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Line 66: − == धर्मसूत्राणि ॥ Dharmasutras == − Dharmasutras based on Vedas have a more formal treatment on the topics of Dharma. They start with the explicit mention of the authority of Vedas as the source of dharma. They are the main treatises about the Dharma given by many rshis.<ref name=":3" /> − − '''Baudhayana Dharmasutras''' <blockquote>उपदिष्टो धर्मः प्रतिवेदम् । upadiṣṭō dharmaḥ prativēdam ।(Bau. Dhar. Sutr. 1.1.1)</blockquote><blockquote>स्मार्तो द्वितीयः । तृतीयश्शिष्टागमः । smārtō dvitīyaḥ । tr̥tīyaśśiṣṭāgamaḥ । (Bau. Dhar. Sutr. 1.1.3-4)<ref>Baudhayana Dharmasutras ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%83/%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%AC%E0%A5%8B%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8-%E0%A4%A7%E0%A Full Text])</ref></blockquote>Govindasvami's commentary on Baudhayana Sutras elaborates the above sutras as follows - "those volumes of granthas that propose the meaning (jnana) that is beyond the understanding of sensual knowledge, in every shaka (of the Vedas) and which are eternal are the Vedas. They put forth the (Shrauta) Dharmas (प्रत्यक्षश्रुतिविहितः प्रथमो धर्मः । pratyakṣaśrutivihitaḥ prathamō dharmaḥ). Each shaka is complete with Vedangas and the Kalpasutras in them discuss the shaka specific aspects. − − Smarta dharmas (प्रकीर्णमन्त्रार्थवादमूलो द्वितीयः धर्मः । prakīrṇamantrārthavādamūlō dvitīyaḥ dharmaḥ ) for the second type. They are given by Smrtis, which are secondary explanations sourced from the Vedas. They are of five types namely, Varnadharma, Ashramadharma, Varnashramadharma, Gunadharma and Nimitta-dharmas. Again they are classified into general and specific dharmas. − − The third is dharma practiced by Shistas based tradition (तृतीयस्तु प्रलीनशाखामूलः घर्मः । tr̥tīyastu pralīnaśākhāmūlaḥ gharmaḥ), and they are people performing Shishtachara."<ref>Pt. Srinivasacharya, L. (1907) ''The Bodhayana Dharmasutra with the commentary of Govindasvamin''. Mysore: The Government Branch Press (Pages 1 - 2)</ref> − '''Gautama Dharmasutra''' (1.1.1-2) says <blockquote>वेदो धर्ममूलम्। तद्विदां च स्मृतिशीले। vēdō dharmamūlam। tadvidāṁ ca smr̥tiśīlē।<ref>Gautama Dharmasutras ([https://sa.wikisource.org/wiki/%E0%A4%97%E0%A5%8C%E0%A4%A4%E0%A4%AE%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Full Text])</ref></blockquote>Veda is the source of dharma and the tradition and practice of those that know it (the Veda).+ + − '''Vasishta Dharmasutras''' (1.4-6) says<blockquote>श्रुतिस्मृतिविहितो धर्मः। तदलाभे शिष्टाचारः प्रमाणम्। शिष्टः पुनरकामात्मा। </blockquote><blockquote>śrutismr̥tivihitō dharmaḥ। tadalābhē śiṣṭācāraḥ pramāṇam। śiṣṭaḥ punarakāmātmā।</blockquote>Dharmas are laid down by Shruti and Smrtis. In situations when they are not found there Shistachara becomes the pramana for dharma. Shishta are those selfless ones who do not seek personal gains.+ + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
Sources of Dharma (धर्मस्थानानि) (view source)
Revision as of 15:55, 3 January 2020
, 15:55, 3 January 2020→धर्मशास्त्राणि ॥ Dharmashastras
Thus we see that all dharmas have their roots going down to the Vedas. They are also the revered sources of [[Vidya (विद्या)|Vidya]] and thus the ancient education system greatly stressed on imparting them to children at a young age in the [[Gurukula (गुरुकुलम्)|Gurukula]].
Thus we see that all dharmas have their roots going down to the Vedas. They are also the revered sources of [[Vidya (विद्या)|Vidya]] and thus the ancient education system greatly stressed on imparting them to children at a young age in the [[Gurukula (गुरुकुलम्)|Gurukula]].
