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Smṛti

{{short description|Secondary Hindu texts, that which is remembered}}

{{for|smṛti in the Buddhist context|Sati (Buddhism)}}

{{italic title}}

{{Hindu scriptures}}

{{transliteration|sa|IAST|Smṛti|italic=unset}} ({{langx|sa|स्मृति}}, {{IAST3|smṛti}}, {{Translation|'what is remembered'}}), also spelled {{transliteration|sa|smriti|italic=unset}} or {{transliteration|sa|smruti|italic=unset}}, is a body of Hindu texts representing the remembered, written tradition in Hinduism, rooted in or inspired by the Vedas. {{transliteration|sa|IAST|Smṛti}} works are generally attributed to a named author and were transmitted through manuscripts, in contrast to Vedic or {{transliteration|sa|IAST|śruti}} literature, which is based on a fixed text with no specific author, and preserved through oral transmission.{{cite book |editor-last=Doniger O'Flaherty |editor-first=Wendy |editor-link=Wendy Doniger |translator-last1=Doniger O'Flaherty |translator-first1=Wendy |translator-last2=Gold |translator-first2=Daniel |translator-last3=Haberman |translator-first3=David |translator-last4=Shulman |translator-first4=David |translator-link4=David Dean Shulman |year=1990 |orig-date=originally published in 1988 |title=Textual Sources for the Study of Hinduism |url=https://books.google.com/books?id=YxoaUKmMG9gC&pg=PA1 |series=Textual Sources for the Study of Religion |edition=Paperback |publisher=University of Chicago Press |pages=1–2 |isbn=978-0-226-61847-0 |access-date=2024-10-12 |via=Google Books}} {{transliteration|sa|IAST|Smṛti}} are derivative, secondary works and considered less authoritative than {{transliteration|sa|IAST|śruti}} in Hinduism, except in the Mīmāmsa school of Hindu philosophy.James Lochtefeld (2002), "Smrti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing, {{ISBN|978-0823931798}}, page 656-657{{cite book|author1=Harold G. Coward|author2=Ronald Neufeldt|author3=Eva K. Neumaier-Dargyay|title=Readings in Eastern Religions|url= https://books.google.com/books?id=SV3KSwhsYi4C |year= 1988|publisher= Wilfrid Laurier University Press|isbn=978-0-88920-955-8|page=52}}; Quote: "smriti is classified as being based on (and therefore less authoritative than) the directly revealed, shruti, literature.";
{{cite book|author=Anantanand Rambachan|title=Accomplishing the Accomplished |url=https://books.google.com/books?id=9FlsBa8FWlIC |year=1991|publisher=University of Hawaii Press|isbn=978-0-8248-1358-1|page=50}};
{{cite book|author1=Ronald Inden|author2=Jonathan S. Walters |display-authors=etal |title=Querying the Medieval: Texts and the History of Practices in South Asia|url=https://books.google.com/books?id=mPARDAAAQBAJ&pg=PA48|year=2000|publisher=Oxford University Press |isbn=978-0-19-512430-9|page=48}} The authority of {{transliteration|sa|IAST|smṛti}} accepted by orthodox schools is derived from that of {{transliteration|sa|IAST|śruti}}, on which it is based.{{cite book|author=René Guénon|title=The Essential Ren' Gu'non: Metaphysics, Tradition, and the Crisis of Modernity|url=https://books.google.com/books?id=U8CFSlU_K2IC&pg=PA164|year=2009|publisher=World Wisdom, Inc|isbn=978-1-933316-57-4|pages=164–}}{{cite book | last=Pollock | first=Sheldon | editor-last=Squarcini | editor-first=Federico | title=Boundaries, Dynamics And Construction Of Traditions In South Asia | chapter=The Revelation of Tradition: śruti, smrti, and the Sanskrit Discourse of Power | year=2012 | publisher=Anthem Press | location=London | isbn=978-1-84331-397-7 | doi=10.7135/upo9781843313977.003 | pages=41–62}}

