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,