Smritimuktaphalam

Introduction

Vedas are many, varied and difficult to comprehend for ordinary men. In order for humanity to understand and practise the injunctions of Vedas, Maharishis like Manu, Yajnyavalkya, Parashara et al, filled with compassion, wrote Smritis. Again Smritis became numerous and sometimes had notable differences among themselves. Yudhishthira says in ‘Yakshaprashna’ in Mahabharata that logic is uncertain, Shrutis are contradictory and there is not one Rishi whose opinion is the final authority. Hence a need arose to compile and present in one place the various views of Rishis and arrive at a final conclusion suitable for practice in the present age. Such a ‘Nibandhana’ book was compiled by one Vaidyanatha Dikshitar and was titled ‘SMRITIMUKTAPHALAM’, meaning ‘Pearl of Smritis’. This great work, also called ‘Vaidyanatha Dikshitiyam’, is divided into six Kandams, the first being ‘Varnashrama Dharma Kandam’. Dharmas for people in the four Varnas and Ashramas have been dealt with in great detail here, citing not only the views of various Rishis, but also Vedas, Puranas, Dharmasutras, previous Nibandhana books etc. together with the compiler’s own explanation as required. It is bewildering to note that in those early times when modern day facilities like printed books did not exist and sources of information were difficult to reach, one individual could have compiled so much from so many varied sources and presented such an easy-to-digest compilation.

Not much is known about this distinguished author’s personal life history. It appears that he lived about 300 years ago; was born in a place called Kandramanikkam in Chola country in Tamil Nadu in Vadula gotra in brahmana community.

A free translation in English of the original work in Sasskrit is presented in the following pages.

Navi Mumbai

P.R.Kannan

Mob: 9860750020

email: prkannanvashi@yahoo.com

Table of Contents

Introduction

Publisher’s Note...

SMRITIMUKTAPHALAMVARNASHRAMA DHARMA KANDAM

Determination of the authorities for Dharma

Authority of Smritis

Determination of Dharma

Characteristics of the Virtuous

Fruits of practising Dharma

Praise of Achara (Good conduct)

Marks of Good Achara (conduct)

Praise of Smriti etc.

Determination of Fruits of Shruti, Smriti

Determination of the authors of Smritis

Determination of Dharmadeshas (Areas appropriate for Dharma)

Censure of living in Prohibited areas

Yuga Dharmas

Benefits of describing the Efficacy of Yugas

Dharmas Prohibited in Kali yuga

Definition of Karma

Process of Creation

Varna Dharmas

Performing Yajnya

Determination of Yaajana(Performance of yajnyas for others)

Study of Vedas

Teaching of Vedas

Discussion of Upakarma

Discussion of Anadhyaya(non-study of Vedas)

Dana(ceremonial giving with mantra)

Dana mantras

Persons suitable for Dana

Determination of personsUnsuitable for Dana

Determination of Acceptance of Dana (Ceremonial Gift)

Other means of livelihood

Livelihood in Adversity

Kshatriya dharmas

Discussion of Vaishya dharmas

Discussion of Shudra dharmas

Glory of Brahmanas

Explanation of Anulomajati

Explanation of Castes like Kunda and Golaka

Explanation of Pratilomajati

Rise and Fall of Anuloma and Pratiloma Jatis

Forty Samskaras

Discussion of Garbhadana

Pumsavanam

Seemantonnayanam

Jatakarma

Namakarana

Piercing the Ears

Nishkramanam(Taking baby out in open)

Annaprashana

Discussion of Chaula

Jatakarma etc.of Women

Aksharabhyasam(Beginning of Study)

Dharmas prior to Upanayana

Upanayana

Secondary Time for Upanayana

Preparation of Sacred Thread etc.

Determination of Danda (Staff)

Determination of Ajina (Deer skin)

Determination of Cloth

Determination of Mekhala (Girdle)

Bhikshacharanam (Begging for Alms)

Sandhyopakramam:(Commencement of Sandhya)

Samidhadhanam

Number of Brahmanas to be fed

Upanayana Kartas

Upanyana of Twins etc.

