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Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा) (view source)

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Bharatiya Samskrtika Parampara (Samskrit : भारतीयसांस्कृतिकपरम्परा) or Indian Traditional Literary series of works include ~~all the~~ major ~~components~~ of Bharatiya texts coming from a vast ~~repository of~~ Samskrit literature ~~preserved both through oral tradition as well as in the form of manuscripts and other written formats~~. Samskrit literature can be classified under two headings viz., '''Vedas and''' '''Vaidika Sahitya''' consisting of ancient ~~samskrit~~ literature and '''Laukika Sahitya''' including the more recent classical samskrit works. The Vedas and Vaidika Sahitya is a collection of the authoritative texts of Sanatana Dharma, while Laukika Sahitya ~~embodies~~ the later developments in classical Sanskrit literature.<ref name=":42222">Gopal Reddy, Mudiganti and Sujata Reddy, Mudiganti (1997) ''[https://archive.org/stream/SAMSKRUTAKAVIJEEVITAMULUByMALLADISURYANARAYANASASTRIGARU/SAMSKRUTA%20SAHITYA%20CHARITRA%20BY%20MUDUGANTI%20GOPALA%20REDDI%26SUJATA%20REDDI%20#page/n33/mode/2up Sanskrita Saahitya Charitra] (Vaidika Vangmayam - Loukika Vangamayam, A critical approach)'' Hyderabad : P. S. Telugu University</ref>

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Bharatiya Samskrtika Parampara (Samskrit : भारतीयसांस्कृतिकपरम्परा) or Indian Traditional Literary series of works include a major component of Bharatiya texts coming from vast Samskrit literature. Samskrit literature can be classified under two headings viz., '''Vedas and''' '''Vaidika Sahitya''' consisting of ancient literature and '''Laukika Sahitya''' including the more recent classical samskrit works. The Vedas and Vaidika Sahitya is a collection of the authoritative texts of Sanatana Dharma, while Laukika Sahitya embody the later developments in classical Sanskrit literature.<ref name=":42222">Gopal Reddy, Mudiganti and Sujata Reddy, Mudiganti (1997) ''[https://archive.org/stream/SAMSKRUTAKAVIJEEVITAMULUByMALLADISURYANARAYANASASTRIGARU/SAMSKRUTA%20SAHITYA%20CHARITRA%20BY%20MUDUGANTI%20GOPALA%20REDDI%26SUJATA%20REDDI%20#page/n33/mode/2up Sanskrita Saahitya Charitra] (Vaidika Vangmayam - Loukika Vangamayam, A critical approach)'' Hyderabad : P. S. Telugu University</ref>

===Vedas and Vaidika Sahitya===

A whole body of texts are included under this heading:<ref name=":42222" /><ref name=":02222">Venkateswara Rao. Potturi (2010) ''Paaramaathika Padakosam'' Hyderabad: Msko Books</ref><ref name=":2">Shri. Kishore Mishra's Article : ''[http://vedicheritage.gov.in/pdf/ved_vedang_gp_13.pdf Vaidik Vangmay ka Shastriya Swaroop]'' in Vedic Heritage Portal.</ref>

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#[[Shruti (श्रुतिः)|Shrutis]] also called Amnaya (आम्नाय) and Trayi (त्रयी) (Include [[Vedas (वेदाः)|Vedas]], Vedabhashyas, [[Brahmana (ब्राह्मणम्)|Brahmanas]], [[Aranyaka (आरण्यकम्)|Aranyakas]], Upanishads example : ~~Rigveda~~, Yajus samhita~~, Brihadaranyaka, [[Chaandogya Upanishad (छान्दोग्य उपनिषद्)|Chandogya Upanishad]]~~)

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#[[Shruti (श्रुतिः)|Shrutis]] also called Amnaya (आम्नाय) and Trayi (त्रयी) (Include [[Vedas (वेदाः)|Vedas]], Vedabhashyas, [[Brahmana (ब्राह्मणम्)|Brahmanas]], [[Aranyaka (आरण्यकम्)|Aranyakas]], Upanishads example : Rig veda, Yajus samhita)

#Smritis ([[Vaidika Vangmaya (वैदिकवाङ्मयम्)|Vaidika Vangmaya]] such as Vedangas, Smritis or Dharmashastras, Puranas, Itihasa)

#Agamas (Example : Shaiva and Vaishnava Agamas)

#Darsanas (Astika Darshanas, example : Nyaya darshana)<ref name=":42222" />

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Although the word Smrti is used in general to denote the non-Shruti literature, is often used to refer to the Dharmashastras, which describe the code of conduct for everyone.<ref name=":42222" /> In the scope of the present project, word Smrti is used to represent the whole of the non-Shruti literature as well as specifically refer to Dharmashastras (Smrti granthas like Manusmrti, Yajnavalkya smrti).

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Although the word Smrti is used in general denote the non-Shruti literature, however, it is often used to refer to the Dharmashastras, which describe the code of conduct for everyone.<ref name=":42222" /> In the scope of the present project, word Smrti is used to represent the whole of the non-Shruti literature as well as specifically refer to Dharmashastras (Smrti granthas like Manusmrti, Yajnavalkya smrti).

