Smruti Sandarbh Part 03

Here's a comprehensive summary of the provided Jain text, "Smruti Sandarbh Part 03" by Maharshi, published by Nag Publishers, based on the detailed table of contents and specific text snippets provided:

Overall Scope and Structure:

"Smruti Sandarbh Part 03" is the third volume in a larger collection of Dharmashastric texts compiled by Maharshi. This volume specifically focuses on a collection of seventeen Dharmashastric texts by various Maharshis, starting with Yajnavalkya Smriti and extending to Baudhayana Smriti. The book aims to present a comprehensive compilation of these ancient legal and ethical treatises, crucial for understanding Jain jurisprudence, societal conduct, rituals, and philosophical tenets. The publication has received financial assistance from the Ministry of Human Resource Development, Government of India.

Key Contents and Their Summaries (by Smriti):

1. Yajnavalkya Smriti (Pages 1235-1335): This is the most extensively detailed Smriti in this volume. Its content covers a broad spectrum of human life and societal regulations:

• Introduction (Upoḍghāta Prakaraṇa): Discusses the country where the Varnashrama Dharma is prescribed, defines Dharma, and lists twenty Dharmashastra composers like Manu and others.
• Brahmachari Prakaraṇa (Celibacy/Student Life): Outlines the sanskaras from conception to cremation for the four varnas, detailing the names and timings of sanskaras. It describes the rules of conduct for Brahmacharis, honoring the Guru, periods for Vedanta study, daily rituals, and the critical importance of performing the Upanayana ceremony within its prescribed time. It also covers the duties of Brahmacharis, including rituals for ancestors and the lifelong commitment of Naisthika Brahmacharis.
• Vivaha Prakaraṇa (Marriage): Mandates marriage after Brahmacharya, defining the qualities of a suitable bride and groom. It enumerates eight types of marriages: Brahma, Arsha, Daiva, Dharma, Rakshasa, Paishacha, Asura, and Gandharva. It addresses the right of a maiden to choose her husband (swayamvara) if eligible male relatives are absent. Penalties are prescribed for concealing defects in a bride or groom. It discusses the sin of abortion if a maiden is not given in marriage before her fertile period. It also touches upon the concept of 'punschali' (unfaithful wife) and the rules for producing a 'kshetraj' son. Penalties for adultery and the purity of women as ordained by celestial beings are mentioned. It details the mutual behavior between husband and wife, actions leading to a woman's fame, the period for procreation after the menstrual cycle, and the duty of men to protect their character and respect women. Rules for greeting in-laws and conduct during the husband's absence are provided. The protection of women by father, husband, and sons during different life stages is emphasized, prohibiting their abandonment to independence. The significance of a wife remaining dear to her husband is highlighted. It specifies that progeny born from a 'sava' (woman of the same varna) is considered a 'putra' (son), and mentions the rules for sons born from inter-caste marriages (anuloma and pratiloma).
• Grihastha Dharma Prakaraṇa (Householder's Life): Covers daily duties like bathing, tarpaṇa (libations), Sandhya rituals, and hospitality. Hospitality to guests is presented as the highest duty of a householder. It details the specific duties of Brahmins, Kshatriyas, and others, along with general conduct and etiquette. It emphasizes universal ethical principles like non-violence, truthfulness, not stealing, purity, self-control, charity, compassion, mental discipline, and forgiveness. The performance of Yajnas is also prescribed.
• Snātaka Dharma Prakaraṇa (Post-Graduation/Finished Student's Life): Describes the daily and occasional duties of a Brahmachari. It specifies the timings and procedures for Upakarma and Utsarga and lists thirty-seven periods of Anadhyaya (times when Vedic study is prohibited). It further elaborates on the specific duties of Brahmacharis and householders, and the people with whom one should associate, as well as those whose food should be avoided.
• Bhakshyābhakṣya Prakaraṇa (Edibles and Non-Edibles): Enumerates forbidden foods and discusses the importance and merits of abstaining from meat.
• Dravya Śuddhi Prakaraṇa (Purification of Materials): Details the purification of sacrificial vessels and other items, explaining what purifies what. It covers the purification of water, places, and constructed houses.
• Dāna Prakaraṇa (Charity): Praises Brahmanas and defines the qualities of a worthy recipient of charity. It states that gifts of cows, land, gold, etc., should be given to deserving individuals, and outlines the defects of giving to unworthy recipients. The fruit of donating cows, the method, and its significance are detailed. The merit of donating land, lamps, vehicles, grains, footwear, umbrellas, and incense is explained. It notes that a Brahmana capable of receiving gifts but choosing not to, accrues great merit. It is stipulated that offerings of Kusha grass, vegetables, milk, curd, and flowers should not be refused.
• Śrāddha Prakaraṇa (Ancestor Worship Rituals): Discusses auspicious times for Śrāddha, such as Amavasya and Vyatipāta, and the significance of performing Śrāddha during solar and lunar eclipses. It details which Brahmanas are worthy of honor in Śrāddha and which are censured. The procedure and materials for Śrāddha are described, including inviting Brahmanas the day before, the mantras for worshiping ancestors and performing Vaishvadeva. It outlines Ekoddishta Śrāddha, Tirtha Śrāddha, and Kamya Śrāddha, and states that satisfying ancestors through Śrāddha leads to longevity, progeny, wealth, knowledge, heaven, and liberation.
• Vināyakādi Kalpa Prakaraṇa (Rituals for Vinayaka and others): Discusses the pacification of Vinayaka (Ganesha) and the symptoms of his displeasure, which can lead to mental imbalance, marriage impediments, or lack of progeny. It covers the pacification rituals, Abhishek, Homa, and the worship of Gauri at the end of the ceremony.
• Graha Śānti Prakaraṇa (Pacification of Planets): Describes the pacification of the nine planets, their mantras, charity, and Japa. It quotes a verse stating that the rise and fall of kings, and the existence and non-existence of the world, depend on planetary influences, thus emphasizing the need for planetary pacification. It also mentions the metals from which planetary representations should be made.
