !important;margin-top : 0px;margin-bottom : 20px;}.fusion-builder-column-1 > .fusion-column-wrapper {padding-top : 0px !important;padding-right : 0px !important;margin-right : 0px;padding-bottom : 0px !important;padding-left : 0px !important;margin-left : 0px;}@media only screen and (max-width:1024px) {.fusion-body .fusion-builder-column-1{width:100% !important;}.fusion-builder-column-1 > .fusion-column-wrapper {margin-right : 0px;margin-left : 0px;}}@media only screen and (max-width:640px) {.fusion-body .fusion-builder-column-1{width:100% !important;}.fusion-builder-column-1 > .fusion-column-wrapper {margin-right : 0px;margin-left : 0px;}}<\/style><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-2 fusion_builder_column_1_1 1_1 fusion-flex-column\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\" style=\"background-position:left top;background-repeat:no-repeat;-webkit-background-size:cover;-moz-background-size:cover;-o-background-size:cover;background-size:cover;padding: 0px 0px 0px 0px;\"><div class=\"fusion-separator fusion-full-width-sep\" style=\"align-self: center;margin-left: auto;margin-right: auto;width:100%;\"><div class=\"fusion-separator-border sep-double sep-solid\" style=\"border-color:#ffeb3b;border-top-width:1px;border-bottom-width:1px;\"><\/div><\/div><div class=\"fusion-text fusion-text-4\" style=\"transform:translate3d(0,0,0);\"><p style=\"text-align: justify;\"><span style=\"color: #999999;\">(i)Hans-Hermann Hoppe, <em>A Short history of Man. Progress and Decline<\/em> (Auburn, Alabama: Mises Institute, 2015) p. 106<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #999999;\">(ii)Hans-Hermann Hoppe, <em>Democracy: The God that Failed<\/em> (New Brunswick, New Jersey: Transaction Publishers, 2001) p. xxiii<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #999999;\">(iii)As\u00ed, Mises dic\u00eda que: \u201cThe East lacked the primordial thing, the idea of freedom from the state. The East never raised the banner of freedom, it never tried to stress the rights of the individual against the power of the rulers. It never called into question the arbitrariness of the despots. And, first of all, it never established the legal framework that would protect the private citizens&#8217; wealth against confiscation on the part of the tyrants.\u201d Ludwig von Mises, \u201cThe Idea of Liberty is Western\u201d, in <em>Money, Method and the Market Process. Essays by Ludwig von Mises<\/em> (Norwell, Mass.: Kluwer Academic Publishers, 1990) p. 311. Rothbard, por su parte, afirmaba que \u201cbefore the eighteenth century in Western Europe there existed (and still continues to exist outside the West) an identifiable Old Order. Whether the Old Order took the form of feudalism or Oriental despotism, it was marked by tyranny, exploitation, stagnation, fixed caste, and hopelessness and starvation for the bulk of the population.\u201d Murray Rothbard, &#8220;Left and Right: The Prospects for Liberty&#8221;, <em>Left and Right<\/em> 1, No. 1 (Spring 1965), p. 4. En contra de esta visi\u00f3n, en lo que respecta al pensamiento pol\u00edtico de la China Antigua, ver Daniel Carreiro, \u201cThe Dao Against the Tyrant: The Limitation of Power in the Political Thought of Ancient China.\u201d Libertarian Papers, 5 (1), 2013, pp. 111-152<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #999999;\">(iv)\u201cMan must keep these four aims in mind in all his actions and at all moments of his life. If he neglects one he is certain to fail in the others\u201d; Alain Danielou, <em>Virtue, Success, Pleasure and Liberation: the Four Aims of Life in the Tradition of Ancient India<\/em> (Rochester, Vermont: Inner Traditions, 1993), p.67<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #999999;\">(v)\u201cFrom dharma issue profit and pleasure; one attains everything by dharma, it is dharma which is the essence and strength of the world.