What do ancient Hindu acharyas say about accepting the authority of Shruti but denying the authority of...












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Some people nowadays say only the Shruti (Vedas) is the sole authority in regard to Dharma, and what is not Shruti, like the Smriti, Dharma Shastras, Puranas, etc. is man-made and can be rejected.



Is this position logical according to the Rishis and ancient Acharyas?










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    Some people nowadays say only the Shruti (Vedas) is the sole authority in regard to Dharma, and what is not Shruti, like the Smriti, Dharma Shastras, Puranas, etc. is man-made and can be rejected.



    Is this position logical according to the Rishis and ancient Acharyas?










    share|improve this question

























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      3








      Some people nowadays say only the Shruti (Vedas) is the sole authority in regard to Dharma, and what is not Shruti, like the Smriti, Dharma Shastras, Puranas, etc. is man-made and can be rejected.



      Is this position logical according to the Rishis and ancient Acharyas?










      share|improve this question














      Some people nowadays say only the Shruti (Vedas) is the sole authority in regard to Dharma, and what is not Shruti, like the Smriti, Dharma Shastras, Puranas, etc. is man-made and can be rejected.



      Is this position logical according to the Rishis and ancient Acharyas?







      vedas smriti






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      IkshvakuIkshvaku

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          Ancient Acharyas say that it is only logical to accept the validity of Smriti, because the expounders of Shruti also expound the Smriti. Hence, the Smriti is based on Shruti.



          Firstly, we accept the Vedas as eternal and divine because Vedic scholars say so. In other words, we have trust in Vedic scholars and the Vedic Sampradayas that produce very learned, trustworthy, and religious Vedic scholars. So when those Vedic scholars say, "The Vedas are divine and eternal," we believe them.



          The expounders of the Vedas are the basis for the trustworthiness of the Vedas. This is the basis for the trustworthiness of the Vedas.



          Now there might be some sectarian differences, like Nyayas believe the Vedas were divinely composed by Ishvara. Some others say the Vedic swaras are eternal, but the Rishis composed the words of the Vedas.



          Either way, what almost all ancient Vedic sampradayas believe is that the Vedas are eternal and the primary authority for spiritual matters.



          Having established that the Vedas are the foremost authority because they are eternal, what about Smritis which are authored? Do Smritis have any authority?



          This question is answered in the ancient, very important work called the Purva Mimamsa Sutras, which were authored by Jaimini Rishi, who was a sishya of Vedavyasa.




          1.3.1 - [Purvapaksha] In as much as Dharma is based upon the
          Veda, what is not Veda should be disregarded.



          1.3.2 - [Siddhanta] But Smriti is trustworthy, as there would be inference (assumption, of the basis in the Veda) from the fact of
          the agent being the same.



          1.3.3 - When there is conflict between Shruti and Smriti, the Smriti should be disregarded; because it is only when there is no such
          conflict that there is an inference of Vedic text in support of
          Smriti.




          Sutra 1 is the opponent's viewpoint. The opponent is saying that everything that is not a Vedic text should be disregarded because only the Veda is the source of Dharma.



          Sutra 2 is challenging that and saying that the memory of the expounders of the Vedas is also a Pramana. This is the position of Jaimini himself. He wrote this Sutra. There were thousands of Vedic shakhas in existence in ancient times, and only a handful have survived today. The Dharma Shastras are a summary of the topics of particular Vedic Shakhas, and the Smriti is the recollection of the expounders of that Shakha.



          In other words, at one point, there may have been a Vedic shakha that enjoined certain things not existing in any extant shakha, but the Vedic text that enjoined that practice was lost, and the only thing that is left is the "memory" of the expounders of the Vedas. This is what is meant by Smriti.



          Basically, Sutra 2 is saying just as the Parampara expounds the Vedas, they also expound the recollections that were presumably once based on the Vedas.



          So, it is illogical to believe Vedic scholars when they say "This is a Vedic text," and not believe them when they say "This is a Vedic injunction, but I have lost the text."



          And it is especially illogical to accuse them of fabricating verses, because then you can just as well accuse them of tampering with the Vedic texts.



          And finally, Sutra 3 just says that when there is a conflict between Shruti and Smriti, discard Smriti and go with Shruti, because the inference of a lost Vedic text to corroborate a Smriti verse is only valid when there is no conflict between Shruti and Smriti. In other words, since Smriti presupposes Shruti, if an extant Shruti text refutes a Smriti text, then the Shruti text is more valid since it is direct perception of a Vedic passage, and direct perception is always stronger than inference.





          Manu also lists the 4 sources of Dharma:




          2.6 - The entire Veda is the root-source of Dharma; also the
          Conscientious Recollection of righteous persons versed in the Veda,
          the Practice of Good (and learned) Men, and their self-satisfaction.




          "The entire Veda" is Shruti.



          "Recollection of righteous persons" is Smriti.



          "Practice of Good and learned Men" is Achara.



          "Their self-satisfaction" is Atmanastushti.





          Also, the Vedas themselves say that Smriti is valid.



          The Chhandogya Upanishad itself says that the Puranas and Itihasas are the 5th Veda:




          7.1.2 - Nârada said: 'I know the Rig-veda, Sir, the Yagur-veda, the Sâma-veda, as the fourth the Âtharvana, as the fifth the
          Itihâsa-purâna
          (itihāsapurāṇaṃ pañcamaṃ vedānāṃ)




          Same with the Brihadaranyaka Upanishad, which says that even the Smriti was inspired by Brahman:




          2.4.10 - 'As clouds of smoke proceed by themselves out of a lighted fire
          kindled with damp fuel, thus, verily, O Maitreyî, has been breathed
          forth from this great Being
          what we have as Rig-veda, Yagur-veda,
          Sama-veda, Atharvâṅgirasas, Itihâsa (legends), Purâna (cosmogonies),
          Vidyâ (knowledge), the Upanishads, Slokas (verses), Sûtras (prose
          rules), Anuvyâkhyânas (glosses), Vyâkhyânas (commentaries) 1. From him
          alone all these were breathed forth.




          The Taittiriya Samhita of the Krishna Yajur Veda says that the Manusmriti is authoritative:




          Whatever Manu has said is beneficial.






          And finally, quotes from various Dharma Shastras:




          Baudhāyana, Dharmasūtra, 1.1.6.—‘Dharma has been enjoined in each
          Veda.’ ‘The second source of knowledge consists of the Smṛtis.’ ‘The
          third is what proceeds from the cultured, i. e., those persons who are
          free from jealousy and selfishness, fairly well off, free from
          avarice, haughtiness, greed, delusion, and anger.’ ‘Those persons are
          cultured who have studied the Vedas along with their supplements and
          who are versed in the art of making deductions from them; those are
          the persons from whom the direct knowledge of Śruti can be derived.’



          Gautama, Dharmasūtra, 1.1-2.—‘Veda is the source of Dharma’: ‘the
          Smṛti and Śīla of persons learned in the Veda.’



          Āpastamba, Dharmasūtra, 1.2-3.—‘The convention of persons knowing
          Dharma is authoritative’: ‘and also the Vedas.’



          Vaśiṣṭha, Smrti, 1.4-6.—‘In the absence of Śruti and Smṛti, the custom
          of the cultured is authoritative’: ‘those persons are cultured whose
          mind is free from selfish desires’: ‘that is to be regarded as Dharma
          which is not prompted by a selfish motive.’



          Yajñavalkya, Smṛti, 1-7.—‘Śruti, Smṛti, the practice of good men,
          self-satisfaction determination based upon right volition,—these four
          are the source of Dharma.’



