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**pertikuss** · 09-22-2007, 06:46 AM

Professor Stenzler enumerates forty-six distinct Dharma Śástras or recognized modes of Hindu law and ritual. To those may be added several recensions of the same Dharma Śástras, of which professor Stenzler speaks to having read of twenty-two.

The entire forty-six are independent sources of and authorities upon Hindu law.
Many Smriti works have been discovered later. And Smritis continue to be written. Recently I read about a Smriti written in 1945.

Hindus assume the text to be the language of inspiration; and, as the several Dharma Śástras not merely differ, but often dispose of the same subject in a contradictory manner, they deem it their duty to reconcile all discrepancies, how forced soever their interpretations may be.

Our Smirtis or Dharma Sashtras contain many injunctions which reflects an attitude which was prevalent earlier like total denial of any right to women. They had no right to do Puja, Homa and even pray to God. The only thing they could do was assist the husband in the performance of Dharma as Dharmapatni.

Swami Sivananda says

These Smritis have varied from time to time. The injunctions and prohibitions of the Smritis are related to the particular social surroundings. As these surroundings and essential conditions of the Hindu society changed from time to time, new Smritis had to be compiled by the sages of different ages and different parts of India.

The laws and rules which are based entirely upon our social positions, time and clime, must change with the changes in society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured.

Our present society has considerably changed. A new Smriti to suit the requirements of this age is very necessary. Another sage will place before the Hindus of our days a new suitable code of laws. Time is ripe for a new Smriti. Cordial greetings to this sage. Unfortunately even after 50 years after the above lines were written no Rishi has appered in our midst to write a new dharma sasthra.

Bengali Brahmin society underwent a number of social reforms over the years. The Smriti they follow now is called Raghunatha Smriti which was compiled around 1500 A.D. In this the entire Anthyeshti ceremony has been modified. They have done away with the horrible and obnoxious practice of Chavundi Brahmana. Most of them are Smartas though they do not call themselves so.

09-22-2007, 06:46 AM	#3
pertikuss Join Date Oct 2005 Posts 383 Senior Member	Professor Stenzler enumerates forty-six distinct Dharma Śástras or recognized modes of Hindu law and ritual. To those may be added several recensions of the same Dharma Śástras, of which professor Stenzler speaks to having read of twenty-two. The entire forty-six are independent sources of and authorities upon Hindu law. Many Smriti works have been discovered later. And Smritis continue to be written. Recently I read about a Smriti written in 1945. Hindus assume the text to be the language of inspiration; and, as the several Dharma Śástras not merely differ, but often dispose of the same subject in a contradictory manner, they deem it their duty to reconcile all discrepancies, how forced soever their interpretations may be. Our Smirtis or Dharma Sashtras contain many injunctions which reflects an attitude which was prevalent earlier like total denial of any right to women. They had no right to do Puja, Homa and even pray to God. The only thing they could do was assist the husband in the performance of Dharma as Dharmapatni. Swami Sivananda says These Smritis have varied from time to time. The injunctions and prohibitions of the Smritis are related to the particular social surroundings. As these surroundings and essential conditions of the Hindu society changed from time to time, new Smritis had to be compiled by the sages of different ages and different parts of India. The laws and rules which are based entirely upon our social positions, time and clime, must change with the changes in society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured. Our present society has considerably changed. A new Smriti to suit the requirements of this age is very necessary. Another sage will place before the Hindus of our days a new suitable code of laws. Time is ripe for a new Smriti. Cordial greetings to this sage. Unfortunately even after 50 years after the above lines were written no Rishi has appered in our midst to write a new dharma sasthra. Bengali Brahmin society underwent a number of social reforms over the years. The Smriti they follow now is called Raghunatha Smriti which was compiled around 1500 A.D. In this the entire Anthyeshti ceremony has been modified. They have done away with the horrible and obnoxious practice of Chavundi Brahmana. Most of them are Smartas though they do not call themselves so.
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