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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 ...
Laws must also change with ages, stated Āpastamba, a theory that became known as Yuga dharma in Hindu traditions. [46] Āpastamba also asserted in verses 2.29.11–15, states Olivelle, that "aspects of dharma not taught in Dharmasastras can be learned from women and people of all classes". [47]
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.
Each of six major schools of Hinduism has its own literature on dharma. Examples include Dharma-sutras (particularly by Gautama, Apastamba, Baudhayana and Vāsiṣṭha) and Dharma-sastras (particularly Manusmṛti, Yājñavalkya Smṛti, Nāradasmṛti and Viṣṇusmṛti). At personal dharma level, this includes many chapters of Yogasutras.
Nāradasmṛti is a part of the Dharmaśāstras, an Indian literary tradition that serves as a collection of legal maxims relating to the topic of dharma. [1] This text is purely juridical in character in that it focuses solely on procedural and substantive law. [1]
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 ...
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]
Manav Dharma Sabha was one of the earliest socio-religious reform organization in Gujarat and British India. It was founded on 22 June 1844 in Surat by Durgaram Manchharam Mehta, Dadoba Pandurang Tarkhadkar and a few others. The goals of the Sabha were to expose the hypocritical arts present in Christian, Muslim and Hindu religions.