Upanayana of Dumb, Mad etc. boys

Determination of Sons like Aurasa (12) et al

Matter of Svikara (ceremonial adoption of son)

Determination of Guru et al

Reasons for Respect

Those fit to be given way

Abhivadanam (Reverential Salutation)

Pratyabhivadana(Returning of Salutation)

Dharmas of Brahmachari

Veda Vratas

Repeat Upanayana

Duration of Period of Brahmacharya

Determination of Godana

Rules for Snataka

Discussion of Marriage

Marriage with daughter of Mother’s brother

Lineages (Families) to be rejected in Marriage

Marriage with Girl not from same varna

Characteristics of Vara (Bridegroom)

Time for Kanyadana

Rules in case of Girl going into menses in the midst of Marriage

Persons Eligible for Kanyadana

Types of Marriage like Brahma etc.

Determination of seniority in twins

Months in which Marriage is forbidden

Testing of Growth

Rules for time of Kanyadana

Time for Commencementof Aupasana

Commencement of Sthalipaka

Adhivedana(Marrying an additional Wife)

Arka (Sun-plant) Marriage:

Time for Second etc. marriages:

Method of Protecting Women

Dharma of Pregnant Woman

Widows’ Dharmas

Anugamanam(Joining Husband on Funeral Pyre)

Censure of unchaste woman

3. Shruti - Woman cannot have two husbands.

Dharmas of Grihasthas(Householders)

Praise of Grihasthashrama:

Publisher’s Note...

The key to happy and successful living according to Sanatana Dharma was adhering to the principles of Dharma enjoined in the Vedas. These regulations governing the religious, personal and social life were found scattered in the Vedic corpus. To facilitate the easier understanding of the Dharmic principles, the Rishis like Gautama and Sutrakaras like Ashvalayana, Apastamba etc. codified them under digests called Dharmasutras as a result of which we have works like Baudhayana Dharmasutras, Aapastamba Dharmasutras, Gautama Dharmasutras, Vashishtha Dharmasutras etc. But these rules were not universal, but pertained to a section of people adhereing to a particular Vedashakha. With the advent of Smrtikaras like Manu and Yajnavalkya, the general prescription of Dharma was made possible for all sections.

With the passing times, there arouse differences in understanding these Smrtis as well. Hence another category of secondary literature derived from the Dharmasutras and Dharmashastras namely the — nibandhas arose primarily because of the conflict and disagreements on a particular subject across the various Dharma texts. These digests attempted to reconcile bridge or suggest a compromise guideline to the numerous disagreements in the primary texts. Nirnaya Sindhu of Kamalakar Bhatta, Dharmasindhu Sara of Kashinath Upadhyaya and Smrti Muktaphala of Vaidyanatha Dikshita are three very popular nibandhas.

Smrtimuktaphala, also known as Vaidyanathadikshitiyam is the last among the nibhandanas. In the preparation of this work Vaidyanatha Diksita had the advantage of making a comparative study of all the previous works on Dharmashastra. Vaidyanatha Dikshita was unbiased and thoroughly applied the principles of Mimamsa to determine the correct interpretation of the Vedic passages and Smritikara-s intentions. Exhaustive in nature, it deals with the duties and rites pertaining to the different castes and ashramas (the four stages of life), ritual purity, shradha, prayashcitta, stridharma, dayabhaga, dravyashuddhi.

Jagadguru Seva Ratnam, Upanyasa Tilakam P. R. Kannan has done a yeomen service to the Hindus across the globe by translating the first Chapter dealing with the Varnashrama Dharma, the duties pertaining to every practicing Hindu as per his stage of life. We thank him for his contribution and pray to Kamakshi and jagadguru that he continues to produce more such wonderful treatises. We are sure that the book shall be of immense help to all who want to know and follow Dharma as prescribed by the Shastras. Let us all remember the dictate of Bhagavan Krishna - Shruti Smriti Mamaivaajnya - Vedas and Smrtis are my own dictates and follow the principles for a prosperous and blissful life.

SMRITIMUKTAPHALAM

VARNASHRAMA DHARMA KANDAM

Mangalacharanams

Let us take refuge at the wonderful elephant calf, which is satisfied with the mouthfuls consisting of hordes of obstacles of devotees and which plays always at the lap of Parvati.