• Raja Dharma Prakaraṇa (Raja Dharma/King's Duties): Outlines the characteristics and qualifications of a ruler. It advises on the selection of ministers, priests, and astrologers, emphasizing the need for those skilled in political science and Atharva Veda. It suggests the king's residence should be in the forest, away from the city, and describes fortress construction. Granting fearlessness to the subjects is declared the king's paramount duty. It details the king's daily routine, the protection of subjects, and the punishment for corrupt officials and bribe-takers (confiscation of all wealth and expulsion from the kingdom), recommending the honor of virtuous officials. It quotes a verse stating that a king who unjustly increases his treasury through the state's wealth will soon perish with his relatives. It advises following the existing customs and traditions of a newly acquired territory. It explains when to apply Sama, Dana, Danda, and Bheda, and the conditions for entering foreign territories. It stresses the importance of balancing effort (purushartha) and destiny (bhagya). The benefit of making friends is highlighted. It details the system of punishments for those deviating from their duties, including verbal punishment, financial penalties, capital punishment, and disgrace.
• Vyavahāra Adhyāya (Law and Procedure):
  • General Principles of Law: Discusses the king's eligibility to adjudicate cases, the appointment and qualifications of assessors, and the definition of 'vyavahara' (legal procedure). It defines Vyavahara as a complaint made to the king against someone acting against established customs and rules.
  • Four Stages of Legal Proceedings: Outlines the four stages: application (Abhivaada), written statement before the opponent, full description of the case, opponent's reply, and confirmation (which incurs punishment if false). It states that a second accusation cannot be filed until the first is decided, except in cases of assault or theft. Bail should be taken in both instances. False accusations should be punished doubly. It describes how to identify false witnesses (sweating, unsteady gaze). It details the order of taking witness testimonies, with the plaintiff's witnesses first. It advises on rectifying mistakes with direct evidence and resolving conflicts between two Smritis through Vyavahara. In case of conflict between Arthashastra and Dharmashastra, Dharmashastra is given precedence.
  • Types of Evidence: Mentions three types of evidence: written documents (Lekhya), possession (Bhoga), and witnesses (Sakshi). In their absence, divine proof (Divya) or oaths are used.
  • Limitations of Legal Action: States that claims become invalid after twenty years of possession of land or ten years of possession of wealth, unless the owner makes a claim. This rule, however, does not apply to deposits, boundaries, or property of minors.
  • Decisions on Possession and Acquisition: Discusses decisions regarding acquisition (Agama) and possession (Bhoga). The king should form a council for these decisions and restore property obtained by force or deception.
  • Treasures (Nidhi): Deals with the decision-making process for found treasures, with the king entitled to a sixth share. Punishment is prescribed for those who do not report found treasures.
  • Loans and Interest (Ṛṇādāna): Specifies interest rates per month. It clarifies who is liable for loans and who is not. A wife is only responsible for loans taken with her husband. The concept of doubling loans, animal offspring, and tripling grains is mentioned. If the creditor refuses payment on the due date, interest will not accrue from that date.
  • Deposits (Upnidhi): Describes the rules concerning deposits.
  • Witnesses (Sākṣī Prakaraṇa): Details who should be a witness and their characteristics. A witness accepted by both parties can be even one. It describes the punishment for false witnesses, including suffering hellish consequences.
  • Written Documents (Likhita Prakaraṇa): Stipulates that written documents should have witnesses, year, month, and day, and the signature of the debtor, including their name and father's name. Handwritten documents without witnesses are also valid if not written under duress. Payments should be noted on the document, and the document should be destroyed or returned upon full repayment.
  • Ordeals (Divya Prakaraṇa): Explains that ordeals are used when other evidence is lacking and lists five types: weighing (Tula), fire (Abhi), water (Jala), poison (Visha), and holy water (Kosha). These ordeals are for significant cases, not minor disputes.
  • Partition of Inheritance (Dāyavibhāga Prakaraṇa): Grants the father the right to partition property according to his will. It describes how brothers should partition property after the father's demise and what constitutes indivisible property. It states that the sons of brothers will inherit in the name of their father. It outlines provisions for the sanskara (religious ceremony) and maintenance of brothers who have not undergone their sanskaras. Sisters should be married off with a quarter share of their portion. It addresses inheritance for sons born from inter-caste unions (Anuloma and Pratiloma) and twelve types of sons. The rights of a son born to a maidservant and the rules for the inheritance of an emasculated person are mentioned. The inheritance of Vanaprasthas, Sanyasis, and Gurus is discussed. It covers the partition of property for 'samsṛṣṭi' (joint brothers) and describes sons who do not receive a share in their father's property, but whose sons might. It explains the concept of 'strīdhana' (woman's property) and when a husband can use it. It details how disputes over inherited property should be resolved through witnesses, documents, and community consensus.
  • Boundary Disputes (Sīmāvādaprakaraṇa): Discusses boundary divisions for villages and fields, advising to consult forest dwellers and farmers. Boundary markers like bridges, ditches, or pillars should be used. Severe penalties are prescribed for lying about boundaries. It addresses disputes over wells or ponds built on another's land.
  • Owner-Herder Disputes (Svāmipāl Vīvāda Prakaraṇa): Outlines penalties for cattle grazing on another's land, recommending twice the damage caused. It discusses compensation for the loss of grass in barren lands from grazing animals and penalties for shepherds and owners. It states there is no fault in grazing on public roads or barren village lands. It advises releasing bulls and ensuring herders return the exact number of cattle taken. Herders are liable for the value of lost animals due to negligence. It recommends reserving grazing land in every village.
  • Sale by Non-Owner (Asvāmi Vikraya Prakaraṇa): States that selling goods without disclosing defects is considered theft and punishable. If someone sells another's property, the owner can reclaim it and the buyer can recover their money. Found or lost property not surrendered to the police makes the finder liable. If unclaimed for a month, the property belongs to the king.
  • Gifts of Dowry (Dravya Pradānika Prakaraṇa): States that a householder can gift anything except their wife and children, provided it doesn't conflict with their duties. Gifts cannot be revoked, and must be published according to royal rules.
  • Post-Purchase Rights (Krītānusaya Prakaraṇa): Defines the right to return goods after purchase. Seeds can be returned within ten days. Iron items within one day. Gemstones can be tested for eight days. Livestock can be returned within three days. Gold loses no weight when heated, but silver loses two 'palas'. Purchased goods can be returned within three days.
