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==The Smrtis==

==The Smrtis==

{{Main|Vaidika Vangmaya (वैदिकवाङ्मयम्)}}The word Smrti is used in two senses. In a broad sense, is applied to all ancient non-Vedic works such as Panini's grammar, the Srauta, Grhya and dharma sutras, to Mahabharata, to Manu, Yajnavalkya and others. In a narrow sense, smrti and dharmashastras are synonyms as quoted by Manu (2.10). The word Smrti, however, occurs in Taittriya Aranyaka (1.2)<ref>Taittriya Aranyaka ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%AE%E0%A5%8D(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0)/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A7 Prapathaka 1 Anuvaka 2])</ref> with respect to Dharma referred by Gautama (Dharmasutras 1.2) and Vasishta (Dharmasutras 1.4) who cite Smrtis as the sources of dharma.<ref name=":5" />

{{Main|Vaidika Vangmaya (वैदिकवाङ्मयम्)}}The word Smrti is used in two senses. In a broad sense, is applied to all ancient non-Vedic works such as Panini's grammar, the Srauta, Grhya and dharma sutras, to Mahabharata, to Manu, Yajnavalkya and others. In a narrow sense, smrti and dharmashastras are synonyms as quoted by Manu (2.10). The word Smrti, however, occurs in Taittriya Aranyaka (1.2)<ref>Taittriya Aranyaka ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%AE%E0%A5%8D(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0)/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A7 Prapathaka 1 Anuvaka 2])</ref> with respect to Dharma referred by Gautama (Dharmasutras 1.2) and Vasishta (Dharmasutras 1.4) who cite Smrtis as the sources of dharma.<ref name=":5">Kane, Pandurang. Vaman. (1930) ''History of Dharmasastra, Volume One.'' Poona: Bhandarkar Oriental Research Institute</ref>

Smrti literature includes that 'which is remembered', covering all the texts other than the Vedas.<ref name=":022" /><ref name=":02222" /> According to Dr. Gopal Reddy they broadly include the following<ref name=":42222" />   

Smrti literature includes that 'which is remembered', covering all the texts other than the Vedas.<ref name=":022" /><ref name=":02222" /> According to Dr. Gopal Reddy they broadly include the following<ref name=":42222" />   

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===The Dharmashastras or Smrti Granthas===

===The Dharmashastras or Smrti Granthas===

In a more specific sense Smrtis are ancient law-codes dealing with the sanatana-[[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varnashrama Dharmas]] given by seers. They supplement and explain the ritualistic injunctions called Vidhis in the Vedas. The Smriti Sastra is based on the Sruti and stands next in authority to the Sruti. It explains and develops Dharma. Manusmrti explains that Shrutis comprise the Vedas, while Smrtis include the Dharmashastras.<ref name=":5" /> <blockquote>श्रुतिस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः । (Manu. Smrt. 2.10)<ref>Manu Smrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref></blockquote><blockquote>''śrutistu vedo vijñeyo dharmaśāstraṁ tu vai smr̥tiḥ । (Manu. Smrt. 2.10)''</blockquote>It lays down the laws which regulate (Hindu) national, social, family and individual obligations. The laws for regulating society from time to time are codified in the Smritis. The Smritis have laid down definite rules and laws to guide the individuals and communities in their daily conduct and to regulate their manners and customs. They contain detailed instructions, according to the conditions of the time, to all classes of men regarding their duties in life. The Hindu learns how one has to spend his whole life from these Smritis. The duties of people in different Varnashramas and all ceremonies are clearly given in these books<ref name=":022" /><ref>R. Suresha, (2009) Ph. D Thesis Titled : ''[http://shodhganga.inflibnet.ac.in/bitstream/10603/132380/8/08_chapter%202.pdf Learning systems in Ancient Sanskrit - A Critical Study.]'' Mangalore University</ref>.  

In a more specific sense Smrtis are ancient law-codes dealing with the sanatana-[[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varnashrama Dharmas]] given by seers. They supplement and explain the ritualistic injunctions called Vidhis in the Vedas. The Smriti Sastra is based on the Sruti and stands next in authority to the Sruti. It explains and develops Dharma. Manusmrti explains that Shrutis comprise the Vedas, while Smrtis include the Dharmashastras.<ref name=":5" /> <blockquote>श्रुतिस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः । śrutistu vedo vijñeyo dharmaśāstraṁ tu vai smr̥tiḥ । (Manu. Smrt. 2.10)<ref>Manu Smrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2])</ref></blockquote>It lays down the laws which regulate (Hindu) national, social, family and individual obligations. The laws for regulating society from time to time are codified in the Smritis. The Smritis have laid down definite rules and laws to guide the individuals and communities in their daily conduct and to regulate their manners and customs. They contain detailed instructions, according to the conditions of the time, to all classes of men regarding their duties in life. The Hindu learns how one has to spend his whole life from these Smritis. The duties of people in different Varnashramas and all ceremonies are clearly given in these books<ref name=":022" /><ref>R. Suresha, (2009) Ph. D Thesis Titled : ''[http://shodhganga.inflibnet.ac.in/bitstream/10603/132380/8/08_chapter%202.pdf Learning systems in Ancient Sanskrit - A Critical Study.]'' Mangalore University</ref>.  

