Regarding the concept of Asamarthya

[Yasoda Jivan dasa]

Respected Vidvaj-janas,

I wish to seek your learned guidance regarding a subtle but very important principle found repeatedly in Dharmaśāstra literature—namely, the concept of asamarthya (incapacity or inability).

In many Smṛti, Nibandha, and Dharmaśāstra texts we frequently encounter statements such as:

“asamarthye tu..” — “In the condition of asamarthya, one may do thus and thus,”

where certain duties, expiations, donations, ritual procedures, or observances are modified, reduced, substituted, or sometimes even waived.

My humble questions are as follows:

1. What are the scripturally recognized conditions that constitute asamarthya according to Dharmaśāstra?

2. How do the Smṛtis and their authoritative commentaries define or classify asamarthya?

3. What objective criteria are given to determine that a person is genuinely “asamartha” and not merely negligent, indifferent, or unwilling?

4. Are there distinct categories of asamarthya (such as physical, financial, ritual, mental, social, or circumstantial), and how are they differentiated?

5. How is one to properly assess and establish that a particular inability is legitimate according to śāstric standards?

Since the principle of asamarthya has far-reaching implications for the performance of nitya, naimittika, and kāmya karmas, prāyaścitta, dāna, vrata, and other dhārmic obligations, a clear and authoritative understanding of its definition is of great importance.

I would be deeply grateful for your learned elucidation of this matter, supported by Smṛti, Nibandha, and traditional commentarial sources.

With humble regards,

[Mahamaho. Subrahmanyam Korada]

नमो विद्वद्भ्यः

Since the principle of asamarthya has far-reaching implications for the performance of nitya, naimittika, and kāmya karmas, prāyaścitta, dāna, vrata, and other dhārmic obligations, a clear and authoritative understanding of its definition is of great importance.

                                                                                     ---- विद्वान् यशोदा जीवन दास

कृष्णयजुर्वेदः - पूर्वमीमांसा - गौतमस्मृतिः - मनुस्मृतिः

वेदः - स्वाध्याय (regular recictation of वेद) is a नित्यकर्म । स्वाध्यायब्राह्मणम् ( 12-16 , 2 , तैत्तिरीयारण्यकम् )  ordains - ग्रामे मनसा स्वाध्यायमधीयीत दिवा नक्तं वेति ... तिष्ठन्नुत व्रजन्नुतासीन उत शयानो’धीयीतैव स्वाध्यायम् --

in a village / forest -  while standing / walking / sitting / lying on a bed -- one should do स्वाध्यायाध्ययनम् ।

It shows that a person may have difficultiy in terms of  physical health / time etc but should not ignore स्वाध्याय । This is a broad guideline .

In the same context ( 14, ibid ) वेद  prescribes  ब्रह्मयज्ञ thus - यत् स्वाध्यायमधीयीत एकाम् ऋचम् यजुः साम वा तद् ब्रह्मयज्ञः संतिष्ठते ।

In case of difficulty in terms of time (preoccupied) / health one may recite a single ऋक् / यजुः / साम  for ब्रह्मयज्ञ ।

शाबरभाष्यम् ( पू मी 1-4-30 ) --

आख्यातशब्दानामर्थं ब्रुवतां शक्तिः सहकारिणी । एवं चेत् यथाशक्ति व्यवस्था भवितुम् अर्हति ।

While interpretting a verb the शक्ति / सामर्थ्यम् has to be taken into consideration | If it is so then it will be as per the capacity .

Here I am not taking the context (स्रुवेणावद्यति , स्वधितिनावद्यति , हस्तेनावद्यति) into consideration - rather what is  stated succinctly  by Kumarilabhatta in his तन्त्रवार्तिकम् ।

ज्योतिष्टोमेन स्वर्गकामो यजेत -- can anyone who desires स्वर्ग  is eligible to perform ज्योतिष्टोमयाग ?

No - शक्ति -- मानसिकशक्ति - शारीरकशक्ति - आर्थिकशक्ति  are required .

शास्त्रदीपिका ( पू मी 6-3-1 ) --

नित्ये यथाशक्ति अङ्गानुष्ठानाधिकरणम् -- सू  - सर्वशक्तौ प्रवृत्तिः स्यात् तथाभूतोपदेशात् --

यावज्जीवमग्निहोत्रं जुहुयात् ..... किमत्र सर्वाङ्गोपसंहारेणैव अधिकारः  उत यदा यावन्ति शक्नोत्युपसंहर्तुं तदा तावद्भिरुपेतं  प्रधानं कुर्वन् अधिक्रियेत इति संशयः ।

One should perform अग्निहोत्रम् as long as he lives - in such cases - should one perform the complete range of subordinate rites  or one may perform as per his सामर्थ्यम् / शक्ति along with the principal rite - is the doubt .

The सिद्धान्त is यथाशक्ति ।

This is applicable to other नित्यकर्मs such as सन्ध्यावन्दनम् ( minimum अर्घ्यप्रदानम् - already discussed earlier) and नैमित्तिककर्म ( आब्दिकम् / श्राद्धम् -- सापिण्ड्यम् / सांकल्पिकम् / हिरण्य़म् ) ।

गौतमस्मृतिः ( 1-8-23,24 ) --

अथ अष्टौ आत्मगुणाः । दया सर्वभूतेषु क्षान्तिः अनसूया शौचम् अनायासः मङ्गलम् अकार्पण्यम् अस्पृहा इति ।

मिताक्षरा -- यदारंभे भवेत् पीडा नित्यम् अत्यंतम् आत्मनः ।

                 तद्वर्जयेत् धर्म्यमपि सो’नायासः प्रकीर्तितः ॥

धर्मात् अनपेतं धर्म्यम् - ’ धर्मपथ्यर्थन्यायादनपेते ’ पा 4-4-92 ् यत् ।

Even if it is  a  धर्मकर्म ,  give it up , if painful (to mind / body ) . This is called अनायास ।

मनुस्मृतिः ( 2-6 ) --

वेदो’खिलो धर्ममूलं स्मृतिशीले च तद्विदाम् ।

आचारश्चैव साधूनाम् आत्मनस्तुष्टिरेव च ॥

Finally it is personal satisfaction - in cases where  no authority is available - that is धर्म ।

One should not go beyond his mental / physical / financial capacity even if it is pescribed / ordained in scriptures .

अपि स्वशाक्त्या तपसि प्रवर्तसे  शरीरमाद्यं खलु धर्मसाधनम् ( ब्रह्मचारी to पार्वती - कुमारसंभवम् ) ।

I am not quoting from उपवेदs etc.

The topic is at once too vast .

धन्यो’स्मि

Dr.Korada Subrahmanyam

Prof of Sanskrit (Retd)

Chairman , Bharateeya Vidvat Parishat

Ph:09866110741

https://sites.google.com/view/koradeeyam/home

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