===Laukika Sahitya===

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The classical literary writings include writings classified variously ~~as below~~ :<ref name=":42222" />

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The classical literary writings include different types of writings classified variously :<ref name=":42222" />

#Mahakavyas (Poetry, example : Kalidasa Mahakavi's Raghuvamsha)

#Rupakas or Natakas (Drama, example : Mricchakatika, Pratimanataka)

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#Nitikavyas (Didactic poetry, example : Panchatantra and Hitopadesha)

In DharmaWiki, articles pertaining to the Vedas and Vaidika Vangmaya are discussed while information pertaining to Laukika Sahitya is beyond the scope of this project (except for a few references). A flowchart of the classification of Vaidika and Laukika Sahitya has been attempted with the sources of the material as given in the article.

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[[File:Bharatiya Samskrtika Parampara.jpg|~~655x655px~~|

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[[File:Bharatiya Samskrtika Parampara.jpg|470x470px|

Classification of Samskrit Texts

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{{Main|Shruti_(श्रुतिः)}}The Vaidika texts were memorized and transmitted orally, from one generation to next, hence preserved over thousands of years. There are two classifications of Hindu texts: ''[[Shruti]]'' – that which is heard, and ''[[Smriti]]'' – that which is remembered. The supremacy of Vedas has been emphasized in Manusmrti as follows<blockquote>बिभर्ति सर्वभूतानि वेदशास्त्रं सनातनम् । तस्मादेतत्परं मन्ये यज्जन्तोरस्य साधनम् । । १२.९९ (Manu. Smrt. 12.99)<ref name=":4">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%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 12])</ref></blockquote><blockquote>bibharti sarvabhūtāni vedaśāstraṃ sanātanam । tasmādetatparaṃ manye yajjantorasya sādhanam । । 12.99 । ।</blockquote>Meaning: The eternal Veda shastra upholds or protects all beings (by being their flawless guideline). Those endeavoring for the welfare of all beings, regard Vedas as their supreme authoritative instrument in achieving it.

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The Vedas (Samhita, Brahmana, Aranyaka and Upanishads) called Shrutis, are passed on to generations of students and are memorized by hearing the mantras from the guru (guru-shishya parampara). Rishis have received the Vedas through revelation and hence Vedas are considered to be ''[[Apauruseya|apauruṣeya]]'', or entirely superhuman, without any author. The Vedas are the foundational authority ~~for~~ the people ~~who follow~~ Sanatana Dharma.<ref name=":022">Swami Sivananda, All about Hinduism</ref><ref name=":22" />

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The Vedas (Samhita, Brahmana, Aranyaka and Upanishads) called Shrutis, are passed on to generations of students and are memorized by hearing the mantras from the guru (guru-shishya parampara). Rishis have received the Vedas through revelation and hence Vedas are considered to be ''[[Apauruseya|apauruṣeya]]'', or entirely superhuman, without any author. The Vedas are the foundational authority of the people of Sanatana Dharma.<ref name=":022">Swami Sivananda, All about Hinduism</ref><ref name=":22" />

[[The Four Vedas (चतुर्वेदाः)|The Four Vedas]] are:

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==The Smrtis==

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{{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~~>

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{{Main|Vaidika Vangmaya (वैदिकवाङ्मयम्)}}The word Smrti is used on two senses. In a broad sense, is applied to all ancient non-Vedic works such as Panini;s grammar, to 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, Gautama (Dharmasutras 1.2) and Vasishta (Dharmasutras 1.4) cite Smrtis as the sources of dharma.<ref name=":5" />

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" />

* '''Shad Vedangas''' (Shiksha, Vyakarana, Nirukta, Chandas, Kalpa, Jyotisha)

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* '''Veda-Upangas''' (Puranas, Itihasa, Dharmashastras or Smrti granthas, Mimamsa and Nyaya shastras). Some scholars consider all the Shad Darshanas as Veda Upangas.<ref name=":12">Shri, Satya. (2017) ''Demystifying Brahminism and Reinventing Hinduism: Vol 1.'' Chennai: Notion Press</ref>

* '''Upavedas''' (Ayurveda, Dhanurveda, Gandharvaveda, Arthashastra)

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* '''Veda-Upangas''' (Puranas, Itihasa, Dharmashastras or Smrti granthas, Mimamsa and Nyaya shastras). Some scholars consider all the Shad Darshanas as Veda Upangas.<ref name=":12">Shri, Satya. (2017) ''Demystifying Brahminism and Reinventing Hinduism: Vol 1.'' Chennai: Notion Press</ref>

* '''Nitishastra''' (Dandaniti shastra)

A clear cut definition is not given as what all constitute the Smrti texts. There is a difference in the way the texts are classified by different scholars. Pratisakhyas, Anukramanikas and the more recent Nibandhas are also included under this broad category of Smrtis.

