Dharmasutras (धर्मसूत्राणि)

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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; the Upanishads focus on 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]

समयाचारधर्मः ॥ Samayachara Dharmas

The central theme of three main sutragranthas of the Kalpa Vedanga is Dharma; Shrauta sutras comprehend the dharmik activities for the larger welfare of the society, the Grhyasutras lay down the dharmas (in relation to yajnas) governing the individual in particular. Dharmasutras are set of treatises, which often confused with the Dharmashastras, are precursors to personal law codes and include the details of prevalent samayacharas (traditional practices prevalent at the time of their composition) in their discourse.[1]

The term Dharmasutra is elliptically used for the full title "Samayacharika Dharma" or "Smarta Dharmasutra". These dharmasutras nowhere claim that they deal with dharma in its entirety and openly declare that they are going to expound Samayacharika dharmas which are otherwise called Smarta dharmas. The Apastamba Dharmasutra, for instance, opens with the words,

अथातः सामयाचारिकान्धर्मान्व्याख्यास्यामः । athātaḥ sāmayācārikāndharmānvyākhyāsyāmaḥ । (Apas. Dhar. Sutr. 1.1.1)[2]

According to Ram Gopal,[1] Dharma is employed in a restricted sense and signifies Smarta Dharma only. The dharma based on established tradition (Smrtis) is called Smarta Dharma founded upon conventional practice (समयाचारः ।Samayachara) is known as Saamayachaarika Dharma (सामयाचारिकान्धर्मा). Thus Dharmasutras propound Dharmas based on tradition or conventional practices, which is the primary difference from the Shrauta and Grhyasutras.

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.

  1. Varna dharmas (duties of people in four social classes)
  2. Ashrama dharmas (duties of people in four stages of life)
  3. Naimittika dharmas (performance of penances, prayaschittas)

Medhatithi on Manu's (2.25) text remarks that the commentators dwell upon five-fold division of Dharma.

  1. Varna dharmas
  2. Ashrama dharmas
  3. Varnaashrama dharmas
  4. Naimittika dharmas
  5. 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 are the earliest primary sources which classify the people working 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 giving rise to strong intolerance and deep furrows in the society. However, due to the gradual decline in the social order, the activities related to the personal stage of man are further diluted and we see a loss of tradition over generations. A brief outline of what constitutes the dharmasutras are mentioned below.

Varna Dharmas: The dharmasutras enumerate the varnas and their interconnectedness, detail the rites specific to each of them, and their occupations. Alternatives are further described for those who are unable to carry their proper occupations due to unavoidable circumstances. A few details about the rajadharmas are mentioned in connection to the Kshatriya, such as criminal law, taxation, governance, the administration of justice, and war laws. Thus we see a reference to rajadharmas but the topic is not explained in great detail as seen in say Arthashastra.

Ashrama Dharmas: A large portion of the sutragranthas describe the Ashrama dharmas. According to the scheme of life envisaged in the dharmasutras, the entire life of a dvija is divided into four stages - Brahmacharya, Grhastha, Vaanaprastha and Sanyasa ashramas respectively. Rules and regulations governing a person in each stage of life are well explained long before any other civilization. The first stage is the Brahmacharyashrama, prior to which a person attains the status of a Dvija during the Upanayana samskara. In this stage, a Brahmacharin must devote his energy to acquire education at the house of an acharya. In this context the dharma of a Brahmacharin, his conduct, the dos and donts, holidays, his dinacharya, gurusushruta, the duties of a preceptor are clearly laid out with few modifications over the changing ages. On the completion of the education, which primarily included the chaturdashavidyas, he becomes a Snataka (graduate) governed by the Snataka dharmas. Crossing this stage he enters the next stage of life, the Grhasthashrama. The Dharmasutras draw special attention to the snataka dharmas exhorting a graduating student to lead a dignified code of conduct and prepares him for the life ahead to put his education to good use. The grhasthashrama is highly commended in these sutragranthas and regarded as Ashrama par excellence. The statement that all other ashramas depend on the grhastha for their sustenance and for the perpetuance of the race and culture, finds primary importance in these sutras. Thus we find that Grhasthashrama dharmas are well elaborated here, dwelling on daily duties of a grhastha (including the time of rising up and cooking etc), the laws of marriage, conjugal relations and deviations, children and sons, succession laws, treatment of women and conduct towards people of other ashramas, rites for housewarming and building a house, rites for the ancestors and new-borns, and so forth.

Gaarhasthya is followed by the Vanaprasthashrama. It is the order of the forest dwelling munis and rshis who have left behind an active participation in the grhastha activities. A householder may choose at a proper time to leave his household and withdraw to the forests alone or along with his wife. He leaves behind the care of family activities, to his subsequent generations, to practice meditation and attain higher spiritual goals. Many types of Vanaprasthas and their mode of living are described in here but no great importance is attached to this Ashrama.

Sanyasa ashrama follows the Vanaprastha. It is the fourth stage of human life and signifies renunciation of worldly possessions and attachments to relations. The Dharmasutras prescribe a code of standard conduct for a Sanyasin and enjoin upon him to refrain from participation in activities such as astrology, palmistry etc and lead a life of complete resignation, contentment, and meditation.

Other Topics: Apart from the above topics which form a major portion of these treatises, Dharmasutras dwell on Naimittika dharma, enumerate various types of papakarmas (sins) and atonement for them by performing penances. They also explain about Saucha and Asaucha (impurities related to events of birth and death) and the process of cleansing after periods of asaucha.

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

  1. 1.0 1.1 1.2 1.3 1.4 Gopal, Ram. (1959) India of Vedic Kalpasutras. Delhi : National Publishing House
  2. Apastamba Dharmasutras (Full Text)