Changes

texts including and up to the Śruti texts. However since its origin is

texts including and up to the Śruti texts. However since its origin is

considered divine in nature, the interpretations of śruti cannot be ascribed to

considered divine in nature, the interpretations of śruti cannot be ascribed to

a set group of people who were granted access to this information, like the

a set group of people who were granted access to this information, like the Acharyas (teachers), for the purpose of interpretation. Since the nature of the Acharya and/or external factors such as regional customary laws followed by a

Acharyas (teachers), for the purpose of interpretation. Since the nature of the

Acharya and/or external factors such as regional customary laws followed by a

person who reads and interprets the Vedas, may change the meaning of what is

person who reads and interprets the Vedas, may change the meaning of what is

understood, therefore the interpretations, in conjunction with the

understood, therefore the interpretations, in conjunction with the

interpreters' own knowledge are ascribed as Smriti, that provide further human interpretation of Śruti.

interpreters' own knowledge are ascribed as Smriti, that provide further human interpretation of Śruti. The Śruti and Smriti texts thus form the information hierarchy that Hindus looked toward to dictate the proper conduct of their lives. The specific information regarding such proper conduct was not found directly in the Vedas (Śruti) because they do not contain explicit codes or rules that would be found in a legal system. However, because of the Vedas’ divine and unadulterated form, a rule in the Smriti that claims connection to this literature is given more merit even if it does not cite a specific passage. However since the theosophy of the Śruti in inherently different to 'Abrahamic religion' or 'religion' for that matter, it contains no 'rules' or 'laws' in their entirety. In this sense, even though 'Śruti' exists as a source for all Hindu Laws as developed from 'Smriti' without dictating any specifics, it is important to note that all Smriti is not about law either, in contrast to

The Śruti and Smriti texts thus form the information hierarchy

that Hindus looked toward to dictate the proper conduct of their lives. The

specific information regarding such proper conduct was not found directly in

the Vedas (Śruti) because they do not contain explicit codes or rules that

would be found in a legal system. However, because of

the Vedas’ divine and unadulterated form, a rule in the Smriti that claims

connection to this literature is given more merit even if it does not cite a

specific passage. However since the theosophy of the Śruti in inherently different to

'Abrahamic religion' or 'religion' for that matter, it contains no 'rules' or

'laws' in their entirety. In this sense, even though 'Śruti' exists as a source

for all Hindu Laws as developed from 'Smriti' without dictating any specifics,

it is important to note that all Smriti is not about law either, in contrast to

its entirety, only a trivial amount of these human interpretations called

its entirety, only a trivial amount of these human interpretations called

Smriti can be associated with some sort of 'rules' or 'laws'. More often than

Smriti can be associated with some sort of 'rules' or 'laws'. More often than

not the fascination of Indologists and western theologians alike to want to

not the fascination of Indologists and western theologians alike to want to find similarities between what may have been their own beliefs often led to them to look for such connections under the purview of Hindu Law. A good example of this is the Dharmaśāstra (a Smriti text), which because of its sophisticated jurisprudence, was taken by early British colonial administrators to be the law of the land for Hindus in India. Ever since, Dharmaśāstra has been linked withHindu law, despite the fact that its contents deal as much or more with religious life as with law. In fact, a separation of religion and law

find similarities between what may have been their own beliefs often led to

them to look for such connections under the purview of Hindu Law. A good

example of this is the Dharmaśāstra(a Smriti text), which because of its

sophisticated jurisprudence, was taken by early British colonial administrators to be the law of the land

for Hindus in India. Ever since, Dharmaśāstra has been linked withHindu law, despite the fact that its contents deal as much or

more with religious life as with law. In fact, a separation of religion and law

within Dharmaśāstra is artificial and has been repeatedly questioned.

within Dharmaśāstra is artificial and has been repeatedly questioned.