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===The Shad Vedangas===

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====The Shad Vedangas====

{{Main|Shad Vedangas (षड्वेदाङ्गानि)}}Vedangas are six topics, the study of which are required for the complete understanding of the Vedas. Each of these subjects are given by different seers, developed for the understanding of a student. The Six Angas are as follows :

#[[Shiksha (शिक्षा)|Shiksha]] is a knowledge of phonetics. Shiksha deals with pronunciation and accent. The text of the Vedas are arranged in various forms or Pathas (पाठ-s). The Padapatha (पदपाठः) gives each word its separate form. The Kramapatha (क्रमपाठः) connects the word in pairs.<ref name=":022" /> Pratisakhyas are the angas of Shiksha granthas.

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##Dharma Sutras describe the rules pertaining to the [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varna-Ashrama Dharmas]] (Smarta Karmas). Example : Baudhayana Dharmasutras, Apastamba Dharmasutras

##Sulba Sutras describe the mathematical and geometrical aspects of the construction of the vedic altars. Example : Baudhayana and Apastamba Sulbasutras<ref name=":22" />

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===The Upa-Vedas===

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====The Upa-Vedas====

{{Main|Upavedas (उपवेदाः)}}According to Vishnupurana there are four Upa-Vedas or subsidiary Vedas, viz., the [[Ayurveda]], the [[Dhanurveda]], the [[Gandharva Veda]] and the [[Arthashastra|Artha Shastra]] forming auxiliaries to the four Vedas<ref name=":3">Vishnupurana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D-%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Amsha 3 Adhyaya 6])</ref>. Some scholars consider Sthapatya Veda as the fourth Upaveda instead of Artha Shastra<ref name=":022" /><ref name=":2" />. Sthapatya Veda or Shilpa Veda deals with the science of architectural engineering.

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===The Dharmashastras or Smrti Granthas===

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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>.

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In a more specific sense Smrtis are ancient law-codes dealing with the sanatana-Varnasrama-Dharma 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 Varnasramas 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>.

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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 seers of different ages and different parts of India.<ref name=":022" /><blockquote>वर्णादिधर्मस्मरणं यत्र वेदाविरोधकम् । कीर्तनं चार्थशास्त्राणां स्मृतिः सा च प्रकीर्तिता । (Shuk. Niti. 4.3.54)</blockquote><blockquote>varṇādidharmasmaraṇaṁ yatra vedāvirodhakam । kīrtanaṁ cārthaśāstrāṇāṁ smr̥tiḥ sā ca prakīrtitā । (Shuk. Niti. 4.3.54)</blockquote><blockquote>आर्षं धर्मोपदेशं च वेदशास्त्राविरोधिना । यस्तर्केणानुसंधत्ते स धर्मं वेद नेतरः || १२.१०६ || (Manu. Smrt. 12.106)<ref name=":4" /></blockquote><blockquote>ārṣaṁ dharmopadeśaṁ ca vedaśāstrāvirodhinā । yastarkeṇānusaṁdhatte sa dharmaṁ veda netaraḥ || 12.106 || (Manu. Smrt. 12.106)</blockquote>

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==== Dharmasutras Vs Dharmashastras ====

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Smrtis, the codified law books, otherwise known as Dharmashastras, are different texts as against the Dharmasutra works (Shrauta Sutras and Dharma Sutras) given in the Kalpas. Smrti texts have laid emphasis on the karmaushtana on the social front as compared to karmanushtana of an individual. These granthas contain information on the aspects of administration and governance, it may be said that as the number of kingdoms grew, so also the number of Smrti granthas.

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Dharmasutras are the basis of Dharmashastra granthas. Dharmasutra granthas are cryptic, abbreviated with short explanations of the sutras, hence they required bhashyas or commentaries and tikas for understanding them.

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Another point of debate among the scholars is whether the book named Manava-dharmashastra (मनव-धर्मशास्त्रम्) and Manusmrti are one and the same. Both these texts have been authored by Manu, who is considered as the Adipurusha (first in the human race), as per Samhita and Brahmanas. However, the aspects found in Manava-dharmashastra, which are found in other ancient texts, are not to be seen in Manusmrti. Hence is believed by scholars that Manava-dharmashastra and Manusmrti are two different texts and that Manusmrti is founded on the principles given in Manava-dharmashastra.<ref name=":42222" />

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Kanchi Sri Chandrasekharendra Saraswati Paramacharya, explains that some Smrtis do not contain instructions with regard to all observances. The matters explained in one Smrti may not be found in an other, thus giving rise to doubts in acharas which are to be cleared by using the works called "Dharmashastra Nibandhanas". These nibandhanas do not leave out any rite or dharma. Nirnayasindhu (by Kamalakara Bhatta), Vaidyanatha Dikshitiyam, Dharmasindhu are accepted and referred to authoritative texts in the present day.<ref name=":02" />

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====Number of Smritis ====

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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 seers. Of the [[Manu Smriti]], 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 and finds application in the Judicial System of the Government of India.

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In ancient times the number of Smrtis must have been small.

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* Gautama mentions only Manu, although he speaks of dharmashastras (9.19).

