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The Hindu texts were memorized and transmitted orally, from one generation to next. There are two historic classifications of [[Hindu]] texts: ''[[Shruti]]'' – that which is heard,<ref name=":0">James Lochtefeld (2002), "Shruti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing. <nowiki>ISBN 9780823931798</nowiki>, page 645</ref> and ''[[Smriti]]'' – that which is remembered.<ref name=":0" />

The Hindu texts were memorized and transmitted orally, from one generation to next. There are two historic classifications of Hindu texts: ''Shruti'' – that which is heard<ref name=":1">Dhiman, S. (2010). Who am I: Self knowledge according to advaita vedanta. Interbeing, Spring, 17–28.</ref>, and ''[[Smrti (स्मृतिः)|Smriti]]'' – that which is remembered.

The Srutis are called the [[Veda (वेद)|Vedas]]. The Hindus have received the Vedas through revelation. Vedas are considered to be ''[[Apauruseya|apauruṣeya]]'', or entirely superhuman, without any author.<ref name=":1">Swami Sivananda, All about Hinduism, Page 28</ref> The Vedas are the foundational scriptures of the Hindus.<ref name=":1" />

Dutta<ref name=":2">Dutta, D. (2014). Sustained human development as a psycho-social evolution from individuality to personality. International Journal of Development, 13(3), 188–203.</ref> describes the relationship between Sruti and Smriti as follows: “Sruti is the primary scripture and authority in itself, whereas Smriti literature takes its authority from Sruti and is written to explain and elaborate Sruti to make it understandable and meaningful to the common people” (p. 189).

श्रुति || Shruti (hearing, listening), often spelled 'sruti' or 'sruthi' mainly in South India, is the body of sacred texts comprising the central canon of Hinduism and is one of the three main sources of dharma. Sruthi means a note of sound. The Vedas are a result of the divine hearing of the Rishis of the various divine sounds. As they are received through the art of hearing, Vedas are called Srutis – that which can be heard. These sacred works span much of the history of Hinduism, beginning with some of the earliest known Hindu texts and ending in the early modern period with the later Upanishads. The Vedas are considered [[Apauruseya]].

Smriti is a human interpretation of the application of Sruti and therefore, unlike Srutis, Smrtis have an author<ref name=":1" /><ref name=":2" />.

This literature differs from other sources of Hindu Philosophy, particularly [[smriti]] or 'remembered text', because of the purely divine origin of śruti. This belief of divinity is particularly prominent within the Mimamsa tradition. The initial literature is traditionally believed to be a direct revelation of the 'cosmic sound of truth' heard by ancient Rishis who then translated what was heard into something understandable by humans.

 

 

 

This literature differs from other sources of Hindu Philosophy, particularly [[Smrti (स्मृतिः)|smriti]] or 'remembered text', because of the purely divine origin of śruti. This belief of divinity is particularly prominent within the Mimamsa tradition. The initial literature is traditionally believed to be a direct revelation of the 'cosmic sound of truth' heard by ancient Rishis who then translated what was heard into something understandable by humans.

== श्रुति स्मृति भेद || Distinction between Shruti and Smriti ==

== श्रुति स्मृति भेद || Distinction between Shruti and Smriti ==

Both [[Shruti (श्रुति)|श्रुति || Shruti]] and [[Smriti|स्मृति || Smriti]] represent categories of texts that are used to encapsulate Hindu Philosophy. However, they each reflect a different kind of relationship that can be had with this material. Śruti is considered solely of divine origin. Because of the divine origin, it is preserved as a whole, instead of verse by verse. Smriti on the other hand may include all the knowledge that has been derived and inculcated 'after' Śruti had already been received by the great seers or Rishis. In other words it is not 'divine' in origin, but was 'remembered' by later Rishis by transcendental means, and passed down though their followers. In some of the Smriti text itself, we are reminded of the divine nature of the Śruti texts, and are ever advised that in case of any conflict of interest between the two, the Śruti will always overrule Smriti.

Swami Sivananda says<ref name=":0" />: Both श्रुति || Shruti and [[Smrti (स्मृतिः)|स्मृति || Smriti]] represent categories of texts that are used to encapsulate Hindu Philosophy. However, they each reflect a different kind of relationship that can be had with this material. Śruti is considered solely of divine origin. Because of the divine origin, it is preserved as a whole, instead of verse by verse. Smriti on the other hand may include all the knowledge that has been derived and inculcated 'after' Śruti had already been received by the great seers or Rishis. In other words it is not 'divine' in origin, but was 'remembered' by later Rishis by transcendental means, and passed down though their followers. In some of the Smriti text itself, we are reminded of the divine nature of the Śruti texts, and are ever advised that in case of any conflict of interest between the two, the Śruti will always overrule Smriti.

