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{{for|Sati (Pali; Skr. Smṛti) in the Buddhist context|Sati (Buddhism)}}
{{Hindu scriptures}}
'''Smriti''' ({{lang-sa|स्मृति}}, [[IAST]]: ''{{IAST|Smṛti}}''), literally "that which is remembered," refers to a body of [[Hinduism|Hindu]] texts usually attributed to an author, traditionally written down but constantly revised, in contrast to [[Śruti]]s (the Vedic literature) considered authorless, that were transmitted verbally across the generations and fixed.<ref name=wendydof>Wendy Doniger O'Flaherty (1988), Textual Sources for the Study of Hinduism, Manchester University Press, ISBN 0-7190-1867-6, pages 2-3</ref> ''Smriti'' is a derivative secondary work and is considered less authoritative than ''Sruti'' in Hinduism, except in [[Mimamsa]] school of [[Hindu philosophy]].<ref name=jameslochtefeld>James Lochtefeld (2002), "Smrti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing, ISBN 978-0823931798, page 656-657</ref><ref name=shelpollock41/>
The Smrti literature is a corpus of diverse varied texts.<ref name=jameslochtefeld/> This corpus includes, but is not limited to the six [[Vedanga|Vedāngas]] (the auxiliary sciences in the Vedas), the epics (the [[Mahabharata|Mahābhārata]] and [[Ramayana|Rāmāyana]]), the [[Dharmasutras|Dharmasūtras]] and [[Dharmaśāstra]]s (or Smritiśāstras), the Arthasaśāstras, the [[Puranas|Purānas]], the Kāvya or poetical literature, extensive ''Bhasyas'' (reviews and commentaries on ''Shrutis'' and non-Shruti texts), and numerous ''Nibandhas'' (digests) covering politics, ethics (''Nitisastras''),<ref name=monierwilliams/> culture, arts and society.<ref name=bilimoriasmrti>Purushottama Bilimoria (2011), The idea of Hindu law, Journal of Oriental Society of Australia, Vol. 43, pages 103-130</ref><ref name="Roy Perrett 1998 pages 16-18">Roy Perrett (1998), Hindu Ethics: A Philosophical Study, University of Hawaii Press, ISBN 978-0824820855, pages 16-18</ref>
Each Smriti text exists in many versions, with many different readings.<ref name=wendydof/> Smritis were considered fluid and freely rewritten by anyone in ancient and medieval Hindu tradition.<ref name=wendydof/><ref name=shelpollock41>Sheldon Pollock (2011), Boundaries, Dynamics and Construction of Traditions in South Asia (Editor: Federico Squarcini), Anthem, ISBN 978-0857284303, pages 41-58</ref>
==Etymology==
''Smrti'' is a Sanskrit word, from the root Smara (स्मर), which means "remembrance, reminiscence, thinking of or upon, calling to mind", or simply "memory".<ref name=monierwilliams>[http://www.sanskrit-lexicon.uni-koeln.de/cgi-bin/tamil/recherche smRti] Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany</ref> The word is found in ancient Vedic literature, such as in section 7.13 of the [[Chandogya Upanishad]]. In later and modern scholarly usage, the term refers to tradition, memory, as well as a vast post-Vedic canon of "tradition that is remembered".<ref name=monierwilliams/><ref name=geraldlarson/> David Brick states that the original meaning of smriti was simply tradition, and not texts.<ref>Brick, David. 2006. pp. 295-301</ref>
''Smriti'' is also symbolic synonym for number 18, from the 18 scholars who are credited in Indian tradition for writing dharma-related smriti texts (most have been lost).<ref name=monierwilliams/> In linguistic traditions, ''Smrti'' is the name of a type of verse meter. In Hindu mythology,<ref>Manmatha Nath Dutt, {{Google books|vgM-AQAAMAAJ|A Prose English Translation of Srimadbhagavatam|page=RA3-PA5}}</ref> ''Smriti'' is the name of the daughter of ''Dharma''<ref>literally morality, ethics, law, duty, right living</ref> and ''Medha''.<ref>literally, prudence</ref>
In scholarly literature, Smriti is also spelled as ''Smṛti''.<ref>{{cite book|author=Janet Gyatso |title=In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism |url=https://books.google.com/books?id=SbIiaEx_8d8C |year=1992|publisher=SUNY Press |isbn=978-0-7914-1077-6 |pages=67 }}</ref>