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* Vashishta names 5 smrtikaras - Gautama, Prajapati, Manu, Yama and Harita.

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* Manu speaks of six authors besides himself namely - Atri, son of Utathya, Bhrugu, Vashishta, Vaikhanasa and Saunaka.

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* Baudhayana names seven besides himself, as the authors of dharma.

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* Apastamba mentions 10 smritikaras, some of whom are mere names their works are not available.

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There are eighteen main Smritis or Dharma Shastras, accepted by many scholars, howevever, as seen in the case of many other texts there are different versions of Smrti granthas. Yajnavalkya Smrti is probably one of the earliest Smrti which enumerated twenty expounders of dharma (including himself and counting Shanka and Likhita as two distinct persons) as seen in the following list<ref name=":5" /> <blockquote>मन्वत्रिविष्णुहारीत याज्ञवल्क्योशनोऽङ्गिराः । यमापस्तम्बसंवर्ताः कात्यायनबृहस्पती । । १.४ । । (Yajn. Smrt. 1.4)<ref>Yajnavalkya Smrti ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%89%E0%A4%AA%E0%A5%8B%E0%A4%A6%E0%A5%8D%E0%A4%98%E0%A4%BE%E0%A4%A4%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Adhyaya 1 Acharaadhyaya])</ref></blockquote><blockquote>manvatriviṣṇuhārīta yājñavalkyośano'ṅgirāḥ । yamāpastambasaṁvartāḥ kātyāyanabr̥haspatī । । 1.4 । ।</blockquote><blockquote>पराशरव्यासशङ्ख लिखिता दक्षगौतमौ । शातातपो वसिष्ठश्च धर्मशास्त्रप्रयोजकाः । । १.५ । । (Yajn. Smrt. 1.5)</blockquote><blockquote>parāśaravyāsaśaṅkha likhitā dakṣagautamau । śātātapo vasiṣṭhaśca dharmaśāstraprayojakāḥ । । 1.5 । ।</blockquote>{{columns-list|colwidth=15em|style=width: 600px; font-style: italic;|

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* Manu Smrti

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* Atri Smrti

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* Vishnu Smrti

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* Harita Smrti

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* Yajnavalkya Smrti

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* Ushanas Smrti

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* Angira Smrti

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* Yama Smrti

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* Apastamba Smrti

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* Samvarta Smrti

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* Katyayana Smrti

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* Brhaspati Smrti

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* Parashara Smrti

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* Vyasa Smrti

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* Shanka-Likhita Smrti

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* Daksha Smrti

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* Gautama Smrti

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* Shatatapa Smrti

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* Vasishta Smrti }}

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According to Sri. Chandrasekharendra Mahaswamiji, <ref name=":02">Sri Sri Sri Chandrasekharendra Saraswathi Swamiji, (2000) ''[http://www.kamakoti.org/hindudharma/part15/chap2.htm Hindu Dharma (Collection of Swamiji's Speeches between 1907 to 1994)]''Mumbai : Bharatiya Vidya Bhavan</ref> there are 18 Smrtis given by - Manu, Parasara, Yajnavalkya, Gautama, Harita, Yama, Visnu, Sankha, Likhita, Brhaspati, Daksa, Angiras, Pracetas, Samvarta, Acanas, Atri, Apastamba and Satatapa are the eighteen sages who mastered the Vedas with their superhuman power and derived the Smrtis from them.

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According to Dr. Gopal Reddy<ref name=":42222" />, the eighteen Smrtikartas are Manu, Yajnavalkya, Atri, Vishnu, Harita, Ushanas, Angira, Yama, Katyayana, Brhaspati, Parasara, Vyasa, Daksha, Gautama, Vasishta, Narada, Bhrgu, and Angirasa.

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According to Swami Sivananda<ref name=":022" />, the eighteen Smrtis are those of Manu, Yajnavalkya, Parasara, Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and Saunaka.

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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.<ref name=":022" />

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=== The Nitishastra ===

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In Mahabharata's Shantiparva we find the mention of Dandaniti shastra given to the world by Brahma, which is a text said to comprise of 100,000 adhyayas expounding the purusharthas and achieving them. Later on, Shiva, condensed them into a text called "Vaisalaksha (वैशालाक्ष)" with 10,000 adhyayas. Indra further condensed this shastra to a comprehensive text called "Bahudantakashastra (बाहुदन्तक-शास्त्रम्). Sukracharya further condensed it to a 1000 adhyayas and named the text as "Aushanasaniti (औशनसनीतिः) or Shukraniti (शुक्रनीतिः). This story in Mahabharata indicates that the base text is the same Dandanitishastra grantha, which underwent changes over a time period. Dandaniti shastra describes Arthashastra, Rajaniti, Social aspects, Shilpashastra, and even Rasayana shastra.<ref name=":42222" />

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~~==== The Eighteen Smrtis ====~~

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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}}

