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Dharma Shastras or Smritis

7/31/2024

Hinduism has eighteen fundamental knowledge sources (Vidyas). Of which are four Vedas, six Vedangas, four Upangas and four upvedas. The original author and direct prophet is the Trident-handed Shiva. These are -

Four Vedas are Rik, Yajur, Sama and Atharva.
Six Vedangas are Shiksha – Euphony & Pronunciation, Vyaakarna – Grammer, Chhandas – metre, Nirukta – Etymology, Jyotisha – Astronomy, Kalpa – Ritual & Traditions).
Four upangas or appendices are Mimamsa – interpretation of Vedic texts i.e. Purvamimamsa & Uttaramimamsa, Nyaya – logic i.e. Vaisheshika, Puranas – old history which 18 Mahapuranas, 18 Upapuranas and Itihasa-puranas, the Dharma Shastras - codes of conduct i.e. Smritis Dharma sutras.
Four Up-Vedas are Ayurveda-medicine, Dhanurveda-warfare, Gandharva Veda-Art & Music and the Arth Shastra- Economics & wealth management.

The Vedas are the revelations, also called Shrutis (heard through Guru-Disciple tradition). The Dharma Shastras are called Smritis (remembered & expounded by the several rishis) and are the Institutes of sacred law. Before Upanayana and study of Vedas, Dharma Shastra should be taught and also Yama & Niyama be followed. Yama - not killing, veracity, not stealing, continence and not coveting. Niyama - Religious observances are purification, contentment, austerity, prayer and persevering devotion to the Lord.

Dharma shastras alone make Vedic sutras understandable and explain beyond doubt. The role of the Dharma Shastras is to analyse and explain in great detail the Vedic injunctions which are to some extent codified in the kalpa. If kalpa talks namely of the area of the sacrificial site, house plan etc. the Dharma Shastra lays down the code of conduct for man covering all aspects of life. Maharishis who have mastered the Vedas have written what are called “Smritis”. Smriti is Dharma Shastra.
Smritis teach people how they have to spend their whole life. The Smritis prescribe certain acts and prohibit some others for a Hindu, according to his birth and stage of life. The object of the Smritis is to purify the heart of man and take him gradually to the supreme abode of immortality and make him 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 sages of different ages and different parts of India.

The good and evil acts — dharma and adharma— lawful and unlawful deeds, constitute the seed or Karma, from which grow the three-fold results, namely, high or low birth, long or short life period and happiness or sufferings. The five pains are Ne-science, Egoism, Love, Hatred, and Death Terror. The Ne-science is false belief, taking the impure for pure, the non-eternal for eternal, the sorrowful for bliss, and the non-Self for the Self. The God whose form is invisible, who is comprehended only through love, who is pure Intelligence, is designated by “OM”.

Contents of Dharma Shastras –
Dharma Shastras contain the Dharma which are the codes of law i.e., the duties associated with the four castes / professions; procedures for performing 16 Sanskars from birth to death, various rituals & worship systems (containing Sankalpa, Worship of deities, Pranayama, Nyasa, Dhayana, Avahana, Mantra, Naivedaya & Prayer), guidelines for personal purity & conduct, householders, women, donations & gifts, four stages of life, family, society etc. and prohibitions such as not taking wine in food habits.

There are six topics of Dharma of which the Smritis treat.

Varna Dharma or the law (or duty) of various castes / class / Profession;
Varna Ashrama Dharma or the duty of various stages of life;
Varna Shrama Dharma or the duty the orders of particular castes;
Guna-Dharma or the special duty of persons endowed with peculiar qualities;
Nimitta Dharma or the secondary duty of particular occasions;
Sadharana Dharma or the general law such as don not injure living beings.

Exponents of Dharma Shastras –
Manu (200-300 CE), Parasara, Yajnavalkya (300-400 CE), Gautama (600-400 BC), Harita, Yama, Vishnu (700 CE), Sanka, Likhita, Brihaspati, Daksha, Angiras, Prachetas, Samvarta, Asanas, Atri, Aapasthamba (450-350 BC), Satatapa – these 18 Maharishis had grasped the contents of all the Vedas through their superhuman powers and have given us their compilation in the form of Dharma Shastra.