          Āpastamba, Dharmasūtra, 1.4.7.—‘The Śruti is more authoritative than
          custom which derives its authority only from assumption (of
          corroboration of Śruti).’



          Ibid, 30.9.—‘In cases of conflict, what is stated in the Śruti is more
          authoritative.’






          Therefore, it stands that all ancient Acharyas accept the authority of Smriti, and that there is a logical foundation for accepting both Smriti and Shruti.






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            Anyways, this is what Swami Vivekananda, on whose birthday National Youth's Day is celebrated and whose work is used to understand complex and huge data of Shastras on Hinduism even by Supreme Court of India till today.



            https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_3/Lectures_from_Colombo_to_Almora/Reply_to_the_Address_of_Welcome_at_Madura




            There are two sorts of truth we find in our Shâstras, one that is based upon the eternal nature of man — the one that deals with the eternal relation of God, soul, and nature; the other, with local circumstances, environments of the time, social institutions of the period, and so forth. The first class of truths is chiefly embodied in our Vedas, our scriptures; the second in the Smritis, the Puranas. etc. We must remember that for all periods the Vedas are the final goal and authority, and if the Purânas differ in any respect from the Vedas, that part of the Puranas is to be rejected without mercy. We find, then, that in all these Smritis the teachings are different. One Smriti says, this is the custom, and this should be the practice of this age. Another one says, this is the practice of this age, and so forth. This is the Âchâra which should be the custom of the Satya Yuga, and this is the Achara which should be the custom of the Kali Yuga, and so forth. Now this is one of the most glorious doctrines that you have, that eternal truths, being based upon the nature of man, will never change so long as man lives; they are for all times, omnipresent, universal virtues. But the Smritis speak generally of local circumstances, of duties arising from different environments, and they change in the course of time. This you have always to remember that because a little social custom is going to be changed you are not going to lose your religion, not at all. Remember these customs have already been changed. There was a time in this very India when, without eating beef, no Brahmin could remain a Brahmin; you read in the Vedas how, when a Sannyasin, a king, or a great man came into a house, the best bullock was killed; how in time it was found that as we were an agricultural race, killing the best bulls meant annihilation of the race. Therefore the practice was stopped, and a voice was raised against the killing of cows. Sometimes we find existing then what we now consider the most horrible customs. In course of time other laws had to be made. These in turn will have to go, and other Smritis will come. This is one fact we have to learn that the Vedas being eternal will be one and the same throughout all ages, but the Smritis will have an end. As time rolls on, more and more of the Smritis will go, sages will come, and they will change and direct society into better channels, into duties and into paths which accord with the necessity of the age, and without which it is impossible that society can live.




            Shrutis/Vedas are Para Vidya https://en.wikipedia.org/wiki/Para_Vidya




            Parā Vidyā (Sanskrit: परा विद्या) is a combination of two words – parā, in Hindu philosophy, means - existence, paramount object, the highest point or degree, final beatitude; and vidyā means - knowledge, philosophy, science, learning, scholarship.[1] Para Vidya means –
            higher learning or learning related to the Self or the Ultimate Truth i.e. transcendental knowledge.[2] Vedanta affirms that those who gain
            the knowledge of the Self attain kaivalya, they become liberated, they
            become Brahman



            There were two different kinds of knowledge to be acquired – 'the
            higher knowledge' or Para Vidya (Sanskrit: परा विद्या )and 'the lower
            knowledge' or Apara Vidya. The lower knowledge consists of all textual
            knowledge - the four Vedas, the science of pronunciation etc., the
            code of rituals, grammar, etymology, metre and astrology. The higher
            knowledge is by which the immutable and the imperishable Atman is
            realized, which knowledge brings about the direct realization of the
            Supreme Reality, the source of All. The knowledge of the Atman is very
            subtle Smritis are Apara Vidya




            Basically, we have Dharma, Artha, Kama and Moksha



            Dharma = Apara Vidya = Smritis/Puranas = Different Religions = Rivers



            Moksha = Para Vidya = Shrutis/Vedas = One God = Ocean



            Donot live in rivers/wells, come to ocean, you can swim back later to rivers/religion, first come to ocean/God.






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              "on whose birthday...whose work is used to understand complex and huge data of Shastras on Hinduism even by Supreme Court of India till today." I don't know how is Supreme Court of India related here. I think that is the same Supreme Court which gave Shabarimala Verdict. Did it judge by Swami Vivekananda's works? FYI, Swami Vivekananda has spoken wrongly i.e., gave wrong info many times in regards to Vedas and smritis. He said Vedas do not mention yugas but they do along with Manvantara. Another mistake in your answer in analogy - You can't swim back to river once you reach ocean in real life.

              – Sarvabhouma
              2 hours ago






            • 3





              Moreover, the question is what ancient acharyas or rishis speak about denying or accepting Smriti's authority. I think Vivekananda is not an ancient acharya. Perhaps modern philosophers like him are the cause of asking this question because OP says "Some people nowadays "

              – Sarvabhouma
              2 hours ago



















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            Ancient Acharyas say that it is only logical to accept the validity of Smriti, because the expounders of Shruti also expound the Smriti. Hence, the Smriti is based on Shruti.



            Firstly, we accept the Vedas as eternal and divine because Vedic scholars say so. In other words, we have trust in Vedic scholars and the Vedic Sampradayas that produce very learned, trustworthy, and religious Vedic scholars. So when those Vedic scholars say, "The Vedas are divine and eternal," we believe them.



            The expounders of the Vedas are the basis for the trustworthiness of the Vedas. This is the basis for the trustworthiness of the Vedas.



            Now there might be some sectarian differences, like Nyayas believe the Vedas were divinely composed by Ishvara. Some others say the Vedic swaras are eternal, but the Rishis composed the words of the Vedas.



            Either way, what almost all ancient Vedic sampradayas believe is that the Vedas are eternal and the primary authority for spiritual matters.



            Having established that the Vedas are the foremost authority because they are eternal, what about Smritis which are authored? Do Smritis have any authority?



            This question is answered in the ancient, very important work called the Purva Mimamsa Sutras, which were authored by Jaimini Rishi, who was a sishya of Vedavyasa.




            1.3.1 - [Purvapaksha] In as much as Dharma is based upon the
            Veda, what is not Veda should be disregarded.



            1.3.2 - [Siddhanta] But Smriti is trustworthy, as there would be inference (assumption, of the basis in the Veda) from the fact of
            the agent being the same.



            1.3.3 - When there is conflict between Shruti and Smriti, the Smriti should be disregarded; because it is only when there is no such
            conflict that there is an inference of Vedic text in support of
            Smriti.




            Sutra 1 is the opponent's viewpoint. The opponent is saying that everything that is not a Vedic text should be disregarded because only the Veda is the source of Dharma.



            Sutra 2 is challenging that and saying that the memory of the expounders of the Vedas is also a Pramana. This is the position of Jaimini himself. He wrote this Sutra. There were thousands of Vedic shakhas in existence in ancient times, and only a handful have survived today. The Dharma Shastras are a summary of the topics of particular Vedic Shakhas, and the Smriti is the recollection of the expounders of that Shakha.



            In other words, at one point, there may have been a Vedic shakha that enjoined certain things not existing in any extant shakha, but the Vedic text that enjoined that practice was lost, and the only thing that is left is the "memory" of the expounders of the Vedas. This is what is meant by Smriti.



            Basically, Sutra 2 is saying just as the Parampara expounds the Vedas, they also expound the recollections that were presumably once based on the Vedas.