\u201d (<em>Ramayana<\/em>9.30) Wm. Theodore de Bary (ed.) <em>Sources of Indian Tradition<\/em>, vol. 1. (New York: Columbia University Press, 1958) p. 210<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #999999;\">(vi)Ver Enrico Del\u2019Aquilla, <em>El Dharma en el Derecho Tradicional de la India<\/em> (Salamanca: Ediciones Universidad de Salamanca, 1994), p.30; A.K. Majumdar, <em>Concise History of Ancient India<\/em>, <em>vol 2<\/em>. <em>Political Theory, Administration and Economic Life<\/em> (New Delhi: Munshiram Manoharlal, 1980) p.114<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #999999;\">(vii)\u201cThe main point to be remembered is that the Veda, and therefore the <em>dharma<\/em>, and, for that reason, law, are, for the orthodox Hindu, perfect, complete, eternal, and above all, not to be altered through human intervention\u201d, Ludo Rocher, <em>Studies in Hindu Law and Dharmasastra<\/em> (London: Anthem Press, 2012), p.47<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #999999;\">(viii)Ver K.V. Rangaswami Aiyangar, <em>Rajadharma<\/em> (Adyar: The Adyar Library, 1941) p.43<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #999999;\">(ix)\u201cThough people were advised to be obedient to the king in order to sustain an orderly society, the king was not free to do what he liked. He had practically no power to make law, or his power in this behalf was very limited. He was bound to rule in accordance with Dharma\u201d. Justice M. Rama Jois, <em>Legal and Constitutional History of India: Ancient Legal, Judicial and Constitutional System<\/em> (New Delhi: Universal Law Publishing, 1984) pp.666-667<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #999999;\">(x)Robert Lingat, <em>The Classical Law of India<\/em> (Berkeley: University of California Press, 1973) p. 44<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #999999;\">(xi)Werner Menski, \u201cHinduism\u201d in Peggy Morgan and Clive A Lawton, eds., <em>Ethical Issues in Six Religious Traditions<\/em> (Edinburgh: Edinburgh University Press, 2007) p. 39<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #999999;\">(xii)As\u00ed, seg\u00fan P.V. Kane, \u201cone of the several ways in which the conflict between several smrti texts was got over was to hold some of them as legislating for a bygone age\u201d, Pandurang Vaman Kane, <em>History of Dharmasastra<\/em>, vol. 3 (Poona: Bhandarkar Oriental Research Institute, 1973) p.885<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"color: #999999;\">(xiii)Lingat, <em>The Classical Law of India<\/em>, pp. 188-189<\/span><\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-body .fusion-builder-column-2{width:100% !important;margin-top : 0px;margin-bottom : 20px;}.fusion-builder-column-2 > .fusion-column-wrapper {padding-top : 0px !important;padding-right : 0px !important;margin-right : 0px;padding-bottom : 0px !important;padding-left : 0px !important;margin-left : 0px;}@media only screen and (max-width:1024px) {.fusion-body .fusion-builder-column-2{width:100% !important;}.fusion-builder-column-2 > .fusion-column-wrapper {margin-right : 0px;margin-left : 0px;}}@media only screen and (max-width:640px) {.fusion-body .fusion-builder-column-2{width:100% !important;}.fusion-builder-column-2 > .fusion-column-wrapper {margin-right : 0px;margin-left : 0px;}}<\/style><\/div><style type=\"text\/css\">.fusion-body .fusion-flex-container.fusion-builder-row-1{ padding-top : 0px;margin-top : 0px;padding-right : 0px;padding-bottom : 0px;margin-bottom : 0px;padding-left : 0px;}<\/style><\/div>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[16],"tags":[],"class_list":["post-15543","post","type-post","status-publish","format-standard","hentry","category-artigos-cy"],"_links":{"self":[{"href":"https:\/\/xoandelugo.org\/cy\/wp-json\/wp\/v2\/posts\/15543","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/xoandelugo.org\/cy\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/xoandelugo.org\/cy\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/xoandelugo.org\/cy\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/xoandelugo.org\/cy\/wp-json\/wp\/v2\/comments?post=15543"}],"version-history":[{"count":3,"href":"https:\/\/xoandelugo.org\/cy\/wp-json\/wp\/v2\/posts\/15543\/revisions"}],"predecessor-version":[{"id":15546,"href":"https:\/\/xoandelugo.org\/cy\/wp-json\/wp\/v2\/posts\/15543\/revisions\/15546"}],"wp:attachment":[{"href":"https:\/\/xoandelugo.org\/cy\/wp-json\/wp\/v2\/media?parent=15543"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/xoandelugo.org\/cy\/wp-json\/wp\/v2\/categories?post=15543"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/xoandelugo.org\/cy\/wp-json\/wp\/v2\/tags?post=15543"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}