Angirasa Smriti: Sage Angira is described in the Rigveda as a teacher of divine knowledge, a mediator between men and gods, and in other hymns she is also mentioned as the first of the Agni-devas (gods of fire). Angira Smriti is divided into two parts – Purva Angiras dealing with “Sraddha” in 1113 verses as a single chapter; and the second Uttara Angiras in twelve chapters dealing with the subjects of atonement etc.
Vyasa Smriti: It contains the importance of good land, method of Shodas rituals, glory of Guru, householder, Pativrata, duties of king, morality of householder and virtue etc. and in 50 verses of the fourth chapter the importance of charity is given.
Aapasthamba Smriti: He compiled Kalpasutra which includes Srautasutras (Vedic rituals), Grihyasutras (domestic rituals or final transition) and Shulbasutra (mathematics for building an altar).
Daksha Smriti: This text highlights the caste system, phases of human life, various rituals to be performed, importance of the householder and the benefits gained by donating, various qualities of a woman, merits of purity and cleanliness along with the demerits of impurity, details on life and death, subject of samadhi and philosophy related to yoga.
Vishnu Smriti: It does not directly deal with the means of dharma knowledge. The text has a strong bhakti orientation that calls for daily puja to the god Vishnu.
Yagyavalkya Smriti: It has more systematically classified codes into 3 chapters. They deal respectively with Conduct, Civil Law, and Penances. In the first chapter, the duties of the Castes and Ashramas are expounded, foods are dealt with, gifts, offerings, certain rites, and the duties of a king are explained. In the second, civil law and procedure and punishment for crimes are laid down. In the third, purifications are given, and these are followed by an explanation of duties in time of distress, and those of a forest- dweller and an ascetic, and some physiological details; then follows a disquisition on the universal and the individual Soul, the paths of liberation and of bondage, yoga, the siddhis, and transmigration, together with a number of penances.
Likhita Smriti: It is considered an authority by the followers of Shukla Yajurvedins.
Shankha Smriti: ‘Shankha’ prescribed the six duties of the Brahmins viz. Performance of Yagya, help in performance of Yagya, Studying, Teaching, accepting alms or gifts and Giving alms or gifts to others. Kshatriyas and Vaishyas were asked to study, donate and perform yagna in a suitable method, just like brahmins. In addition, the Kshatriyas were asked to look after the welfare of the subjects and the Vaishyas were asked to do agricultural work, tend to the cows and engage in trade. The fourth of the Shudra was asked to create useful articles for the society by means of handicrafts. Apart from laying down duties for each caste, sage ‘Shankh’ also enjoined all to imbibe the values of forgiveness, truthfulness, tolerance and purity.
Brihaspati Smriti: It talks about four courts The four courts are fixed or fixed which resides in a village or a city, also the court has degrees. It also speaks of twelve kinds of witnesses. Brihaspati is one of the fundamental laws of Hindu law.
Atri Smriti: It deals with most of the topics that the dharma shastras generally deal with.
Katyayana Smriti: It cover a wide range of topics related to various religious rites and ceremonies in a comprehensive manner. It also deals with the duties of a Brahmin, male and female.
Parashara Smriti: It is a code of laws for Kali Yuga.
Manu Smriti: The Laws of Manu articulate extensive regulations for many aspects of Hindu life, including duties of social classes (varnas) & four stages of life, rules governing religious offerings, purifications, rites, and many other religious and social practices. It also deals with cosmogony; definition of dharma; sacraments (samskaras); initiation (upanayana) and study of the Vedas (sacred texts of Hinduism); marriage, hospitality, funeral rites, dietary restrictions, pollution and means of purification; behaviour of women and wives; and the law of kings. The last leads to reflections on matters of legal concern, divided into 18 headings, after which the text returns to religious themes such as charity, rites of reparation, the doctrine of karma, the soul, and hell. The text makes no categorical distinction between religious law and practice and secular law. His influence on all aspects of Hindu thought, especially the justification of the caste system, was profound.
Aushanasa Smriti: It gives the code of conduct.
Harita Smriti: It describes topics like duties during four stages of life, various injunctions and prohibitions, materials for yajna and Vedic prayers, lessons on statecraft, judicial proceedings, sins and expiation.
Gautama Smriti: It not only contains sermons regarding man’s duties in all four stages of his life, prevention of his sins and expiation for them, but they are also more logical compared to Manu Smriti. He also described the duties of a man in times of need and reduced the number of initiations from sixteen to fourteen.
Yama Smriti: Muni Yama has explained the types of penance right from the beginning of the book and has thrown light forward on the defilements caused by the death of a person and touching a corpse/dead body etc.
Samvarta Smriti: It deals with the moral code of conduct necessary for proper living in society. It contains chapters dealing with topics such as celibacy, lack of chastity, daughter marriages, penance for sins and immorality. Great emphasis is also placed on donations. Special mention is made of intoxicants. The teachings of Samvarta Smriti help one to achieve the four main goals of life which are ‘Dharma’, ‘Artha’, ‘Kama’ and ‘Moksha’.

