Line 1: |
Line 1: |
| {{ToBeEdited}} | | {{ToBeEdited}} |
| | | |
− | Dharmasutras (Samskrit: धर्मसूत्राणि) are a class of ancient samskrit texts of Bharatavarsha, expounding the principles of dharma. Studied as a part of the [[Kalpa Vedanga (कल्पवेदाङ्गम्)|Kalpa Vedanga]] texts, they are categorized as Sutragranthas, primarily because a majority of these texts are composed in Sutra style of writing or short terse aphorisms. The sutras lay equal stress on the trivarga; Dharma, Artha and Kama, but do not discuss anything at length about Moksha.<ref name=":0">Gopal, Ram. (1959) ''India of Vedic Kalpasutras.'' Delhi : National Publishing House</ref> | + | Dharmasutras (Samskrit: धर्मसूत्राणि) are a class of ancient samskrit texts of Bharatavarsha, represent the codification of a long tradition of expounding the principles of dharma. Studied as a part of the [[Kalpa Vedanga (कल्पवेदाङ्गम्)|Kalpa Vedanga]] texts, they are categorized as Sutragranthas, primarily because a majority of these texts are composed in Sutra style of writing or short terse aphorisms. The sutras lay equal stress on the trivarga; Dharma, Artha and Kama, but do not discuss anything at length about Moksha.<ref name=":0">Gopal, Ram. (1959) ''India of Vedic Kalpasutras.'' Delhi : National Publishing House</ref> |
| + | |
| + | These unique texts give a glimpse of the [[Dharmika Jivana Vidhana (धार्मिकजीवनविधानम्)|dharmika jivana vidhana]] of the people of Bharatavasha and the social fabric that knit the society together. |
| | | |
| == परिचयः॥ Introduction == | | == परिचयः॥ Introduction == |
Line 11: |
Line 13: |
| | | |
| == Typical Features of Dharmasutras == | | == Typical Features of Dharmasutras == |
− | Mention usually as the third of the Kalpasutras, Dharmasutras have some characteristics which set them apart from the other texts of Kalpas. | + | Mention usually as the third of the Kalpasutras, Dharmasutras have some characteristics which set them apart from the other texts of Kalpas. Of the Kalpasutras, the Shrauta and Grhyasutras confine themselves to the ritualistic matters of the Karmakanda, whereas the Dharmasutras directed the moral, and ethical norms of people irrespective of the rituals, thus became universally applicable treatises. |
| | | |
| === Authors of Dharmasutras === | | === Authors of Dharmasutras === |
| Many scholars opine that there is no means to determine the exact number of texts composed as part of the Kalpa Sutragranthas. Neither the number nor the time of composition can be determined and it is highly debatable by many. The dharmasutras of Gautama, Baudhayana, Apastamba, Vashistha, Vaikhanasa and Vishnu are included into the major works, as per S. C. Banerji. He also quotes law books of Atri, Ushanas, Kanva, Kaanva, Kashyapa, Kaasyapa, Kaatyayana, Gaargya, Chyavana, Jamadagni, Jaatukarnya, Devala, Javali, Prajapati, Brhaspati, Bharadvaja, Sataatapa, Harita and many others, known only from quotations found in later Smrti digests and have been designated as minor works by him.<ref name=":1">Sarma, Ratul (2013) Ph.D. Thesis Title : ''The Gautamadharmasutra, A Study. [https://shodhganga.inflibnet.ac.in/bitstream/10603/115204/9/09_chapter%201.pdf Chapter 1]. Gauhati University''</ref> | | Many scholars opine that there is no means to determine the exact number of texts composed as part of the Kalpa Sutragranthas. Neither the number nor the time of composition can be determined and it is highly debatable by many. The dharmasutras of Gautama, Baudhayana, Apastamba, Vashistha, Vaikhanasa and Vishnu are included into the major works, as per S. C. Banerji. He also quotes law books of Atri, Ushanas, Kanva, Kaanva, Kashyapa, Kaasyapa, Kaatyayana, Gaargya, Chyavana, Jamadagni, Jaatukarnya, Devala, Javali, Prajapati, Brhaspati, Bharadvaja, Sataatapa, Harita and many others, known only from quotations found in later Smrti digests and have been designated as minor works by him.<ref name=":1">Sarma, Ratul (2013) Ph.D. Thesis Title : ''The Gautamadharmasutra, A Study. [https://shodhganga.inflibnet.ac.in/bitstream/10603/115204/9/09_chapter%201.pdf Chapter 1]. Gauhati University''</ref> |
| + | |
| + | The Dharmasutras are named after their authors, the four prominent being Apastamba, Baudhayana, Gautama and Vashistha. A significant issue of authorship of these texts is complicated by the fact that, they contain numerous spurious additions made at later times as determined by the scholarly community based on certain linguistic studies. Apastamba Kalpasutra is said to be best preserved with least amount of interpolations and intervention. Geographical references, inscriptional evidence, textual references, linguistic archaism, personal views of the authors themselves are aspects of extensive discussions in the scholarly community. |
| + | |
| + | === Textual Divisions === |