==Texts==
''Smrtis'' represent the remembered, written tradition in Hinduism.<ref name=bilimoriasmrti/> The Smrti literature is a vast corpus of derivative work. All ''Smriti'' texts are regarded to ultimately be rooted in or inspired by ''Shruti''.<ref name=wendydof/>
The ''Smrti'' corpus includes, but is not limited to:<ref name="bilimoriasmrti"/><ref name="Roy Perrett 1998 pages 16-18"/>
#The six [[Vedanga|Vedāngas]] (grammar, meter, phonetics, etymology, astronomy and rituals),<ref name=bilimoriasmrti/><ref>Stephanie Witzel and [[Michael Witzel]] (2003), Vedic Hinduism, in The Study of Hinduism (Editor: A Sharma), ISBN 978-1570034497, page 80</ref><ref>M Winternitz, History of Indian Literature, Volume 1-3, Motilal Barnarsidass, Delhi, Reprinted in 2010, ISBN 978-8120802643</ref>
#The [[Itihasa]] (literally means "so indeed it was"), Epics (the Mahābhārata and Rāmāyana),<ref name=bilimoriasmrti/><ref name=geraldlarson>Gerald Larson (1993), [http://www.jstor.org/stable/1399575 The Trimūrti of Smṛti in classical Indian thought], Philosophy East and West, Vol. 43, No. 3, pages 373-388</ref>
#The texts on the four proper goals or aims of human life:<ref name=tadeusz>Tadeusz Skorupski (1988), Review: Manu Swajambhuwa, Manusmryti, Czyli Traktat o Zacności; Watsjajana Mallanga, Kamasutra, Journal of the Royal Asiatic Society of Great Britain & Ireland (New Series), Volume 120, Issue 1, pages 208-209</ref>
##[[Dharma]]: These texts discuss ''dharma'' from various religious, social, duties, morals and personal ethics perspective. Each of six major schools of Hinduism has its own literature on dharma. Examples include Dharma-sutras (particularly by [[Gautama Dharmasutra|Gautama]], [[Apastamba Dharmasutra|Apastamba]], [[Baudhayana]] and [[Vāsiṣṭha]]) and Dharma-sastras (particularly [[Manusmṛti]], [[Yājñavalkya Smṛti]], [[Nāradasmṛti]] and [[Viṣṇusmṛti]]). At personal dharma level, this includes many chapters of [[Yoga Sutras of Patanjali|Yogasutras]].
##[[Artha]]: Artha-related texts discuss ''artha'' from individual, social and as a compendium of economic policies, politics and laws. For example, the ''[[Arthashastra]]'' of [[Chanakya]], the Kamandakiya Nitisara,<ref>[https://archive.org/stream/kamandakiyanitis00kamarich#page/n15/mode/2up Kamandakiya Niti Sara] MN Dutt (Translator)</ref> Brihaspati Sutra,<ref>[https://archive.org/stream/brihaspatisutrao00brharich#page/n5/mode/2up Brihaspati Sutra - Politics and Government] Sanskrit Original with English translation by FW Thomas (1921)</ref> and Sukra Niti.<ref>[https://archive.org/stream/Sacred_Books_of_the_Hindus/SBH%2013%20-%20Sukra%20Niti%20Sara%20English%20Translation%20-%20Benoy%20Kumar%20Sarkar%201914#page/n1/mode/2up Sukra Niti] Bk Sarkar (Translator); Chapter 1 verse 43 onwards - Rules of State and Duties of Rulers; Chapter 1 verse 424 onwards - Guidelines on infrastructure for economy; Chapter 1 verse 550 onwards - Guidelines on treasury management, law and military; Chapter 2 - Functions of state officials, etc</ref> [[Patrick Olivelle|Olivelle]] states that most Artha-related treatises from ancient India have been lost.<ref>Patrick Olivelle (2011), Language, Texts, and Society: Explorations in Ancient Indian Culture and Religion, Anthem Press, ISBN 978-0857284310, page 174</ref>
##[[Kama]]: These discuss arts, emotions, love, erotics, relationships and other sciences in the pursuit of pleasure. The [[Kamasutra]] of [[Vātsyāyana]] is most well known. Others texts include [[Ratirahasya]], Jayamangala, Smaradipika, Ratimanjari, Ratiratnapradipika, [[Ananga Ranga]] among others.<ref>Alan Soble (2005), Sex from Plato to Paglia, ISBN 978-0313334245, page 493</ref>
##[[Moksha]]: These develop and debate the nature and process of liberation, freedom and spiritual release. Major treatises on the pursuit of moksa include the later [[Upanishad]]s (early Upanishads are considered ''Sruti'' literature), [[Vivekachudamani]], [[Bhagavad Gita]], and the sastras on [[Yoga]].