==== The Eighteen Smrtis ====

==== The Eighteen Smrtis ====

There are eighteen main Smritis or Dharma Shastras, accepted by many scholars, however, as seen in the case of many other texts there are different versions of Smrti granthas. According to Yajnavalkya there are eighteen smrtis as follows{{columns-list|1=

There are eighteen main Smritis or Dharma Shastras, accepted by many scholars, however, as seen in the case of many other texts there are different versions of Smrti granthas. According to Yajnavalkya there are nineteen smrtis as follows excluding himself.<ref name=":52">Kane, Pandurang. Vaman. (1930) ''History of Dharmasastra, Volume One.'' Poona: Bhandarkar Oriental Research Institute</ref>{{div col|colwidth=20em}}

* Manu Smrti

# Manu Smrti

* Atri Smrti

# Atri Smrti

* Vishnu Smrti

# Vishnu Smrti

* Harita Smrti

# Harita Smrti

# Ushanas Smrti

* Ushanas Smrti

# Angira Smrti

* Angira Smrti

# Yama Smrti

* Yama Smrti

# Apastamba Smrti

* Apastamba Smrti

# Samvarta Smrti

* Samvarta Smrti

# Katyayana Smrti

* Katyayana Smrti

# Brhaspati Smrti

* Brhaspati Smrti

# Parashara Smrti

* Parashara Smrti

# Vyasa Smrti

* Vyasa Smrti

# Shanka-Likhita Smrti

* Shanka-Likhita Smrti

# Daksha Smrti

* Daksha Smrti

# Gautama Smrti

* Gautama Smrti

# Shatatapa Smrti

* Shatatapa Smrti

# Vasishta Smrti

* Vasishta Smrti |colwidth=15em|style=width: 600px; font-style: italic;}}

===The Puranas ===

===The Puranas ===

{{Main|Puranas}}The Puranas as a class of literature existed from very ancient times. For example, Taittriya Aranyaka (2.10) speaks of 'Brahmanas, Itihasas, Puranas and Narasamshi gathas. Brhadaranyaka, [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chandogya Upanishad]], Gautama dharmasutras, Skandapurana, Bhagavata purana and other texts also refer to the Puranas. Mahabharata (Vana. Parv. 191.6) speaks of the Purana given by Vayu (Vayupurana).<ref name=":5" />  

{{Main|Puranas}}The Puranas as a class of literature existed from very ancient times. For example, Taittriya Aranyaka (2.10) speaks of 'Brahmanas, Itihasas, Puranas and Narasamshi gathas. Brhadaranyaka, [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chandogya Upanishad]], Gautama dharmasutras, Skandapurana, Bhagavata purana and other texts also refer to the Puranas. Mahabharata (Vana. Parv. 191.6) speaks of the Purana given by Vayu (Vayupurana).<ref name=":5" />  

These works explain the great universal truths in the form of historical narratives, stories and dialogues. These are very interesting volumes and are liked by all, from the inquisitive child to the intellectual scholar and have kept the Dharmik traditions alive through the ages of invasion and turmoil in Bharatavarsha. The Itihasas give us beautiful stories of absorbing interest and importance, through which all the fundamental teachings of Sanatana Dharma are impressed on one's mind. The laws of Smritis and the principles of the Vedas are stamped firmly on the minds of the people of Bharatavarsha through the noble and marvellous deeds of their great national heroes. We get a clear idea of Dharmas from these sublime stories. The awe-inspiring Brahman or Purusha expressed in high abstract philosophy of the Upanishads, Vedanta and the Brahma Sutras were brought closer to the educationists, warriors, a businessman, a farmer in the fields in an way intelligible to all of them. Hence, the compassionate seers Valmiki and Vyasa wrote the Itihasas for the benefit of common people. The same philosophy is presented with analogies and parables in a tasteful form to the common run of mankind.<ref name=":022" />