May Sarasvati, who is the pigeon in the palaces which are Brahma’s faces, the swan in the Manasa saras consisting of the minds of men free from Maya and who is sought by great yogis, decorate my words with splendour.

I take refuge at that Deva (Ramachndra), whose lotus feet annulled at once the separation of sage Gautama from his wife; who is worthy of worship of the virtuous and who is compassionate.

May the wavering bee that is my mind not go away from the gentle lotus that is the feet of Sri Ramachandra, whose dust, that is the powder meant to attract the woman called Mukti (Liberation), is worn in their bodies by even those who are rid of rajoguna (passion).

I pay obeisance to Dasarathakumara (Rama), who broke the bow of Shiva, who removes the shackles of samsara (cycle of births) and who is the enemy of Ravana.

Smritimuktaphalam, the compendium of the essence of Dharmashastras, being written by Vaidyanatha Dikshitar, the scion of Vadula lineage, the devotee of Rama, now begins.

The virtuous should pay heed only to this Smritimuktaphalam, the pearl discovered with great difficulty from the deep and wide ocean of Dharmashastra; of what avail are the rest?

Whither the Dharmashastras scattered here and there and whither my attempt to pick up from them. Yet the wise and virtuous readers should bear with my audacity.

• Duty pertaining to Varna and Ashrama; Varna: - refers to the four basic castes- brahmana, kshatriya, vaishya and shudra; Ashrama: - refers to the four stages of life- brahmacharya, garhastya, vanaprastha and sanyasa.

Determination of the authorities for Dharma

1. I shall first explain the authorities for Dharma. Manu says: ‘The authorities for Dharma are the entire Vedas, Smritis given by knowers of Vedas and ‘sheela’ (character), achara (conduct) and self-satisfaction of the virtuous. The term ‘Veda’ refers to the group and hence includes all the four Vedas- Rig, Yajur, Sama and Atharvana. The term ‘entire’ with reference to Veda refers not just to that portion of the Vedas, which are in the form of instructions, but also to mantras and explanatory remarks. Where direct evidence of Vedas is not available, one should follow the Smritis of knowers of Vedas and their character and conduct. The term ‘Smriti’ refers to Dharmashastras, Itihasas and Puranas.

2. "Sheela’ is the ‘Atmaguna’ (virtue of the soul) held in esteem by the righteous.

3. In Mahabharata- ‘One should perform actions in such a way that he will be praised by the general public, O scion of the Kurus! I have briefly explained ‘sheela’ to you.’ Example- Yudhishthira asked the yaksha, who was in fact Dharmadeva, for boon to bring Nakula back to life instead of his own brothers. The conduct of knowers of Vedas also constitutes the basis of Dharma. Purity, Achamana (sipping water uttering the mantras) all go to make ‘Achara’. The inner satisfaction of the good people is also the basis of Dharma. In the absence of other authorities, what appeals as dharma to the good people is indeed Dharma.

1. It is estimated that portions of Vedas, unavailable to people like us, were known to Manu and such sages. Apastamba- Portions of Vedas which are extinct are deduced through usage. Therefore all the Vedas which they knew were the authority for the great sages in the matter of Dharma. It means that for others Vedas and Smritis and the like are the authority.

2. Yajnyavalkya - ‘Shruti (Vedas), Smriti, Achara of the good, that which appeals to oneself, desire arising from good thought are all authorities for Dharma. Here desire is that which is not against the injunctions of Shastras. Like-

‘I must perform Jyotishthoma yajnya as I desire heaven.’’

3. Vyasa- ‘it is said that the mass of Vedas not authored by any human being, Smriti given by knowers of Veda, character and conduct of the virtuous, that which appeals to oneself are all the basis of Dharma.’

1. Harita- ‘Vedas, Smritis, explanations in consonance with the intent of Dharma are all the basis of Dharma. Who will take as authority the words of one who does not take these as authority?’

2. Apastamba- ‘Opinions of knowers of Dharma and Vedas are the authorities.’

3. Gautama- Vedas, Smriti given by knowers of Veda, ‘sheela’ are all the authorities for Dharma.

4. Hence, being based on the eternal and faultless Veda, Upanayana etc. are Dharma; Chaityavandana (worship at Buddhist temple), kesollunchanam (plucking of hair) and the like, based on agamas of Sakyas and the like, are not Dharma.