            So, it is illogical to believe Vedic scholars when they say "This is a Vedic text," and not believe them when they say "This is a Vedic injunction, but I have lost the text."



            And it is especially illogical to accuse them of fabricating verses, because then you can just as well accuse them of tampering with the Vedic texts.



            And finally, Sutra 3 just says that when there is a conflict between Shruti and Smriti, discard Smriti and go with Shruti, because the inference of a lost Vedic text to corroborate a Smriti verse is only valid when there is no conflict between Shruti and Smriti. In other words, since Smriti presupposes Shruti, if an extant Shruti text refutes a Smriti text, then the Shruti text is more valid since it is direct perception of a Vedic passage, and direct perception is always stronger than inference.





            Manu also lists the 4 sources of Dharma:




            2.6 - The entire Veda is the root-source of Dharma; also the
            Conscientious Recollection of righteous persons versed in the Veda,
            the Practice of Good (and learned) Men, and their self-satisfaction.




            "The entire Veda" is Shruti.



            "Recollection of righteous persons" is Smriti.



            "Practice of Good and learned Men" is Achara.



            "Their self-satisfaction" is Atmanastushti.





            Also, the Vedas themselves say that Smriti is valid.



            The Chhandogya Upanishad itself says that the Puranas and Itihasas are the 5th Veda:




            7.1.2 - Nârada said: 'I know the Rig-veda, Sir, the Yagur-veda, the Sâma-veda, as the fourth the Âtharvana, as the fifth the
            Itihâsa-purâna
            (itihāsapurāṇaṃ pañcamaṃ vedānāṃ)




            Same with the Brihadaranyaka Upanishad, which says that even the Smriti was inspired by Brahman:




            2.4.10 - 'As clouds of smoke proceed by themselves out of a lighted fire
            kindled with damp fuel, thus, verily, O Maitreyî, has been breathed
            forth from this great Being
            what we have as Rig-veda, Yagur-veda,
            Sama-veda, Atharvâṅgirasas, Itihâsa (legends), Purâna (cosmogonies),
            Vidyâ (knowledge), the Upanishads, Slokas (verses), Sûtras (prose
            rules), Anuvyâkhyânas (glosses), Vyâkhyânas (commentaries) 1. From him
            alone all these were breathed forth.




            The Taittiriya Samhita of the Krishna Yajur Veda says that the Manusmriti is authoritative:




            Whatever Manu has said is beneficial.






            And finally, quotes from various Dharma Shastras:




            Baudhāyana, Dharmasūtra, 1.1.6.—‘Dharma has been enjoined in each
            Veda.’ ‘The second source of knowledge consists of the Smṛtis.’ ‘The
            third is what proceeds from the cultured, i. e., those persons who are
            free from jealousy and selfishness, fairly well off, free from
            avarice, haughtiness, greed, delusion, and anger.’ ‘Those persons are
            cultured who have studied the Vedas along with their supplements and
            who are versed in the art of making deductions from them; those are
            the persons from whom the direct knowledge of Śruti can be derived.’



            Gautama, Dharmasūtra, 1.1-2.—‘Veda is the source of Dharma’: ‘the
            Smṛti and Śīla of persons learned in the Veda.’



            Āpastamba, Dharmasūtra, 1.2-3.—‘The convention of persons knowing
            Dharma is authoritative’: ‘and also the Vedas.’



            Vaśiṣṭha, Smrti, 1.4-6.—‘In the absence of Śruti and Smṛti, the custom
            of the cultured is authoritative’: ‘those persons are cultured whose
            mind is free from selfish desires’: ‘that is to be regarded as Dharma
            which is not prompted by a selfish motive.’



            Yajñavalkya, Smṛti, 1-7.—‘Śruti, Smṛti, the practice of good men,
            self-satisfaction determination based upon right volition,—these four
            are the source of Dharma.’



            Āpastamba, Dharmasūtra, 1.4.7.—‘The Śruti is more authoritative than
            custom which derives its authority only from assumption (of
            corroboration of Śruti).’



            Ibid, 30.9.—‘In cases of conflict, what is stated in the Śruti is more
            authoritative.’






            Therefore, it stands that all ancient Acharyas accept the authority of Smriti, and that there is a logical foundation for accepting both Smriti and Shruti.






            share|improve this answer






























              2














              Ancient Acharyas say that it is only logical to accept the validity of Smriti, because the expounders of Shruti also expound the Smriti. Hence, the Smriti is based on Shruti.



              Firstly, we accept the Vedas as eternal and divine because Vedic scholars say so. In other words, we have trust in Vedic scholars and the Vedic Sampradayas that produce very learned, trustworthy, and religious Vedic scholars. So when those Vedic scholars say, "The Vedas are divine and eternal," we believe them.



              The expounders of the Vedas are the basis for the trustworthiness of the Vedas. This is the basis for the trustworthiness of the Vedas.



              Now there might be some sectarian differences, like Nyayas believe the Vedas were divinely composed by Ishvara. Some others say the Vedic swaras are eternal, but the Rishis composed the words of the Vedas.



              Either way, what almost all ancient Vedic sampradayas believe is that the Vedas are eternal and the primary authority for spiritual matters.



              Having established that the Vedas are the foremost authority because they are eternal, what about Smritis which are authored? Do Smritis have any authority?



              This question is answered in the ancient, very important work called the Purva Mimamsa Sutras, which were authored by Jaimini Rishi, who was a sishya of Vedavyasa.




              1.3.1 - [Purvapaksha] In as much as Dharma is based upon the
              Veda, what is not Veda should be disregarded.



              1.3.2 - [Siddhanta] But Smriti is trustworthy, as there would be inference (assumption, of the basis in the Veda) from the fact of
              the agent being the same.



              1.3.3 - When there is conflict between Shruti and Smriti, the Smriti should be disregarded; because it is only when there is no such
              conflict that there is an inference of Vedic text in support of
              Smriti.




              Sutra 1 is the opponent's viewpoint. The opponent is saying that everything that is not a Vedic text should be disregarded because only the Veda is the source of Dharma.



              Sutra 2 is challenging that and saying that the memory of the expounders of the Vedas is also a Pramana. This is the position of Jaimini himself. He wrote this Sutra. There were thousands of Vedic shakhas in existence in ancient times, and only a handful have survived today. The Dharma Shastras are a summary of the topics of particular Vedic Shakhas, and the Smriti is the recollection of the expounders of that Shakha.



              In other words, at one point, there may have been a Vedic shakha that enjoined certain things not existing in any extant shakha, but the Vedic text that enjoined that practice was lost, and the only thing that is left is the "memory" of the expounders of the Vedas. This is what is meant by Smriti.



              Basically, Sutra 2 is saying just as the Parampara expounds the Vedas, they also expound the recollections that were presumably once based on the Vedas.



              So, it is illogical to believe Vedic scholars when they say "This is a Vedic text," and not believe them when they say "This is a Vedic injunction, but I have lost the text."



              And it is especially illogical to accuse them of fabricating verses, because then you can just as well accuse them of tampering with the Vedic texts.



              And finally, Sutra 3 just says that when there is a conflict between Shruti and Smriti, discard Smriti and go with Shruti, because the inference of a lost Vedic text to corroborate a Smriti verse is only valid when there is no conflict between Shruti and Smriti. In other words, since Smriti presupposes Shruti, if an extant Shruti text refutes a Smriti text, then the Shruti text is more valid since it is direct perception of a Vedic passage, and direct perception is always stronger than inference.





              Manu also lists the 4 sources of Dharma:




              2.6 - The entire Veda is the root-source of Dharma; also the
              Conscientious Recollection of righteous persons versed in the Veda,
              the Practice of Good (and learned) Men, and their self-satisfaction.




