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The vedas are accepted as the primary sources of Dharma. The Manusamhita states five different sources of Dharma, namely the vedas, the smrtis the practice of those who know both (the vedas and smrtis), the tradition of those learned people and the action of one which is pleasing to 17 one's oneself. The Yajnavalkya-smrti corroborates the 18 view expressed in the Manusamhita. The Gautama dharmasutra states that the veda is the source of Dharma and the tradi- 19 tion and practice of those who know it (the Veda). Apastamba also said that the authority (for the Dharma) is the consensus of those who know Dharma and the veda. 1 20 Thus the sources of Dharma to Mimamsa is the vecas. Other works on Dharmasastra and smrti warrant similar views. 22 17. Vedokhilo dharmamulam smrtisile ca tadvidam / acarascaiva sadhunamatmanastustireva ca // 18. 19. 20. M.J. sruti-smrtih sadacarah svasya ca priyamatmanah/ samyak samkalpajah kamo dharmamulamidam smrtam // Yajnavalky. Gautama Dharmasutra 1.1.2 - athatassamayacarikan dharman vyakhyasyamah dharmajna samayah pramanam / Vedasca / Apastamba Dharmasutra 1.1.1-3 21. codana laksanortho dharmah Jaimini sutra. 1.1.2. 22. dharmamulam vedamahur grantharasimakrtrimam / tadvidam smrtisile ca sudhvacaram manah priyam Vyasa-samnita vedah pramanam smrtayah pramanam dharmartha yuxtai vacanam pramanam / yasya pramanam na bhavet pramanam kastasya kuryad vacanam pramanam // Harita

7 It is clear from the above discussion that the principal sources of Dharma were conceived to be the Vedas the smrtis and the customs. Though Veda is said to be the sources of Dharma, yet it is difficult to find any positive precepts (Vidhi) in the Vedas on matters of Dharma in a systematic form. There are incidental references in the Vedas to various topics dealt with in the Dharmasastras of later times. There are many Vedic passages that throw light on marriage, different kinds of sons, adoption, partition, inheritence, sraddha etc. 23 funerals' we find references to wedding? 24 conception 25 in a concise form in the Raveda. It may perhaps be presumed that the later rituals of Vivaha, garbhadhana and antyesti owe their origin to these hymns. we find innumerable hymns that are recited at different rituals and ceremonies. The yajurveda represents an advanced stage in the ritualistic litanies. The Yajurveda is concerned with the srauta ceremonies as described in the grautasutras. We hardly, get any material help from it for the study of the domestic rites and ceremonies. On the other hand, we get ample informations in the Atharvaveda about popular beliefs 23. 24. Rigveda X.17, X. 85 Rigveda X.14, X.15, X.16, X.18. 25. Rigveda X.184, X. 185.

8 and customs. Mantras concerning almost every aspect of human life are found in the Atharva Veda The Atharva Veda throws light more on common faith and rites of the common people rather than on the highly specialised religion of the priests. 26 srauta The Brahmana literature is mostly occupied by srau ceremonies that were the supreme religious concern of the time. We find occasional references to the Crhya rites the Brahmanas. The Vivaha ceremony is referred to in the 27 Aitareyabrahmana. The progeny in the form of a Son 13 called tantu in the same brahmana. prayscitta is also 28 29 30 rred to in the Gopatha brahmana. referred to in the Aitareya brahmana. Upanayana is refeThe Satapatha brahmana uses the word Brahmacarya in the sense of the life of a student as well as the word ante- - 31 vasi is used in the sense of a student. The recognition Valid marriage within the third or fourth degree (generation) 26. Cf. Av. III. 23, VI.6, VI. 81, XI.5, XIV. 1-2, XVITI. 27. Aitareya Brahmana XVII. 1. 28. Praja vai tantuh prajamevasma etatsam tanoti A. K. 1: Kulacaraderaviccheda hetutvat putrarupaprajatantu sabdenocyate sayana. 29. sayana on Aitareya Brahmana XIII. 9 30. Gopatha Br., 1-2, 1-8. 31. Shatapatha Brahmana XI. 3.31, v. 1.5, 17.

9 32 is also found in the same brahmana. The Taittiriya brahmana 33 also referred to marriage. The Aranyakas and the Unanisas are mainly important for philosophical discourses. 34 The Taittiriya-aranyaka hints at late marriage. The Chanday蓴u. ponisad o refers to the admission of a student to the institu- 35 tion of a guru.