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Vishnu Smriti
Vishnu Smriti (IAST: ) is one of the latest books of the Dharmaśāstra tradition in Hinduism and the only one which does not deal directly with the means of knowing dharma. The text has a strong bhakti orientation, requiring daily puja to the god Vishnu. It is also known for its handling of the controversial subject of the practice of sati (the burning of a widow on her husband’s funeral pyre). A Banaras pandit, Nadapandita, was the first to write a commentary on the Vishnu Smriti in 1622, but the book was not translated into English until 1880 by Julius Jolly.〔Olivelle 2007: 149-150.〕
==Source, authority and dating==
It is commonly agreed upon that the Vishnu Smriti relies heavily on previous Dharmashastra texts, such as the Manusmriti and Yajnavalkya smrti. However, some scholars see it as a Vaishnava recast of the Kathaka Dharmasutra 〔Jolly and Bühler make this claim but this same statement was made by their contemporaries of many other Dharmaśāstra texts, including the Manu smrti. It seems quite certain that the author of the Vishnu Smriti was a member of the Kathaka school of the Black Yajurveda in Kashmir.〕 while others say that the Kathakagrhya and metrical verses were added later. Precise dating eludes scholars, with limits being placed anywhere between 300BCE and 1000CE.〔Those who argue that sutras from the Kathakagrhya and metrical verses were added later place the text's original composition at somewhere between 300BCE and 100CE, followed by a more current, edited version which appeared between 400 and 600CE.〕
According to the latest research by Olivelle, there is reason to doubt the likelihood of repeated editing and revising.〔Olivelle 2007.〕 He argues that the Vishnu Smriti is the work of a single Brahmin expert in the Dharmaśāstra tradition and also a devotee of Vishnu. Olivelle shows that the text was very likely composed between 700 and 1000CE, based on several factors: 1) the centrality of written documents and events which occurred in the Common Era being cited within the text, 2) the vocabulary used (for example, the word ''pustaka,'' which was first used by a sixth-century astronomer), 3) the fact that the Vishnu Smriti is the only Dharmaśāstra to mention satī or to deal comprehensively with tīrthas, and 4) unique iconographic correlations between descriptions of Vaishnava images in the text and specimens found only after the eighth century in Kashmir.〔Olivelle 2007, passim and pp. 157-159 on the iconography issue.〕
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