  • Contractual Obligations (Abhyupetyāśuśrūṣā Prakaraṇa, Sanvidvyatikrama Prakaraṇa): Discusses respecting contractual agreements, including those made under duress. It emphasizes upholding one's commitments and community funds. Breaking promises leads to forfeiture of all possessions and expulsion from the country.
  • Wages (Vetanadāna Prakaraṇa): States that those who take wages and abandon their work should pay double the amount. Wages should be paid as work is completed.
  • Gambling (Dyūta Samāhṛya Prakaraṇa): Suggests gambling is organized in certain places to identify cheats, with the king receiving ten rupees from the winner.
  • Verbal Abuse (Vākpāruṣya Prakaraṇa): Prescribes penalties for verbal abuse, including a twenty-five 'pal' fine for insulting a mother or sister. Similar penalties apply to lesser and greater sins.
  • Physical Assault (Daṇḍapāruṣya Prakaraṇa): Details punishments for assault with sticks or other objects, including a hundred 'pal' fine, doubled if blood is drawn. Grievous hurt or limb loss incurs moderate 'sāhasa' punishment. Throwing hard objects at a house incurs a sixteen 'pal' fine. Mutilation of animal organs incurs a two 'pal' fine, doubled if it leads to death. Cutting tree branches incurs a twenty 'pal' fine.
  • Assault and Battery (Sāhasa Prakaraṇa): Defines Sahasa as forcefully taking another's property. Penalties are double the value of the stolen item, quadrupled if hidden. It prescribes a hundred 'pal' fine for violating a widow or anyone without cause, false oaths, undertaking unsuitable tasks, or causing abortion in a maidservant. Mutilating animal genitals, abandoning father, son, or guru incurs a hundred 'pal' fine. A washerman retaining another's clothes is fined three 'pal'. A witness in a father-son dispute is fined three 'pal'. Deceiving with scales and weights incurs the full penalty. Those calling falsehood truth and truth falsehood are also subject to Sahasa penalties. Fake doctors and corrupt officials are punished.
  • Joint Ventures (Sambhūya Samutthāna Prakaraṇa): States that partners in business must share profits and losses equally, or as agreed.
  • Theft (Sṭeya Prakaraṇa): Discusses apprehending thieves by tracking footprints or through past records. Gamblers, prostitutes, drunkards, and those who speak incoherently should be apprehended. Those unable to clear themselves when questioned about theft are punished as thieves. It mentions various methods of interrogation. It details severe punishments for women who administer poison, set fires, kill husbands, gurus, or children, including amputation of ears and nose and being fed to cows. It prescribes burning for those who set fire to fields, houses, or villages, and for those who have illicit relations with the king's wives.
  • Sexual Offences (Strīsaṅgrahaṇa Prakaraṇa): Outlines offenses related to women, such as grabbing hair, touching breasts, or inappropriate laughter, which are considered signs of adultery. Forcible contact without consent incurs a hundred 'pal' fine, doubled for men. Kidnapping an adorned maiden incurs a severe penalty, unless the girl consents, in which case there is no penalty. Bestiality incurs a hundred 'pal' fine. Engaging in illicit relations with a maidservant incurs punishment. Prostitutes who take money and then refuse service are fined double. Having sexual relations with a boy, a nun, or performing unnatural acts incurs a twenty-four 'pal' fine. Punishments are prescribed for those who alter royal orders, sell counterfeit gold, or sell meat. Women who accuse their lovers of theft are fined five hundred 'pal'. Those who speak ill of the king or reveal state secrets will have their tongues cut out.
  • Impurity and Pollution (Āśaucha Prakaraṇa): Stipulates that children under two years of age should be buried. Milk should be offered on the seventh or tenth day after a child's death. It discusses the impermanence of worldly affairs and the lack of impurity for kings and sages performing sacrifices.
  • Laws in Times of Distress (Āpadharma Prakaraṇa): States that Brahmins, Kshatriyas, and Vaishyas can earn a livelihood through their respective occupations during distress, but should not sell prohibited items like milk, til, or meat. It lists agriculture, crafts, service, money lending, driving carts, and begging as permissible livelihoods during distress.
  • Vanaprastha Dharma (Forest Dweller's Life): Discusses the duties of a Vanaprastha, who can take their wife or leave her with their children. A Vanaprastha should be one who controls their senses, does not accept gifts, and engages in self-study. They should spend their time through penances like Chandrayana. They should endure cold in rainy seasons and wear wet clothes in winter, performing austerities according to their strength in the forest.
  • Yati Dharma (Ascetic's Life): Describes an ascetic as one who benefits all beings, is peaceful, and carries a staff. The ascetic's utensils are made of bamboo and clay, purified by water. An ascetic should relinquish passion and hatred and strive for self-purification leading to self-knowledge. It lists truthfulness, non-stealing, non-anger, modesty, purity, intelligence, self-control, and knowledge as universal dharmic virtues. It elaborates on the spiritual knowledge that the universe emanates from a divine source, just as sparks fly from heated iron. The soul is described as eternal and indestructible. It describes the formation of the body from various elements and the journey of life and death, emphasizing the body's transient nature and encouraging the pursuit of liberation. It mentions the concentration of mind through Yoga, study of Upanishads, and playing the Veena. A householder who lives a righteous life, is devoted to truth, hospitable, performs Śrāddha, and speaks truthfully, also attains liberation.
  • Atonement (Prāyaśchitta Prakaraṇa): Describes the consequences of sins, including suffering in hells. It explains the rebirths of sinners based on their actions. Brahmins who commit sins are reborn with diseases. Those who steal gold, or have illicit relations with a Guru's wife, or drink liquor, and those associated with them, are considered great sinners. It prescribes lifelong atonement for great sinners and various vows like Chandrayana for other sins. It identifies abortion and killing one's husband as great sins for women. Those who kill supplicants, children, or are ungrateful, can never be purified. It lists various severe atonement practices. It concludes by stating that those who listen to and follow Yajnavalkya's teachings will achieve fame in this world and attain heaven, fulfilling their desires. Brahmins gain worthiness, Kshatriyas victory, Vaishyas wealth and prosperity, and students knowledge by studying this text, which is equivalent to performing an Ashwamedha Yajna.