These works explain the great universal truths in the form of historical narratives, stories and dialogues. These are very interesting volumes and are liked by all, from the inquisitive child to the intellectual scholar and have kept the Dharmik traditions alive through the ages of invasion and turmoil in Bharatavarsha. The Itihasas give us beautiful stories of absorbing interest and importance, through which all the fundamental teachings of Sanatana Dharma are impressed on one's mind. The laws of Smritis and the principles of the Vedas are stamped firmly on the minds of the people of Bharatavarsha through the noble and marvellous deeds of their great national heroes. We get a clear idea of Dharmas from these sublime stories. The awe-inspiring Brahman or Purusha expressed in high abstract philosophy of the Upanishads, Vedanta and the Brahma Sutras were brought closer to the educationists, warriors, a businessman, a farmer in the fields in an way intelligible to all of them. Hence, the compassionate seers Valmiki and Vyasa wrote the Itihasas for the benefit of common people. The same philosophy is presented with analogies and parables in a tasteful form to the common run of mankind.<ref name=":022" />

The Ramayana gives a vivid picture of Indian Dharmik life. The lives of Rama, Bharata and Lakshmana provide a model of fraternal affection and mutual service. Sri Hanuman stands as an ideal unique Karma Yogin. The life of Sita is regarded as the most perfect example of womanly fidelity, chastity and affection. The Ramayana is written in twenty-four thousand slokas by Sri Valmiki Maharshi.<ref name=":022" /> A few instances of topics of dharma dwelt on by Ramayana include : '''Rajadharma''' in Balakanda, Adhyaya 7, Ayodhyakanda, Adhyaya 100, Aranyakanda, Adhyaya 6, 9 and 33, 40, 41. '''Shraddha''' in Ayodhyakanda, Adhyaya 77, 103 and 111. '''Stridharma''' in Ayodhyakanda, Adhyaya 24, 26-27, 29, 39 etc. Ramayana forms the basis for the creation of volumes of Laukika Sahitya of future ages.(Page no 158 to 160 of Reference <ref name=":5">Kane, Pandurang. Vaman. (1930) ''History of Dharmasastra, Volume One.'' Poona: Bhandarkar Oriental Research Institute</ref>)

According to Swami Krishananda <blockquote>''The Ramayana and the Mahabharata are the towering Epics of India. While the Mahabharata is constructed out of a complicated theme of tradition, mythology, history, philosophy and mysticism, the Ramayana is a straight and running chronicle depicting the deeds of a divinely great hero who came to set an example to mankind as a whole. The Mahabharata soars into the realms of the supernatural and the marvelous, giving at the same time an easier exposition of the nature of the goal of human life. The Ramayana written in the ideal ornate style of Valmiki, mildly shaking the heart of the reader from beginning to end, and giving a silent touch of transformation to the feelings. It brings about, without its being known or announced loudly, the requisite regeneration of the human mind into an ideal condition of humaneness, a sense of brotherhood, filial affection, fraternity of feeling, obedience to rule, servicefulness, honesty, firmness in resolution, and an unbounded goodness coupled with an adamantine adherence to truth.<ref>''[https://www.swami-krishnananda.org/hist/hist_3.html A Short History of Religious and Philosophic Thought in India : The Itihasas and Puranas]'' By Swami Krishnananda</ref>''</blockquote>

====The Mahabharata====

The Mahabharata is the history of the Pandavas and the Kauravas. It gives a description of the great war, the Battle of Kurukshetra, which broke out between the Kauravas and the Pandavas who were cousins and descendants of the lunar race. The Mahabharata is an encyclopaedia of Hindu Dharma. It is also called the fifth Veda. There is really no theme in religion, philosophy, mysticism and polity which this great epic does not touch and expound. It contains very noble moral teachings, useful lessons of all kinds, many beautiful stories and episodes, discourses, sermons, parables and dialogues which set forth the principles of morals and metaphysics. The Mahabharata contains also the immortal discourse of Bhishma on Dharma, which he gave to Yudhishthira, when he was lying on the bed of arrows. The whole Mahabharata forms an encyclopedia of history, morals and religion unsurpassed by any other epic in the world. The Pandavas obtained victory through the grace of Sri Krishna. The Mahabharata is written in one hundred thousand slokas by Sri Krishnadvaipayana Vyasa. Mahabharata draws extensively on the dharmashastras and a few instances are as follows,(Page no 158 to 160 of Reference <ref name=":5" />)

* Arachaka (evils of anarchy) - Shantiparva, 40

* Ashrama dharmas - Shanti parva, 61, 243 to 246

* Achara - Anushasana parva, 104, and Asvamedhika parva, 45

* Rajaniti - Sabhaparva 5, Vanaparva 150, Udyogaparva 33 and 34, Shantiparva 65 and 297, Anushasana parva 48 and 49

* Varnadharma - Shantiparva 60 and 297

* Shraddha - Striparva 26 and 27, Anushasana parva 87 to 95

==== पञ्चमवेदः ॥ Panchamaveda ====

==== पञ्चमवेदः ॥ Panchamaveda ====