List of Smritis -
Devala gives the following list of the Dharma-Shastras: — 1. Mann, 2. Yama, 8. Vasistha, 4. Atrl, 5. Daksa, 6. Vishnu, 7. Angira, 8. Usana 9, Vakpati, 10. Vyasa, 11,
Apastamba, 12. Gautama, 13. Katyayana, 14. Narada, 15. Yajnavalkya, 16. Parashara, 17. Samvarta, 18. Sankha, 19. Hairita, 20, Likhita. In this list Narada is an addition, while in the Yajnavalkya's list we have Satatapa instead. There are also opinions that Smritis or Dharma-Shastras are 36 in number or 24 in number.

In Angiras we also find Upa-Smritis (jabali, Nachiketa, Chbandas, Laugaksi, Kashyapa, Vyasa, Sanat Kumara, Satadru, Janaka, Vyaghra, Katyayana, Jatukarnya, Kapinjala, Baudhayana, Kanada and Visvamitra). In Hemadri Dana Khanda the following more are enumerated. Vatsa, Paraskara, Pulastya, Pulaha, Kratu, Risyashringa, Atreya, Babhru, Vyaghra, Satyavrata, Bharadvaja, G§,rgya, Karsnajini, Laugaksi, and Brahma-Sambhava.

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Essence of Vedas

7/19/2024

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Ved means knowledge. Vedas contain not just spiritual wisdom, but sufficient insight in practical life. Vedas propound the concept of universal brotherhood.

Vedas are eternal and without beginning and end are the laws laid down by God. We are the subjects; He is the king. He has appointed many officials. The task of administering the entire creation has been entrusted to many Devatas such as Indra, Vayu, Varuna, Agni, Yama, Easaana, Kubera, Nivruti etc. They must have a code of laws to govern all the beings in the fourteen worlds. This is contained in the Vedas. On analysing the Vedas, we can determine how we should conduct ourselves and how the Devatas enforce the rules. In our work-a-day world, the resolution of mundane disputes is done by judges. The lawyers analyse the issue involved as per the law of land and the judges give the decision. Likewise, Jaimini has determined the meaning and implications of the Vedic laws which govern the actions of men.

Vedas believe in non-violence and prohibit all kinds of animal killings and appeal for compassion for all living beings. Vedas are first and most vocal advocates of green technology and save environment.

Why Vedas are called oldest -
Vedas contain oldest knowledge provided to the humankind by the Bharat. As per the estimates by the historians, Vedas trace back at least a few thousand years before the birth of Christ. The language of Vedas is highly developed as these were revealed at the time when humankind has been in the early ages.

Why Vedas are called Divine –
Vedas have been heard during deep meditation by the enlightened rishis (ancient Hindu scientists) from the Supreme Being. Hence the Vedas are called Shruti (heard) and Aporushyeya or of divine origin. As modern scientists have only discovered laws of nature. Likewise, ancient rishis and seers have discovered the Vedas and mantras. The Vedas also contain certain great truths or ‘Paramataatparya’ which have to be accepted in toto.

Why Vedas are called comprehensive Manual of life -
The Vedic laws regulate the social, legal, domestic and religious customs and rites of the Hindus even to the present day. Vedas guides the actions of the person from the moment of the birth to the moment he breathes his last and thereafter to ensure his salvation. It does not stop at individual salvation. Vedic codes guides about the conduct to various sections of society, the king, women etc. All the Vedas have a common goal, viz. to ensure the well-being of the universe and to help everyone towards material and spiritual progress.
Mention is also made of how the soul enters the body, what happens eventually to the body, how the soul enters another body again etc. Further, the Vedas also deal with various kinds of medical treatment to ensure bodily health, and methods to pacify enemies and to avert the harm contemplated by them.

