Kullūka's commentary, titled Manvarthamuktavali, along with his version of the Manusmrti manuscript has been "vulgate" or default standard, most studied version, since it was discovered in 18th-century Calcutta by the British colonial officials. It is the most reproduced and famous, not because, according to Olivelle, it is the oldest or because of its excellence, but because it was the lucky version found first. The Kullūka commentary dated to be sometime between the 13th to 15th century, adds Olivelle, is mostly a plagiary of Govindaraja commentary from about the 11th century, but with Kullūka's criticism of Govindaraja. Nārāyana's commentary, titled Manvarthavivrtti, is probably from the 14th century and little is known about the author. This commentary includes many variant readings, and Olivelle found it useful in preparing a critical edition of the Manusmriti text in 2005. Nandana was from south India, and his commentary, titled Nandini, provides a useful benchmark on Manusmriti version and its interpretation in the south. Other known medieval era commentaries on Manusmriti include those by Sarvajnanarayana, Raghavananda and Ramacandra. Significance and role in history In ancient and medieval India Scholars doubt Manusmriti was ever administered as law text in ancient or medieval Hindu society. David Buxbaum states, "in the opinion of the best contemporary orientalists, it [Manusmriti] does not, as a whole, represent a set of rules ever actually administered in Hindustan. It is in great part an ideal picture of that which, in the view of a Brahmin, ought to be law". Donald Davis writes, "there is no historical evidence for either an active propagation or implementation of Dharmasastra [Manusmriti] by a ruler or any state – as distinct from other forms of recognizing, respecting and using the text. Thinking of Dharmasastra as a legal code and of its authors as lawgivers is thus a serious misunderstanding of its history". Other scholars have expressed the same view, based on epigraphical, archaeological and textual evidence from medieval Hindu kingdoms in Gujarat, Kerala and Tamil Nadu, while acknowledging that Manusmriti was influential to the South Asian history of law and was a theoretical resource. Outside India The Dharma-sastras, particularly Manusmriti, states Anthony Reid, were "greatly honored in Burma's (Myanmar) – Wareru Dhammathat, Siam (Thailand), Cambodia and Java-Bali (Indonesia) as the defining documents of the natural order, which kings were obliged to uphold. They were copied, translated and incorporated into local law code, with strict adherence to the original