2. Katyayana Smriti (Pages 1335-1386): This Smriti covers a range of ritualistic and legalistic topics:

• Yajñopavītakarma Prakaraṇa (Sacred Thread Ceremony): Details the measurements and methods for making and wearing the sacred thread. It includes the ritualistic worship of Matrikas, Vasudhara, and the Nandi Śrāddha.
• Nitya-Naimittika (Śrāddha) Karma Varṇana (Daily and Occasional Rituals, including Śrāddha): Describes the procedures for daily and occasional Śrāddha.
• Trividha Kriyā Varṇana (Three Types of Actions): Discusses three classifications of actions as prescribed by scholars. It emphasizes the importance of following one's own Shākha (Vedic lineage) and the consequences of deviating. It explains how to rectify errors in rituals.
• Śrāddha Prakaraṇa (Ancestor Worship): Details the Śrāddha rituals, including the method of offering pindas (rice balls) and their placement. It discusses offering water and sesame seeds to ancestors and the importance of the correct procedure. It also mentions the practice of offering to forefathers and maternal ancestors.
• Anekakarma Varṇana (Various Rituals): Discusses 'Ādhāna kāla' and related Agnihotra and Parivetta rituals. It describes the process of preparing the Arani (wooden stick for fire-making) and the significance of fire-making through churning. It outlines the measurement of Samidha (sacrificial twigs) for Yajnas and the method of collecting them. It details the timings and procedures for evening and morning Sandhya rituals, emphasizing the importance of offering to a lit fire and using a fan if the fire is not properly lit.
• Śamīgarbhādhāne Prakaraṇa (Rituals related to Śamī): Discusses the description of Śamī wood and other materials used in rituals.
• Sandhyākālādhuddiśyakarma Varṇana (Rituals concerning Sandhya Timings): Defines the evening Sandhya time and the timings for universal Agnihotra.
• Prātaḥ Snānādin Kriyā Varṇana (Morning Bathing and other Rituals): Details the morning bath, defining a river's current. It describes the process of cleaning teeth, face, and eyes. It mentions that a well bath during eclipse periods is equivalent to bathing in the Ganga.
• Sandhyopāsana Vidhi Varṇana (Method of Sandhyā Worship): Stipulates that no other divine or ancestral rituals can be performed until Sandhya is completed. It details the Sandhya ritual and Surya Upasthana.
• Tarpaṇa Vidhi Varṇana (Method of Tarpaṇa): Explains the procedure for Tarpaṇa to deities, Rishis, and ancestors.
• Pañcamahāyajña Vidhi Varṇana (Method of the Five Great Yajñas): Defines the five Mahayajñas – Devayajna, Bhūtayajna, Brahmayajna, Pitṛyajna, and Manuṣyayajna – as great Yajñas and describes their daily performance.
• Brahma Yajña Vidhi Varṇana (Method of Brahma Yajña): Details the Brahma Yajña.
• Yajña Vidhi Varṇana (Method of Yajna): Expands on the methods of the five Mahayajñas mentioned earlier.
• Śrāddhe Tithi Viśeṣeṇa Vidhi Varṇana (Śrāddha Method based on Specific Tithis): Prescribes Śrāddha for specific lunar days and the procedure.
• Śrāddha Varṇana (Description of Śrāddha): Illustrates the method of Śrāddha.
• Vivāhāgni Home Vidhāna Varṇana (Method of Agnihotra during Marriage): Details the ritual of Homa in the morning and evening with the marriage fire and describes Charu and the measurement of Kusha.
• Sakartavyatā Strī Dharma Varṇana (Wife's Duties and Dharma): Mentions the ritual of Agnihotra with the wife. It states that the best woman is the fortunate one, and the best Brahmana is the one superior in knowledge and austerity. Performing Agnihotra according to the husband's command increases fortune, and following his instructions leads to ultimate happiness in this world and the next.
• Dvitīyādi Strī Kṛte Sati Vaidāgni Varṇana (Vaidika Fire Rituals performed with Second Wife): Discusses the ritual of Yajna with the wife, and provides an example of Lord Rama performing Yajna with a statue of Sita when she was in exile.
• Mṛtadāha Saṃskāra Varṇana (Funeral Rites): Describes the cremation rites for the deceased.
• Dāhasanskāra Varṇana (Cremation Ritual): Details the cremation ceremony.
• Videśastha Mṛta Puruṣāṇāṃ Dāhasanskāra Varṇana (Cremation Ritual for those who died abroad): Addresses the cremation rites for those who died in foreign lands.
• Mṛtakarma Tyāga (Renunciation of Death Rituals): Discusses the renunciation of certain rituals during Sutaka (period of impurity after death) but mentions performing Vedic Homa with dry fruits. It states that purification is achieved by performing sixteen Śrāddhas until Sapindīkaraṇa.
• Navayajñena Vinānna (Aṭnnabhājana Prayaścitta Varṇana (Atonement for eating food without performing Navayajña): Recommends performing Navayajna before consuming new grains and the atonement for eating food without performing it.
• Navayajña Kālābhidhāna Varṇana (Timings of Navayajna): Specifies the times for Navayajna, such as Shravani, Krishna Ashtami, Sharad, and Vasant.
• Prāyaśchitta Varṇana (Atonement): Discusses atonement for various offenses.

3. Apastamba Smriti (Pages 1387-1405): This Smriti focuses on purification, atonement, and conduct.

• Goroḍhanādi Viṣaye-Gohatyāyāñcha Prayaśchitta Varṇana (Regarding Cow Protection and Atonement for Cow Slaughter): It addresses questions from sages regarding agricultural practices and cow protection, and the atonement for accidental harm. It states that unintentional harm while administering medicine or feeding a child is not a sin, but excessive administration of medicine or food is sinful. It details how cows should be tied and the penalties for their death.
• Śuddhyāśuddhi Viveka Varṇana (Distinguishing Purity and Impurity): Discusses purity and impurity, stating that those working are not subject to ritual pollution from water. Water in wells, lakes, and ponds with saline content is not considered impure. Urine, feces, and phlegm make water impure.
• Gr̥he Aviśnātasyāntyajäte Niveśane-Bālādi Viṣaye cha Prayaśchitta (Atonement for unknowingly harboring someone of a lower caste at home, and for children, etc.): Prescribes atonement rituals like Chandrayana or Paraka Prajapatya for a twice-born person who unknowingly harbors someone of another caste. It also mentions atonement for taking water from a Chandala's well without distress.
• Chāṇḍālakūpajala Pānādau Saṃsparśe cha Prayaśchitta (Atonement for drinking water from a Chandala's well and for contact with them): Details atonement for drinking water from a Chandala's well and for contact.
• Vaiśyāntyajaśvakākocchistabhojane Prayaśchitta (Atonement for eating the leftover food of Vaishyas, Antyajans, dogs, and crows): Prescribes atonement for eating leftover food.
• Nīlīvastradhāraṇe Nīlibhakṣaṇe cha Prayaśchitta (Atonement for wearing blue clothes and eating blue pigment): Discusses atonement for wearing blue garments.
• Antyajādi Sparśe Rajāvalāyāḥ Vivāhadiṣu Kanyāyā Raja-darśane Prayaśchitta (Atonement for touching Antyajatis, menstruating women, and for a maiden experiencing menstruation): Clarifies the impurity of a menstruating woman, but states that a woman whose menstruation occurs due to illness is not considered impure from touch.

