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The fundamental meaning of Dharma in Dharmasūtras, states Olivelle is diverse, and includes accepted norms of behavior, procedures within a ritual, moral actions, righteousness and ethical attitudes, civil and criminal law, legal procedures and penance or punishment, and guidelines for proper and productive living. [42]
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 ...
One purpose for punishment is to prevent or discourage the commission of crimes or unlawful behaviour through deterrence. Deterrence can prevent people from committing a crime or from re-offending. According to the Mahabharata, people only engage in their lawful activities for fear of punishment by the king, in the afterlife, or from others ...
The text places emphasizes the act of giving (dana) as the essence of dharma, and it elevates yoga and self-perception (atmadarsana) as the highest form of dharma. [18] There are influential differences from the Manu Smriti and earlier Dharma texts, especially with regard to statecraft, the primary of attested documentary evidence in legal ...
The ancient texts suggest that there was significant debate and disagreement between Dharma scholars on what is the appropriate and sufficient penance or punishment for a given crime. For example, some texts suggest suicide as penance, or capital punishment for the crime of incest or rape, but other texts consider this as disproportionate ...
Classical Hindu law was theologically based on the Dharmasastras. Traditionally these texts established the rules of dharma which could be found through three sources. Theologically the most important source for dharma was from the śruti or Veda, because it was acknowledged to be of divine origin.
If the practices of good men (Sadāchāra) are not in conflict with what is taught in the veda and smṛti, such practices can be regarded as authoritative in matters relating to dharma, but when there is the least thing repugnant to the teaching of the Veda, then, as there would be a conflict of authorities, the practices cannot be regarded as ...
This connection may enhance the prestige of Nāradasmṛti because some traditional texts state Manu pronouncements on dharma is above challenge. [7] However, Lariviere notes that it is clear from the critical edition and examination of other ancient documents that this explanation of Nāradasmṛti's origin is a myth, and was added later.