ṠRUTI   AND     SMRITI

The spiritual or religious literature of any society consists of two sections: one section containing the eternal truths which are applicable to the human society anytime, anywhere in the world; the second section deals with a certain set of rules, regulations and procedural details of religious practices. These are often dogmatic but are liable to get transformed in due course according to the local requirements and commitments of the society at a particular time. Ancient Indian spiritual knowledge also is divided into two sections: ṡrutis and smritis. These are the two types of truth in Indian thought highlighting the permanent aspect as well as the aspect of the religion that undergoes transformation. Ṡruti consists of eternal truths and messages for humanity as a whole, beyond the vicissitudes of time and space. Vedas and Upanishads belong to this category of spiritual wisdom, whereas the various literature concerning the practice of religion, Manusmriti for example, and epics (Mahābhārata and Ramāyana) and a plethora of religious literature of the ancient Indian society constitute what are called smritis. Ṡruti is apourusheya, sans beginning, eternal and of unknown authorship. These are also called Sanātana dharma, ‘the eternal religion’ so as to distinguish them from smritis which are called Yugadharma. Sanātana dharma is the foundation of the so called ‘Hindu’ religion and way of life. The word ‘Hindu’ is a misnomer, a misrepresentation of the word ‘Sindhu’, by Muslim invaders from Persia who conquered the western banks of Sindhu river in 8th Century C.E. Even the word ‘India’ is derived from the Greek word ‘Indus’ for the Sindhu River. The real name of the country is Bhāratam meaning the land of great enthusiasts in learning and wisdom. ‘Bhā’ in Sanskrit means ‘light’ or illumination and ‘rati’ is inclination, desire or special consideration. Hence the ancient Indian religion is Sanātana dharma, the eternal religion which is still being practised, of course with modifications, in independent India. Sanātana dharma is universal in character and eternal in nature and is not restricted to any special community and region. Yugadharma, on the other hand, is for a particular people at a particular age. These two aspects of a religion exist side by side and usually they complement each other. However, in case there is a conflict between ṡruti and smriti, the ṡruti will have an upper hand. “When there is a conflict between ṡruti and smriti, ṡruti alone will remain.” Truth alone will remain, not dogma. This golden rule envisaged by the Indian sages thousands of years ago has been the strength of India’s culture and civilization. Such bold convictions are unparalleled in world literature and religion. Many a time this conflict between eternal and ephemeral in religions and an over- emphasis of the dogmatic aspect of religion are the basic reasons for religious intolerance and violence.