Authority of Smritis

5. Shankara- ‘Smritis have as their basis Vedas alone.’

6. Marichi- ‘As there are many branches of Vedas, some of the Vedic sounds are hidden and not directly known. Meanings of such sounds are understood by sages who have laid them down in Smritis.’

7. Manu- ‘Rishis make Smritis based on their direct perception of Veda. Hence these two are the authority in the world. The virtuous should boycott one who disrespects Veda and Smritis with the help of anti-scriptural logic, as he who criticises Veda is a non-believer in God.

1. Harita- ‘One, to whom Vedas, Dharmashastras, words of the virtuous are not authority, is sinner; blind, evil soul. To him even his own soul will not be authority.’

2. Devala- ‘Manu and other sages wrote the Dharmashastras. Authors of Grihya sutras brought out the contents of those Dharmashastras together with mantras (from relevant portions of Vedas).’

3. Angiras- ‘Knowers of authorities should protect those authorities with care. If not good authorities will be destroyed by untenable authorities.’

Determination of Dharma

4 . Haradatta said: ‘That Atmaguna is called Dharma which is clear from words and deeds, is the cause of happiness in this world and the next and is rare to find.’

5. Manu- ‘Know that as Dharma which is followed by the righteous who are knowers of Vedas and free from likes and dislikes and is accepted whole heartedly by them.’

1. Manu again- ‘The conduct of the righteous, the words of Vedas and the words of Smritis indicate Dharma. Hence the brahmana desiring for good should be interested in all these three.’

2. Yajnyavalkya- ‘Dana (gift) given in holy places like Kurukshetra, on holy occasions like Grahanam (eclipse), given with faith to proper persons in the manner laid down and yagas and the like are the root of Dharma.’

3. Vishvamitra- ‘It is said that Dharma is the action which is praised by the knowers of Vedas and Adharma is that which is criticised by them.’

4. Vyasa- ‘Speaking truth, control of sense organs, tapas (austerity), saucham (purity), contentment, shyness, patience, straightforwardness, jnyanam, control of mind, compassion, dhyanam (meditation)- these are eternal Dharma.’

1. Brihaspati- ‘Jnyanam, yaga, worship of the virtuous, knowledge of Vedas, absence of deceit- know these as high Dharma capable of bearing good fruit in this world and the next. Sage Panchasikha says that constant detachment from enjoyments and Self knowledge (Atmajnyanam) are very beneficial to humans.’

2. Yajnyavalkya- ‘Seeing the Self through yoga (control of mind’s ways) is greater Dharma in comparison with actions like yaga, achara, control of sense organs, ahimsa (non-injury), dana (gift) and study of Vedas.’

3. Apastamba- ‘Dharmas and adharmas do not go about identifying themselves. Nor do Devas, Gandharvas, Pitrus point out Dharma and Adharma in person. Hence that which is praised by the high souled is Dharma and that which is criticised by them is Adharma.’

Characteristics of the Virtuous

1. Bodhayana- ‘The virtuous are those who are free from jealousy, conceit, desire, vanity, arrogance, greed, delusion and anger and store foodgrains in a jar only for six days.

2. Bodhayana again- ‘It is said that whatever is uttered even in play by brahmanas who are mounted on the chariot of Dharmashastras and wear the sword of Veda is high Dharma.’

3. Yajnyavalkya - ‘Parishad is an assembly of brahmanas, four or so in number, who know Vedas and Dharmashastras. Whatever is pronounced by that Parishad is Dharma. Or, that which is pronounced by a brahmana, who is well versed in Dharmashastras and is also Atmajnyani (knower of Self), is Dharma.’

4. Parashara- ‘Know that to be Dharma which is pronounced by four or three persons who know Vedas in entirety. Even if a thousand people who do not know Vedas say it will not become Dharma.’

5. Apastamba- ‘One should follow the conduct followed by the high souled, who possess humility, maturity and control of sense organs and are free from miserliness and vanity and which is practised uniformly in all provinces. One who practises Dharma in this manner gains control over this world as well as the next.’