              "The entire Veda" is Shruti.



              "Recollection of righteous persons" is Smriti.



              "Practice of Good and learned Men" is Achara.



              "Their self-satisfaction" is Atmanastushti.





              Also, the Vedas themselves say that Smriti is valid.



              The Chhandogya Upanishad itself says that the Puranas and Itihasas are the 5th Veda:




              7.1.2 - Nârada said: 'I know the Rig-veda, Sir, the Yagur-veda, the Sâma-veda, as the fourth the Âtharvana, as the fifth the
              Itihâsa-purâna
              (itihāsapurāṇaṃ pañcamaṃ vedānāṃ)




              Same with the Brihadaranyaka Upanishad, which says that even the Smriti was inspired by Brahman:




              2.4.10 - 'As clouds of smoke proceed by themselves out of a lighted fire
              kindled with damp fuel, thus, verily, O Maitreyî, has been breathed
              forth from this great Being
              what we have as Rig-veda, Yagur-veda,
              Sama-veda, Atharvâṅgirasas, Itihâsa (legends), Purâna (cosmogonies),
              Vidyâ (knowledge), the Upanishads, Slokas (verses), Sûtras (prose
              rules), Anuvyâkhyânas (glosses), Vyâkhyânas (commentaries) 1. From him
              alone all these were breathed forth.




              The Taittiriya Samhita of the Krishna Yajur Veda says that the Manusmriti is authoritative:




              Whatever Manu has said is beneficial.






              And finally, quotes from various Dharma Shastras:




              Baudhāyana, Dharmasūtra, 1.1.6.—‘Dharma has been enjoined in each
              Veda.’ ‘The second source of knowledge consists of the Smṛtis.’ ‘The
              third is what proceeds from the cultured, i. e., those persons who are
              free from jealousy and selfishness, fairly well off, free from
              avarice, haughtiness, greed, delusion, and anger.’ ‘Those persons are
              cultured who have studied the Vedas along with their supplements and
              who are versed in the art of making deductions from them; those are
              the persons from whom the direct knowledge of Śruti can be derived.’



              Gautama, Dharmasūtra, 1.1-2.—‘Veda is the source of Dharma’: ‘the
              Smṛti and Śīla of persons learned in the Veda.’



              Āpastamba, Dharmasūtra, 1.2-3.—‘The convention of persons knowing
              Dharma is authoritative’: ‘and also the Vedas.’



              Vaśiṣṭha, Smrti, 1.4-6.—‘In the absence of Śruti and Smṛti, the custom
              of the cultured is authoritative’: ‘those persons are cultured whose
              mind is free from selfish desires’: ‘that is to be regarded as Dharma
              which is not prompted by a selfish motive.’



              Yajñavalkya, Smṛti, 1-7.—‘Śruti, Smṛti, the practice of good men,
              self-satisfaction determination based upon right volition,—these four
              are the source of Dharma.’



              Āpastamba, Dharmasūtra, 1.4.7.—‘The Śruti is more authoritative than
              custom which derives its authority only from assumption (of
              corroboration of Śruti).’



              Ibid, 30.9.—‘In cases of conflict, what is stated in the Śruti is more
              authoritative.’






              Therefore, it stands that all ancient Acharyas accept the authority of Smriti, and that there is a logical foundation for accepting both Smriti and Shruti.






              share|improve this answer




























                2












                2








                2







                Ancient Acharyas say that it is only logical to accept the validity of Smriti, because the expounders of Shruti also expound the Smriti. Hence, the Smriti is based on Shruti.



                Firstly, we accept the Vedas as eternal and divine because Vedic scholars say so. In other words, we have trust in Vedic scholars and the Vedic Sampradayas that produce very learned, trustworthy, and religious Vedic scholars. So when those Vedic scholars say, "The Vedas are divine and eternal," we believe them.



                The expounders of the Vedas are the basis for the trustworthiness of the Vedas. This is the basis for the trustworthiness of the Vedas.



                Now there might be some sectarian differences, like Nyayas believe the Vedas were divinely composed by Ishvara. Some others say the Vedic swaras are eternal, but the Rishis composed the words of the Vedas.



                Either way, what almost all ancient Vedic sampradayas believe is that the Vedas are eternal and the primary authority for spiritual matters.



                Having established that the Vedas are the foremost authority because they are eternal, what about Smritis which are authored? Do Smritis have any authority?



                This question is answered in the ancient, very important work called the Purva Mimamsa Sutras, which were authored by Jaimini Rishi, who was a sishya of Vedavyasa.




                1.3.1 - [Purvapaksha] In as much as Dharma is based upon the
                Veda, what is not Veda should be disregarded.



                1.3.2 - [Siddhanta] But Smriti is trustworthy, as there would be inference (assumption, of the basis in the Veda) from the fact of
                the agent being the same.



                1.3.3 - When there is conflict between Shruti and Smriti, the Smriti should be disregarded; because it is only when there is no such
                conflict that there is an inference of Vedic text in support of
                Smriti.




                Sutra 1 is the opponent's viewpoint. The opponent is saying that everything that is not a Vedic text should be disregarded because only the Veda is the source of Dharma.



                Sutra 2 is challenging that and saying that the memory of the expounders of the Vedas is also a Pramana. This is the position of Jaimini himself. He wrote this Sutra. There were thousands of Vedic shakhas in existence in ancient times, and only a handful have survived today. The Dharma Shastras are a summary of the topics of particular Vedic Shakhas, and the Smriti is the recollection of the expounders of that Shakha.



                In other words, at one point, there may have been a Vedic shakha that enjoined certain things not existing in any extant shakha, but the Vedic text that enjoined that practice was lost, and the only thing that is left is the "memory" of the expounders of the Vedas. This is what is meant by Smriti.



                Basically, Sutra 2 is saying just as the Parampara expounds the Vedas, they also expound the recollections that were presumably once based on the Vedas.



                So, it is illogical to believe Vedic scholars when they say "This is a Vedic text," and not believe them when they say "This is a Vedic injunction, but I have lost the text."



                And it is especially illogical to accuse them of fabricating verses, because then you can just as well accuse them of tampering with the Vedic texts.



                And finally, Sutra 3 just says that when there is a conflict between Shruti and Smriti, discard Smriti and go with Shruti, because the inference of a lost Vedic text to corroborate a Smriti verse is only valid when there is no conflict between Shruti and Smriti. In other words, since Smriti presupposes Shruti, if an extant Shruti text refutes a Smriti text, then the Shruti text is more valid since it is direct perception of a Vedic passage, and direct perception is always stronger than inference.





                Manu also lists the 4 sources of Dharma:




                2.6 - The entire Veda is the root-source of Dharma; also the
                Conscientious Recollection of righteous persons versed in the Veda,
                the Practice of Good (and learned) Men, and their self-satisfaction.




                "The entire Veda" is Shruti.



                "Recollection of righteous persons" is Smriti.



                "Practice of Good and learned Men" is Achara.



                "Their self-satisfaction" is Atmanastushti.





                Also, the Vedas themselves say that Smriti is valid.



