Part 3 - Content analysis of Dharmasūtras

The Dharmasūtras deal with the issues raised in Vedas and other scriptures. The key points of Gṛhyasūtras like householders dharma, the 16 domestic rites etc. also described here. The laws existing in the society, judicial systems are also mentioned. They clearly draw the picture of the society. Gṛhyasūtras describes the conduct of various rituals carried out at home, yearly yajñas, marriage rites, puṃsavana, jātakarma, upanayana duties of a snātaka, madhuparka, śrāddha rites etc. That is, they bring out almost all the major and minor events that are to happen in one’s social life. But the laws and customs that are to be practiced in a society in general are not mentioned. On the contrary Dharmasūtra literature talks of these too. They, at times, explain the duties of a person in a society. Also points out the things that a person should carry out in his practical life.

The subjects in the Dharmasūtras are a little more social and ethical. Dharma and their derivatives, the four varṇas, their customs, duties, the four āśramas of one’s life namely brahmacarya, gārhasthya, vānaprastha and sannyāsa, duties of a snātaka, the śrāddha rites, vows, debts, legal proceedings, duties of kings, women, sons, dowry etc. are detailed in Dharmasūtras.

The detailing and the arrangement of topics in each Dharmasūtras are not uniform. Gautama Dharmasūtra is divided into three praśnas and each praśna is again divided into several chapters. Each chapter contains a number of sūtras, and being styled as adhyāya. Baudhāyana Dharmasūtra is divided into four praśnas. Each praśna is subdivided in to several chapters; these are named as adhyāyas. Each adhyāya is again divided as khaṇḍas (section). Āpastaṃba Dharmasūtra is divided into two praśnas. Each praśna is divided into paṭalas, and again divided into kaṇḍikas.

The life of a person is divided into four āśramas as brahmacarya, gārhasthya, vānaprastha and Sannyāsa. Out of these gārhasthya has the most prominence. Gautama,^[1] Āpastamba, Baudhāyana give importance to the gārhasthya. Almost all cultures and customs are associated with gārhasthya. All human developments, reproduction etc. fulfill through this āśrama. It is the duty of the gṛhastha to worship God, pitṛṃs, humans, ṛṣis etc. Hence all other āśramiṃs depends upon the gṛhastha. The dharmas of a gṛhastha are equally important as the gṛhastha himself. All important events in a person’s life are related with the ṣodaśa saṃskāra. Ṣodaśa saṃskāra is an important feature of the varṇāśrama system. To sum up, the proper construction of an orderly society gārhasthya played a vital role, strict observance of custom was the prime norm.

Atithi-saparyā, dāna etc. are important duties of a gṛhastha. It is the prime duty of a householder to give support to those who are afflicted, patients and the poor. He must help everyone who is needy. A householder eats only after giving food to his atithis, children, patients, pregnant women, daughter, woman, aged people, servants etc.

In the monastic system atithi-saparyā, respecting and paying homage to teachers and eminent personalities are considered as the common duty of a householder. The practices of pañcamahāyajñas are equally important as the practice of ṣodaśa saṃskāras. This is included in the daily rites of a householder. A householder is obliged to perform the pañcamahāyajñas. All the evils that a householder commits knowingly or unknowingly are believed to be destroyed with the practice of pañcamahāyajñas. Gṛhyasūtras and Dharmasūtras discuss pañcamahāyajñas with much importance. It is believed that peace and heaven will be assured by entertaining atithis. Atithi-saparyā is one of the daily rites of a householder. Hence it is also known as Prājāpatyayajña.^[2] Āhavanīyāgni, Gārhapatyāgni and Dakṣiṇāgni are the three fires out of which Āhavanīyāgni. A lot of fortunes will befall on the householder who performs atithi-saparyā well. The custom of providing comforts to an atithi is believed to be equal to yajña. The practice of giving food three times in Prājāpatyayajña is considered as three savanas in yajña. Going towards an atithi is considered as the udavasānīyeṣṭi. The sweet words spoken to an atithi equals in rank to the dakṣiṇa. Accompanying an atithi when he leaves, is Viṣṇukrama. Returning after leaving the atithi is believed to be equal to avabhṛtha. From these the close connection with the daily life of a gṛhastha can be seen. This also represents the supreme position enjoyed by an atithi in the society.

The practice of Vaiśvadeva rite is an important aspect of a householder’s duty. In addition to this the śrāddha rites and other duties of gṛhastha are described in detail.

Footnotes and references:

[1]:

aikyāśramyaṃ tvācāryaḥ | pratyakṣavidhānād gārhasthyasyaiva | Gautama Dharmasūtra, 1.3.35

[2]:

sa eṣa prājāpatyaḥ kuṭumbino yajño nityapratataḥ | Āpastaṃba Dharmasūtra, 2.3.7.1