#The Purānas (literally, "of old"),<ref name=bilimoriasmrti/><ref name=geraldlarson/>
#The Kāvya or poetical literature,<ref name=bilimoriasmrti/>
#The extensive ''Bhasyas'' (reviews and commentaries on ''Shrutis'' and non-Shruti texts),<ref name=bilimoriasmrti/>
#The sutras and shastras of the various [[Hindu philosophy|schools of Hindu philosophy]]<ref>Karl Potter (2009), The Encyclopedia of Indian Philosophies, Vol. 1: Bibliography, and Vols. 2-8, Motilal Banarsidass, ISBN 978-8120803084; [http://faculty.washington.edu/kpotter/ Preview - the site includes Smriti literature of Hinduism, also Buddhism and Jainism]</ref>
#The numerous ''Nibandhas'' (digests) covering politics, medicine (''[[Caraka Samhita]]''), ethics (''Nitisastras''),<ref name=monierwilliams/> culture, arts and society.<ref name=bilimoriasmrti/>
===The structure of Smriti texts===
The ''Smrti'' texts structurally branched, over time, from so-called the "limbs of the Vedas", or auxiliary sciences for perfecting grammar and pronunciation (part of Vedāngas).<ref name=gavinflood>Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 978-0521438780, pages 53-56</ref> For example, the attempt to perfect the art of rituals led to the science of ''Kalpa'', which branched into three Kalpa-sūtras: Srauta-sūtras, Grhya-sūtras, and Dharma-sūtras (estimated to have been composed between 600-200 BCE).<ref>John E. Mitchiner (2000), Traditions of the Seven Rsis, Motilal Banarsidass, ISBN 978-8120813243, page xviii</ref> The Srauta-sutras became texts describing the perfect performance of public ceremonies (solemn community [[yajna]]s), the Grhya-sutras described perfect performance of home ceremonies and domestic rites of passage, and Dharma-sutras described jurisprudence, rights and duties of individuals in four [[Ashrama (stage)|Ashrama]] stages of life, and social ethics.<ref name=gavinflood/> The Dharma-sūtras themselves became the foundations for a large canon of texts, and branched off as numerous Dharma-sastra texts.<ref name=gavinflood/>
Jan Gonda states that the initial stages of Smriti texts structurally developed in the form of a new prose genre named Sūtras, that is "aphorism, highly compact precise expression that captured the essence of a fact, principle, instruction or idea".<ref name=jangonda/> This brevity in expression, states Gonda, was likely necessitated by the fact that writing technology had not developed yet or not in vogue, in order to store growing mass of knowledge, and all sorts of knowledge was transferred from one generation to the next through the process of memorization, verbal recitation and listening in the 1st millennium BCE. Compressed content allowed more essential, densely structured knowledge to be memorized and verbally transferred to the next generation in ancient India.<ref name=jangonda>Jan Gonda (1977), The Ritual Sutras, in A History of Indian Literature: Veda and Upanishads, Otto Harrassowitz Verlag, ISBN 978-3447018234, pages 466-474</ref>
==Role of Smrti in Hindu Law==
''Smrtis'' contribute to exposition of the Hindu [[Dharma]] but are considered less authoritative than ''[[Śruti]]s'' (the Vedic corpus that includes early Upanishads).<ref>James Lochtefeld (2002), "Smrti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing. ISBN 9780823931798, pages 656 and 461</ref>
===Earliest Smriti on Hindu Law: Dharma-sūtras===
The root texts of ancient Hindu jurisprudence and law are the ''Dharma-sūtras''. These express that Shruti, Smriti and Acara are sources of jurisprudence and law.<ref name=donalddavis27/> The precedence of these sources is declared in the opening verses of each of the known, surviving Dharma-sūtras. For example,<ref name=donalddavis27/>
{{Quote|
The source of Dharma is the Veda, as well as the tradition [Smriti], and practice of those who know the Veda. – Gautama Dharma-sūtra 1.1-1.2
The Dharma is taught in each Veda, in accordance with which we will explain it. What is given in the tradition [Smriti] is the second, and the conventions of cultured people are the third. – Baudhayana Dharma-sūtra 1.1.1-1.1.4
The Dharma is set forth in the vedas and the Traditional Texts [Smriti]. When these do not address an issue, the practice of cultured people becomes authoritative. – Vāsiṣṭha Dharma-sūtra 1.4-1.5
|Translated by Donald Davis, The Spirit of Hindu Law<ref name=donalddavis27>Donald Davis (2010), The Spirit of Hindu Law, Cambridge University Press, ISBN 978-0521877046, page 27</ref>}}
===Later Smriti on Hindu Law: Dharma-smriti===
The ''Smritis'', such as Manusmriti, Naradasmriti, Yajnavalkya Smrti and Parashara Smriti, expanded this definition, as follows,
{{Quote|
वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् <nowiki>। आचारश्चैव साधूनामात्मनस्तुष्टिरेव च ॥</nowiki>
Translation 1: The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction (''Atmanastushti'').<ref name=manusmriti2>[https://archive.org/stream/lawsofman00manu#page/n173/mode/2up The Laws of Manu 2.6 with footnotes] George Bühler (Translator), The [[Sacred Books of the East]], Vol. 25, Oxford University Press</ref><br />
