' (, , ), also spelled ' or ', is a body of Hindu texts representing the remembered, written tradition in Hinduism, are derivative, secondary works and considered less authoritative than in Hinduism, except in the Mīmāmsa school of Hindu philosophy. The authority of accepted by orthodox schools is derived from that of , on which it is based.

The literature is a corpus of varied texts that includes: the six (the auxiliary sciences in the Vedas), the epics (the and ), the and (or ), the , the , the or poetical literature, extensive (reviews and commentaries on and non- texts), and numerous (digests) covering politics, ethics (),

Each text exists in many versions, with many different readings.

Etymology

' is a Sanskrit word, from the root √smṛ (स्मृ), which means the act of remembering. The word is found in ancient Vaidika literature, such as in section 7.13 of the Chandogya Upanishad. In later and modern scholarly usage, the term refers to tradition, memory, as well as a vast post-Vedic canon of "tradition that is remembered".

Smṛti is also a symbolic synonym for number 18, from the 18 scholars who are credited in Indian tradition for writing dharma-related Smṛti texts (most have been lost).

Yājñavalkya gives the list of total 20 by adding two more Smṛtis, namely, Yājñavalkyasmṛti and Manusmṛti. Parāśara whose name appears in this list, enumerates also twenty authors, but instead of Samvartta, Bṛhaspati, and Vyāsa, he gives the names of Kaśyapa, Bhṛgu and Prachetas.

The Vedic sage Shandilya is also credited for a Smriti text called as Shandilya Smriti. The modern scholar Brahma Dutt Shastri had compiled the text Shandilya Smriti in his six volumes series work Smriti Sandarbha.

In linguistic traditions, Smṛti is the name of a type of verse meter. In Hindu mythology, Smṛti is the name of the daughter of Dharma () and Medha ().

Texts

Smṛtis represent the remembered, written tradition in Hinduism.

  1. The Itihasa (), Epics (the Mahābhārata and Rāmāyana),
  2. The texts on the four proper goals or aims of human life:
  3. Dharma: These texts discuss dharma from various religious, social, duties, morals and personal ethics perspective. 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 the personal dharma level, this includes many chapters of Yogasutras.
  4. Artha: Artha-related texts discuss artha from individual, social and as a compendium of economic policies, politics and laws. For example, the Arthashastra of Chanakya, the Kamandakiya Nitisara, Brihaspati Sutra, and Sukra Niti. Olivelle states that most Artha-related treatises from ancient India have been lost.
  5. Kama: These discuss arts, emotions, love, erotics, relationships and other sciences in the pursuit of pleasure. The Kamasutra of Vātsyāyana is most well known. Others texts include Ratirahasya, Jayamangala, Smaradipika, Ratimanjari, Ratiratnapradipika, Ananga Ranga among others.
  6. Moksha: These develop and debate the nature and process of liberation, freedom and spiritual release. Major treatises on the pursuit of moksa include the later Upanishads (early Upanishads are considered Sruti literature), Vivekachudamani, and the sastras on Yoga.
  7. The Purānas (),
  8. The numerous Nibandhas (digests) covering politics, medicine (Charaka Samhita), ethics (Nitisastras), For example, the attempt to perfect the art of rituals led to the science of Kalpa, which branched into three Kalpa-sūtras: Srauta-sūtras, Grhya-sūtras, and Dharma-sūtras (estimated to have been composed between 600-200 BCE). The Srauta-sutras became texts describing the perfect performance of public ceremonies (solemn community yajnas), the Grhya-sutras described perfect performance of home ceremonies and domestic rites of passage, and Dharma-sutras described jurisprudence, rights and duties of individuals in four Ashrama stages of life, and social ethics.

Role of Smṛti in Hindu Law

Smṛtis contribute to exposition of the Hindu Dharma but are considered less authoritative than Śrutis (the Vedic corpus that includes early Upanishads).

Earliest Smṛti on Hindu Law: Dharma-sūtras

The root texts of ancient Hindu jurisprudence and law are the Dharma-sūtras. These express that Shruti, Smṛti and Acara are sources of jurisprudence and law.

Later Smṛti on Hindu Law: Dharma-smriti

The Smṛtis, such as Manusmṛti, Naradasmṛti, Yājñavalkyasmṛti and Paraśarasmṛti, expanded this definition, as follows,

Levinson states that the role of Shruti and Smṛti in Hindu law is as a source of guidance, and its tradition cultivates the principle that "the facts and circumstances of any particular case determine what is good or bad".

Bhasya on Dharma-smriti

Medhatithi's philosophical analysis of and commentary on criminal, civil and family law in Dharmaśāstras, particularly of Manusmriti, using Nyaya and Mimamsa theories, is the oldest and the most widely studied tertiary Smṛti.

See also

  • Śānkarasmṛti (Laghudharmaprakrāśikā)
  • Smarta
  • Śruti
  • Shastra
  • Sutra
  • Yuga dharma
  • Śāstra pramāṇam in Hinduism

References

Explanatory notes

Citations

Sources

  1. Brick, David. “Transforming Tradition into Texts: The Early Development of Smrti.” ‘‘Journal of Indian Philosophy’’ 34.3 (2006): 287–302.
  2. Davis, Jr. Donald R. Forthcoming. The Spirit of Hindu Law.
  4. Lingat, Robert. 1973. The Classical Law of India. Trans. J. Duncan M. Derrett. Berkeley: University of California Press.
  5. Rocher, Ludo. “Hindu Conceptions of Law.” ‘‘Hastings Law Journal’’ 29.6 (1978): 1284–1305.
  • Arsha Vidya Gurukulam
  • Sanskrit site with comprehensive library of texts
  • Smriti on Hindupedia, the Hindu Encyclopedia
  • Smriti available in Sanskrit and Hindi