                The Chhandogya Upanishad itself says that the Puranas and Itihasas are the 5th Veda:




                7.1.2 - Nârada said: 'I know the Rig-veda, Sir, the Yagur-veda, the Sâma-veda, as the fourth the Âtharvana, as the fifth the
                Itihâsa-purâna
                (itihāsapurāṇaṃ pañcamaṃ vedānāṃ)




                Same with the Brihadaranyaka Upanishad, which says that even the Smriti was inspired by Brahman:




                2.4.10 - 'As clouds of smoke proceed by themselves out of a lighted fire
                kindled with damp fuel, thus, verily, O Maitreyî, has been breathed
                forth from this great Being
                what we have as Rig-veda, Yagur-veda,
                Sama-veda, Atharvâṅgirasas, Itihâsa (legends), Purâna (cosmogonies),
                Vidyâ (knowledge), the Upanishads, Slokas (verses), Sûtras (prose
                rules), Anuvyâkhyânas (glosses), Vyâkhyânas (commentaries) 1. From him
                alone all these were breathed forth.




                The Taittiriya Samhita of the Krishna Yajur Veda says that the Manusmriti is authoritative:




                Whatever Manu has said is beneficial.






                And finally, quotes from various Dharma Shastras:




                Baudhāyana, Dharmasūtra, 1.1.6.—‘Dharma has been enjoined in each
                Veda.’ ‘The second source of knowledge consists of the Smṛtis.’ ‘The
                third is what proceeds from the cultured, i. e., those persons who are
                free from jealousy and selfishness, fairly well off, free from
                avarice, haughtiness, greed, delusion, and anger.’ ‘Those persons are
                cultured who have studied the Vedas along with their supplements and
                who are versed in the art of making deductions from them; those are
                the persons from whom the direct knowledge of Śruti can be derived.’



                Gautama, Dharmasūtra, 1.1-2.—‘Veda is the source of Dharma’: ‘the
                Smṛti and Śīla of persons learned in the Veda.’



                Āpastamba, Dharmasūtra, 1.2-3.—‘The convention of persons knowing
                Dharma is authoritative’: ‘and also the Vedas.’



                Vaśiṣṭha, Smrti, 1.4-6.—‘In the absence of Śruti and Smṛti, the custom
                of the cultured is authoritative’: ‘those persons are cultured whose
                mind is free from selfish desires’: ‘that is to be regarded as Dharma
                which is not prompted by a selfish motive.’



                Yajñavalkya, Smṛti, 1-7.—‘Śruti, Smṛti, the practice of good men,
                self-satisfaction determination based upon right volition,—these four
                are the source of Dharma.’



                Āpastamba, Dharmasūtra, 1.4.7.—‘The Śruti is more authoritative than
                custom which derives its authority only from assumption (of
                corroboration of Śruti).’



                Ibid, 30.9.—‘In cases of conflict, what is stated in the Śruti is more
                authoritative.’






                Therefore, it stands that all ancient Acharyas accept the authority of Smriti, and that there is a logical foundation for accepting both Smriti and Shruti.






                share|improve this answer















                Ancient Acharyas say that it is only logical to accept the validity of Smriti, because the expounders of Shruti also expound the Smriti. Hence, the Smriti is based on Shruti.



                Firstly, we accept the Vedas as eternal and divine because Vedic scholars say so. In other words, we have trust in Vedic scholars and the Vedic Sampradayas that produce very learned, trustworthy, and religious Vedic scholars. So when those Vedic scholars say, "The Vedas are divine and eternal," we believe them.



                The expounders of the Vedas are the basis for the trustworthiness of the Vedas. This is the basis for the trustworthiness of the Vedas.



                Now there might be some sectarian differences, like Nyayas believe the Vedas were divinely composed by Ishvara. Some others say the Vedic swaras are eternal, but the Rishis composed the words of the Vedas.



                Either way, what almost all ancient Vedic sampradayas believe is that the Vedas are eternal and the primary authority for spiritual matters.



                Having established that the Vedas are the foremost authority because they are eternal, what about Smritis which are authored? Do Smritis have any authority?



                This question is answered in the ancient, very important work called the Purva Mimamsa Sutras, which were authored by Jaimini Rishi, who was a sishya of Vedavyasa.




                1.3.1 - [Purvapaksha] In as much as Dharma is based upon the
                Veda, what is not Veda should be disregarded.



                1.3.2 - [Siddhanta] But Smriti is trustworthy, as there would be inference (assumption, of the basis in the Veda) from the fact of
                the agent being the same.



                1.3.3 - When there is conflict between Shruti and Smriti, the Smriti should be disregarded; because it is only when there is no such
                conflict that there is an inference of Vedic text in support of
                Smriti.




                Sutra 1 is the opponent's viewpoint. The opponent is saying that everything that is not a Vedic text should be disregarded because only the Veda is the source of Dharma.



                Sutra 2 is challenging that and saying that the memory of the expounders of the Vedas is also a Pramana. This is the position of Jaimini himself. He wrote this Sutra. There were thousands of Vedic shakhas in existence in ancient times, and only a handful have survived today. The Dharma Shastras are a summary of the topics of particular Vedic Shakhas, and the Smriti is the recollection of the expounders of that Shakha.



                In other words, at one point, there may have been a Vedic shakha that enjoined certain things not existing in any extant shakha, but the Vedic text that enjoined that practice was lost, and the only thing that is left is the "memory" of the expounders of the Vedas. This is what is meant by Smriti.



                Basically, Sutra 2 is saying just as the Parampara expounds the Vedas, they also expound the recollections that were presumably once based on the Vedas.



                So, it is illogical to believe Vedic scholars when they say "This is a Vedic text," and not believe them when they say "This is a Vedic injunction, but I have lost the text."



                And it is especially illogical to accuse them of fabricating verses, because then you can just as well accuse them of tampering with the Vedic texts.



                And finally, Sutra 3 just says that when there is a conflict between Shruti and Smriti, discard Smriti and go with Shruti, because the inference of a lost Vedic text to corroborate a Smriti verse is only valid when there is no conflict between Shruti and Smriti. In other words, since Smriti presupposes Shruti, if an extant Shruti text refutes a Smriti text, then the Shruti text is more valid since it is direct perception of a Vedic passage, and direct perception is always stronger than inference.





                Manu also lists the 4 sources of Dharma:




                2.6 - The entire Veda is the root-source of Dharma; also the
                Conscientious Recollection of righteous persons versed in the Veda,
                the Practice of Good (and learned) Men, and their self-satisfaction.




                "The entire Veda" is Shruti.



                "Recollection of righteous persons" is Smriti.



                "Practice of Good and learned Men" is Achara.



                "Their self-satisfaction" is Atmanastushti.





                Also, the Vedas themselves say that Smriti is valid.



                The Chhandogya Upanishad itself says that the Puranas and Itihasas are the 5th Veda:




                7.1.2 - Nârada said: 'I know the Rig-veda, Sir, the Yagur-veda, the Sâma-veda, as the fourth the Âtharvana, as the fifth the
                Itihâsa-purâna
                (itihāsapurāṇaṃ pañcamaṃ vedānāṃ)




                Same with the Brihadaranyaka Upanishad, which says that even the Smriti was inspired by Brahman:




                2.4.10 - 'As clouds of smoke proceed by themselves out of a lighted fire
                kindled with damp fuel, thus, verily, O Maitreyî, has been breathed
                forth from this great Being
                what we have as Rig-veda, Yagur-veda,
                Sama-veda, Atharvâṅgirasas, Itihâsa (legends), Purâna (cosmogonies),
                Vidyâ (knowledge), the Upanishads, Slokas (verses), Sûtras (prose
                rules), Anuvyâkhyânas (glosses), Vyâkhyânas (commentaries) 1. From him
                alone all these were breathed forth.




                The Taittiriya Samhita of the Krishna Yajur Veda says that the Manusmriti is authoritative:




                Whatever Manu has said is beneficial.