Translation 2: The root of the religion is the entire Veda, and (then) the tradition and customs of those who know (the Veda), and the conduct of virtuous people, and what is satisfactory to oneself.<ref name=manusmriti3>Brian Smith and Wendy Doniger (1992), The Laws of Manu, Penguin, ISBN 978-0140445404, pages 17-18</ref>
|Manusmriti 2.6}}
{{Quote|
वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः <nowiki>। एतच्चतुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् ॥</nowiki>
Translation 1: The Veda, the sacred tradition, the customs of virtuous men, and one's own pleasure, they declare to be the fourfold means of defining the sacred law.<ref name=manusmriti2/><br />
Translation 2: The Veda, tradition, the conduct of good people, and what is pleasing to oneself – they say that is four fold mark of religion.<ref name="manusmriti3"/>
|Manusmriti 2.12}}
The Yajnavalkya Smriti includes four Vedas, six Vedangas, Purana, Nyaya, Mimamsa and other sastras, in addition to the ethical conduct of the wise, as sources of knowledge and through which sacred law can be known. It explains the scope of the Dharma as follows,
{{Quote|
Rites, proper conduct, Dama (self-restraint), [[Ahimsa]] (non-violence), charity, self-study, work, realisation of [[Ātman (Hinduism)|Atman]] (Self, Soul) through [[Yoga]] – all these are [[Dharma]].<ref>[https://archive.org/stream/yajnavalkyasmrit00yj#page/14/mode/2up Yajnavalkya Smriti], Srisa Chandra Vidyarnava (Translator), The Sacred Books of the East, Vol 21, page 15;<br>Srirama Ramanujachari, Yajñavalkya Smṛti, Dharma Teachings of Yajñavalkya, Srimantham Math, Madras</ref><ref>Sanskrit: [https://ia601602.us.archive.org/20/items/Trivandrum_Sanskrit_Series_TSS/TSS-074_Yanjnavalkyasmriti_with_the_commentary_of_Visvarupacarya_Part_1_-_TG_Sastri_1909.pdf Yajnavalkya Smriti] page 27;<br>Transliteration: [http://titus.uni-frankfurt.de/texte/etcs/ind/aind/ved/yvw/dhs/ys/ys.htm Yajnavalkya-Smrti] Chapter 1, Thesaurus Indogermanischer Text und Sprachmaterialien, Germany; '''Quote''': "Ijya Acāra Dama [[Ahimsa]] Dāna [[Svādhyāya]] Karmanam, Ayam tu Paramo Dharma yad Yogena Atman Darshanam"</ref>
|Yajnavalkya Smriti 1.8}}
Levinson states that the role of ''Shruti'' and ''Smriti'' in Hindu law is as a source of guidance, and its tradition cultivates the principle that "the facts and circumstances of any particular case determine what is good or bad".<ref name=davidlevinson/> The later Hindu texts include fourfold sources of ''Dharma'', states Levinson, which include ''Atmanastushti'' (satisfaction of one's conscience), ''Sadacara'' (local norms of virtuous individuals), ''Smriti'' and ''Sruti''.<ref name=davidlevinson>David Levinson (2002), Encyclopedia of Crime and Punishment, Volume 1, SAGE Publications, ISBN 978-0761922582, page 829</ref>
===Bhasya on Dharma-smriti===
Medhatithi's philosophical analysis of and commentary on criminal, civil and family law in Dharmasastras, particularly of Manusmriti, using Nyaya and Mimamsa theories, is the oldest and the most widely studied tertiary ''Smriti''.<ref>Donald Davis (2010), The Spirit of Hindu Law, Cambridge University Press, ISBN 978-0521877046, pages 27-29</ref><ref>Donald Davis (2006), A realist view of Hindu law, Ratio Juris, Vol. 19, Issue 3, pages 287-313</ref><ref>[https://archive.org/stream/HistoryOfDharmasastraancientAndMediaevalReligiousAndCivilLawV.1/Kane_A-History-of-Dharmasastra-v1_1930#page/n317/mode/2up Medhatithi - History of Dharmasastra] PV Kane;<br />Also see: G JHA (1920), Manu Smrti with Bhasya of Medhatithi, 5 vols, University of Calcutta Press</ref>
==See also==
*[[Smarta]]
*[[Śruti]]
*[[Sastra]]
*[[Sūtra]]
*[[Yuga Dharma]]
==References==
{{reflist|30em}}
'''Sources'''
#Brick, David. “Transforming Tradition into Texts: The Early Development of Smrti. ‘‘Journal of Indian Philosophy’’ 34.3 (2006): 287–302.
#Davis, Jr. Donald R. Forthcoming. ''The Spirit of Hindu Law''.
#{{Citation | last1=Filliozat | first1=Pierre-Sylvain | year=2004 | chapter=Ancient Sanskrit Mathematics: An Oral Tradition and a Written Literature | chapter-url=http://www.springerlink.com/content/x0000788497q4858/ | pages=360–375 | editor1-last=Chemla | editor1-first=Karine |editor1-link = Karine Chemla | editor2-last=Cohen | editor2-first=Robert S. | editor3-last=Renn | editor3-first=Jürgen |display-editors = 3 | editor4-last=Gavroglu | editor4-first=Kostas | title=History of Science, History of Text (Boston Series in the Philosophy of Science) | publisher=Dordrecht: Springer Netherlands, 254 pages, pp. 137-157 | isbn=9781402023200 | url= }}
#Lingat, Robert. 1973. ''The Classical Law of India''. Trans. J. Duncan M. Derrett. Berkeley: University of California Press.
#Rocher, Ludo. “Hindu Conceptions of Law. ‘‘Hastings Law Journal’’ 29.6 (1978): 1284–1305.