What are the methods of Vedic Worship –
Apart from yajnas and method of worship, the Vedas also mention many methods of meditation and prayer (Upasana), of Dhayana or meditating in solitude etc.

Even one mantra is sufficient for an evolved soul to realise the truth. But a normal common soul has to resort to a multitude of karmas, observances, chanting and meditation to reach that state.
Each mantra has a special requirement for itself. If this is not followed the potency of the mantra so far as that person is concerned become weak. If a mantra is recited during eclipse, for example, its potency is said to increase. An entire Saakha of the Vedas has been devoted for spelling out the nature and effect of mantras and for the ‘Vedavit’ i.e. one who is proficient in the Veda, to attain self-realisation.

Which are the Vedic Gods -
Vedic Gods belong to the three regions. Agni, Apah, Prithivi and Soma belong to the terrestrial region. The Gods belonging to atmospheric region are Indra, Vayu, Rudra, Marut, Parjanya. The Gods of celestial region are Surya, Mitra, Varuna, Dyuh, Pushan, Savita, Aditya, Ashvins, Ushas and Ratri. The hymns of the Rigveda were almost all composed in praise of the Vedic gods. The gods here are however personalities presiding over the diverse powers of nature or forming their very essence. They have therefore no definite, systematic and separate characters like the Greek gods or the gods of the later Indian mythical works, the Puranas. The powers of nature such as the storm, the rain, the thunder, are closely associated with one another. In the Puranas the gods lost their character as hypostatic powers of nature, and thus became actual personalities and characters having their tales of joy and sorrow. The Vedic gods may be contrasted with them in this, that they are of an impersonal nature, as the characters they display are mostly but expressions of the powers of nature.

How is the Vedic Worship done -
In Vedas, Yajna or fire worship and not idol worship is done. Fire stands for the awakening the soul. Thus, the supreme importance of all the Vedas is to make us realise by our own experience that all is Brahman and thus lead us to a state of bliss.

Yajna or performance of Vedic ritual is one of the most important of the Vedic injunctions. Yajna is offering oblations to various divinities instead of to one God, but ultimately, surrendering the fruit of the action to one God. Serving the divinities who are amongst God’s creations by yajna earns for us God’s grace. God manifested through many divinities to regulate the management of universe. Performance of Yajna without the expectation of personal reward would lead to clarity of vision and purity of the mind.
The chanting of mantras in a yajna is like writing the address on the postal envelope. Only if oblations are made with the chanting, would Agni carry the message to the Devas. Mantras are the forms in sound (Shabda Roopa) of the Devas. The sacrificial fire converts the oblation to a subtle state before carrying to Devas. This transformation is due to the power of the mantras. For each ritual, there is a separate mantra, Devata, sacrificial object, time etc. The Devas do not have physical bodies and hence can’t consume material food.
In mantras, there are what are called “Beej Aksharas” (Seed words). Just as a huge tree is contained in a small seed, these Aksharas are packed with limitless power. If these Aksharas are repeated several hundred thousand times with single minded concentration, we can absorb and feel the great power what it contains.

Devata in return of Yajnas performed grant well-being. But no bliss is equal to what the Atman experiences. Veda (karma Kanda) exists for the sole purpose of preparing one for Vedanta (Upanishads or Jnana Kanda). By the process of systematic purification through Veda Karmas, he attains a state where he can seek and tread the path of Vedanta which leads to ‘Mukti’.
Therefore, first comes Karma. Devata worship is certainly necessary in the beginning to get material benefits. But it should be understood that this is only the first step towards the realisations that Devata that is worshipped and worshipper are not essentially different. If karmas are performed without expectation of results and solely for the glorification of God, it gives mental purity and leads to a place beyond the reach of three gunas (attributes).

The performance of sacrifice, doing penance, giving in charity, renovating temples, digging wells for supply of water, social service, marriage rites and such duties are meant to lead to mental purity (Chitta Shuddhi) and study the wavering mind (Chitta Virtti Nirodha).
The aim of the Vedas is to help one obtain Moksha whilst living in this world itself.

