changeable, while the priests were simply revealers or expounders. Sharing the nature of what we may call law, were the orders of the king of more or less permanency, but the king was supposed to issue them in accordance with dharma. As we know that the meaning of the word changed quite often, it is necessary for us to understand how the word was used by the writer of this sacred smriti. Fortunately he has discussed this subject in his own work.
The author has given his own ideas on dharma in the introductory verses of the second chapter. He says: "Dharma is something that is followed by learned men and assented to by the virtuous. It should be followed with the idea that the observance will bear fruit sometime, though it is preferable to follow it irrespective of reward. He who persists in discharging his duties in the right manner, reaches the deathless state. Vedas are the first source of dharma, next come smritis, and then the virtuous conduct of those who know the Veda and customs of the holy men, and finally "self-satisfaction." (This word carries a meaning similar to the word "conscience.") When two statements of the Vedas contradict each other any course of action may be followed."[1]
This explanation was enough for those who lived in India at the time when our text came to be written, bit modern readers, who have forgotten the ideas and feelings which once prevailed, need some more explanation.
- ↑ Note the very great similarity of the description of dharma by Mimānsakas.