 

== शास्त्र || Texts ==

== शास्त्र || Texts ==

Pre-eminent in śruti literature are the four Vedas:

Pre-eminent in śruti literature are the Four Vedas, which are also called the Samhita part of each veda:

* Rig-Veda (hymns recited by the hotar)

* Rig-Veda (rk mantras recited by the hotar)

* Yajur-Veda (hymns recited by the adhvaryu)

* Yajur-Veda (yajus mantras recited by the adhvaryu)

* Sama-Veda (hymns recited by the udgatr)

* Sama-Veda (saman mantras recited by the udgatr)

* Atharva-Veda (a collection of ancient spells and charms, brahma)

* Atharva-Veda (a collection of ancient spells and charms, brahma)

The liturgical core of each of the Vedas are supplemented by commentaries on each text which all belong to the śruti canon:

The liturgical core of each of the Vedas are supplemented by commentaries on each text which all belong to the śruti:

* Brahmanas

* Brahmanas

* Aranyakas

* Aranyakas

The literature of the शाखा || shakhas, or schools, further amplified the material associated with each of the four core traditions.

The literature of the शाखा || shakhas, or schools, further amplified the material associated with each of the four core traditions.

The subject matter of the whole Veda is divided into Karma-Kanda, Upasana-Kanda and Jnana-Kanda. The Karma-Kanda or Ritualistic section deals with various sacrifices and rituals. The Upasana-Kanda or Worship section deals with various kinds of worship or meditation. The Jnana-Kanda or Knowledge-Section deals with the highest knowledge of Nirguna Brahman. The Samhitas and the Brahmanas constitute Karma-Kanda; the Aranyakas constitute Upasana-Kanda; and the Upanishads constitute Jnana-Kanda<ref>Swami Sivananda, All About Hinduism, Page 30-31</ref>. 

The subject matter of the whole Veda is divided into Karma-Kanda, Upasana-Kanda and Jnana-Kanda. The Karma-Kanda or Ritualistic section deals with various sacrifices and rituals. The Upasana-Kanda or Worship section deals with various kinds of worship or meditation. The Jnana-Kanda or Knowledge-Section deals with the highest knowledge of Nirguna Brahman. The Samhitas and the Brahmanas constitute Karma-Kanda; the Aranyakas constitute Upasana-Kanda; and the Upanishads constitute Jnana-Kanda<ref name=":0">Swami Sivananda, All About Hinduism, Page 30-31</ref>. 

== Role In Dharmic Law ==

== Role In Dharmic Law ==

Dharma being  a pluralistic philosophy allows for more than one interpretation of any

Dharma being  a pluralistic philosophy allows for more than one interpretation of any

texts including and up to the Śruti texts. However since its origin is

texts including and up to the Śruti texts. However since its origin is considered divine in nature, the interpretations of śruti cannot be ascribed to a set group of people who were granted access to this information, like the आचार्य || acharyas (teachers), for the purpose of interpretation. Since the nature of the Acharya and/or external factors such as regional customary laws followed by a

considered divine in nature, the interpretations of śruti cannot be ascribed to

a set group of people who were granted access to this information, like the आचार्य || acharyas (teachers), for the purpose of interpretation. Since the nature of the Acharya and/or external factors such as regional customary laws followed by a

person who reads and interprets the Vedas, may change the meaning of what is

person who reads and interprets the Vedas, may change the meaning of what is

understood, therefore the interpretations, in conjunction with the

understood, therefore the interpretations, in conjunction with the

# Jho, C. (1987). ''History and Sources of Law in Ancient India.'' Delhi:Ashish Publishing House.

# Jho, C. (1987). ''History and Sources of Law in Ancient India.'' Delhi:Ashish Publishing House.

# Gupta, R. M. (2007). ''The Chaitanya Vaishnava Vedanta of Jiva Gosvami: When Knowledge Meets Devotion''. Abingdon:Routledge.

# Gupta, R. M. (2007). ''The Chaitanya Vaishnava Vedanta of Jiva Gosvami: When Knowledge Meets Devotion''. Abingdon:Routledge.