The samskrit word veda (वेदः | knowledge, wisdom) is derived from the धातुः (root) विद् (vid) - ज्ञाने (वेत्ति) in the meaning "to know" (Dhatupatha 1064). Apart from this, Veda is derived from विद् (vid) धातुः with the addition of Bhavarthaka (भावर्थकः), Karmarthaka (कर्मार्थकः) and Karanarthaka (करणार्थकः) "धम" Dhama pratyaya (प्रत्ययः | suffix) to form the meanings "knowledge, pertaining to knowledge and instrument of knowledge" respectively (See Page 2 footnote 1 for further reference).<blockquote>वेद्यन्ते ज्ञाप्यन्ते धर्मादिपुरुशार्थचतुष्ठयोपाया येन स वेदः। vedyante jñāpyante dharmādipuruśārthacatuṣṭhayopāyā yena sa vedaḥ।</blockquote>Meaning: That which is the means for obtaining the knowledge of Dharma and other (अर्थः ॥ Artha, कामः ॥ Kama and मोक्षः ॥ Moksha) purusharthas is called Veda. Thus, the inseparable link between Dharma and Vedas is well established by scholars in many instances. Both Vedas and Dharmas are interlinked at the root level of Purusharthas.
==वेदः ॥ Vedas==
==वेदः ॥ Vedas==
That the Vedas are the root material for Dharma, Karma (Yajnas) and Upasana has well been advocated by many seers of olden and modern days. The Vedas do not contain positive precepts (vidhis) on matters of dharma in an interconnected manner, rather they give incidental references to various topics pertaining to moral and social order. Vedas have, in different passages, shed light on topics related to dharmas such as marriage and different kinds of marriage, varna-ashrama dharmas, different kinds of sons, adoption, partition, inheritance, dana, shraddha, prayashcitta and stridharma. Such vedic references constitute the basis of the rules of the dharmasutras and subsequently dharmashastras. While shrutis have been looked up as a source of dharma, they are not formal treatises on dharma owing to disconnected statements and few pointed explanatory anecdotes. It is the smrtis that contain a formal, systematic and connected treatment of the topics of the dharmashastras.<ref name=":3" />
That the Vedas are the root material for Dharma, Karma (Yajnas) and Upasana has well been advocated by many seers of olden and modern days. The Vedas do not contain positive precepts (vidhis) on matters of dharma in an interconnected manner, rather they give incidental references to various topics pertaining to moral and social order. Vedas have, in different passages, shed light on topics related to dharmas such as marriage and different kinds of marriage, varna-ashrama dharmas, different kinds of sons, adoption, partition, inheritance, dana, shraddha, prayashcitta and stridharma. Such vedic references constitute the basis of the rules of the dharmasutras and subsequently dharmashastras. While shrutis have been looked up as a source of dharma, they are not formal treatises on dharma owing to disconnected statements and few pointed explanatory anecdotes. It is the smrtis that contain a formal, systematic and connected treatment of the topics of the dharmashastras.<ref name=":3" />
A word whose exact meaning cannot be given in English or any other language, Dharma appears to be used in Rigveda as an adjective or noun in the form of dharman (धर्मन्) in neuter gender.
A word whose exact meaning cannot be given in English or any other language, Dharma appears to be used in Rigveda as an adjective or noun in the form of dharman (धर्मन्) in neuter gender.
The word is clearly derived from dhatu धृञ् (in the meaning धारणे) meaning - "to uphold, to support, to nourish". Dharma is used in the sense of - 'upholder or supporter or sustainer' as in Rigveda (1.187.1 and 10.92.2 and 10.21.3)<ref name=":3">Kane, Pandurang Vaman. (1930) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law), Volume 1.'' Poona : Bhandarkar Oriental Research Institute. (Pages 1-7)</ref>
The word is clearly derived from dhatu धृञ् (in the meaning धारणे) meaning - "to uphold, to support, to nourish". Dharma is used in the sense of - 'upholder or supporter or sustainer' as in Rigveda (1.187.1 and 10.92.2 and 10.21.3)<ref name=":3">Kane, Pandurang Vaman. (1930) ''History of Dharmasastra (Ancient and Medieval Religious and Civil Law), Volume 1.'' Poona : Bhandarkar Oriental Research Institute. (Pages 1-13)</ref>
