Difference between revisions of "Dharmasutras (धर्मसूत्राणि)"
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== Introduction == | == Introduction == | ||
| − | Dharmasutras, the ancient texts dealing on matters of dharma, contain directions about domestic, social and moral aspects pertaining to people in general. Sections about Rajadharma, or duties of royal persons are not dealt with elaborately in them. The Dharmasutras differ from Smrti texts considerably and the former are regarded as the source of later. They are closely allied to the Grhyasutras and several topics are common to both Dharmasutras and Grhyasutras. While the grhyasutras are restricted to domestic rites pertaining to individuals, the Dharmasutras include a broader scope of treatment | + | Dharmasutras, the ancient texts dealing on matters of dharma, contain directions about domestic, social and moral aspects pertaining to people in general. Sections about Rajadharma, or duties of royal persons are not dealt with elaborately in them. The Dharmasutras differ from Smrti texts considerably and the former are regarded as the source of later. They are closely allied to the Grhyasutras and several topics are common to both Dharmasutras and Grhyasutras. While the grhyasutras are restricted to domestic rites pertaining to individuals, the Dharmasutras include a broader scope of treatment of a human being in social, economic, political, religious and philosophical spheres. A point of mention is that they deal with the trivarga of the Purusharthas extensively, highlighting only those philosophical aspects which pertain to the ashramas and varnas. Several topics such as Upanayana, Anadhyayana, Shraddha, Panchamahayajnas, vivaha samskara are common to both. |
| − | The final goals and fruits of these yajnas are directed towards attainment of desires in this world or the other worlds such as svarga | + | The final goals and fruits of these yajnas are directed towards attainment of desires in this world or the other worlds such as svarga as stepping stones which lead to the Brahman ultimately. Thus they are an indirect karmamarga to Brahmaloka, while the Upanishads extensively discuss the jnanamarga directly leading to Brahman. |
| − | The authors of Dharmasutras declare themselves to be ordinary people and state that they have attempted to codify Dharma based on the three main sources, namely, the Shrutis, Smrtis and conduct of shishtas (unselfish, virtuous and learned personages prior to them).<ref name=":0" /> | + | The authors of Dharmasutras declare themselves to be ordinary people and state that they have attempted to codify Dharma based on the three main sources, namely, the Shrutis, Smrtis and conduct of shishtas (unselfish, virtuous and learned personages prior to them).<ref name=":0" /> This article aims to address some prevalent misconceptions and highlight those perspectives depicting harmony in relationship between one's personal stage of life (ashrama) and his role in the society (varna) as laid down in these ancient texts. |
== Subject Matter of Dharmasutras == | == Subject Matter of Dharmasutras == | ||
| − | The topics of Dharma treated in Dharmasutras, according to Gautama Dharmasutras, may be classified broadly into three categories for general understanding. | + | There are varied opinions in the scholarly community (both western and traditional scholarships) about the availability of sutragranthas based on the veda shakas. The topics of Dharma treated in Dharmasutras, according to Gautama Dharmasutras, may be classified broadly into three categories for general understanding. |
# Varna dharmas (duties of people in four social classes) | # Varna dharmas (duties of people in four social classes) | ||
| − | # Ashrama dharmas (duties of people in four | + | # Ashrama dharmas (duties of people in four stages of life) |
| − | # Naimittika dharmas (performance of penances) | + | # Naimittika dharmas (performance of penances, prayaschittas) |
| − | Medhatithi on Manu's (2.25) remarks that the commentators dwell upon five-fold division of Dharma. | + | Medhatithi on Manu's (2.25) text remarks that the commentators dwell upon five-fold division of Dharma. |
| − | # Varna dharmas | + | # [[Varna Dharma (वर्णधर्मः)|Varna dharmas]] |
| − | # Ashrama dharmas | + | # [[Ashrama Dharma (आश्रमधर्मः)|Ashrama dharmas]] |
| − | # | + | # [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varnaashrama dharmas]] |
# Naimittika dharmas | # Naimittika dharmas | ||
# Guna dharmas | # Guna dharmas | ||
| − | Haradatta commenting on Gautama dharmasutras, mentions this five-fold division of Dharma. Vijnaneshvara commenting on Yajurveda, adds | + | Haradatta commenting on Gautama dharmasutras, mentions this five-fold division of Dharma. Vijnaneshvara commenting on Yajurveda, adds Saadharana-dharma, i.e., duties common to all, to the above five making it six categories. While it is possible to classify the contents of the Dharmas into five or six categories, the three broad categories are prominent and comprehend most of the topics treated of in the Dharmasutras.<ref name=":0" /> |
| + | |||