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~~# Manu Smrti~~

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~~# Atri Smrti~~

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~~# Vishnu Smrti~~

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~~# Harita Smrti~~

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~~# Ushanas Smrti~~

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~~# Angira Smrti~~

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~~# Yama Smrti~~

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~~# Apastamba Smrti~~

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~~# Samvarta Smrti~~

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~~# Katyayana Smrti~~

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~~# Brhaspati Smrti~~

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~~# Parashara Smrti~~

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~~# Vyasa Smrti~~

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~~# Shanka-Likhita Smrti~~

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~~# Daksha Smrti~~

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~~# Gautama Smrti~~

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~~# Shatatapa Smrti~~

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~~# Vasishta Smrti~~

===The Puranas ===

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{{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" />

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{{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, 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" />

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The Puranas were written to bring the the teachings of the Vedas closer to the common man. They contain the essence of the Vedas.<blockquote>सर्व वेदार्थ साराणि पुराणानि । sarva vēdārtha sārāṇi purāṇāni । (Nara. Pura. 1.9.100)</blockquote>The Puranas have five characteristics (Pancha-Lakshana) viz., history, cosmology (with various symbolical illustrations of philosophical principles), secondary creation, genealogy of ~~rajas and maharajas~~ and of Manvantaras.

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The Puranas were written to bring the the teachings of the Vedas closer to the common man. They contain the essence of the Vedas.<blockquote>सर्व वेदार्थ साराणि पुराणानि । sarva vēdārtha sārāṇi purāṇāni । (Nara. Pura. 1.9.100)</blockquote>The Puranas have five characteristics (Pancha-Lakshana) viz., history, cosmology (with various symbolical illustrations of philosophical principles), secondary creation, genealogy of kings and of Manvantaras.

All the Puranas belong to the class of Suhrit-Sammitas (सुहृत्-सम्मित) or Mitra-sammita (मित्र-सम्मित). Vyasa is the compiler of the Puranas from age to age; and for this age, he is Krishnadvaipayana, the son of Parasara.

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The aim of the Puranas is to impress on the minds of the masses the teachings of the Vedas and to generate in them devotion to God, through concrete examples, stories, legends, lives of rishis, raja maharajas and great men, allegories and chronicles of great historical events. The seers made use of these to illustrate the eternal principles of religion. The Puranas were meant, not for the scholars, but for the ordinary people who could not understand deep philosophy and who could not study the Vedas.

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The Darsanas propound complex and abstract thoughts which cannot be easily grasped. They are meant only for the learned few. Through Puranas, essential teachings are taught in a very easy and interesting way. Even to this day, the Puranas are popular. The Puranas contain the history of remote times. They also give a description of the regions of the universe not visible to the ordinary physical eye. They are very interesting to read and are full of information of all kinds.<ref name=":022" /> Early commentators namely, Apararka, Ballalasena and Hemadri profusely quote the Puranas as the sources of dharma. Topics like Shraddha, Vratas, danas, shanti karmas, tirthas, rajadharmas are predominantly seen in the Matsya Purana. So also in the Vishnupurana, ~~[[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varnaashrama Dharmas]]~~, ~~[[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]]~~, ~~Samskaras~~, nitya and naimittika karmas are extensively described.<ref name=":5" />

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The Darsanas propound complex and abstract thoughts which cannot be easily grasped. They are meant only for the learned few. Through Puranas, essential teachings are taught in a very easy and interesting way. Even to this day, the Puranas are popular. The Puranas contain the history of remote times. They also give a description of the regions of the universe not visible to the ordinary physical eye. They are very interesting to read and are full of information of all kinds.<ref name=":022" /> Early commentators namely, Apararka, Ballalasena and Hemadri profusely quote the Puranas as the sources of dharma. Topics like Shraddha, Vratas, danas, shanti karmas, tirthas, rajadharmas are predominantly seen in the Matsya Purana. So also in the Vishnupurana, varna and ashramadharmas, panchamahayajnas, samskaras, nitya and naimittika karmas are extensively described.<ref name=":5" />

====The Eighteen Mahapuranas ====

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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" />

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====Ramayana and Mahabharata====

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The two well-known Itihasas (histories) are the epics (Mahakavyas), Ramayana and Mahabharata They are two very popular and useful Sastras of the Hindus. The Ramayana was written by the sage Valmiki, and the Mahabharata by Vyasa. The Ramayana and the Mahabharata speak to us clearly about the ancient India, about her people, her customs, her ways of living, her arts, her civilization and culture, her manufactures etc.

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{| class="wikitable"

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|+Some facts about Ramayana and Mahabharata

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!Ramayana

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!Mahabharata

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|-

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|It is called the Adikavya

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|It is called Panchamaveda

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|-

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|Contains the story of a single hero: Sri Rama

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|Contains many heroes : Kurus and Pandavas

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|-

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|Belongs to Parikriya (परिक्रिया) kind of Itihasa

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|Belongs to Purakalpa (पुराकल्पा) kind of Itihasa

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|-

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|Happened in the Tretayuga

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|Happened in the end of Dvaparayuga

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|-

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|Story of Avatara purusha - Sri Rama

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|Story of Avatara purusha - Sri Krishna

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|-

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|Story connected with 4 of Saptarishis - Atri, Bharadwaja, Vasishta and Visvamitra

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|No connection at all with any of the ancient rishis

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|-

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|Sri Rama's actions exemplified Dharma

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|Yudhisthira and Sri Krishna though followed Dharma were more routed in Rajaneeti

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|-

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|Filled with vivid descriptions

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|Such descriptions of natural beauty are less.