It is used in sense of religious ordinances or rites (Rig Veda. 1.22.18, 5.26.6, 8.43.24 and 9.64.1).<blockquote>त्रीणि पदा वि चक्रमे विष्णुर्गोपा अदाभ्यः । अतो धर्मा॑णि धारयन् ॥१८॥ (Rig. Veda. 1.22.18)</blockquote><blockquote>trīṇi padā vi cakramē viṣṇurgōpā adābhyaḥ । atō dharmā̍ṇi dhārayan ॥18॥</blockquote>According to Shri. P. V. Kane, Dharma is also used as notation for fixed principles or rules of conduct than just "religious rites" in mantras for example<blockquote>धर्मणा मित्रावरुणा विपश्चिता व्रता रक्षेथे असुरस्य मायया । dharmaṇā mitrāvaruṇā vipaścitā vratā rakṣēthē asurasya māyayā । (Rig. Veda. 5.63.7)</blockquote>Words such as prathama dharma (Rig. Veda. 3.17.1 and 10.56.3) and sanata dharmani (Rig. Veda. 3.3.1) have been associated with primeval and ancient ordinances respectively. The famous mantra, recited during devatarchana, reminds us of Dharma as that primary set of activities involved in yajnas and are offered to devatas.<blockquote>यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् । ते ह नाकं महिमान: सचन्त यत्र पूर्वे साध्याः सन्ति देवाः ॥५॥० (Rig. Veda. 1.164.50)</blockquote><blockquote>yajñēna yajñamayajanta dēvāstāni dharmāṇi prathamānyāsan । tē ha nākaṁ mahimāna: sacanta yatra pūrvē sādhyāḥ santi dēvāḥ ॥5॥0</blockquote>Meaning: Through the (conduct) of yajnas, devatas worshipped the Yajnapurusha (sometimes referred to as Yajna or Vishnu), which are laid down as primary dharmas (in the sense that the primary dharmas are none other than the yajnas). Encouraged by the yajnas (and their merits) in the devaloka, the worldly beings began to perform them.
It is used in sense of religious ordinances or rites (Rig Veda. 1.22.18, 5.26.6, 8.43.24 and 9.64.1).<blockquote>त्रीणि पदा वि चक्रमे विष्णुर्गोपा अदाभ्यः । अतो धर्मा॑णि धारयन् ॥१८॥ (Rig. Veda. 1.22.18)</blockquote><blockquote>trīṇi padā vi cakramē viṣṇurgōpā adābhyaḥ । atō dharmā̍ṇi dhārayan ॥18॥</blockquote>According to Shri. P. V. Kane, Dharma is also used as notation for fixed principles or rules of conduct than just "religious rites" in mantras for example<blockquote>धर्मणा मित्रावरुणा विपश्चिता व्रता रक्षेथे असुरस्य मायया । dharmaṇā mitrāvaruṇā vipaścitā vratā rakṣēthē asurasya māyayā । (Rig. Veda. 5.63.7)</blockquote>Words such as prathama dharma (Rig. Veda. 3.17.1 and 10.56.3) and sanata dharmani (Rig. Veda. 3.3.1) have been associated with primeval and ancient ordinances respectively. The famous mantra, recited during devatarchana, reminds us of Dharma as that primary set of activities involved in yajnas and are offered to devatas.<blockquote>यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् । ते ह नाकं महिमान: सचन्त यत्र पूर्वे साध्याः सन्ति देवाः ॥५॥० (Rig. Veda. 1.164.50)</blockquote><blockquote>yajñēna yajñamayajanta dēvāstāni dharmāṇi prathamānyāsan । tē ha nākaṁ mahimāna: sacanta yatra pūrvē sādhyāḥ santi dēvāḥ ॥5॥0</blockquote>Meaning: Through the (conduct) of yajnas, devatas worshipped the Yajnapurusha (sometimes referred to as Yajna or Vishnu), which are laid down as primary dharmas (in the sense that the primary dharmas are none other than the yajnas). Encouraged by the yajnas (and their merits) in the devaloka, the worldly beings began to perform them.
===महानारायणोपनिषद् ॥ Mahanarayanopanishad===
===महानारायणोपनिषद् ॥ Mahanarayanopanishad===
<blockquote>धर्मो विश्वस्य जगतः प्रतिष्ठा लोके धर्मिष्ठ प्रजा उपसर्पन्ति धर्मेण पापमपनुदति धर्मे सर्वं प्रतिष्ठितं तस्माद्धर्मं परमं वदन्ति ॥ ७॥ (Mahanarayana. Upan. 79.7)<ref>Mahanarayanopanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%A8%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D All Anuvakas])</ref></blockquote><blockquote>dharmō viśvasya jagataḥ pratiṣṭhā lōkē dharmiṣṭha prajā upasarpanti dharmēṇa pāpamapanudati dharmē sarvaṁ pratiṣṭhitaṁ tasmāddharmaṁ paramaṁ vadanti ॥ 7॥ (Mahanarayana. Upan. 79.7)</blockquote>Meaning : Dharma is the support for the universe, it drives the dharmik people to progress towards their goals, by which they cleanse themselves off their papam (malefic results). All (beings) exist due to the intrinsic Dharmas they follow, hence Dharma is said to be supreme.