#{{Citation | last1=Staal | first1=Frits | authorlink=Frits Staal | year=1986 | title=The Fidelity of Oral Tradition and the Origins of Science | publisher=Mededelingen der Koninklijke Nederlandse Akademie von Wetenschappen, Afd. Letterkunde, NS 49, 8. Amsterdam: North Holland Publishing Company, 40 pages }}
==External links==
*[http://www.arshavidya.org/ Arsha Vidya Gurukulam]
* [http://sanskrit.gde.to/ Sanskrit site with comprehensive library of texts]
* [http://www.hindupedia.com/en/Smriti Smriti on Hindupedia, the Hindu Encyclopedia]
{{Hindudharma}}
[[Category:Hindu texts]]
[[Category:Customary legal systems]]
{{Hindu scriptures}}
'''Smriti''' ({{lang-sa|स्मृति}}, [[IAST]]: ''{{IAST|Smṛti}}''), literally "that which is remembered," refers to a body of [[Hinduism|Hindu]] texts usually attributed to an author, traditionally written down but constantly revised, in contrast to [[Śruti]]s (the Vedic literature) considered authorless, that were transmitted verbally across the generations and fixed.<ref name=wendydof>Wendy Doniger O'Flaherty (1988), Textual Sources for the Study of Hinduism, Manchester University Press, ISBN 0-7190-1867-6, pages 2-3</ref> ''Smriti'' is a derivative secondary work and is considered less authoritative than ''Sruti'' in Hinduism, except in [[Mimamsa]] school of [[Hindu philosophy]].<ref name=jameslochtefeld>James Lochtefeld (2002), "Smrti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing, ISBN 978-0823931798, page 656-657</ref><ref name=shelpollock41/>
The Smrti literature is a corpus of diverse varied texts.<ref name=jameslochtefeld/> This corpus includes, but is not limited to the six [[Vedanga|Vedāngas]] (the auxiliary sciences in the Vedas), the epics (the [[Mahabharata|Mahābhārata]] and [[Ramayana|Rāmāyana]]), the [[Dharmasutras|Dharmasūtras]] and [[Dharmaśāstra]]s (or Smritiśāstras), the Arthasaśāstras, the [[Puranas|Purānas]], the Kāvya or poetical literature, extensive ''Bhasyas'' (reviews and commentaries on ''Shrutis'' and non-Shruti texts), and numerous ''Nibandhas'' (digests) covering politics, ethics (''Nitisastras''),<ref name=monierwilliams/> culture, arts and society.<ref name=bilimoriasmrti>Purushottama Bilimoria (2011), The idea of Hindu law, Journal of Oriental Society of Australia, Vol. 43, pages 103-130</ref><ref name="Roy Perrett 1998 pages 16-18">Roy Perrett (1998), Hindu Ethics: A Philosophical Study, University of Hawaii Press, ISBN 978-0824820855, pages 16-18</ref>
Each Smriti text exists in many versions, with many different readings.<ref name=wendydof/> Smritis were considered fluid and freely rewritten by anyone in ancient and medieval Hindu tradition.<ref name=wendydof/><ref name=shelpollock41>Sheldon Pollock (2011), Boundaries, Dynamics and Construction of Traditions in South Asia (Editor: Federico Squarcini), Anthem, ISBN 978-0857284303, pages 41-58</ref>
==Etymology==
''Smrti'' is a Sanskrit word, from the root Smara (स्मर), which means "remembrance, reminiscence, thinking of or upon, calling to mind", or simply "memory".<ref name=monierwilliams>[http://www.sanskrit-lexicon.uni-koeln.de/cgi-bin/tamil/recherche smRti] Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany</ref> The word is found in ancient Vedic literature, such as in section 7.13 of the [[Chandogya Upanishad]]. In later and modern scholarly usage, the term refers to tradition, memory, as well as a vast post-Vedic canon of "tradition that is remembered".<ref name=monierwilliams/><ref name=geraldlarson/> David Brick states that the original meaning of smriti was simply tradition, and not texts.<ref>Brick, David. 2006. pp. 295-301</ref>
''Smriti'' is also symbolic synonym for number 18, from the 18 scholars who are credited in Indian tradition for writing dharma-related smriti texts (most have been lost).<ref name=monierwilliams/> In linguistic traditions, ''Smrti'' is the name of a type of verse meter. In Hindu mythology,<ref>Manmatha Nath Dutt, {{Google books|vgM-AQAAMAAJ|A Prose English Translation of Srimadbhagavatam|page=RA3-PA5}}</ref> ''Smriti'' is the name of the daughter of ''Dharma''<ref>literally morality, ethics, law, duty, right living</ref> and ''Medha''.<ref>literally, prudence</ref>
In scholarly literature, Smriti is also spelled as ''Smṛti''.<ref>{{cite book|author=Janet Gyatso |title=In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism |url=https://books.google.com/books?id=SbIiaEx_8d8C |year=1992|publisher=SUNY Press |isbn=978-0-7914-1077-6 |pages=67 }}</ref>
==Texts==
''Smrtis'' represent the remembered, written tradition in Hinduism.<ref name=bilimoriasmrti/> The Smrti literature is a vast corpus of derivative work. All ''Smriti'' texts are regarded to ultimately be rooted in or inspired by ''Shruti''.<ref name=wendydof/>
The ''Smrti'' corpus includes, but is not limited to:<ref name="bilimoriasmrti"/><ref name="Roy Perrett 1998 pages 16-18"/>
#The six [[Vedanga|Vedāngas]] (grammar, meter, phonetics, etymology, astronomy and rituals),<ref name=bilimoriasmrti/><ref>Stephanie Witzel and [[Michael Witzel]] (2003), Vedic Hinduism, in The Study of Hinduism (Editor: A Sharma), ISBN 978-1570034497, page 80</ref><ref>M Winternitz, History of Indian Literature, Volume 1-3, Motilal Barnarsidass, Delhi, Reprinted in 2010, ISBN 978-8120802643</ref>
#The [[Itihasa]] (literally means "so indeed it was"), Epics (the Mahābhārata and Rāmāyana),<ref name=bilimoriasmrti/><ref name=geraldlarson>Gerald Larson (1993), [http://www.jstor.org/stable/1399575 The Trimūrti of Smṛti in classical Indian thought], Philosophy East and West, Vol. 43, No. 3, pages 373-388</ref>
#The texts on the four proper goals or aims of human life:<ref name=tadeusz>Tadeusz Skorupski (1988), Review: Manu Swajambhuwa, Manusmryti, Czyli Traktat o Zacności; Watsjajana Mallanga, Kamasutra, Journal of the Royal Asiatic Society of Great Britain & Ireland (New Series), Volume 120, Issue 1, pages 208-209</ref>
##[[Dharma]]: These texts discuss ''dharma'' from various religious, social, duties, morals and personal ethics perspective. Each of six major schools of Hinduism has its own literature on dharma. Examples include Dharma-sutras (particularly by [[Gautama Dharmasutra|Gautama]], [[Apastamba Dharmasutra|Apastamba]], [[Baudhayana]] and [[Vāsiṣṭha]]) and Dharma-sastras (particularly [[Manusmṛti]], [[Yājñavalkya Smṛti]], [[Nāradasmṛti]] and [[Viṣṇusmṛti]]). At personal dharma level, this includes many chapters of [[Yoga Sutras of Patanjali|Yogasutras]].
