The history of incredible ancient India has always been a subject closest to my heart. It is because of this that soon after doing my masters in Ancient Indian History, Culture and Archaeology, I approached my revered teacher Prof. Dr. Shiv Nandan Mishra, the then Head of the Department of Ancient Indian History, Culture & Archaeology, Lucknow University to favour me by suggesting a suitable subject for my onward study and research. Delighted at the very idea, Prof. Mishra very kindly asked me to mount a study on 'The contribution of smritis in definition of human rights'. Although the subject was quite challenging, yet as I familiarised myself with it and gradually grew along with it, it proved to be interesting, enlightening and quite informative. Obviously, the subject, per-se, entailed the task of going through the scriptures and works written in Sanskrit, Pali and Prakrit as these formed the original sources.
My study of Sanskrit at the 'A' level that is the Intermediate class rendered my task somewhat easy. Prof. Mishra, my guide and supervisor, proved a true friend, philosopher and guide throughout my tenure.
At the very outset, it may be pointed out that quite an enormous and illuminating research work has been done by a galaxy of scholars on various aspects of our ancient history. Despite this, there has always been a desideratum in as far as going through at length various untouched areas of human rights obtaining in our hoary past with their kinds, types, degrees and measures etc. etc. are concerned. The present attempt, in its own humble nature, aims at precisely meeting this need.
This work is nothing but an abridged form of my thesis on which a Ph. D. degree was awarded to me by the Lucknow University, Lucknow in the year 2003.
To facilitate the exposition, the work has been divided in seven chapters, subject-wise.
The chapter one consists of several literary works indicating their dates etc. as these literary sources lay the very foundation of our study. Those are, briefly, as mentioned below-
(1) The Vedic 'vaanmaya' (वाङमय) that, inter alia. includes the (spoken literature too) covers the major written literature. The veda, however, comprises both the 'Mantra' (मन्त्र) portion and the 'Brahmana' (ब्राह्मण) texts. The two constituents are aptly described by the traditional scholars as 'Mantrabraahmanayorveda naamadheyam-'मन्त्रब्राह्मणयोर्वेदनामधेयम्'. The nomenclature 'veda', therefore, connotes the 'Mantras' and the 'Braahmanas', taken together. Reference has been made to various 'samhitaas' (compilation of 'Mantra' hymns) and the 'Braahmanas', (the applicatory statements meant to explain the application/ utilization of the 'Mantras' in the performance of the 'yajna' and other rituals). The sutra' literature, the upanishads, the 'smritis' and the the 'puranas' etc. too constitute the bulk of the vedic literature' that seeks to regulate the social, religious, economic and, political life of our ancient Indian society. The entire vedic 'vaanmaya' is religious in nature, intent and spirit and holds the vedas to be eternal and not authored by the human intellect. It is 'therefore' called apaurusheya- 'अपौरुषेय:' Their injunctions and commandments are taken to be the ultimate and abiding authority for Hindus: This vast vedic literature is traditionally, venerated and called as aastika' (आस्तिक) literature- that which believes in the exclusive and paramount testimony of the vedas.
Vedas (1183)
Upanishads (496)
Puranas (624)
Ramayana (741)
Mahabharata (357)
Dharmasastras (163)
Goddess (498)
Bhakti (243)
Saints (1507)
Gods (1289)
Shiva (371)
Journal (184)
Fiction (60)
Vedanta (360)
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