| + | The broadest division of the texts of Apastamba and Baudhayana is termed "Prashna". Each prashna is divided into sections called "kandika" and "khanda" respectively. Further divisions are called "patala" in Apastamba sutras and "adhyayas" in Baudhayana. Texts of Gautama and Vasishta are divided simply into "adhyayas". The smallest division of all these documents is into "sutras". |
| | | |
| === Sutra style of Writing === | | === Sutra style of Writing === |
− | The word dharmasutra means the sutras dealing with dharma. A sutra which a means a short or concise technical sentence (condensing a large meaning within), is the characteristic style if writing in which many ancient texts were composed. Brevity of the subject-matter is the important feature of the sutragranthas. However, these sutras are not the same as the vyakarana sutras such as those in Maharshi Panini's Ashtadhyayi.<ref name=":1" /> | + | The word dharmasutra means the sutras dealing with dharma. A sutra which means a short or concise technical sentence (condensing a large meaning within), is the characteristic style if writing in which many ancient texts were composed. Brevity of the subject-matter is the important feature of the sutragranthas. However, these sutras are not the same as the vyakarana sutras such as those in Maharshi Panini's Ashtadhyayi. Given the brevity of each sutra, it is mostly impossible to understand the meaning without the context and required an oral explanation (as in the early days) or commentary.<ref name=":1" /> |
| + | |
| + | Shlokas are interspersed among the sutras in all dharmasutra texts except Gautama, hence the sutra style of writing is not strictly adopted in them. In Baudhayana and Vasishta Dharmasutras, an increasing use of metrical shlokas as integral parts of the composition, reflects their being precursors to the genre of the later day Smrtis which are exclusively consisting of shlokas. |
| | | |
| === समयाचारधर्मः ॥ Samayachara Dharmas === | | === समयाचारधर्मः ॥ Samayachara Dharmas === |
Line 62: |
Line 71: |
| |Gautama | | |Gautama |
| |Samaveda, Rananiyashaka according to Charanavyuha | | |Samaveda, Rananiyashaka according to Charanavyuha |
− | |28 Adhyayas | + | |28 Adhyayas (composed in sutra format) |
− | |Widely accepted as the earliest DS text | + | |Widely accepted as the earliest DS text. Commentary by Haradatta. |
| |- | | |- |
| |Baudhayana | | |Baudhayana |
Line 72: |
Line 81: |
| |Apastamba | | |Apastamba |
| |Yajurveda | | |Yajurveda |
− | |28th and 29th Prashnas of Apastamba Kalpa both in sutra and sloka format | + | |28th and 29th Prashnas of Apastamba Kalpa (1364 Sutras and 30 shlokas) |
| |Commentary by Haradatta | | |Commentary by Haradatta |
| |- | | |- |
Line 90: |
Line 99: |
| |Unique in mentioning the custom of ''suttee,'' the word ''Pustaka'' for a book, days of a week, Trimurtis and many tirthas in the South of India. Close identity with Manusmrti. | | |Unique in mentioning the custom of ''suttee,'' the word ''Pustaka'' for a book, days of a week, Trimurtis and many tirthas in the South of India. Close identity with Manusmrti. |
| |} | | |} |
| + | A few contrasting points about certain topics in various dharmasutras. |
| + | * Upavita of a Brahmin (an upper garment worn in the style of yajnopavita, looped over the left shoulder and under the right arm) is a term used by Apastamba and Gautama. Apastamba (2.4.21-2) allows the use of a yajnopavita to substitute for the upper garment during some rituals, while Baudhayana (1.8.5) mentions it as a yajnopavita itself. |
| + | * The usages of Northeners (Udichya) by Apastamba and Baudhayana indicate regional differences of those days. |
| + | * Gautama uses prakrtik forms of terms such as yavana (Greek) and bhikshu (medicant) have also been used by Panini. |
| + | * Apastamba's quotes Harita's views about theft which are very strict; even coveting someone's property is a theft. For taking a small amount of a neighbor's fodder one must always obtain permission first. |
| + | * While others permit Brahmins to have upto four wives, Apastamba endorses monogamy, forbidding the taking of a second wife if the first is able to participate in ritual activities and bear children. |
| + | * Apastamba's views about women is progressive - A man is not allowed to abandon his wife (2.11.12-13). He allows daughters to have a share in inheritance (2.14.4). He restricts the division of property between a husband and wife and allows joint custody of the property (2.29.3). |
| + | * Apastamba rejects remarriage of widows and strongly supports monogamy. Vasishta, not only encourages remarriage of widows, but also permits a woman whose husband is abroad to visit a male relative of her husband or even a stranger (Va. 17.75-80). |
| | | |
| == Discussion == | | == Discussion == |