What are the steps in Vedas -
First is the study and recitation of the Vedas, then the yajnas and other rituals which he has to study and perform and the mantras relating to these. Next comes an enquiry into the purpose of yajnas and lastly, an enquiry into the Parmatama Tatva and bringing it within the range of actual experience.
It is called ‘Vedanta’ because it contains the conclusion of the various metaphysical truths, viz. the realisation of the self which is the purport of the Vedas. In other words, it is the end of the Veda’s quest. It also appears at the end of the Vedas.

What are the Sections of Vedas –
Vedas have four parts – Samhitas, Brahmanaas, Aranyakas and Upanishads. If the Samhita is likened to a tree., the Brahmanaas are its flowers and Aranyakas are its fruit, in an unripen state, the Upanishads are the ripe fruits. Rig Veda and Sama Veda are wholly in verses. Although Yajur Veda has mantras in prose, they come interspersed with verses.

Samhita means that which has been collected and arranged (mantras).
Brahmanaas lists what the Vedic Karmas are (rituals to be performed) and explains how they should be performed.
Aranyakas means forest. The Aarnyaka bridges the gap between external action and internal experience. The Aranyakas are meant to explain the inner meaning, the doctrine or philosophy contained in the Samhitas as mantras and in the Brahmanaas as Karmas. Aranyakas enlighten us about the obscure and distant imagery which the Vedas contain. According to Aranyakas, it is important to understand the reason why yajnas are required to be done and not merely their actual performance.
Upanishads comes towards the end of the Aranyakas. Upanishad deals only with the internal truth. The direct method of realising through the path of knowledge (Jnana) the nonduality of Supreme Being and the soul are explained in the Upanishads. Although Upanishads contain reference to various disciplines of learning (Vidyas), Yajnas and worship of Devatas etc. essentially, their main theme is a philosophical enquiry and dealing with the state of the mind. These contain mantras which translate philosophical thought through the aid of vibrations of the mantras into actual experience.
Lastly, the state of liberation (Moksha), where ‘in’ and ‘out’ lose their distinction has to be attained.

What contain the Vedas -

Rig Veda – The whole of the Rig Veda Samhita is in the form of verses, known as “Rik” or mantra or hymns in praise. A number of Riks constitute a “Sookta”. The whole of the Rig Veda Samhita is only hymn form extolling different Devatas. It contains 10,170 Riks or 1028 Sooktas in 10 mandalas and 8 ashtakas. Rig Veda contains verses of universal appeal: “Let all men meet and think as with one mind. Let all hearts unite in love. Let the goal be common. May all live in happiness with the common purpose,” so ends the Rig Veda. The four sections of Rigveda are as follows –
Vedasakha – Sakala and Sankhayana
Samhita / Brahmana – Aitareya and Kausitaki
Aranyaka - Aitareya and Kausitaki
Upanishad – Aitareyopanishad and Kausitaki

Yajur Veda – The Yajur Veda spells out the ritualistic procedure of the yajna. Yajur Veda also refers to many mantras in hymns form from the Rig Veda. It describes in prose the procedural details for the actual performance of different yajnas.
Vedasakha – Taitiriya, Maitrayana, kanva and Madhyadina
Samhita / Brahmana – Taitiriya, Satpatha
Aranyaka - Taitiriya, Brhadaranyaka
Upanishad – Taitiriya, Sveasvatara, Katho, Brhadaranyaka, Maitri and Isavasyo

Sama Veda – The Sama means peace of mind. In Yajnas, there is a priest called “Udgaata” who chants Sama Veda, in order to ensure the grace of the Gods.
Vedasakha – Ranayaniya, Jaiminiya and Kauthuma
Samhita / Brahmana – Pancavimsa, Arseya, Vamsa, Talavakara, Daivata, Jaiminiya, Savimsa, Mantra, Chandogya, Samavidhana and Simhito.
Aranyaka - No
Upanishad – Kenopanisha and Chandogyopnishad

Atharva Veda – Attharva means a purohit. This Veda contains many types of designated to ward off evil and hardship and to destroy enemies. The Atharva mantras are in prose as well as in verse. Atharva Veda also contains many hymns dealing with creation.
Vedasakha – Saunaka and Pipplada
Samhita / Brahmana – Gopatha
Aranyaka - No
Upanishad – Mundako, Mndukyo and Prasnopnishad

Reference - The Vedas – by Pujasri Chandrasekharendra Saraswathi

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Essence of Vedas

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