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|-

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|Rama's army included Vanaras or monkeys

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|Kurupandavas armies were vast and included mankind.

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|}

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====Ramayana====

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The Ramayana, the Adi-Kavya or the first epic poem, relates the story of Sri Rama, the ideal man. It is the history of the family of the solar race descended from Ishvaku, in which was born Sri [[Rama|Ramachandra]], the Avatara of Lord Vishnu, and his three brothers. The ideal characters such as Rama, Sita, Lakshmana, Bharata and Sri Hanuman that we find in Ramayana firmly establish Hindu Dharma in our minds. The story of the birth of Rama and his brothers, their education and marriages, the exile of Sri Rama, the carrying off and recovery of Sita, his wife, the destruction of Ravana, the Rakshasa King of Lanka, and the reign of Sri Rama, are described in detail in Ramayana. How a man should behave towards his superiors, equals and inferiors, how a king ought to rule his kingdom, how a man should lead his life in this world, how he can obtain his release, freedom and perfection, may be learnt from this epic.

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~~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>~~

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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>)

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====The Mahabharata====

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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" />)

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* Arachaka (evils of anarchy) - Shantiparva, 40

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

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

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* Dana - Vanaparva 186, Shanti parva 235, Anushasana parva 57-99

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* Prayaschitta - Shanti 34-35, 165

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

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* Varnadharma - Shantiparva 60 and 297

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

==== पञ्चमवेदः ॥ Panchamaveda ====

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=== Darshana Shastras ===

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~~{{Main|Shad Darshanas (षड्दर्शनानि)}}~~The ancient Indian thought process, the tattvas and siddhantas related to Sanatana Dharma are deeply dealt with in the six views or systems called as Shad Darshanas. Based on the Vedic knowledge, they are all designed to lead man to the One Science, the One Wisdom, which saw One Self as Real (Truth or Satya). They along with the Vedas and other Vaidika vangmaya are however classified as Apara vidya leading one to know the One Self (Atman) through the experience of Self which was called Para vidya. Since these shastras are founded accepting the authority of the Vedas they are called Astika darshanas. They are best understood when seen in relation with each other, thus revealing their Unity rather than when seen in opposition. The ~~six Astika~~ Darshanas ~~discussed~~ are<ref name=":024" /> {{columns-list|colwidth=15em|style=width: 600px; font-style: italic;|

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The ancient Indian thought process, the tattvas and siddhantas related to Sanatana Dharma are deeply dealt with in the six views or systems called as Shad Darshanas. Based on the Vedic knowledge, they are all designed to lead man to the One Science, the One Wisdom, which saw One Self as Real (Truth or Satya). They along with the Vedas and other Vaidika vangmaya are however classified as Apara vidya leading one to know the One Self (Atman) through the experience of Self which was called Para vidya. Since these shastras are founded accepting the authority of the Vedas they are called Astika darshanas. They are best understood when seen in relation with each other, thus revealing their Unity rather than when seen in opposition. The [[Shad Darshanas (षड्दर्शनानि)|Shad Darshanas]] are<ref name=":024" /> {{columns-list|colwidth=15em|style=width: 600px; font-style: italic;|

* [[Samkhya Darshana (साङ्ख्यदर्शनम्)]]

* [[Yoga Darshana (योगदर्शनम्)]]

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* [[Mimamsa Darshana (मीमांसदर्शनम्)]]

* [[Vedanta Darshana (वेदान्तदर्शनम्)]]

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}}

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}}Purva Mimamsa is commonly called as Mimamsa, while Uttara Mimamsa is called Vedanta. Each Darshana is associated with a rishi, a preceptor, who gives its principles in the form of Sutras or short terse sentences embedded with a great meaning in them. Thus the [[Shastra Lekhana Paddhati (शास्त्रलेखनपद्धतिः)|shastra lekhana paddhati]] or the writing format of shastras primarily involve the Sutras for which Bhashyam, a commentary and further on Vritti or Vartikas which are also explanatory notes are written by various authors. The object of all the darshanas is the same - to rescue men from sufferings of three kinds