##[[Artha]]: Artha-related texts discuss ''artha'' from individual, social and as a compendium of economic policies, politics and laws. For example, the ''[[Arthashastra]]'' of [[Chanakya]], the Kamandakiya Nitisara,<ref>[https://archive.org/stream/kamandakiyanitis00kamarich#page/n15/mode/2up Kamandakiya Niti Sara] MN Dutt (Translator)</ref> Brihaspati Sutra,<ref>[https://archive.org/stream/brihaspatisutrao00brharich#page/n5/mode/2up Brihaspati Sutra - Politics and Government] Sanskrit Original with English translation by FW Thomas (1921)</ref> and Sukra Niti.<ref>[https://archive.org/stream/Sacred_Books_of_the_Hindus/SBH%2013%20-%20Sukra%20Niti%20Sara%20English%20Translation%20-%20Benoy%20Kumar%20Sarkar%201914#page/n1/mode/2up Sukra Niti] Bk Sarkar (Translator); Chapter 1 verse 43 onwards - Rules of State and Duties of Rulers; Chapter 1 verse 424 onwards - Guidelines on infrastructure for economy; Chapter 1 verse 550 onwards - Guidelines on treasury management, law and military; Chapter 2 - Functions of state officials, etc</ref> [[Patrick Olivelle|Olivelle]] states that most Artha-related treatises from ancient India have been lost.<ref>Patrick Olivelle (2011), Language, Texts, and Society: Explorations in Ancient Indian Culture and Religion, Anthem Press, ISBN 978-0857284310, page 174</ref>
##[[Kama]]: These discuss arts, emotions, love, erotics, relationships and other sciences in the pursuit of pleasure. The [[Kamasutra]] of [[Vātsyāyana]] is most well known. Others texts include [[Ratirahasya]], Jayamangala, Smaradipika, Ratimanjari, Ratiratnapradipika, [[Ananga Ranga]] among others.<ref>Alan Soble (2005), Sex from Plato to Paglia, ISBN 978-0313334245, page 493</ref>
##[[Moksha]]: These develop and debate the nature and process of liberation, freedom and spiritual release. Major treatises on the pursuit of moksa include the later [[Upanishad]]s (early Upanishads are considered ''Sruti'' literature), [[Vivekachudamani]], [[Bhagavad Gita]], and the sastras on [[Yoga]].