Fruits of practising Dharma

1. Apastamba- ‘By practising one’s own Dharma, people of all varnas (castes) attain happiness of the high and inexhaustible svarga (heaven). In the next birth also, owing to the balance merit he gets high caste, appearance, colour, strength, intelligence, wisdom, wealth, opportunity to practise Dharma etc. Thus he lives in happiness in both worlds like a rotating wheel.’

2. Taittiriyopanishad- ‘All this universe is stable because of Dharma. It is not impossible to practise Dharma. Hence the righteous revel in Dharma.’

3. Taittiriyopanishad again- ‘Dharma is the foundation of the entire universe. People in the world approach only the one who is established in Dharma. With the dharma got by practising the karmas laid down, one gets rid of sin arising out of practice of prohibited acts. Hence knowers of Dharma speak highly of it.’

4. Chandrika- ‘The Dharma based on one’s varna alone is varnadharma, like Upanayana. The Dharma which is based on one’s ashrama is ashramadharma, like bhiksha (living on alms) and dandam (staff). Dharma based on both varna and ashrama is varnashramadharma, like the girdle made out of munja grass.

5. Manu- ‘One should accumulate dharma slowly like the termite collecting mud without hurting any being, for getting help in the next world. Nobody– father, mother, son, wife, relative- is available for help in the next world; Dharma alone is available. Man is born alone and dies alone; he enjoys svarga alone; he enjoys naraka (hell) alone. Relatives leave the dead body on the floor like a piece of wood or lump of clay and go indifferently. Dharma alone follows the dead. Hence one should accumulate dharma little by little for help (at a later date). He crosses distress like naraka with the help of dharma. Dharma leads quickly to the lofty worlds such a one, who practises dharma alone, gets rid of sin by penance, is wise and is verily like Brahman. One should practise without indolence good conduct, which is advised in Shrutis and Smritis, is related to one’s works and is the basis of Dharma.

Praise of Achara (Good conduct)

1. Manu- ‘Knowing thus the attainment of dharma through achara, sages absorbed achara which is the basis of all penance. A brahmana who has swerved from achara does not obtain the fruits mentioned in the Vedas. One who observes achara gets the fruits in entirety. Through achara, long life, agreeable children and copious wealth are obtained. Achara removes weakness born of bad signs in the body. Man of bad conduct is reviled in this world, ever distressed, diseased and is short lived. Even if a brahmana is devoid of all (good) signs (in the body), if he observes good achara, has faith and is free from jealousy,he will live for a hundred years.’

2. Vashishtha- ‘Vedas, even if learnt along with the six Vedangas, do not purify one who does not observe achara. Vedas abandon him in his last moments just like birds leave their nest as soon as they grow wings. Like water in a skull and milk in a bag of dog-skin, Veda in one who does not have achara becomes evil due to blemish of association. The body of a brahmana is not for the little enjoyments of this world. It is for going through great pain in this world and unending happiness in the next world.’

1. Parashara- ‘Achara alone protects the dharmas of the four varnas. Dharma is indifferent to one devoid of achara. It is said in Madhaveeyam that achara is good conduct which is accepted by the virtuous and is accompanied by compassion, pity etc.’

2. Brihaspati- ‘A kshatriya without valour and prowess, a vaishya without money and a brahmana without austerity, jnyanam and achara are said to be like the excrement of mother.’

3. Bhagavan- ‘I bless those who stick to the rules laid down by me for varnas and ashramas.’

4. Bhagavan in Ashvamedhaparva - ‘Shruti and Smriti are but my orders. One who transgresses them violates my orders and hence he is my traitor. Even if he is my devotee, he is not a Vaishnava.’

5. In another Smriti- ‘As the water used for irrigating sugarcane crop wets the adjacent grass and creepers, so also the man who follows the path of Dharma enjoys fame, fulfilment of desires and wealth.’

1. Narada- ‘Life without achara and respect should be destroyed. Even in a shudra, if achara is seen and in a brahmana if not seen, then the shudra becomes a brahmana; the brahmana becomes shudra. Even if one is a devotee of Shiva or Vishnu, if he swerves from the achara pertaining to his ashrama, then he is a fallen man. Veda and devotion to Vishnu and Shiva do not purify the idiot with no achara. Pilgrimage to holy places, bathing in holy waters and many types of yagas do not protect the one without achara. Due to achara, heaven, pleasures and moksha are obtained. What is not obtained by achara?’