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~~=== The Nitishastra ===~~

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* Adhyatmika

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~~In Mahabharata's Shantiparva~~ (~~राजधर्मानुशासनपर्व~~) ~~we find~~ the ~~mention~~ of ~~Dandaniti shastra given to~~ the ~~world by Brahma~~, which is ~~a text said~~ to ~~comprise~~ of ~~100~~,~~000 adhyayas expounding~~ the ~~purusharthas and achieving~~ them. <blockquote>दण्डनीत्यां प्रणीतायां सर्वे सिद्ध्यन्त्युपक्रमाः। कौन्तेय सर्वभूतानां तत्र मे नास्ति संशयः॥ 1 (Maha. Shan. Parv. 12.15.29)</blockquote><blockquote>daṇḍanītyāṁ praṇītāyāṁ sarve siddhyantyupakramāḥ। kaunteya sarvabhūtānāṁ tatra me nāsti saṁśayaḥ॥ (~~Maha. Shan. Parv. 12.15.29~~)</blockquote><blockquote>दण्डश्चेन्न भवेल्लोके विनश्येयुरिमाः प्रजाः। जले मत्स्यानिवाभक्ष्यन्दुर्बलान्बलवत्तराः॥ (~~Maha. Shan. Parv. 12.15.30~~)~~</blockquote><blockquote>daṇḍaścenna bhavelloke vinaśyeyurimāḥ prajāḥ। jale matsyānivābhakṣyandurbalānbalavattarāḥ॥ (Maha~~. Shan. Parv. 12.15.30)</blockquote><blockquote>चातुर्वर्ण्यप्रमोदाय सुनीतिनयनाय च। दण्डो विधात्रा विहितो धर्मार्थौ भुवि रक्षितुम्॥ (~~Maha. Shan. Parv. 12.15.35~~)</blockquote><blockquote>cāturvarṇyapramodāya sunītinayanāya ca। daṇḍo vidhātrā vihito dharmārthau bhuvi rakṣitum॥ (Maha. Shan. Parv. 12.15.35)</blockquote>Summary: In Vaisampayana's instruction of rajaniti to Arujuna, ~~he stresses that with~~ the ~~appropriate application~~ of ~~Dandaniti~~ (~~दण्डनीतिः~~) ~~all~~ the ~~beings~~ of ~~all worlds will be alert to conduct themselves appropriately~~. ~~If not so~~, ~~all the creatures will perish and just like the big fish eats the small fish, a stronger person will harm a weaker person. Brahma created this system for the happiness~~ of ~~the people~~ of the ~~four varnas and that everyone follows niti for the protection of both dharma and artha~~ (~~money~~).<ref>~~Pt. Ramnarayandatt Shastri~~, ''[https://archive.org/~~stream~~/~~Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata05_Sanskrit-hindi_panditRamnarayan_gitaPress#page/n53/mode/1up Mahabharata by Maharshi Vedavyasa ,~~ Volume ~~5, Shanti Parva~~.]'' ~~Gorakhpur~~ : ~~Gita Press~~</ref>

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* Adibhautika

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* Adidaivika

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The way to rescue propounded by these darshanas is also the same - removal of Avidya, which creates bandhana or bondage to Samsara, consequently union with the Supreme. The names used for Avidya, Ignorance, by different shastras are different but in essence all of them spell out the same situation of the mind. For example

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* Nyaya calls it as Mithyajnana (मिथ्याज्ञानम्), false knowledge

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* Sankhya calls it Aviveka (अविवेकः), non-discrimination between Self and Real.

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* Yoga and Vedanta call it (अविद्या), incorrect knowledge

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Each darshana aims at the removal of Ignorance by acquiring and internalizing or experiencing the Jnana, whereupon Ananda (आनन्दः) is enjoyed in the state termed as Moksha. Each of these darshanas establish their concepts by providing pramanas or proofs. Although, there are about ten kinds of pramanas primarily six kinds of them are accepted by the six darshana shastras, called as [[ShadPramanas (षड्प्रमाणाः)|Shad Pramanas]]. Brief introduction of the six darshana shastras is given below<ref name=":024" /><ref name=":42">Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref>

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{| class="wikitable"

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|+Brief Information of the Shad Darshanas

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!Darshana

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!Deals with

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!Rishi

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!Authoritative Bhashyam

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!Pramanas Accepted

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!Important Points

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|-

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|Nyaya Darshana

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|System of Logic

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|Gautama

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|Vatsyayana

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|Pratyaksha, Anumana, Upamana, Shabda

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|Sutras divided in five books.

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Knowledge is divided into 16 Padarthas

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Asatkaryavada

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|-

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|Vaiseshika Darshana

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|System of Particulars

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|Kanada

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|Prashastapada

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|Pratyaksha, Anumana

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|Knowledge is divided into 6 Padarthas

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Asatkaryavada

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|-

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|Samkhya Darshana

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|System of Numbers

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|Kapila

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|Samkhya Karika of Ishvara Krishna

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Aniruddha Vijnanabhikshu

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|Pratyaksha, Anumana

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Aptavachana

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|Dvaita siddhanta of Prakrti and Purusha and Viveka

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Origin of the 25 principles - Mahat, Ahamkara, the Tanmatras and Purusha.

