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'''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/>

'''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>  

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>

== Discussion ==

 

 

Smritis are ancient law-codes dealing with the sanatana-Varnasrama-Dharma. They supplement and explain the ritualistic injunctions called Vidhis in the Vedas. The Smriti Sastra is based on the Sruti. The Smriti stands next in authority to the Sruti. It explains and develops Dharma. It lays down the laws which regulate (Hindu) national, social, family and individual obligations. The works which are expressly called Smritis are the law books, Dharma Sastras. The laws for regulating Hindu 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. The Smritis have given 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 Varnasrama and all ceremonies are clearly given in these books<ref name=":2">Swami Sivananda, All About Hinduism, Page 35-37</ref>.

Smritis are ancient law-codes dealing with the sanatana-Varnasrama-Dharma. They supplement and explain the ritualistic injunctions called Vidhis in the Vedas. The Smriti Sastra is based on the Sruti. The Smriti stands next in authority to the Sruti. It explains and develops Dharma. It lays down the laws which regulate (Hindu) national, social, family and individual obligations. The works which are expressly called Smritis are the law books, Dharma Sastras. The laws for regulating Hindu 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. The Smritis have given 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 Varnasrama and all ceremonies are clearly given in these books<ref name=":2">Swami Sivananda, All About Hinduism, Page 35-37</ref>.

The Smritis prescribe certain acts and prohibit some others for a Hindu, according to one's birth and stage of life. The object of the Smritis is to purify the heart of a person and take him/her gradually to the supreme abode of immortality and make him/her perfect and free. These Smritis have varied from time to time. The injunctions and prohibitions of the Smritis are related to the particular social surroundings. As these surroundings and essential conditions of the Hindu society changed from time to time, new Smritis had to be compiled by the sages of different ages and different parts of India.<ref name=":2" />  

The Smritis prescribe certain acts and prohibit some others for a Hindu, according to one's birth and stage of life. The object of the Smritis is to purify the heart of a person and take him/her gradually to the supreme abode of immortality and make him/her perfect and free. These Smritis have varied from time to time. The injunctions and prohibitions of the Smritis are related to the particular social surroundings. As these surroundings and essential conditions of the Hindu society changed from time to time, new Smritis had to be compiled by the sages of different ages and different parts of India.<ref name=":2" />  

==== The Celebrated Hindu Law Givers<ref name=":2" /> ====

=== The Celebrated Hindu Law Givers<ref name=":2" /> ===

During course of history, a great lawgiver would take birth amd this person would codify the existing laws and remove those which had become obsolete. He/ she would make some alterations, adaptations, readjustments, additions and, subtractions, to suit the needs of the time and see that the way of living of the people would be in accordance with the teachings of the Veda.  

During course of history, a great lawgiver would take birth amd this person would codify the existing laws and remove those which had become obsolete. He/ she would make some alterations, adaptations, readjustments, additions and, subtractions, to suit the needs of the time and see that the way of living of the people would be in accordance with the teachings of the Veda.  

Of such law-givers Manu, Yajnavalkya and Parasara are the most celebrated. Hindu society is founded on, and governed by the laws made by these three great sages. The Smritis are named after them. There is [[Manu Smriti]] or Manava Dharma-Sastra (the Laws of Manu or the Institutes of Manu), Yajnavalkya Smriti and Parasara Smriti. Manu is the oldest law-giver. The Yajnavalkya Smriti follows the same general lines as the Manu Smriti and is next in importance to it. Manu Smriti and Yajnavalkya Smriti are universally accepted at the present time as authoritative works all over India. Yajnavalkya Smriti is chiefly consulted in all matters of Hindu Law. Even the Government of India are applying some of these laws. There are eighteen main Smritis or Dharma Sastras. The most important are those of Manu, Yajnavalkya and Parasara. The other fifteen are those of Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and Saunaka. The laws of Manu are intended for the Satya Yuga, those of Yajnavalkya are for the Treta Yuga; those of Sankha and Likhita are for the Dvapara Yuga; and those of Parasara are for the Kali Yuga. The laws and rules which are based entirely upon our social positions, time and clime, must change with the changes in society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured.

Of such law-givers Manu, Yajnavalkya and Parasara are the most celebrated. Hindu society is founded on, and governed by the laws made by these three great sages. The Smritis are named after them. There is [[Manu Smriti]] or Manava Dharma-Sastra (the Laws of Manu or the Institutes of Manu), Yajnavalkya Smriti and Parasara Smriti. Manu is the oldest law-giver. The Yajnavalkya Smriti follows the same general lines as the Manu Smriti and is next in importance to it. Manu Smriti and Yajnavalkya Smriti are universally accepted at the present time as authoritative works all over India. Yajnavalkya Smriti is chiefly consulted in all matters of Hindu Law. Even the Government of India are applying some of these laws. There are eighteen main Smritis or Dharma Sastras. The most important are those of Manu, Yajnavalkya and Parasara. The other fifteen are those of Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and Saunaka. The laws of Manu are intended for the Satya Yuga, those of Yajnavalkya are for the Treta Yuga; those of Sankha and Likhita are for the Dvapara Yuga; and those of Parasara are for the Kali Yuga. The laws and rules which are based entirely upon our social positions, time and clime, must change with the changes in society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured.

==== Need for a New Law-Code<ref name=":2" /> ====

=== Need for a New Law-Code<ref name=":2" /> ===

It is not possible to follow some of the laws of Manu at the present time. We can follow their spirit and not the letter. As society advances, it outgrows certain laws which were valid and helpful at a particular stage of its growth. Our present society has considerably changed. A new Smriti to suit the requirements of this age is very necessary.   

It is not possible to follow some of the laws of Manu at the present time. We can follow their spirit and not the letter. As society advances, it outgrows certain laws which were valid and helpful at a particular stage of its growth. Our present society has considerably changed. A new Smriti to suit the requirements of this age is very necessary.   

==Etymology==

==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>

''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">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>  

''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>

==The Structure of Smriti 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/>

 

##[[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>

 

===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/>

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>

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>

===Earliest Smriti on Hindu Law: Dharma-sūtras===

===Earliest Smriti on Hindu Law: Dharma-sūtras===