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ŚRUTA-SARITĀ
the Vedas. The later codifiers have attempted to explain this contradiction but in vain. Really speaking, the Smộtis have given the form and shape of the rules to the then prevailing beliefs and in order to inject the element of authority into them, they have invoked the help of the prestigious Vedas. Besides Srutis and Smrtis, the conduct of the distinguished people was also accepted as a standard. This meant that rules of ideal conduct observed by the distinguished people served as a beacon light to the followers in point of good conduct, even though they were not backed by both the Śrutis and Smrtis. Purānas also were the additional source for their code of conduct. The stories occurring in the Purānas guided them regarding what they should do and what they should not do. Thus the Purānas supplied them with information about the ideal conduct. Despite all this, whenever they were in a fix about what should be the standard conduct in a particular matter, they were guided by a decision in that particular matter arrived at in a Vedic or religious conference. Thus, there were many sources which guided them in point of model conduct but the Vedas were the principal source. Even when a definite mention about a particular point was not there in the Vedas, it was believed that it should not go contrary to what was implicit in the Vedas. Suppose, if a moral conduct seemingly went against the Vedas, it was any how so construed that it appeared as if it conformed to them. So the prime source of the whole code of conduct is the Vedas, and that which goes against the Vedas can never stimulate religiosity or can never be a religion. Thus the Vedas are an authority for the Vaidikas in point of general conduct.
But it is a great mistake if one thinks that the moral code which the Hindu Society at present has adopted as a basis is the same which was current in the days of the Vedas. But the situation is this that the lawgivers and codifiers have supported the contemporary and also modified rules of conduct; not only this but they have, on the contrary, rejected some Vedic laws of conduct though they were enjoined in the Vedas on the ground that they were not practicable in the kali age and substituted the rejected rules by the contemporary and modified rules of behaviour. Despite this, one thing is clear that an attempt even then is made to emphasize that the modified moral code is one that has the backing of the Vedas. This leads us to say that for them, the exclusive original source the rules of conduct is the Vedas and because of this they are for them final and imperative. In short, they trace the origin of the whole ethical code to the Vedas, though there may not be anything of the sort according to us. It can be summed up that transformation in tune with time has always occurred beginning from the Vedic times till today. The erudite and the elan have made use of their scholarship in proving that the modification had all the sanction of the Vedas. But
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