#The Purānas (literally, "of old"),<ref name=bilimoriasmrti/><ref name=geraldlarson/>
#The Kāvya or poetical literature,<ref name=bilimoriasmrti/>
#The extensive ''Bhasyas'' (reviews and commentaries on ''Shrutis'' and non-Shruti texts),<ref name=bilimoriasmrti/>
#The sutras and shastras of the various [[Hindu philosophy|schools of Hindu philosophy]]<ref>Karl Potter (2009), The Encyclopedia of Indian Philosophies, Vol. 1: Bibliography, and Vols. 2-8, Motilal Banarsidass, ISBN 978-8120803084; [http://faculty.washington.edu/kpotter/ Preview - the site includes Smriti literature of Hinduism, also Buddhism and Jainism]</ref>
#The numerous ''Nibandhas'' (digests) covering politics, medicine (''[[Caraka Samhita]]''), ethics (''Nitisastras''),<ref name=monierwilliams/> culture, arts and society.<ref name=bilimoriasmrti/>
===The structure of Smriti texts===
The ''Smrti'' texts structurally branched, over time, from so-called the "limbs of the Vedas", or auxiliary sciences for perfecting grammar and pronunciation (part of Vedāngas).<ref name=gavinflood>Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 978-0521438780, pages 53-56</ref> For example, the attempt to perfect the art of rituals led to the science of ''Kalpa'', which branched into three Kalpa-sūtras: Srauta-sūtras, Grhya-sūtras, and Dharma-sūtras (estimated to have been composed between 600-200 BCE).<ref>John E. Mitchiner (2000), Traditions of the Seven Rsis, Motilal Banarsidass, ISBN 978-8120813243, page xviii</ref> The Srauta-sutras became texts describing the perfect performance of public ceremonies (solemn community [[yajna]]s), the Grhya-sutras described perfect performance of home ceremonies and domestic rites of passage, and Dharma-sutras described jurisprudence, rights and duties of individuals in four [[Ashrama (stage)|Ashrama]] stages of life, and social ethics.<ref name=gavinflood/> The Dharma-sūtras themselves became the foundations for a large canon of texts, and branched off as numerous Dharma-sastra texts.<ref name=gavinflood/>
Jan Gonda states that the initial stages of Smriti texts structurally developed in the form of a new prose genre named Sūtras, that is "aphorism, highly compact precise expression that captured the essence of a fact, principle, instruction or idea".<ref name=jangonda/> This brevity in expression, states Gonda, was likely necessitated by the fact that writing technology had not developed yet or not in vogue, in order to store growing mass of knowledge, and all sorts of knowledge was transferred from one generation to the next through the process of memorization, verbal recitation and listening in the 1st millennium BCE. Compressed content allowed more essential, densely structured knowledge to be memorized and verbally transferred to the next generation in ancient India.<ref name=jangonda>Jan Gonda (1977), The Ritual Sutras, in A History of Indian Literature: Veda and Upanishads, Otto Harrassowitz Verlag, ISBN 978-3447018234, pages 466-474</ref>
==Role of Smrti in Hindu Law==
''Smrtis'' contribute to exposition of the Hindu [[Dharma]] but are considered less authoritative than ''[[Śruti]]s'' (the Vedic corpus that includes early Upanishads).<ref>James Lochtefeld (2002), "Smrti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing. ISBN 9780823931798, pages 656 and 461</ref>
===Earliest Smriti on Hindu Law: Dharma-sūtras===
The root texts of ancient Hindu jurisprudence and law are the ''Dharma-sūtras''. These express that Shruti, Smriti and Acara are sources of jurisprudence and law.<ref name=donalddavis27/> The precedence of these sources is declared in the opening verses of each of the known, surviving Dharma-sūtras. For example,<ref name=donalddavis27/>
{{Quote|
The source of Dharma is the Veda, as well as the tradition [Smriti], and practice of those who know the Veda. – Gautama Dharma-sūtra 1.1-1.2
The Dharma is taught in each Veda, in accordance with which we will explain it. What is given in the tradition [Smriti] is the second, and the conventions of cultured people are the third. – Baudhayana Dharma-sūtra 1.1.1-1.1.4
The Dharma is set forth in the vedas and the Traditional Texts [Smriti]. When these do not address an issue, the practice of cultured people becomes authoritative. – Vāsiṣṭha Dharma-sūtra 1.4-1.5
|Translated by Donald Davis, The Spirit of Hindu Law<ref name=donalddavis27>Donald Davis (2010), The Spirit of Hindu Law, Cambridge University Press, ISBN 978-0521877046, page 27</ref>}}
===Later Smriti on Hindu Law: Dharma-smriti===
The ''Smritis'', such as Manusmriti, Naradasmriti, Yajnavalkya Smrti and Parashara Smriti, expanded this definition, as follows,
{{Quote|
वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् <nowiki>। आचारश्चैव साधूनामात्मनस्तुष्टिरेव च ॥</nowiki>
Translation 1: The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction (''Atmanastushti'').<ref name=manusmriti2>[https://archive.org/stream/lawsofman00manu#page/n173/mode/2up The Laws of Manu 2.6 with footnotes] George Bühler (Translator), The [[Sacred Books of the East]], Vol. 25, Oxford University Press</ref><br />