                And finally, quotes from various Dharma Shastras:




                Baudhāyana, Dharmasūtra, 1.1.6.—‘Dharma has been enjoined in each
                Veda.’ ‘The second source of knowledge consists of the Smṛtis.’ ‘The
                third is what proceeds from the cultured, i. e., those persons who are
                free from jealousy and selfishness, fairly well off, free from
                avarice, haughtiness, greed, delusion, and anger.’ ‘Those persons are
                cultured who have studied the Vedas along with their supplements and
                who are versed in the art of making deductions from them; those are
                the persons from whom the direct knowledge of Śruti can be derived.’



                Gautama, Dharmasūtra, 1.1-2.—‘Veda is the source of Dharma’: ‘the
                Smṛti and Śīla of persons learned in the Veda.’



                Āpastamba, Dharmasūtra, 1.2-3.—‘The convention of persons knowing
                Dharma is authoritative’: ‘and also the Vedas.’



                Vaśiṣṭha, Smrti, 1.4-6.—‘In the absence of Śruti and Smṛti, the custom
                of the cultured is authoritative’: ‘those persons are cultured whose
                mind is free from selfish desires’: ‘that is to be regarded as Dharma
                which is not prompted by a selfish motive.’



                Yajñavalkya, Smṛti, 1-7.—‘Śruti, Smṛti, the practice of good men,
                self-satisfaction determination based upon right volition,—these four
                are the source of Dharma.’



                Āpastamba, Dharmasūtra, 1.4.7.—‘The Śruti is more authoritative than
                custom which derives its authority only from assumption (of
                corroboration of Śruti).’



                Ibid, 30.9.—‘In cases of conflict, what is stated in the Śruti is more
                authoritative.’






                Therefore, it stands that all ancient Acharyas accept the authority of Smriti, and that there is a logical foundation for accepting both Smriti and Shruti.







                share|improve this answer














                share|improve this answer



                share|improve this answer








                edited 8 hours ago

























                answered 8 hours ago









                IkshvakuIkshvaku

                3,729431




                3,729431























                    0














                    Anyways, this is what Swami Vivekananda, on whose birthday National Youth's Day is celebrated and whose work is used to understand complex and huge data of Shastras on Hinduism even by Supreme Court of India till today.



                    https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_3/Lectures_from_Colombo_to_Almora/Reply_to_the_Address_of_Welcome_at_Madura




                    There are two sorts of truth we find in our Shâstras, one that is based upon the eternal nature of man — the one that deals with the eternal relation of God, soul, and nature; the other, with local circumstances, environments of the time, social institutions of the period, and so forth. The first class of truths is chiefly embodied in our Vedas, our scriptures; the second in the Smritis, the Puranas. etc. We must remember that for all periods the Vedas are the final goal and authority, and if the Purânas differ in any respect from the Vedas, that part of the Puranas is to be rejected without mercy. We find, then, that in all these Smritis the teachings are different. One Smriti says, this is the custom, and this should be the practice of this age. Another one says, this is the practice of this age, and so forth. This is the Âchâra which should be the custom of the Satya Yuga, and this is the Achara which should be the custom of the Kali Yuga, and so forth. Now this is one of the most glorious doctrines that you have, that eternal truths, being based upon the nature of man, will never change so long as man lives; they are for all times, omnipresent, universal virtues. But the Smritis speak generally of local circumstances, of duties arising from different environments, and they change in the course of time. This you have always to remember that because a little social custom is going to be changed you are not going to lose your religion, not at all. Remember these customs have already been changed. There was a time in this very India when, without eating beef, no Brahmin could remain a Brahmin; you read in the Vedas how, when a Sannyasin, a king, or a great man came into a house, the best bullock was killed; how in time it was found that as we were an agricultural race, killing the best bulls meant annihilation of the race. Therefore the practice was stopped, and a voice was raised against the killing of cows. Sometimes we find existing then what we now consider the most horrible customs. In course of time other laws had to be made. These in turn will have to go, and other Smritis will come. This is one fact we have to learn that the Vedas being eternal will be one and the same throughout all ages, but the Smritis will have an end. As time rolls on, more and more of the Smritis will go, sages will come, and they will change and direct society into better channels, into duties and into paths which accord with the necessity of the age, and without which it is impossible that society can live.




                    Shrutis/Vedas are Para Vidya https://en.wikipedia.org/wiki/Para_Vidya




                    Parā Vidyā (Sanskrit: परा विद्या) is a combination of two words – parā, in Hindu philosophy, means - existence, paramount object, the highest point or degree, final beatitude; and vidyā means - knowledge, philosophy, science, learning, scholarship.[1] Para Vidya means –
                    higher learning or learning related to the Self or the Ultimate Truth i.e. transcendental knowledge.[2] Vedanta affirms that those who gain
                    the knowledge of the Self attain kaivalya, they become liberated, they
                    become Brahman



                    There were two different kinds of knowledge to be acquired – 'the
                    higher knowledge' or Para Vidya (Sanskrit: परा विद्या )and 'the lower
                    knowledge' or Apara Vidya. The lower knowledge consists of all textual
                    knowledge - the four Vedas, the science of pronunciation etc., the
                    code of rituals, grammar, etymology, metre and astrology. The higher
                    knowledge is by which the immutable and the imperishable Atman is
                    realized, which knowledge brings about the direct realization of the
                    Supreme Reality, the source of All. The knowledge of the Atman is very
                    subtle Smritis are Apara Vidya




                    Basically, we have Dharma, Artha, Kama and Moksha



                    Dharma = Apara Vidya = Smritis/Puranas = Different Religions = Rivers



                    Moksha = Para Vidya = Shrutis/Vedas = One God = Ocean



                    Donot live in rivers/wells, come to ocean, you can swim back later to rivers/religion, first come to ocean/God.






                    share|improve this answer





















                    • 3





                      "on whose birthday...whose work is used to understand complex and huge data of Shastras on Hinduism even by Supreme Court of India till today." I don't know how is Supreme Court of India related here. I think that is the same Supreme Court which gave Shabarimala Verdict. Did it judge by Swami Vivekananda's works? FYI, Swami Vivekananda has spoken wrongly i.e., gave wrong info many times in regards to Vedas and smritis. He said Vedas do not mention yugas but they do along with Manvantara. Another mistake in your answer in analogy - You can't swim back to river once you reach ocean in real life.

                      – Sarvabhouma
                      2 hours ago






                    • 3





                      Moreover, the question is what ancient acharyas or rishis speak about denying or accepting Smriti's authority. I think Vivekananda is not an ancient acharya. Perhaps modern philosophers like him are the cause of asking this question because OP says "Some people nowadays "

                      – Sarvabhouma
                      2 hours ago
















                    0














                    Anyways, this is what Swami Vivekananda, on whose birthday National Youth's Day is celebrated and whose work is used to understand complex and huge data of Shastras on Hinduism even by Supreme Court of India till today.



                    https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_3/Lectures_from_Colombo_to_Almora/Reply_to_the_Address_of_Welcome_at_Madura