2. In Anushasanika parva in Mahabharata - ‘Man obtains long life, wealth and fame in this and the future worlds through achara. Those, who are non-believers in God, do not perform good deeds, transgress Guru and Shastras, are unaware of Dharma and are of evil conduct, lose long life.’

3. In Parijata- ‘Men obtain the qualities of Deva and Rishi through achara. Without achara men attain to detestable births.’

Marks of Good Achara (conduct)

1. In Vishnupurana- ‘Both the worlds (the here and the hereafter) are won by men of good conduct. Unblemished men are called ‘sadhus’ (virtuous). The term ‘Sat’ refers to ‘Sadhus’ (the virtuous). The achara of ‘Sat’ is called ‘Sadachara’.’

2. In Samskaramanjari- ‘The achara, which, coming down from tradition in a particular area, is not opposed to Shruti and Smriti is called ‘Sadachara’ in that area.’

3. Manu- ‘In great men (sometimes) as transgression of Dharma is seen, audacity is also seen. Seeing that, if one in present times follows it, he will be destroyed because of lack of strength of tejas (spirit). The bodies and sense organs of the ancients were full of tejas. Hence they were not subject to blemishes like water on a lotus leaf.’

4. Kathaka and Bharadvaja exchanged their wives. Vashishtha united with Akshamali, a chandali (outcaste). The four-faced Brahma lusted after his daughter. Transgression of Dharma as in these instances is seen. On the direction of his father, Parashurama severed his mother’s head without a thought. Audacity like this is also seen. On seeing all this, if one were to follow them now, he will incur sin.

1. Apastamba, Gautama, Bodhayana- ‘That which is practised by Devas and sages is not to be practised by man. He should only follow what is laid down in Shruti and Smruti.’

2. Yajnyavalkya- ‘Dharma should be practised with diligence with mind, speech and body. Even if an action is as per Dharma, if it is against the interest of the public, it should not be practised as it is not conducive to heaven.’

Praise of Smriti etc.

1. Manu- ‘If a brahmana is learned in this Shastra and observes the prescribed austerities, he is not subject to blemishes from mind, speech and body. He is eligible for havya (offering made in fire to devas) and kavya (offering made in fire to pitrus). He is in fact capable of buying this earth. By learning Dharmashastras he reaches Brahmaloka. This should be learnt with effort by the wise brahmana. He should teach this to his disciples; nobody else should teach. This will bestow whatever is desired. This will sharpen intelligence. This will grant fame, long life and Moksha. The brahmana, kshatriya or vaishya, who learns Dharmashastra purifies seven generations before and after himself. To those who trod wrong path and have vacillating mind and sense organs, Dharma- Shastra is the rectifying means like medicine for diseases. For Dvijas (brahmanas, kshatriyas and vaishyas) to proceed on the right path, Shruti and Smruti are like two eyes. People who do not have these eyes leave the path and get degraded.

2. Harita- ‘The brahmana who desires svarga should definitely learn this Dharmashastra like Veda.’

1. Shankha and Likhita- ‘To those who are burnt in the fire of desire and hatred and who have consumed the poison of Ajnyana (Ignorance), Dharmashastras are the treatment like medicine for diseases.’

2. In Smritiratnavali- ‘As objects are not seen in the absence of light, knowledge of Dharma is not available to anyone without knowing Smriti.’

3. Yajnyavalkya- ‘Puranas, Nyaya (Logic), Mimamsa (Investigation), Dharmashastra, four Vedas and the six Vedangas- these fourteen are the sources of knowledge and the basis of Dharma. These should be learnt by the three varnas. Dharmashastra as a part of this should be learnt.’

4. Yama about shudra- ‘Hence he is not entitled to Vedas and Smritis.’

5. Manu- ‘He alone is entitled to this Dharmashastra for whom samskaras (purifying ceremonies) along with mantras are mandated from conception to death. None else is entitled.’