4. Laghu Shaṅkha Smriti (Pages 1408-1415): This Smriti covers the significance of meritorious deeds, funeral rites, and atonement.

• Iṣṭāpūrtakarmaṇoḥ Phalābhidhāna Varṇana (Description of the Fruits of Istapūrta): Discusses the significance of Istapūrta, the merit of immersing ashes in the Ganga, and the importance of Vṛṣotsarga (ritualistic release of a bull) and Śrāddha. It emphasizes performing Pārvana Śrāddha over Ekoddiṣṭa Śrāddha if the former is not possible. It details the annual Śrāddha and the method of Sapindīkaraṇa. It explains that if the father is alive, the mother's Sapindīkaraṇa is performed with the grandmother, and if the father is not alive, with the father. Childless women should perform Ekoddiṣṭa Śrāddha, not Pārvana Śrāddha. It describes concise atonement rituals.
• Shaṅkha Smriti (Pages 1415-1454):
  • Brāhmaṇādiṣām Karma Varṇana (Duties of Brahmins and others): Describes the separate duties of the four varnas, including the Yajana, Yājana, Adhyayana, and Adhyāpana for Brahmanas.
  • Brāhmaṇādiṣām Saṃskāra Varṇana (Sanskaras of Brahmanas and others): Details the sanskaras from Garbhādhāna to Upanayana.
  • Brahmacharya Ācāra Varṇana (Conduct of Brahmacharis): Describes the conduct of Brahmacharis, periods of study, the importance of honoring gurus and parents, and the rules and vows of Brahmacharis.
  • Vivāha Saṃskāra Varṇana (Marriage Ceremony): Describes the eight types of marriages.
  • Pañcamahāyajña (Householder's Praise and Guests): Outlines the five Mahayajñas as daily duties of a householder.
  • Vāṇaprastha Dharma Nirūpaṇa Sanñyāsa Dharma Prakaraṇa (Description of Vanaprastha and Sannyasa Dharma): Explains the necessity and duties of the Vanaprastha Ashram.
  • Prāṇāyāma Lakṣaṇa Dhāraṇā-Dhyāna Yoga Nirūpaṇa Varṇana (Description of Prāṇāyāma, Dhāraṇā, and Yoga): Details the methods of Prāṇāyāma, Dhāraṇā, and Yoga for Brahmacharis.
  • Nityanaiimittika Snānānāṁ Lakṣaṇa Varṇana (Characteristics of Daily and Occasional Baths): Describes six types of baths – Nitya, Naimittika, Kriya, Mala-apakarṣaṇa, Kriyāṅga, and their timings and methods.
  • Kriyā Snāna Vidhi Varṇana (Method of Kriya Snana): Provides mantras and procedures for Kriya Snana.
  • Āchamana Vidhi Varṇana (Method of Āchamana): Describes the method of Achamana, stating that touching specific parts of the body with water while chanting mantras leads to longevity.
  • Aghamarsana Vidhi Varṇana (Method of Aghamarṣaṇa): Details the Aghamarṣaṇa Sukta, Kuṣmāṇḍī Sukta, and purifying mantras.
  • Gāyatrī Japā Vidhi Varṇana (Method of Gayatri Japa): Describes the method and significance of chanting the Gayatri mantra.
  • Tarpaṇa Vidhi Varṇana (Method of Tarpaṇa): Explains the mantras and methods for Tarpaṇa to Devas, Rishis, and Pitṛs.
  • Śrāddhe Brāhmaṇa Parīkṣā Varṇana (Examination of Brahmanas in Śrāddha): Discusses the examination of Brahmanas for Śrāddha and the mantras for their worship.
  • Janana Maraṇāśaucha Varṇana (Impurity during Birth and Death): Specifies the duration of impurity for different varnas after birth and death.
  • Dravya Śuddhiḥ, Mṛnmayādi Pātra Śuddhi Varṇana (Purity of Materials and Vessels): Describes the purification of vessels and one's own body.
  • Kṣatriyādī Vadhē-Yavādya Pahāre-Vrata Varṇana (Atonement for killing Kshatriyas, etc., stealing barley, etc.): Covers atonement for various sins, including killing Ksatriyas, stealing barley, eating food prepared by Sudras, and other offenses. It lists various types of penances like Paraka, Krichchra, and Chandrayana.

5. Lekhita Smriti (Pages 1455-1463): This Smriti focuses on the significance of Vedic rituals, Śrāddha, and purity.

• Iṣṭāpūrtakarma Vṛṣotsarga Gayāpiṇḍadāna Ṣoḍaśa Śrāddhānavarṇana (Description of Istapūrta, Vṛṣotsarga, Gayā Piṇḍadāna, and Sixteen Śrāddhas): Describes the rewards of performing Istapūrta, the merit of offering ancestral bones in the Ganga, the significance of Gayā Śrāddha, and the fourteen types of Śrāddhas. It also mentions the procedure for performing rituals for childless individuals.
• Udakakumbhadāna Agnistāna Apnūtriṇām Ekoddiṣṭa Śrāddha Varṇana (Donation of water pots, Agnistoma, and Ekoddiṣṭa Śrāddha for childless individuals): Details the practice of donating water pots, performing Agnistoma, and performing Ekoddiṣṭa Śrāddha for those without progeny.
• Śrāddha Parashraddhabhoktṛ Śrāddhakartṛ Śrāddhabhōktṛ Niyamāḥ Navashrāddhe Bhunjaṃsyaprāyaścitta Varṇana (Rules for Śrāddha, consuming food meant for Śrāddha, Śrāddha performers, and atonement for eating during Navashrāddha): Discusses the rules for Śrāddha, consuming food intended for Śrāddha, the performers, and atonement for eating during Navashrāddha.
• Kubja Vāmanādiṣu Parivedaṇaṃ Govadha Samam, Chāṇḍālaghaṭajala Pāna Varṇana (Rules for Kubja, Vamana, etc., in Pariveṭana, Cow Slaughter, and drinking Chandala's water): Addresses the rules for Kubja and Vamana, the equivalence of Pariveṭana to cow slaughter, and the drinking of Chandala's water.
• Concludes by stating that performing Istapūrta leads to heaven and liberation.