                    There are two sorts of truth we find in our Shâstras, one that is based upon the eternal nature of man — the one that deals with the eternal relation of God, soul, and nature; the other, with local circumstances, environments of the time, social institutions of the period, and so forth. The first class of truths is chiefly embodied in our Vedas, our scriptures; the second in the Smritis, the Puranas. etc. We must remember that for all periods the Vedas are the final goal and authority, and if the Purânas differ in any respect from the Vedas, that part of the Puranas is to be rejected without mercy. We find, then, that in all these Smritis the teachings are different. One Smriti says, this is the custom, and this should be the practice of this age. Another one says, this is the practice of this age, and so forth. This is the Âchâra which should be the custom of the Satya Yuga, and this is the Achara which should be the custom of the Kali Yuga, and so forth. Now this is one of the most glorious doctrines that you have, that eternal truths, being based upon the nature of man, will never change so long as man lives; they are for all times, omnipresent, universal virtues. But the Smritis speak generally of local circumstances, of duties arising from different environments, and they change in the course of time. This you have always to remember that because a little social custom is going to be changed you are not going to lose your religion, not at all. Remember these customs have already been changed. There was a time in this very India when, without eating beef, no Brahmin could remain a Brahmin; you read in the Vedas how, when a Sannyasin, a king, or a great man came into a house, the best bullock was killed; how in time it was found that as we were an agricultural race, killing the best bulls meant annihilation of the race. Therefore the practice was stopped, and a voice was raised against the killing of cows. Sometimes we find existing then what we now consider the most horrible customs. In course of time other laws had to be made. These in turn will have to go, and other Smritis will come. This is one fact we have to learn that the Vedas being eternal will be one and the same throughout all ages, but the Smritis will have an end. As time rolls on, more and more of the Smritis will go, sages will come, and they will change and direct society into better channels, into duties and into paths which accord with the necessity of the age, and without which it is impossible that society can live.




                    Shrutis/Vedas are Para Vidya https://en.wikipedia.org/wiki/Para_Vidya




                    Parā Vidyā (Sanskrit: परा विद्या) is a combination of two words – parā, in Hindu philosophy, means - existence, paramount object, the highest point or degree, final beatitude; and vidyā means - knowledge, philosophy, science, learning, scholarship.[1] Para Vidya means –
                    higher learning or learning related to the Self or the Ultimate Truth i.e. transcendental knowledge.[2] Vedanta affirms that those who gain
                    the knowledge of the Self attain kaivalya, they become liberated, they
                    become Brahman



                    There were two different kinds of knowledge to be acquired – 'the
                    higher knowledge' or Para Vidya (Sanskrit: परा विद्या )and 'the lower
                    knowledge' or Apara Vidya. The lower knowledge consists of all textual
                    knowledge - the four Vedas, the science of pronunciation etc., the
                    code of rituals, grammar, etymology, metre and astrology. The higher
                    knowledge is by which the immutable and the imperishable Atman is
                    realized, which knowledge brings about the direct realization of the
                    Supreme Reality, the source of All. The knowledge of the Atman is very
                    subtle Smritis are Apara Vidya




                    Basically, we have Dharma, Artha, Kama and Moksha



                    Dharma = Apara Vidya = Smritis/Puranas = Different Religions = Rivers



                    Moksha = Para Vidya = Shrutis/Vedas = One God = Ocean



                    Donot live in rivers/wells, come to ocean, you can swim back later to rivers/religion, first come to ocean/God.






                    share|improve this answer





















                    • 3





                      "on whose birthday...whose work is used to understand complex and huge data of Shastras on Hinduism even by Supreme Court of India till today." I don't know how is Supreme Court of India related here. I think that is the same Supreme Court which gave Shabarimala Verdict. Did it judge by Swami Vivekananda's works? FYI, Swami Vivekananda has spoken wrongly i.e., gave wrong info many times in regards to Vedas and smritis. He said Vedas do not mention yugas but they do along with Manvantara. Another mistake in your answer in analogy - You can't swim back to river once you reach ocean in real life.

                      – Sarvabhouma
                      2 hours ago






                    • 3





                      Moreover, the question is what ancient acharyas or rishis speak about denying or accepting Smriti's authority. I think Vivekananda is not an ancient acharya. Perhaps modern philosophers like him are the cause of asking this question because OP says "Some people nowadays "

                      – Sarvabhouma
                      2 hours ago














                    0












                    0








                    0







                    Anyways, this is what Swami Vivekananda, on whose birthday National Youth's Day is celebrated and whose work is used to understand complex and huge data of Shastras on Hinduism even by Supreme Court of India till today.



                    https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_3/Lectures_from_Colombo_to_Almora/Reply_to_the_Address_of_Welcome_at_Madura




                    There are two sorts of truth we find in our Shâstras, one that is based upon the eternal nature of man — the one that deals with the eternal relation of God, soul, and nature; the other, with local circumstances, environments of the time, social institutions of the period, and so forth. The first class of truths is chiefly embodied in our Vedas, our scriptures; the second in the Smritis, the Puranas. etc. We must remember that for all periods the Vedas are the final goal and authority, and if the Purânas differ in any respect from the Vedas, that part of the Puranas is to be rejected without mercy. We find, then, that in all these Smritis the teachings are different. One Smriti says, this is the custom, and this should be the practice of this age. Another one says, this is the practice of this age, and so forth. This is the Âchâra which should be the custom of the Satya Yuga, and this is the Achara which should be the custom of the Kali Yuga, and so forth. Now this is one of the most glorious doctrines that you have, that eternal truths, being based upon the nature of man, will never change so long as man lives; they are for all times, omnipresent, universal virtues. But the Smritis speak generally of local circumstances, of duties arising from different environments, and they change in the course of time. This you have always to remember that because a little social custom is going to be changed you are not going to lose your religion, not at all. Remember these customs have already been changed. There was a time in this very India when, without eating beef, no Brahmin could remain a Brahmin; you read in the Vedas how, when a Sannyasin, a king, or a great man came into a house, the best bullock was killed; how in time it was found that as we were an agricultural race, killing the best bulls meant annihilation of the race. Therefore the practice was stopped, and a voice was raised against the killing of cows. Sometimes we find existing then what we now consider the most horrible customs. In course of time other laws had to be made. These in turn will have to go, and other Smritis will come. This is one fact we have to learn that the Vedas being eternal will be one and the same throughout all ages, but the Smritis will have an end. As time rolls on, more and more of the Smritis will go, sages will come, and they will change and direct society into better channels, into duties and into paths which accord with the necessity of the age, and without which it is impossible that society can live.




                    Shrutis/Vedas are Para Vidya https://en.wikipedia.org/wiki/Para_Vidya




                    Parā Vidyā (Sanskrit: परा विद्या) is a combination of two words – parā, in Hindu philosophy, means - existence, paramount object, the highest point or degree, final beatitude; and vidyā means - knowledge, philosophy, science, learning, scholarship.[1] Para Vidya means –
                    higher learning or learning related to the Self or the Ultimate Truth i.e. transcendental knowledge.[2] Vedanta affirms that those who gain
                    the knowledge of the Self attain kaivalya, they become liberated, they
                    become Brahman



                    There were two different kinds of knowledge to be acquired – 'the
                    higher knowledge' or Para Vidya (Sanskrit: परा विद्या )and 'the lower
                    knowledge' or Apara Vidya. The lower knowledge consists of all textual
                    knowledge - the four Vedas, the science of pronunciation etc., the
                    code of rituals, grammar, etymology, metre and astrology. The higher
                    knowledge is by which the immutable and the imperishable Atman is
                    realized, which knowledge brings about the direct realization of the
                    Supreme Reality, the source of All. The knowledge of the Atman is very
                    subtle Smritis are Apara Vidya




                    Basically, we have Dharma, Artha, Kama and Moksha



                    Dharma = Apara Vidya = Smritis/Puranas = Different Religions = Rivers



                    Moksha = Para Vidya = Shrutis/Vedas = One God = Ocean



                    Donot live in rivers/wells, come to ocean, you can swim back later to rivers/religion, first come to ocean/God.