The {{transliteration|sa|IAST|smṛti}} literature is a corpus of varied texts that includes: the six {{transliteration|sa|Vedāṅgas}} (the auxiliary sciences in the Vedas), the epics (the {{transliteration|sa|Mahābhārata}} and {{transliteration|sa|Rāmāyaṇa}}), the {{transliteration|sa|Dharmasūtras}} and {{transliteration|sa|Dharmaśāstras}} (or {{transliteration|sa|Smritiśāstras}}), the {{transliteration|sa|Arthasaśāstras}}, the {{transliteration|sa|Purāṇas}}, the {{transliteration|sa|kāvya}} or poetical literature, extensive {{transliteration|sa|Bhashyas}} (reviews and commentaries on {{transliteration|sa|IAST|śruti}} and non-{{transliteration|sa|IAST|śruti}} texts), and numerous {{transliteration|sa|nibandhas}} (digests) covering politics, ethics ({{transliteration|sa|nītiśāstras}}), culture, arts and society.Purushottama Bilimoria (2011), The idea of Hindu law, Journal of Oriental Society of Australia, Vol. 43, pages 103-130Roy Perrett (1998), Hindu Ethics: A Philosophical Study, University of Hawaii Press, {{ISBN|978-0824820855}}, pages 16-18

Each {{transliteration|sa|IAST|smṛti}} text exists in many versions, with many different readings. {{transliteration|sa|IAST|Smṛti}} works were considered fluid and freely rewritten by anyone in ancient and medieval Hindu tradition.Sheldon Pollock (2011), Boundaries, Dynamics and Construction of Traditions in South Asia (Editor: Federico Squarcini), Anthem, {{ISBN|978-0857284303}}, pages 41-58

Etymology

{{IAST|Smṛti}} is a Sanskrit word, from the root √smṛ (स्मृ), which means the act of remembering.[http://www.sanskrit-lexicon.uni-koeln.de/cgi-bin/tamil/recherche smRti] Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany 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". David Brick states that the original meaning of smriti was simply tradition, and not texts.Brick, David. 2006. pp. 295-301

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). These 18 Smṛtis are namely,

  1. Atri
  2. Viṣṇu
  3. Hārīta
  4. Auśanasī
  5. Āngirasa
  6. Yama
  7. Āpastamba
  8. Saṁvartta
  9. Kātyāyana
  10. Bṛhaspati
  11. Parāśara
  12. Vyāsa
  13. Śaṅkha
  14. Likhita{{refn|group=note|Śaṅkha and Likhita are brothers; each wrote a {{transliteration|sa|IAST|smṛti}} separately and a third one jointly, and all three are now considered a single work.}}
  15. Dakṣa
  16. Gautama
  17. Śātātapa
  18. Vaśiṣṭha{{cite web|url=https://archive.org/details/AshtadashSmriti|title=Aṣṭādaśasmṛtayaḥ|work= Kṣemarāja Śrīkṛṣṇadāsa|publisher=Veṅkaṭeśvara Steam Press, Mumbai|year=1910}}

Yājñavalkya gives the list of total 20 by adding two more Smṛtis, namely, Yājñavalkyasmṛti and Manusmṛti.{{cite web|url=https://books.google.com/books?id=qxEoAAAAYAAJ|title=The Asiatic Journal and Monthly Miscellany|volume=26|publisher= Parbury, Allen & Co|work=Wm. H. Allen & Company|page=156|year=1828}}{{cite web|url=https://books.google.com/books?id=6L0BAAAAMAAJ|title=Tattwabodhini Sabha and the Bengal Renaissance|publisher= Publication Section, Sadharan Brahmo Samajo|work=Amiyakumar Sen|page=291|year=1979}} 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.{{Cite book |last=Brahma Dutt Shastri |url=https://archive.org/details/smriti-sandarbha-gurumandal-series |title=Smriti Sandarbha Gurumandal Series 6 Volumes |date=1952–57 |publisher=Mansukhrai Mor |others=sanskritebooks.org/ |language=Sanskrit}}

In linguistic traditions, Smṛti is the name of a type of verse meter. In Hindu mythology,Manmatha Nath Dutt, {{Google books|vgM-AQAAMAAJ|A Prose English Translation of Srimadbhagavatam|page=RA3-PA5}} Smṛti is the name of the daughter of Dharma ({{translation|1=morality, ethics, law, duty, right living}}) and Medha ({{translation|1=prudence|literal=yes}}).