Translation 2: The root of the religion is the entire Veda, and (then) the tradition and customs of those who know (the Veda), and the conduct of virtuous people, and what is satisfactory to oneself.<ref name=manusmriti3>Brian Smith and Wendy Doniger (1992), The Laws of Manu, Penguin, ISBN 978-0140445404, pages 17-18</ref>
|Manusmriti 2.6}}
{{Quote|
वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः <nowiki>। एतच्चतुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् ॥</nowiki>
Translation 1: The Veda, the sacred tradition, the customs of virtuous men, and one's own pleasure, they declare to be the fourfold means of defining the sacred law.<ref name=manusmriti2/><br />
Translation 2: The Veda, tradition, the conduct of good people, and what is pleasing to oneself – they say that is four fold mark of religion.<ref name="manusmriti3"/>
|Manusmriti 2.12}}
The Yajnavalkya Smriti includes four Vedas, six Vedangas, Purana, Nyaya, Mimamsa and other sastras, in addition to the ethical conduct of the wise, as sources of knowledge and through which sacred law can be known. It explains the scope of the Dharma as follows,
{{Quote|
Rites, proper conduct, Dama (self-restraint), [[Ahimsa]] (non-violence), charity, self-study, work, realisation of [[Ātman (Hinduism)|Atman]] (Self, Soul) through [[Yoga]] – all these are [[Dharma]].<ref>[https://archive.org/stream/yajnavalkyasmrit00yj#page/14/mode/2up Yajnavalkya Smriti], Srisa Chandra Vidyarnava (Translator), The Sacred Books of the East, Vol 21, page 15;<br>Srirama Ramanujachari, Yajñavalkya Smṛti, Dharma Teachings of Yajñavalkya, Srimantham Math, Madras</ref><ref>Sanskrit: [https://ia601602.us.archive.org/20/items/Trivandrum_Sanskrit_Series_TSS/TSS-074_Yanjnavalkyasmriti_with_the_commentary_of_Visvarupacarya_Part_1_-_TG_Sastri_1909.pdf Yajnavalkya Smriti] page 27;<br>Transliteration: [http://titus.uni-frankfurt.de/texte/etcs/ind/aind/ved/yvw/dhs/ys/ys.htm Yajnavalkya-Smrti] Chapter 1, Thesaurus Indogermanischer Text und Sprachmaterialien, Germany; '''Quote''': "Ijya Acāra Dama [[Ahimsa]] Dāna [[Svādhyāya]] Karmanam, Ayam tu Paramo Dharma yad Yogena Atman Darshanam"</ref>
|Yajnavalkya Smriti 1.8}}
Levinson states that the role of ''Shruti'' and ''Smriti'' in Hindu law is as a source of guidance, and its tradition cultivates the principle that "the facts and circumstances of any particular case determine what is good or bad".<ref name=davidlevinson/> The later Hindu texts include fourfold sources of ''Dharma'', states Levinson, which include ''Atmanastushti'' (satisfaction of one's conscience), ''Sadacara'' (local norms of virtuous individuals), ''Smriti'' and ''Sruti''.<ref name=davidlevinson>David Levinson (2002), Encyclopedia of Crime and Punishment, Volume 1, SAGE Publications, ISBN 978-0761922582, page 829</ref>
===Bhasya on Dharma-smriti===
Medhatithi's philosophical analysis of and commentary on criminal, civil and family law in Dharmasastras, particularly of Manusmriti, using Nyaya and Mimamsa theories, is the oldest and the most widely studied tertiary ''Smriti''.<ref>Donald Davis (2010), The Spirit of Hindu Law, Cambridge University Press, ISBN 978-0521877046, pages 27-29</ref><ref>Donald Davis (2006), A realist view of Hindu law, Ratio Juris, Vol. 19, Issue 3, pages 287-313</ref><ref>[https://archive.org/stream/HistoryOfDharmasastraancientAndMediaevalReligiousAndCivilLawV.1/Kane_A-History-of-Dharmasastra-v1_1930#page/n317/mode/2up Medhatithi - History of Dharmasastra] PV Kane;<br />Also see: G JHA (1920), Manu Smrti with Bhasya of Medhatithi, 5 vols, University of Calcutta Press</ref>
==See also==
*[[Smarta]]
*[[Śruti]]
*[[Sastra]]
*[[Sūtra]]
*[[Yuga Dharma]]
==References==
{{reflist|30em}}
'''Sources'''
#Brick, David. “Transforming Tradition into Texts: The Early Development of Smrti. ‘‘Journal of Indian Philosophy’’ 34.3 (2006): 287–302.
#Davis, Jr. Donald R. Forthcoming. ''The Spirit of Hindu Law''.
#{{Citation | last1=Filliozat | first1=Pierre-Sylvain | year=2004 | chapter=Ancient Sanskrit Mathematics: An Oral Tradition and a Written Literature | chapter-url=http://www.springerlink.com/content/x0000788497q4858/ | pages=360–375 | editor1-last=Chemla | editor1-first=Karine |editor1-link = Karine Chemla | editor2-last=Cohen | editor2-first=Robert S. | editor3-last=Renn | editor3-first=Jürgen |display-editors = 3 | editor4-last=Gavroglu | editor4-first=Kostas | title=History of Science, History of Text (Boston Series in the Philosophy of Science) | publisher=Dordrecht: Springer Netherlands, 254 pages, pp. 137-157 | isbn=9781402023200 | url= }}
#Lingat, Robert. 1973. ''The Classical Law of India''. Trans. J. Duncan M. Derrett. Berkeley: University of California Press.
#Rocher, Ludo. “Hindu Conceptions of Law. ‘‘Hastings Law Journal’’ 29.6 (1978): 1284–1305.
#{{Citation | last1=Staal | first1=Frits | authorlink=Frits Staal | year=1986 | title=The Fidelity of Oral Tradition and the Origins of Science | publisher=Mededelingen der Koninklijke Nederlandse Akademie von Wetenschappen, Afd. Letterkunde, NS 49, 8. Amsterdam: North Holland Publishing Company, 40 pages }}
==External links==
*[http://www.arshavidya.org/ Arsha Vidya Gurukulam]
* [http://sanskrit.gde.to/ Sanskrit site with comprehensive library of texts]
* [http://www.hindupedia.com/en/Smriti Smriti on Hindupedia, the Hindu Encyclopedia]
{{Hindudharma}}
[[Category:Hindu texts]]
[[Category:Customary legal systems]]