6. Śankhalikhita Smriti (Pages 1464-1454): This Smriti focuses on Vedic rituals, worship, and the importance of righteous conduct.

• Vaiśvadeva Makṛtvai v Jñānasya Kākayōni Varṇana (Description of attaining crow's womb by not performing Vaiśvadeva and losing knowledge): Discusses the consequences of not performing Vaiśvadeva and losing knowledge.
• Ativimjana, Pānabhojanaṃ, Rājapraśansā, Brāhmaṇa Praśaṃsana Varṇana (Excessive indulgence, eating and drinking, praise of kings and Brahmanas): Covers topics like excessive indulgence, eating and drinking, praising kings and Brahmanas. It highlights the cultural life described in the verses.
• Vaśiṣṭha Smriti (Pages 1468-1548):
  • Dharma Jigyāsā Dharmācaraṇasya Phala Dharma Lakṣaṇa Āryāvartapañcamahāpātaka Varṇana (Inquiry into Dharma, Fruit of Dharmic Conduct, Characteristics of Dharma, Āryāvarta, and the Five Great Sins): Defines Dharma, the boundaries of Āryāvarta, country-specific Dharma, family Dharma, Mahapāpas, and Upapāpas.
  • Brāhmaṇādi Varna Ācāra Nirūpaṇa (Conduct of Brahmanas and other Varnas): Discusses the primary duties of Brahmanas and the causes of falling from caste. It details agricultural Dharma. It clarifies the definition of 'dvijatva' (twice-born status) and the superiority of the Guru. It outlines the six duties of Brahmanas, obedience to the Guru, and the distinct occupations of each varna. It mentions the limits of wealth growth and restrictions for Brahmins and Kshatriyas on wealth accumulation. It states that a Brahmana who studies texts other than the Vedas is called a Sudra. A Dharmas expert must be a knower of Vedas. Charity should be given only to a knower of Vedas. It describes the characteristics of an Ātatayī (one who commits heinous crimes). It clarifies when Achamana should be performed and the purification of land and vessels containing hidden wealth.
  • Madhu Parkādiṣu Paśu Himsana Varṇana (Animal Sacrifice in Madhuparka, etc.): Describes the rituals of Madhuparka and the rules of impurity and pollution. It details the time of impurity. It outlines the duties of a wife, emphasizing that she should not lose her strength and remain dependent. It discusses the conduct during menstruation and the boon granted by Indra to women.
  • Ācāra Praśansā Hīnācārasya Nindā Varṇana (Praise of Good Conduct and Condemnation of Bad Conduct): Details the conduct and lifestyle of culturally conscious individuals.
  • Brahmachari Dharma Varṇana (Duties of Brahmacharis): Describes the duties of Brahmacharis.
  • Grihastha Dharma Varṇana (Duties of Householders): Details the conduct and lifestyle of householders.
  • Vāṇaprastha Dharma Varṇana (Duties of Vanaprasthas): Describes the duties of Vanaprasthas.
  • Yati Dharma Varṇana (Duties of Ascetics): Describes the duties of ascetics, emphasizing renunciation of everything except the Vedas.

7. (Veda) Vyasa Smriti (Pages 1631-1768): This Smriti focuses on Dharma, social order, sanskaras, and householder duties.

• Dharmācaraṇadeśaprayukta-Varṇa-Ṣoḍaśa Saṃskāra Varṇana (Dharma of the region, Varna, and the Sixteen Sanskaras): Describes the Dharma according to region and Varna, and the sixteen sanskaras from Garbhādhāna onwards.
• Vivāha Vidhi Varṇana (Marriage Procedure): Details the marriage procedure, emphasizing the importance of marrying a kanya of the same varna and that a man becomes complete only upon marriage.
• Grihastha Dharma Varṇana, Strīdhamābhidhāna Varṇana (Householder's Dharma, Wife's Dharma): Describes the duties of a householder and wife, including waking before the husband, maintaining cleanliness, and keeping belongings in order. It outlines the husband's duties towards his wife. This Indian cultural practice is considered respectable and obligatory for every householder.
• Snānādi Vidhi Pūrvāhṇakṛtya Varṇana (Morning Bathing Rituals and Ante meridiem Duties): Prescribes waking at Brahma Muhurta, cleansing rituals, and morning baths with mantras.
• Tarpaṇa Vidhi Varṇana (Method of Tarpaṇa): Explains the method of Tarpaṇa.
• Pākayajñādi Vidhi Nirūpaṇa (Description of Pākayajña and other Rituals): Details the rituals of Pākayajna and the significance of charity. It states that those who know the Vedas are considered Brahmanas.
• Grihasthāśrama Varṇana (Description of Grihasthāśrama): Outlines the daily, occasional, and desirable duties of a householder, emphasizing waking at dawn and engaging in work. It prescribes Sandhya rituals, Pitṛ Tarpaṇa, Vedic study, and the study of Dharmashastras in the morning.
• Dharma Jigyāsā Dharma Ācaraṇaṃ Phala Dharma Lakṣaṇa Āryāvartapañcamahāpātaka Varṇana (Inquiry into Dharma, Fruit of Dharmic Conduct, Characteristics of Dharma, Āryāvarta, and the Five Great Sins): Defines Dharma, the boundaries of Āryāvarta, country-specific Dharma, family Dharma, Mahapāpas, and Upapāpas.
• Brāhmaṇādi Pradhānakarmāṇi-Pātitvahētavaḥ Kṛṣidharma Nirūpaṇa (Brahmanas' Primary Duties - Causes of Fallen Status, Agricultural Dharma): Defines 'dvijatva' (twice-born status) and the superiority of the Guru. It outlines the six duties of Brahmanas, obedience to the Guru, and the distinct occupations of each varna. It mentions the limits of wealth growth and restrictions for Brahmanas and Kshatriyas on wealth accumulation. It states that a Brahmana who studies texts other than the Vedas is called a Sudra. A Dharma expert must be a knower of Vedas. Charity should be given only to a knower of Vedas. It describes the characteristics of an Ātatāyī (one who commits heinous crimes). It clarifies when Achamana should be performed and the purification of land and vessels containing hidden wealth.
• Madhuparkādiṣu Paśu Himsana Varṇana (Animal Sacrifice in Madhuparka, etc.): Describes the rituals of Madhuparka and the rules of impurity and pollution. It details the time of impurity. It outlines the duties of a wife, emphasizing that she should not lose her strength and remain dependent. It discusses the conduct during menstruation and the boon granted by Indra to women.
• Ācāra Praśansā Hīnācāra Nindā Varṇana (Praise of Good Conduct and Condemnation of Bad Conduct): Details the conduct and lifestyle of culturally conscious individuals.
• Brahmachari Dharma Varṇana (Duties of Brahmacharis): Describes the duties of Brahmacharis.
• Grihastha Dharma Varṇana (Duties of Householders): Details the conduct and lifestyle of householders.
• Vāṇaprastha Dharma Varṇana (Duties of Vanaprasthas): Describes the duties of Vanaprasthas.
• Yati Dharma Varṇana (Duties of Ascetics): Describes the duties of ascetics, emphasizing renunciation of everything except the Vedas.
• Pitṛ Prakaraṇa (Ancestor Related): Discusses the Nandi Śrāddha performed during auspicious occasions like Ādhāna, Sīmantonnayana, Jātkarma, Nāmkaraṇa, Niṣkramaṇa, Annaprāśana, Chudākarma, Upanayana, Mahāvrata, Godāna, and Samāvartana.
• Vivāha Home Parivarya Prakaraṇa Varṇana (Rules for Homa during Marriage): States that no inauspicious activity, including funeral rites, should be performed during the marriage mandap until its dismantling, even if Sapindīkaraṇa has occurred.
• Pretakarma Vidhi Varṇana (Funeral Rites): Discusses the funeral rites for father and other ancestors, including the cremation ceremony and the rules of impurity. It concludes that the self-realized person is not subject to any impurity.
• Loke Nindā Prakaraṇa Varṇana (Condemnation of those who are condemned in the world): Criticizes those who deviate from good conduct, are inactive, and whose family Brahmanas are considered censured. It discusses the superiority of a Brahmana if they are well-versed in the Vedas and are disseminators of Vedic knowledge. It considers the insult to a Brahmana and forcing them into service as a sin.
• Varṇa Dharma Prakaraṇa Varṇana (Dharma of Varna): Discusses the superiority of Brahmanas if they are Vedic scholars and teachers. It considers insulting a Brahmana and forcing them into service as a sin.