Texts

Smṛtis represent the remembered, written tradition in Hinduism. The Smrti literature is a vast corpus of derivative work. All Smṛti texts are regarded to ultimately be rooted in or inspired by Shruti.

The Smṛti corpus includes, but is not limited to:

  1. The six Vedāngas (grammar, meter, phonetics, etymology, astronomy and rituals),Stephanie Witzel and Michael Witzel (2003), Vedic Hinduism, in The Study of Hinduism (Editor: A Sharma), {{ISBN|978-1570034497}}, page 80M Winternitz, History of Indian Literature, Volume 1-3, Motilal Barnarsidass, Delhi, Reprinted in 2010, {{ISBN|978-8120802643}}
  2. The Itihasa ({{translation|1=so indeed it was|literal=yes}}), Epics (the Mahābhārata and Rāmāyana),Gerald Larson (1993), [https://www.jstor.org/stable/1399575 The Trimūrti of Smṛti in classical Indian thought], Philosophy East and West, Vol. 43, No. 3, pages 373-388
  3. The texts on the four proper goals or aims of human life:Tadeusz Skorupski (1988), Review: Manu Swajambhuwa, Manusmryti, Czyli Traktat o Zacności; Watsjajana Mallanga, Kamasutra, Journal of the Royal Asiatic Society of Great Britain & Ireland (New Series), Volume 120, Issue 1, pages 208-209
  4. 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.
  5. 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,[https://archive.org/stream/kamandakiyanitis00kamarich#page/n15/mode/2up Kamandakiya Niti Sara] MN Dutt (Translator) Brihaspati Sutra,[https://archive.org/stream/brihaspatisutrao00brharich#page/n5/mode/2up Brihaspati Sutra - Politics and Government] Sanskrit Original with English translation by FW Thomas (1921) and Sukra Niti.[https://archive.org/stream/Sacred_Books_of_the_Hindus/SBH%2013%20-%20Sukra%20Niti%20Sara%20English%20Translation%20-%20Benoy%20Kumar%20Sarkar%201914#page/n1/mode/2up Sukra Niti] Bk Sarkar (Translator); Chapter 1 verse 43 onwards - Rules of State and Duties of Rulers; Chapter 1 verse 424 onwards - Guidelines on infrastructure for economy; Chapter 1 verse 550 onwards - Guidelines on treasury management, law and military; Chapter 2 - Functions of state officials, etc Olivelle states that most Artha-related treatises from ancient India have been lost.Patrick Olivelle (2011), Language, Texts, and Society: Explorations in Ancient Indian Culture and Religion, Anthem Press, {{ISBN|978-0857284310}}, page 174
  6. 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.Alan Soble (2005), Sex from Plato to Paglia, {{ISBN|978-0313334245}}, page 493
  7. 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.
  8. The Purānas ({{translation|1=ancient, old|literal=yes}}),
  9. The Kāvya or poetical literature,
  10. The extensive Bhasyas (reviews and commentaries on Shrutis and non-Shruti texts),
  11. The sutras and shastras of the various schools of Hindu philosophyKarl Potter (2009), The Encyclopedia of Indian Philosophies, Vol. 1: Bibliography, and Vols. 2-8, Motilal Banarsidass, {{ISBN|978-8120803084}}; [http://faculty.washington.edu/kpotter/ Preview - the site includes Smriti literature of Hinduism, also Buddhism and Jainism]
  12. The numerous Nibandhas (digests) covering politics, medicine (Charaka Samhita), ethics (Nitisastras), culture, arts and society.

