Search results
Results From The WOW.Com Content Network
Āpastamba thus proposed that scriptures alone cannot be source of Law (dharma), and dharma has an empirical nature. [45] Āpastamba asserted that it is difficult to find absolute sources of law, in ancient books or current people, states Patrick Olivelle with, "The Righteous (dharma) and the Unrighteous (adharma) do not go around saying, 'here ...
One thing led to another and this project snowballed into the major work that it is. All the same, he was categorical in saying that it is difficult to find an English equivalent of the word dharma. His output in the form of writings across the three languages of English, Sanskrit and Marathi span nearly 15,000 pages.
The Dharma-sastras, particularly Manusmriti, states Anthony Reid, [72] were "greatly honored in Burma's (Myanmar) Wareru Dhammathat, [73] Siam (Thailand), Cambodia and Java-Bali (Indonesia) as the defining documents of the natural order, which kings were obliged to uphold. They were copied, translated and incorporated into local law code, with ...
the wise have declared to be the four direct evidences of dharma. [11] [note 2] The explanation of that sloka has been given in the digest (nibandha), bāla nibandhādarśa: there in dharma, vedas are the only chief pramāna. Smritis dissect (analyze) the essence of vedas only.
Vishnu Smriti (IAST: Viṣṇu Smṛti) is one of the latest books of the Dharmaśāstra tradition in Hinduism and the only one which does not deal directly with the means of knowing dharma. The text has a strong bhakti orientation, requiring daily puja to the god Vishnu .
Laws must also change with ages, states Āpastamba, a theory that became known as Yuga dharma in Hindu traditions. [31] Āpastamba also asserts in verses 2.29.11-15 a broad minded and liberal view, states Olivelle, that "aspects of dharma not taught in Dharmasastras can be learned from women and people of all classes". [ 32 ]
The Dharma-sūtras themselves became the foundations for a large canon of texts, and branched off as numerous Dharma-sastra texts. [ 26 ] Jan Gonda states that the initial stages of Smṛti texts structurally developed in the form of a new prose genre named Sūtras, that is "aphorism, highly compact precise expression that captured the essence ...
The first verse of the Mimamsa Sutras states that the text's purpose is an inquiry into dharma. [4] The text establishes that dharma cannot be known through perception. Teachings of dharma without basis in the Vedas, such as of the Buddha and Jina, are based on perception. Therefore, they are not valid teachings of dharma, Jaimini reasons. [4]