8. Devala Smriti (Pages 1655-1663): This Smriti focuses on atonement, purity, and societal reintegration.

• Prāyaśchitta Varṇana (Atonement): Discusses atonement for women who have been forcefully converted or have converted willingly to other religions (Mlecchas). It details various atonement rituals to help them regain their caste purity. It covers atonement for various sins, including consumption of forbidden items, and finally mentions purification through Ganga bathing. It elaborates on caste purity, bodily purity, and societal purity.

9. Prajapati Smriti (Pages 1664-1682): This Smriti focuses on the rituals and significance of Śrāddha.

• Brahmaṇa Pratiruceḥ Praśnaḥ, Śrāddhakālābhidhānañcha (Ruchi's question to Brahma, and the timings of Śrāddha): Starts with Ruchi's inquiry to Brahma about Śrāddha timings and procedures, and the concept of inheriting paternal duties.
• Śrāddha Prakaraṇa Varṇana (Description of Śrāddha): Provides a detailed and complete description of the Śrāddha ritual. It mentions an upheaval in Śrāddha rituals caused by Shukracharya's pronouncements, leading to the weakening of the twice-born and the strengthening of Rakshasas. It elaborates on the types of Śrāddha, the Śrāddha procedure, the mantras, the importance of Śrāddha, the satisfaction of ancestors, and the benefits to the performer (longevity, progeny, wealth, and prosperity).

10. Laghu Āśvalāyana Smriti (Pages 1683-1768): This Smriti covers daily routines, rituals, and conduct for various stages of life.

• Ācāra Prakaraṇa Varṇana (Description of Conduct): Describes the daily routines, including waking up in Brahma Muhurta, cleansing rituals, bathing with mantras, and the importance of observing Sandhya daily. It states that puja and charity performed without Sandhya are fruitless.
• Brahmachārī Gṛhastha Dharma Varṇana (Dharma of Brahmachari and Grihastha): Describes the Dharma of Brahmachari and Grihastha.
• Snānavastrācamana Pūrvaka Sandhyopāsana Vidhi Varṇana (Method of Sandhyā Worship after Bathing and Achamana): Details the procedure for Sandhya worship after bathing and Achamana.
• Gāyatrī Mantra Japā Pūrvaka Prātaḥ Sandhyā Vidhi Varṇana (Morning Sandhya Ritual after Gayatri Mantra Japa): Describes the morning Sandhya ritual after chanting the Gayatri mantra.
• Madhyāhna Snānādi Vidhi Pūrvaka Brahma Yajña (Brahma Yajña after Midday Bath and other Rituals): Outlines the Brahma Yajña performed after midday bath and other rituals.
• Ṛṇatraya Vimuktyartham Devṛṣipitṛ Tarpaṇa (Tarpaṇa to Devas, Rishis, and Pitṛs for freedom from three debts): Explains Tarpaṇa to Devas, Rishis, and Pitṛs for liberation from three debts.
• Sa Vaiśvadeva Bhūtabalya Atithi Bhikṣādānānāṁ Varṇana (Description of Vaiśvadeva, Bhūtabali, Atithi, and Bhiksha donations): Discusses Vaiśvadeva, Bhūtabali, Atithi, and Bhiksha donations.
• Parānna Tyāginām Āmānna Dāna, Bhojana Vidhi Ucchiṣṭādi Saṃsparśa Varṇana (Giving uncooked food to those who renounce cooked food, eating methods, and contact with leftovers): Covers giving uncooked food to those who renounce cooked food, eating methods, and contact with leftovers.
• Brahmamārgācāra Prakaraṇa Varṇana (Description of Brahmamārga Ācāra): Discusses the Brahmamārga Ācāra. It states that Āśvalāyana Gṛhya Sūtra doesn't elaborate on the Vyavahāra section as much as the religious and cultural aspects, suggesting the ancientness of these Smritis. It posits that when people were devoted to Dharma and truthful, Vyavahāra (punishment and royal administration) was less necessary. It describes the morning routine of waking up, cleansing, and bathing with mantras. It details the methods of Surya Arghya, morning, afternoon, and evening Sandhya, and Surya Upasthāna. It prescribes the Agnihotra ritual, which can be performed with the wife. It details the method of Vedic study, Tarpaṇa, Śrāddha Karma, Bali Vaishvadeva, Hantakāra, and Śrāddha timings. It describes the Pancha Mahayajñas, Madhuparka, Vaishvadeva, and the liberation achieved by dying in Kashi.
• Sthālīpāka Prakaraṇa (Sthālīpāka Ritual): Details the complete Sthālīpāka Yajna. It describes the need for Sankalpa the day before, the creation of a square Vedi, plastering with cow dung, drawing lines, sprinkling water, fire installation, Agni worship, meditation, Paristaraṇa, Prokshani vessel, Sruva, Chamasa, Ajya vessel, Suk, and Sruva installation, and Samidha collection.
• Garbhādhāna Prakaraṇa (Garbhādhāna Ritual): Describes the method of Garbhādhāna.
• Puṃsavanāvalobhana Sīmantonnayana Prakaraṇa Va (Puṃsavanā, Avalobhana, and Sīmantonnayana Rituals): Details the method and timing of Pumsavana and Sīmantonnayana.
• Jātakarma Prakaraṇa Varṇana (Jātakarma Ritual): Describes the method of Jātakarma sanskara.
• Nāmakaraṇa Prakaraṇa Varṇana (Nāmakaraṇa Ritual): Details the method of Nāmakaraṇa and how to choose names based on letters. It mentions the father chanting mantras in the child's ear while speaking the name.
• Niṣkramaṇa Prakaraṇa Varṇana (Niṣkramaṇa Ritual): Describes the Niṣkramaṇa ritual performed in the fourth month.