<blockquote>धर्मो विश्वस्य जगतः प्रतिष्ठा लोके धर्मिष्ठ प्रजा उपसर्पन्ति धर्मेण पापमपनुदति धर्मे सर्वं प्रतिष्ठितं तस्माद्धर्मं परमं वदन्ति ॥ ७॥ (Mahanarayana. Upan. 79.7)<ref>Mahanarayanopanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%A8%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D All Anuvakas])</ref></blockquote><blockquote>dharmō viśvasya jagataḥ pratiṣṭhā lōkē dharmiṣṭha prajā upasarpanti dharmēṇa pāpamapanudati dharmē sarvaṁ pratiṣṭhitaṁ tasmāddharmaṁ paramaṁ vadanti ॥ 7॥ (Mahanarayana. Upan. 79.7)</blockquote>Meaning : Dharma is the support for the universe, it drives the dharmik people to progress towards their goals, by which they cleanse themselves off their papam (malefic results). All (beings) exist due to the intrinsic Dharmas they follow, hence Dharma is said to be supreme.
== धर्मसूत्राणि ॥ Dharmasutras ==
Dharmasutras based on Vedas have a more formal treatment on the topics of Dharma. They start with the explicit mention of the authority of Vedas as the source of dharma. They are the main treatises about the Dharma given by many rshis.<ref name=":3" />
'''Baudhayana Dharmasutras''' <blockquote>उपदिष्टो धर्मः प्रतिवेदम् । upadiṣṭō dharmaḥ prativēdam ।(Bau. Dhar. Sutr. 1.1.1)</blockquote><blockquote>स्मार्तो द्वितीयः । तृतीयश्शिष्टागमः । smārtō dvitīyaḥ । tr̥tīyaśśiṣṭāgamaḥ । (Bau. Dhar. Sutr. 1.1.3-4)<ref>Baudhayana Dharmasutras ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%83/%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%AC%E0%A5%8B%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8-%E0%A4%A7%E0%A Full Text])</ref></blockquote>Govindasvami's commentary on Baudhayana Sutras elaborates the above sutras as follows - "those volumes of granthas that propose the meaning (jnana) that is beyond the understanding of sensual knowledge, in every shaka (of the Vedas) and which are eternal are the Vedas. They put forth the (Shrauta) Dharmas (प्रत्यक्षश्रुतिविहितः प्रथमो धर्मः । pratyakṣaśrutivihitaḥ prathamō dharmaḥ). Each shaka is complete with Vedangas and the Kalpasutras in them discuss the shaka specific aspects.
Smarta dharmas (प्रकीर्णमन्त्रार्थवादमूलो द्वितीयः धर्मः । prakīrṇamantrārthavādamūlō dvitīyaḥ dharmaḥ ) for the second type. They are given by Smrtis, which are secondary explanations sourced from the Vedas. They are of five types namely, Varnadharma, Ashramadharma, Varnashramadharma, Gunadharma and Nimitta-dharmas. Again they are classified into general and specific dharmas.
The third is dharma practiced by Shistas based tradition (तृतीयस्तु प्रलीनशाखामूलः घर्मः । tr̥tīyastu pralīnaśākhāmūlaḥ gharmaḥ), and they are people performing Shishtachara."<ref>Pt. Srinivasacharya, L. (1907) ''The Bodhayana Dharmasutra with the commentary of Govindasvamin''. Mysore: The Government Branch Press (Pages 1 - 2)</ref>
'''Gautama Dharmasutra''' (1.1.1-2) says <blockquote>वेदो धर्ममूलम्। तद्विदां च स्मृतिशीले। vēdō dharmamūlam। tadvidāṁ ca smr̥tiśīlē।<ref>Gautama Dharmasutras ([https://sa.wikisource.org/wiki/%E0%A4%97%E0%A5%8C%E0%A4%A4%E0%A4%AE%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Full Text])</ref></blockquote>Veda is the source of dharma and the tradition and practice of those that know it (the Veda).