| + | These texts classify the people in various social orders and the tasks performed by them. The dharmas in the process of evolution, modified the duties of the people of the four varnas, which, having been 'highly twisted' in the past few centuries give rise to strong intolerance and brought about deep furrows in the society. | ||
| + | |||
| + | == Manava Dharmasutra and Manusmrti == | ||
| + | |||
| + | == Discussion == | ||
| + | |||
| + | === Scope of Dharmasutras === | ||
| + | Thus it is amply clear aforesaid sections of the Dharmasutras, from the context the word 'Dharma', one can comprehend broadly three (five or six) mentioned activities of a person and does not embrace all the aspects of Dharma. It is extremely significant in the present day to mention the context of dharma presented in these ancient texts as they have been irrationally extrapolated and misrepresented without accounting for the age and changes that have taken place in the society. | ||
== References == | == References == | ||
[[Category:Vedangas]] | [[Category:Vedangas]] | ||
| + | <references /> | ||
Revision as of 12:31, 29 January 2020
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Dharmasutras (Samskrit: ) are a class of ancient samskrit texts of Bharatavarsha, expounding the principles of dharma. Studied as a part of the 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.[1]
Introduction
Dharmasutras, the ancient texts dealing on matters of dharma, contain directions about domestic, social and moral aspects pertaining to people in general. Sections about Rajadharma, or duties of royal persons are not dealt with elaborately in them. The Dharmasutras differ from Smrti texts considerably and the former are regarded as the source of later. They are closely allied to the Grhyasutras and several topics are common to both Dharmasutras and Grhyasutras. While the grhyasutras are restricted to domestic rites pertaining to individuals, the Dharmasutras include a broader scope of treatment of a human being in social, economic, political, religious and philosophical spheres. A point of mention is that they deal with the trivarga of the Purusharthas extensively, highlighting only those philosophical aspects which pertain to the ashramas and varnas. Several topics such as Upanayana, Anadhyayana, Shraddha, Panchamahayajnas, vivaha samskara are common to both.
The final goals and fruits of these yajnas are directed towards attainment of desires in this world or the other worlds such as svarga as stepping stones which lead to the Brahman ultimately. Thus they are an indirect karmamarga to Brahmaloka, while the Upanishads extensively discuss the jnanamarga directly leading to Brahman.
The authors of Dharmasutras declare themselves to be ordinary people and state that they have attempted to codify Dharma based on the three main sources, namely, the Shrutis, Smrtis and conduct of shishtas (unselfish, virtuous and learned personages prior to them).[1] This article aims to address some prevalent misconceptions and highlight those perspectives depicting harmony in relationship between one's personal stage of life (ashrama) and his role in the society (varna) as laid down in these ancient texts.
Subject Matter of Dharmasutras
There are varied opinions in the scholarly community (both western and traditional scholarships) about the availability of sutragranthas based on the veda shakas. The topics of Dharma treated in Dharmasutras, according to Gautama Dharmasutras, may be classified broadly into three categories for general understanding.
- Varna dharmas (duties of people in four social classes)
- Ashrama dharmas (duties of people in four stages of life)
- Naimittika dharmas (performance of penances, prayaschittas)
Medhatithi on Manu's (2.25) text remarks that the commentators dwell upon five-fold division of Dharma.
- Varna dharmas
- Ashrama dharmas
- Varnaashrama dharmas
- Naimittika dharmas
- Guna dharmas
Haradatta commenting on Gautama dharmasutras, mentions this five-fold division of Dharma. Vijnaneshvara commenting on Yajurveda, adds Saadharana-dharma, i.e., duties common to all, to the above five making it six categories. While it is possible to classify the contents of the Dharmas into five or six categories, the three broad categories are prominent and comprehend most of the topics treated of in the Dharmasutras.[1]
These texts classify the people in various social orders and the tasks performed by them. The dharmas in the process of evolution, modified the duties of the people of the four varnas, which, having been 'highly twisted' in the past few centuries give rise to strong intolerance and brought about deep furrows in the society.
Discussion
Scope of Dharmasutras
Thus it is amply clear aforesaid sections of the Dharmasutras, from the context the word 'Dharma', one can comprehend broadly three (five or six) mentioned activities of a person and does not embrace all the aspects of Dharma. It is extremely significant in the present day to mention the context of dharma presented in these ancient texts as they have been irrationally extrapolated and misrepresented without accounting for the age and changes that have taken place in the society.