Q.Which one of the following is a correct statement regarding the codes of social behaviour as laid down in Dharamasutras and Dharmashastras during the period of Mahabharata ? (A) These norms were to be followed by the Brahmins only. (B) These norms were being followed universally. (C) These norms were not followed universally. (D) Only the rulers followed these norms.
The Dharmasutras and Dharmashastras prescribed ideal codes of social behaviour, but these were not universally followed in practice during the Mahabharata period — the correct statement is that these norms were not followed universally.
The key to this question lies in understanding the difference between prescriptive texts and actual social practice. The Dharmasutras and Dharmashastras (like the Manusmriti) were normative texts — they laid down what should be done according to Brahmanical ideals. But the period of the Mahabharata (roughly 1000 BCE to 400 CE) was one of great social diversity and change. Not everyone, not even all Brahmins, adhered strictly to these codes. The Mahabharata itself is full of stories where characters deviate from these norms — for example, Karna, though a warrior, is denied knowledge because of his low birth, and Draupadi’s polyandry contradicts later Dharmashastric ideals. So the texts were authoritative but not universally obeyed.
Let’s examine each option carefully.
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Option (A): "These norms were to be followed by the Brahmins only."
This is incorrect. The Dharmasutras and Dharmashastras explicitly prescribe different duties (varna dharma) for all four varnas — Brahmins, Kshatriyas, Vaishyas, and Shudras. They also include rules for kings, householders, and even outcastes in some contexts. So the codes were meant for everyone, not just Brahmins.
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Option (B): "These norms were being followed universally."
This is false. Historical and literary evidence from the Mahabharata period shows widespread variation. For instance, the practice of niyoga (levirate marriage) was accepted in the epic but later condemned in Dharmashastras. Many local customs and tribal practices continued alongside Brahmanical norms. Universal compliance never existed.
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Option (C): "These norms were not followed universally."
This is correct. The Dharmashastras themselves acknowledge that not everyone follows the rules — they often discuss apaddharma (rules for times of distress) and yugadharma (duties according to the age), which imply that ideal norms are often compromised. The Mahabharata repeatedly shows kings and sages bending or breaking these codes. So the statement that they were not followed universally is historically accurate.
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Option (D): "Only the rulers followed these norms."
This is also incorrect. Rulers (Kshatriyas) were expected to follow rajadharma, but they often violated it — think of Duryodhana’s adharma or even Yudhishthira’s gambling. Moreover, the texts were primarily directed at Brahmins and householders, not just rulers.
A common mistake is to assume that because these texts were authoritative, they were universally obeyed. In reality, ancient Indian society was far more complex — the gap between prescription and practice was wide.
Think of the Dharmasutras as a manual for an ideal society, not a description of actual society. The Mahabharata itself is a story of dharma in crisis — it shows how difficult it was to follow these codes perfectly.
The correct option is (C): These norms were not followed universally.
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