                    share|improve this answer















                    Anyways, this is what Swami Vivekananda, on whose birthday National Youth's Day is celebrated and whose work is used to understand complex and huge data of Shastras on Hinduism even by Supreme Court of India till today.



                    https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_3/Lectures_from_Colombo_to_Almora/Reply_to_the_Address_of_Welcome_at_Madura




                    There are two sorts of truth we find in our Shâstras, one that is based upon the eternal nature of man — the one that deals with the eternal relation of God, soul, and nature; the other, with local circumstances, environments of the time, social institutions of the period, and so forth. The first class of truths is chiefly embodied in our Vedas, our scriptures; the second in the Smritis, the Puranas. etc. We must remember that for all periods the Vedas are the final goal and authority, and if the Purânas differ in any respect from the Vedas, that part of the Puranas is to be rejected without mercy. We find, then, that in all these Smritis the teachings are different. One Smriti says, this is the custom, and this should be the practice of this age. Another one says, this is the practice of this age, and so forth. This is the Âchâra which should be the custom of the Satya Yuga, and this is the Achara which should be the custom of the Kali Yuga, and so forth. Now this is one of the most glorious doctrines that you have, that eternal truths, being based upon the nature of man, will never change so long as man lives; they are for all times, omnipresent, universal virtues. But the Smritis speak generally of local circumstances, of duties arising from different environments, and they change in the course of time. This you have always to remember that because a little social custom is going to be changed you are not going to lose your religion, not at all. Remember these customs have already been changed. There was a time in this very India when, without eating beef, no Brahmin could remain a Brahmin; you read in the Vedas how, when a Sannyasin, a king, or a great man came into a house, the best bullock was killed; how in time it was found that as we were an agricultural race, killing the best bulls meant annihilation of the race. Therefore the practice was stopped, and a voice was raised against the killing of cows. Sometimes we find existing then what we now consider the most horrible customs. In course of time other laws had to be made. These in turn will have to go, and other Smritis will come. This is one fact we have to learn that the Vedas being eternal will be one and the same throughout all ages, but the Smritis will have an end. As time rolls on, more and more of the Smritis will go, sages will come, and they will change and direct society into better channels, into duties and into paths which accord with the necessity of the age, and without which it is impossible that society can live.




                    Shrutis/Vedas are Para Vidya https://en.wikipedia.org/wiki/Para_Vidya




                    Parā Vidyā (Sanskrit: परा विद्या) is a combination of two words – parā, in Hindu philosophy, means - existence, paramount object, the highest point or degree, final beatitude; and vidyā means - knowledge, philosophy, science, learning, scholarship.[1] Para Vidya means –
                    higher learning or learning related to the Self or the Ultimate Truth i.e. transcendental knowledge.[2] Vedanta affirms that those who gain
                    the knowledge of the Self attain kaivalya, they become liberated, they
                    become Brahman



                    There were two different kinds of knowledge to be acquired – 'the
                    higher knowledge' or Para Vidya (Sanskrit: परा विद्या )and 'the lower
                    knowledge' or Apara Vidya. The lower knowledge consists of all textual
                    knowledge - the four Vedas, the science of pronunciation etc., the
                    code of rituals, grammar, etymology, metre and astrology. The higher
                    knowledge is by which the immutable and the imperishable Atman is
                    realized, which knowledge brings about the direct realization of the
                    Supreme Reality, the source of All. The knowledge of the Atman is very
                    subtle Smritis are Apara Vidya




                    Basically, we have Dharma, Artha, Kama and Moksha



                    Dharma = Apara Vidya = Smritis/Puranas = Different Religions = Rivers



                    Moksha = Para Vidya = Shrutis/Vedas = One God = Ocean



                    Donot live in rivers/wells, come to ocean, you can swim back later to rivers/religion, first come to ocean/God.







                    share|improve this answer














                    share|improve this answer



                    share|improve this answer








                    edited 2 hours ago









                    Sarvabhouma

                    15.3k563141




                    15.3k563141










                    answered 7 hours ago









                    NitinNitin

                    394




                    394








                    • 3





                      "on whose birthday...whose work is used to understand complex and huge data of Shastras on Hinduism even by Supreme Court of India till today." I don't know how is Supreme Court of India related here. I think that is the same Supreme Court which gave Shabarimala Verdict. Did it judge by Swami Vivekananda's works? FYI, Swami Vivekananda has spoken wrongly i.e., gave wrong info many times in regards to Vedas and smritis. He said Vedas do not mention yugas but they do along with Manvantara. Another mistake in your answer in analogy - You can't swim back to river once you reach ocean in real life.

                      – Sarvabhouma
                      2 hours ago






                    • 3





                      Moreover, the question is what ancient acharyas or rishis speak about denying or accepting Smriti's authority. I think Vivekananda is not an ancient acharya. Perhaps modern philosophers like him are the cause of asking this question because OP says "Some people nowadays "

                      – Sarvabhouma
                      2 hours ago














                    • 3





                      "on whose birthday...whose work is used to understand complex and huge data of Shastras on Hinduism even by Supreme Court of India till today." I don't know how is Supreme Court of India related here. I think that is the same Supreme Court which gave Shabarimala Verdict. Did it judge by Swami Vivekananda's works? FYI, Swami Vivekananda has spoken wrongly i.e., gave wrong info many times in regards to Vedas and smritis. He said Vedas do not mention yugas but they do along with Manvantara. Another mistake in your answer in analogy - You can't swim back to river once you reach ocean in real life.

                      – Sarvabhouma
                      2 hours ago






                    • 3





                      Moreover, the question is what ancient acharyas or rishis speak about denying or accepting Smriti's authority. I think Vivekananda is not an ancient acharya. Perhaps modern philosophers like him are the cause of asking this question because OP says "Some people nowadays "

                      – Sarvabhouma
                      2 hours ago








                    3




                    3





                    "on whose birthday...whose work is used to understand complex and huge data of Shastras on Hinduism even by Supreme Court of India till today." I don't know how is Supreme Court of India related here. I think that is the same Supreme Court which gave Shabarimala Verdict. Did it judge by Swami Vivekananda's works? FYI, Swami Vivekananda has spoken wrongly i.e., gave wrong info many times in regards to Vedas and smritis. He said Vedas do not mention yugas but they do along with Manvantara. Another mistake in your answer in analogy - You can't swim back to river once you reach ocean in real life.

                    – Sarvabhouma
                    2 hours ago





                    "on whose birthday...whose work is used to understand complex and huge data of Shastras on Hinduism even by Supreme Court of India till today." I don't know how is Supreme Court of India related here. I think that is the same Supreme Court which gave Shabarimala Verdict. Did it judge by Swami Vivekananda's works? FYI, Swami Vivekananda has spoken wrongly i.e., gave wrong info many times in regards to Vedas and smritis. He said Vedas do not mention yugas but they do along with Manvantara. Another mistake in your answer in analogy - You can't swim back to river once you reach ocean in real life.

                    – Sarvabhouma
                    2 hours ago




                    3




                    3





                    Moreover, the question is what ancient acharyas or rishis speak about denying or accepting Smriti's authority. I think Vivekananda is not an ancient acharya. Perhaps modern philosophers like him are the cause of asking this question because OP says "Some people nowadays "

                    – Sarvabhouma
                    2 hours ago





                    Moreover, the question is what ancient acharyas or rishis speak about denying or accepting Smriti's authority. I think Vivekananda is not an ancient acharya. Perhaps modern philosophers like him are the cause of asking this question because OP says "Some people nowadays "

                    – Sarvabhouma
                    2 hours ago



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