= The structure of ''Smṛti'' texts =

The Smṛti texts structurally branched, over time, from so-called the "limbs of the Vedas", or auxiliary sciences for perfecting grammar and pronunciation (part of Vedāngas).Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, {{ISBN|978-0521438780}}, pages 53-56 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).John E. Mitchiner (2000), Traditions of the Seven Rsis, Motilal Banarsidass, {{ISBN|978-8120813243}}, page xviii 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. The Dharma-sūtras themselves became the foundations for a large canon of texts, and branched off as numerous Dharma-sastra texts.

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 of a fact, principle, instruction or idea". This brevity in expression, states Gonda, was likely necessitated by the fact that writing technology had not developed yet or was not in vogue, in order to store a growing mass of knowledge, and all sorts of knowledge was transferred from one generation to the next through the process of memorization, verbal recitation and listening in the 1st millennium BCE. Compressed content allowed more essential, densely structured knowledge to be memorized and verbally transferred to the next generation in ancient India.Jan Gonda (1977), The Ritual Sutras, in A History of Indian Literature: Veda and Upanishads, Otto Harrassowitz Verlag, {{ISBN|978-3447018234}}, pages 466-474

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).James Lochtefeld (2002), "Smrti", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing. {{ISBN|9780823931798}}, pages 656 and 461

= 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. The precedence of these sources is declared in the opening verses of each of the known, surviving Dharma-sūtras. For example,

{{Blockquote|

The source of Dharma is the Veda, as well as the tradition [Smriti], and practice of those who know the Veda. – Gautama Dharma-sūtra 1.1-1.2

The Dharma is taught in each Veda, in accordance with which we will explain it. What is given in the tradition [Smriti] is the second, and the conventions of cultured people are the third. – Baudhayana Dharma-sūtra 1.1.1-1.1.4

The Dharma is set forth in the vedas and the Traditional Texts [Smriti]. When these do not address an issue, the practice of cultured people becomes authoritative. – Vāsiṣṭha Dharma-sūtra 1.4-1.5

|Translated by Donald Davis, The Spirit of Hindu LawDonald Davis (2010), The Spirit of Hindu Law, Cambridge University Press, {{ISBN|978-0521877046}}, page 27}}

= Later ''Smṛti'' on Hindu Law: Dharma-smriti =

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

{{Blockquote|

वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् । आचारश्चैव साधूनामात्मनस्तुष्टिरेव च ॥

Translation 1: The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction (Atmanastushti).[https://archive.org/stream/lawsofman00manu#page/n173/mode/2up The Laws of Manu 2.6 with footnotes] George Bühler (Translator), The Sacred Books of the East, Vol. 25, Oxford University Press

Translation 2: The root of the religion is the entire Veda, and (then) the tradition and customs of those who know (the Veda), and the conduct of virtuous people, and what is satisfactory to oneself.Brian Smith and Wendy Doniger (1992), The Laws of Manu, Penguin, {{ISBN|978-0140445404}}, pages 17-18

|Manusmriti 2.6}}

{{Blockquote|

वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः । एतच्चतुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् ॥

Translation 1: The Veda, the sacred tradition, the customs of virtuous men, and one's own pleasure, they declare to be the fourfold means of defining the sacred law.