11. Baudhāyana Smriti (Pages 1767-1878): This Smriti emphasizes Dharma, Vedic rituals, Brahmacharya, Grihastha duties, and atonement.

• Saśiṣṭa Dharma Varṇana (Characteristics of Learned/Wise People): States that Dharma is primarily derived from the Vedas, secondarily from Smritis, and thirdly from the conduct of the learned (Śiṣṭa). It defines Śiṣṭa as those free from envy, ego, greed, arrogance, attachment, delusion, anger, and malice. It mentions that knowledge of Dharma comes from the Vedas, and in their absence, from Smriti texts and the consensus of the learned. It describes the composition of a council (Pariṣad) as comprising four Vedic scholars, one proficient in Vedic limbs, one Dharma pathaka, and three hermits. It declares that a council lacking Vedic knowledge is not authoritative, comparing it to wooden or leather elephants or an unlearned Brahmana. It discusses controversies regarding practices in North and South India and the boundaries of Āryāvarta, stating that Dharmashastra, Yajna, and Sanskaras are primarily for Āryāvarta and Brahmavarta.
• Brahmachari Dharma Varṇana (Duties of Brahmacharis): Outlines the rules for Brahmacharis, including the Upanayana ceremony for Brahmins at the eighth year, and the appropriate timings for Brahmins (spring), Kshatriyas (summer), and Vaishyas (autumn). It covers Maunjibandhana, Bhikshacharya, Brahmachari's education, the fault of Avakīrṇī, and the glory of Brahmacharya. This section is presented as the first question answered in relation to "What is Dharma?"
• Snātaka Dharma Varṇana (Duties of Snātaka): This chapter, as part of the answer to the first question, details the rules and vows of a Snātaka.
• Kamaṇḍalu Caryā Abhidhāna Varṇana (Description of Kamaṇḍalu Usage): Explains the rules of Achara and the use of Kamaṇḍalu (water pot) for a Snātaka.
• Śuddhi Prakaraṇa Varṇana (Description of Purity): In the context of the first question, this chapter details the rules of purification. It states that the body is purified by water, the intellect by knowledge, the soul by non-violence, and the mind by truth. It describes the purification of the body, intellect, soul, and mind, and the rules for wearing the Yajñopavīta, Achamana, river bathing, and purification of objects. It specifies the duration of impurity for relatives based on Sapiṇḍatā, and atonement for animal bites. It states that cow's milk becomes pure ten days after calving, and describes purification methods for all things.
• Yajñāṅga Vidhi Nirūpaṇa (Description of Yajñāṅga Methods): Details the required materials for Yajñas and the purification of Yajna vessels and other items.
• Punaḥ Yajñāṅga Vidhi Varṇana (Further Description of Yajñāṅga Methods): Discusses internal and external Yajñas, the components of an internal Yajña, and external rituals like those involving Ritviks. It provides a brief overview and purification methods for Yajñāṅgas.
• Brāhmaṇādi Varṇa Nirūpaṇa (Description of Brahmanas and other Varnas): Discusses the Varna system, the separate classifications of progeny from Anuloma and Pratiloma unions, and their Vratya status, disqualifying them from the Savitri initiation.
• Saṅkara Jāti Nirūpaṇa (Classification of Mixed Castes): Enumerates mixed-caste individuals like Rathakaras and classifies them as Vratyas, thus disqualifying them from Savitri initiation.
• Rāj Dharma Varṇana (Raja Dharma): Discusses providing livelihoods according to Varna, imposing taxes, atonement for great sins like killing a Brahmana, considering witness testimony in determining sins, and punishments for false witnesses.

Key Themes and Principles:

• Dharma as the Guiding Principle: The entire compilation revolves around the concept of Dharma, encompassing rituals, ethics, law, and societal conduct.
• Varnashrama Dharma: The system of duties and conduct based on one's Varna (social class) and Ashrama (stage of life) is a recurring theme.
• Purity and Rituals: Emphasis is placed on various forms of purification (Shuddhi) and the correct performance of rituals (Yajñas, Śrāddha, Tarpaṇa, Sandhya).
• Atonement and Sin: A significant portion is dedicated to describing sins and their corresponding atonements (Prāyaśchitta) to cleanse oneself from transgressions.
• Social Order and Justice: The legal and procedural aspects (Vyavahāra) highlight the importance of justice, fair adjudication, and punishment for wrongdoing.
• Family and Social Responsibilities: Duties towards family members, respect for elders, and the role of women in society are discussed.
• Spiritual Knowledge and Liberation: The ultimate goal of these practices is often linked to attaining spiritual knowledge, heaven, and liberation (Moksha).
• Importance of the Vedas and Smritis: The texts are presented as derivations or interpretations of Vedic injunctions, emphasizing the authority of Vedic knowledge and the Smriti literature.

In essence, "Smruti Sandarbh Part 03" serves as a vital repository of ancient Indian legal and ethical traditions, providing detailed guidance on a wide array of subjects critical to personal conduct, societal structure, and spiritual pursuit within the Dharmashastric framework.