'''Vasishta Dharmasutras''' (1.4-6) says<blockquote>श्रुतिस्मृतिविहितो धर्मः। तदलाभे शिष्टाचारः प्रमाणम्। शिष्टः पुनरकामात्मा। </blockquote><blockquote>śrutismr̥tivihitō dharmaḥ। tadalābhē śiṣṭācāraḥ pramāṇam। śiṣṭaḥ punarakāmātmā।</blockquote>Dharmas are laid down by Shruti and Smrtis. In situations when they are not found there Shistachara becomes the pramana for dharma. Shishta are those selfless ones who do not seek personal gains.
==स्मृतिः॥ Smrtis==
==स्मृतिः॥ Smrtis==
Smrtis are the Dharmashastra granthas, given by seers as the 'remembered texts'. They are also texts which among many things mostly discuss the dharmas to be followed by people. Dharmasutras laid the foundation for the later day nibandha compilations, namely, Dharmashastras.
Smrtis are the Dharmashastra granthas, given by seers as the 'remembered texts'. They are also texts which among many things mostly discuss the dharmas to be followed by people. Dharmasutras laid the foundation for the later day nibandha compilations, namely, Dharmashastras.
===अत्रि-स्मृतिः ॥ Atri Smrti===
===अत्रि-स्मृतिः ॥ Atri Smrti===
Atri Smrti attributes the highest position of a Guru (गुरुः । teacher) to Vedas<ref name=":03" /><blockquote>नास्ति वेदात् परं शास्त्रं, नास्ति मातु:समो गुरु: || (Atri. Smri. 5.148)</blockquote><blockquote>nāsti vedāt paraṃ śāstraṃ, nāsti mātu:samo guru: || (Atri. Smri. 5.148)</blockquote>Meaning: There is no other shastra greater than Vedas, just as there is no greater Guru than the mother (to the child).
Atri Smrti attributes the highest position of a Guru (गुरुः । teacher) to Vedas<ref name=":03" /><blockquote>नास्ति वेदात् परं शास्त्रं, नास्ति मातु:समो गुरु: || (Atri. Smri. 5.148)</blockquote><blockquote>nāsti vedāt paraṃ śāstraṃ, nāsti mātu:samo guru: || (Atri. Smri. 5.148)</blockquote>Meaning: There is no other shastra greater than Vedas, just as there is no greater Guru than the mother (to the child).
== धर्मशास्त्राणि ॥ Dharmashastras ==
[[Dharmashastras (धर्मशास्त्राणि)]] are organized texts dealing with dharmas pertaining to holistic aspects of life. They detail less with the Shrauta yajnas and dharmas pertaining to the injunctions given in the Brahmanas and emphasize more on the activities pertaining to individuals (grhya dharmas) socio-economic, political and moral and ethical dharmas. Dharmashastras started to play an important role in the activities of life as yugas and yugadharmas changed.
Manu called a Dharmashastra as Smrti.<blockquote>श्रुतिस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः । (Manu. Smrt. 2.10)<ref name=":0" /></blockquote>Again, there are references where the term "Smrti" is applied to all non-vedic texts including the Vedangas (including the Dharmasutras), Smrti texts (Manusmrti, Yajnavalkya smrti etc) Puranas and Itihasas. In this context, the following terminologies are used.
* Sutragranthas (include the Kalpa Vedanga Sutra rachana)
* Smrtigranthas (include Manusmrti, Harita Smrti and such Smrti texts)
* Dharmashastras (include major Gautama, Vashista Dharmashastras and minor texts)
* Nibandhanas (Dharmasindhu by Pt. Hemadri)
As the texts evolved over time the differences between these texts became more apparent.<ref name=":3" />
{| class="wikitable"
|+Difference between Dharmasutras and Smrtis
!Dharmasutras
!Smrtis
|-
|Composed in Sutra style of writing, terse short aphorisms
|Composed in Shloka style of writing
|-
|Language used is archaic
|Language is not archaic, classsic samskrit used
|-
|Part of Kalpa (Vedanga) having intimate connection with the corresponding Grhyasutras
|Smrtis are independent texts without resemblance to any other texts
|-
|Authors do not claim to be of divine origin
|Some smrtis are said to be of divine origin, ascribed to devatas such as Brahma
|-
|Well defined classification of the textual content is not seen
|Many Smrtis arrange their content into 3 principal headings : Aachara, Vyavahara and Prayaschitta
|-
|Sutra literature is traditionally associated with the Veda and even the Veda shakas
|No specific association with vedic texts.
|}
It should be note that these texts differ in many ways yet all of them are again rooted in Shrutis.
==षड्-दर्शनानि ॥ Shad Darshanas==
==षड्-दर्शनानि ॥ Shad Darshanas==