Translation 2: The Veda, tradition, the conduct of good people, and what is pleasing to oneself – they say that is four fold mark of religion.

|Manusmriti 2.12}}

The Yajnavalkya Smṛti includes four Vedas, six Vedangas, Purana, Nyaya, Mimamsa and other sastras, in addition to the ethical conduct of the wise, as sources of knowledge and through which sacred law can be known. It explains the scope of the Dharma as follows,

{{Blockquote|

Rites, proper conduct, Dama (self-restraint), Ahimsa (non-violence), charity, self-study, work, realisation of Atman (Self, Soul) through Yoga – all these are Dharma.[https://archive.org/stream/yajnavalkyasmrit00yj#page/14/mode/2up Yajnavalkya Smriti], Srisa Chandra Vidyarnava (Translator), The Sacred Books of the East, Vol 21, page 15;
Srirama Ramanujachari, Yajñavalkya Smṛti, Dharma Teachings of Yajñavalkya, Srimantham Math, MadrasSanskrit: [https://archive.org/details/Trivandrum_Sanskrit_Series_TSS Yajnavalkya Smriti] page 27;
Transliteration: [http://titus.uni-frankfurt.de/texte/etcs/ind/aind/ved/yvw/dhs/ys/ys.htm Yajnavalkya-Smrti] Chapter 1, Thesaurus Indogermanischer Text und Sprachmaterialien, Germany; Quote: "Ijya Acāra Dama Ahimsa Dāna Svādhyāya Karmanam, Ayam tu Paramo Dharma yad Yogena Atman Darshanam"

|Yajnavalkya Smriti 1.8}}

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". The later Hindu texts include fourfold sources of Dharma, states Levinson, which include Atmanastushti (satisfaction of one's conscience), Sadacara (local norms of virtuous individuals), Smriti and Sruti.David Levinson (2002), Encyclopedia of Crime and Punishment, Volume 1, SAGE Publications, {{ISBN|978-0761922582}}, page 829

=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.Donald Davis (2010), The Spirit of Hindu Law, Cambridge University Press, {{ISBN|978-0521877046}}, pages 27-29Donald Davis (2006), A realist view of Hindu law, Ratio Juris, Vol. 19, Issue 3, pages 287-313[https://archive.org/stream/HistoryOfDharmasastraancientAndMediaevalReligiousAndCivilLawV.1/Kane_A-History-of-Dharmasastra-v1_1930#page/n317/mode/2up Medhatithi - History of Dharmasastra] PV Kane;
Also see: G JHA (1920), Manu Smrti with Bhasya of Medhatithi, 5 vols, University of Calcutta Press

See also

References

=Explanatory notes=

{{reflist|group=note}}

=Citations=

{{reflist|30em}}

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.
  3. {{Citation | last1=Filliozat | first1=Pierre-Sylvain | year=2004 | chapter=Ancient Sanskrit Mathematics: An Oral Tradition and a Written Literature | chapter-url=https://doi.org/10.1007%2F1-4020-2321-9_7 | pages=360–375 | editor1-last=Chemla | editor1-first=Karine |editor1-link = Karine Chemla | editor2-last=Cohen | editor2-first=Robert S. | editor3-last=Renn | editor3-first=Jürgen |display-editors = 3 | editor4-last=Gavroglu | editor4-first=Kostas | title=History of Science, History of Text (Boston Series in the Philosophy of Science) | publisher=Dordrecht: Springer Netherlands, 254 pages, pp. 137-157 | doi=10.1007/1-4020-2321-9_7 | isbn=9781402023200 }}
  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.
  6. {{Citation | last1=Staal | first1=Frits | author-link=Frits Staal | year=1986 | title=The Fidelity of Oral Tradition and the Origins of Science | publisher=Mededelingen der Koninklijke Nederlandse Akademie von Wetenschappen, Afd. Letterkunde, NS 49, 8. Amsterdam: North Holland Publishing Company, 40 pages }}

External links

  • [http://www.arshavidya.org/ Arsha Vidya Gurukulam]
  • [https://web.archive.org/web/20050801235744/http://sanskrit.gde.to/ Sanskrit site with comprehensive library of texts]
  • [http://www.hindupedia.com/en/Smriti Smriti on Hindupedia, the Hindu Encyclopedia]
  • [https://www.onlinesanskritbooks.com/2019/10/18-smritis-with-hindi-tika.html/ Smriti available in Sanskrit and Hindi]

{{Hindudharma}}

Category:Hindu texts

Category:Customary legal systems

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