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Satkaryavada

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Nir-Isvaravada

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|-

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|Yoga Darshana

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|System of Effort or of Union

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|Patanjali

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|Vyasa bhashyam

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|Pratyaksha, Anumana, Shabda

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|Sutras are 198 arranged in 4 padas. Aim is chittavrtti virodha (stop the movements of Chitta or manas)

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Sa-Ishvara Samkhya siddhantam

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|-

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|Mimamsa Darshana

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|System of Interpreting the Vedic texts

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|Jaimini

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|Shabara bhashyam

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|Prabhakara school : Pratyaksha, Anumana, Shabda, Upamana, Arthapatti

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~~Later on, Shiva, condensed them into a text called "Vaisalaksha~~ (~~वैशालाक्ष~~)" with ~~10,000 adhyayas~~. ~~Indra further condensed this shastra to a comprehensive text called "Bahudantakashastra (बाहुदन्तक~~-~~शास्त्रम्). Sukracharya further condensed it to a 1000 adhyayas~~ and ~~named the text as "Aushanasaniti~~ (~~औशनसनीतिः~~)~~" or Shukraniti (शुक्रनीतिः). This story in Mahabharata indicates that~~ the ~~base text is~~ the ~~same Dandanitishastra grantha, which underwent changes over a time period~~. ~~Dandaniti shastra describes Arthashastra, Rajaniti, Social aspects, Shilpashastra, and even Rasayana shastra~~.~~<ref name=":42222" />~~

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Kumarila school : 5 above and Abhava (totally 6)

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|Concerned with karmakanda of the Veda. Mimamsa Sutras are divided into 12 books.

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|-

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|Vedanta

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|System of Interpreting the Vedic texts

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|Vyasa

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|3 Schools : Advaita : Sri Shankaracharya Vishishtadvaita : Sri Ramanujam

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Dvaita : Madhavacharya

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|Advaita : 6 Pramanas

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Vishishtadvaita and Dvaita : 3 pramanas (pratyaksha, anumana and shabda)

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|Concerned with the jnanakanda of the Veda and Ishvara. Brahmasutras are important texts.

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|}

===Agamas===

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====The Sakta Agamas ====

There is another group of scriptures known as the '''Tantras'''. They belong to the Sakta cult. They glorify Sakti as the World-Mother. They dwell on the Sakti (energy) aspect of God and prescribe numerous courses of ritualistic worship of the Divine Mother in various forms. There are seventy-seven Agamas. These are very much like the Puranas in some respects. The texts are usually in the form of dialogues between Siva and Parvati. In some of these, Siva answers the questions put by Parvati, and in others, Parvati answers, Siva questioning. Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Rudra-Yamala, Brahma-Yamala, Vishnu-Yamala and Todala Tantra are the important works.<ref name=":022" />

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~~== Sampradayas ==~~

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The Vedic vision encompasses all fields of knowledge as everything and everyone is integral part of the Supreme. There are practically innumerable branches of the main three schools (Advaita, Vishistadvaita and Dvaita), called Sampradayas, generally categorized as Vaishnava, Shaiva, Shakta, and Smarta. These schools have developed independent literature over time after the particular preceptors who started or advocated the concepts.<ref name=":022" />

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A Sampradaya is an ideological tradition in which a founder called as Acharya lays down some principles based mostly on the theological and darshanic concepts from Vedas and Vaidika vangmaya. These teachings are transmitted faithfully by his students who in turn became teachers after absorbing those principles and practices to perfection, self-realization and mastery. Any established set of theory and associated practices, forms a particular school of thought of the founder called as a Sampradaya and a traditional lineage of teachers from any Sampradaya is called Parampara. This concept applies at various levels and constitutes the basis of religious Institutions (or Mathas) founded by great Acharyas, and also the heritage of high level family traditions in the Hindu concept. <ref name=":7">Parama Karuna Devi, (2009) ''Puri, The Home of Lord Jagannatha.'' Puri :Jagannatha Vallabha Research Center</ref>

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We see since vedic period, often these two (religious affiliation and family descendence) are highly interconnected as Vedic knowledge makes no difference between son and pupil. Many times we see the student is mentioned in the rishi's lineage. In the case of religious affiliation, a disciple approaches a Sampradaya because he is attracted by the particular teachings, beliefs and practices characteristic to that tradition, and therefore accepts to become integrated into the system.

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Sampradayas mostly have a diksha procedure, a formal initiation further to which a strict adherence to the instructions and a specific check-and-balance system ensures that the disciple follows the beliefs of the tradition thereby sustaining it. The current teacher has the right and duty to train the aspirant disciples as required, and will endorse them only when they have demonstrated the appropriate realizations in theory and practice, according to the various levels and positions in the Institution. Such endorsement comes in the form of appointment in various positions as preachers, leaders, and initiating teachers. Sampradayas may be classified based on the deities<ref name=":7" />

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* SrimahaVishnu : Vaishnava Sampradayas have the greatest number of subsects.

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* Shiva : Shaivite Sampradaya

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* Devi : (Durga, Lakshmi, Saraswati) called Shakta Sampradaya

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* Ganesh : Ganapatyas

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* Skanda : Kaumaras

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* Suryas : Sauras

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==Laukika Sahitya==

These writings are extensive and a few important of them have been discussed as follows<ref name=":022" />

Fordharma

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Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा) (view source)

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