6. Angiras- ‘There is no more beneficial Shastra than the high Dharmashastra propounded earlier by Manu. As Manu’s Shastra has been taken from the Veda, it is supreme. Smriti contrary to Manusmriti is not eulogised.’

1. Shruti- ‘Whatever Manu said is medicine.’

2. Vyasa and Harita- ‘Brahmana should pay proper heed to Dharmashastras by Manu and other sages, rules in Vedas, rest of Vedas and Vedangas. Like Vedas, brahmanas should study and listen to Dharmashastras with pure mind. Dana, food etc. given to a brahmana not knowing Shrutis and Smritis will destroy the lineage of the giver. Hence Dvija should learn Dharmashastras with immense effort. For brahmanas, Shruti and Smriti are two eyes. One who does not learn one of these two is one-eyed. If both are not learnt, he is blind.’

3. Vishnu- ‘Puranas, Manushastra, Vedas with parts, Vaidyashastra (ayurveda)- these four are born of God’s orders. Hence using anti-scriptural logic, one should not go against them.’

4. Vashishtha- ‘The cause of one’s destruction is lack of faith in the authority of Vedas, criticism of works of Rishis and absence of self-control in everything.’

1. Vyasa- ‘Hence for brahmanas desiring fruits of karmas, observance of karmas in Vedas without observance of karmas in Smritis is not possible.’

2. Prachetas- ‘One should not do as told by those who do not know Vedas, Mimamsa (philosophy of investigation) and Shastra. Dharma flows out of Veda only.’

3. In Chaturvimsatimata- ‘The sayings of Aarhatas (Jains), Charvakas (materialists), Buddhists and cheats are to be rejected totally.’

Determination of

Fruits of Shruti, Smriti

4. Manu- ‘Maharshis say that in a karma where there is difference between two Shrutis, both the implications are Dharma only.’ Manu himself gives an example- ‘Shrutis variously declare that Agnihotra is to be performed before sunrise and after sunrise and in the time when stars have disappeared and Sun is yet to rise. All these rules are proper authorities as a time is assigned for each branch of Veda.

1. Sumantu- ‘O Bharata! In karmas laid down in Shrutis, if there are differences in the rules, like sunrise (before and after) for homas, one should adopt the achara traditionally followed in his family. Traditional achara of the family is higher than what all the Shastras say.’

2. Manu- ‘One should follow the path adopted by his ancestors. He will then not be caught by Adharma.’

3. In case of mutual differences between Smritis and acharas, it should be understood as ‘Vikalpa’ (uncertainty).’

4. Gautama- ‘When there is disagreement between two authorities of equal strength, it is ‘Vikalpa’. In case of differences among two Shrutis or two Smritis, it is ‘Vikalpa’.

5. Lokakshi- ‘In case of disagreement between Shruti and Smriti, Shruti is stronger authority. If there is no disagreement in Shruti, one should do whatever is given in Smriti.’

6. It should be known that ‘Virodhadhikararananyayam’ in Mimamsa is beneficial. In yaga, in the ‘Mahavedi’ (altar), in the centre of ‘Sadas’ (hall), a piece of fig wood is buried like a column. It is called ‘Audumbari’. ‘Sarvaveshtanasmriti’ directs that ‘Audumbari’ should be covered completely by a cloth. This is based on ‘Anumitashruti’ (Extended Shruti) like the stipulation that Ashtakas should be performed in that. ‘Pratyakshashruti’ (Direct Shruti) stipulates that ‘Udgaadana’ should be performed touching the Audumbari. If ‘Sarvaveshtanam’, completely covering with cloth is carried out, direct touch, ‘sparsha’ of Audumbari is not feasible. Here the stipulation of ‘Pratyakshashruti’ on ‘sparsha’ is to be followed. ‘Sarvaveshtanasmriti’ is to be discarded.

1. In Sangraha, in case of conflict between Shruti, Smriti and Purana, the former is stronger than the latter as authority- so say the wise. Shruti and Smriti are greater authority than Purana and Shruti is greater than Smriti and Puranas.

2. In Chaturvimshatimata- ‘Like we discard the words of Smriti which are opposed to Shruti, we should discard common sayings which go counter to Smriti.’

1. Vyasa - ‘If one dharma affects another dharma, it