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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 ...
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 ...
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 ...
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-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 ]
The task of caring for you is entrusted to them.” (1.47). Having been comforted, the Earth continues, asking, “Tell me, O Eternal One, the Laws of the social classes and orders of life.” (1.48-1.49). From this question, Vishnu then launches into his teachings of dharma. [6]
Ancient Indian literature emphasizes that dharma is foremost. If dharma is ignored, artha and kama - profit and pleasure respectively - lead to social chaos. [4] The Gautama Dharmashastra, Apastamba Dharmasutra and Yājñavalkya Smṛti, as examples, all suggest that dharma comes first and is more important than artha and kama. [5]