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Manusmrti (Samskrit: मनुस्मृतिः) is the name of the text written by Manu or Manavacharya known as the father of mankind that prescribes code of conduct with a view to establish a harmonious social life.<ref name=":3">Vettam Mani (1975), [https://archive.org/details/puranicencyclopa00maniuoft/page/480/mode/2up Puranic Encyclopaedia], Delhi: Motilal Banarsidass.</ref>{{#evu:https://www.youtube.com/watch?v=OsyPY7jQJ24&feature=youtu.be

Manusmrti (Samskrit: मनुस्मृतिः) is the name of the text written by [[Manu (मनु)|Manu]] or Manavacharya known as the father of mankind that prescribes code of conduct with a view to establish a harmonious social life.<ref name=":3">Vettam Mani (1975), [https://archive.org/details/puranicencyclopa00maniuoft/page/480/mode/2up Puranic Encyclopaedia], Delhi: Motilal Banarsidass.</ref>{{#evu:https://www.youtube.com/watch?v=OsyPY7jQJ24&feature=youtu.be

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== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

Manu, Yajnavalkya and Parashara are some of the most celebrated law-givers of Bharata. Bharatiya society is founded on, and governed by, the laws made by these three great rishis. The granthas that enumerate these law codes are termed as Smrtis and many of them are named after their authors. Thus, we have texts like  

Manu, [[Yajnavalkya (याज्ञवल्क्यः)|Yajnavalkya]] and Parashara are some of the most celebrated law-givers of [[Bharatavarsha (भरतवर्षम्)|Bharata]]. Bharatiya society is founded on, and governed by, the laws made by these three great rishis. The granthas that enumerate these law codes are termed as [[Smrti (स्मृतिः)|Smrtis]] and many of them are named after their authors. Thus, we have texts like  

* Manusmrti or Manava Dharmashastra (Laws of Manu or the Institutes of Manu)

* Manusmrti or Manava Dharmashastra (Laws of Manu or the Institutes of Manu)

* Yajnavalkya Smrti  

* [[Yajnavalkya Smrti (याज्ञवल्क्यस्मृतिः)|Yajnavalkya Smrti]]

* Parashara Smrti, etc.

* Parashara Smrti, etc.

It is said that the laws of Manu were intended for the Satya Yuga, those of Yajnavalkya for the Treta Yuga, those of Sankha and Likhita for the Dvapara Yuga and those of Parashara for the Kali Yuga. All of them contain code of conduct for mankind. And among them, Manusmrti is noted as the ancient most. Yajnavalkya Smrti follows on similar lines as the Manusmrti and the two are accepted as authoritative works on law all over Bharata.<ref>Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>

It is said that the laws of Manu were intended for the Satya Yuga, those of Yajnavalkya for the Treta Yuga, those of Sankha and Likhita for the Dvapara Yuga and those of Parashara for the Kali Yuga. All of them contain code of conduct for mankind. And among them, Manusmrti is noted as the ancient most. Yajnavalkya Smrti follows on similar lines as the Manusmrti and the two are accepted as authoritative works on law all over Bharata.<ref>Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>

== महत्त्वं प्राचीनत्वं च ॥ Importance and Antiquity ==

== महत्त्वं प्राचीनत्वं च ॥ Importance and Antiquity ==

It is said that by the term Smrti is denoted Dharmashastra.<blockquote>श्रुतिस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः । २.१० ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2]</ref> ''śrutistu vedo vijñeyo dharmaśāstraṁ tu vai smr̥tiḥ । 2.10 ।''</blockquote>And there are as many as 71 smrtis enlisted in various smrti texts. Among them, the code of laws known as Manusmrti, ascribed to the first Manu named Svayambhuva Manu, is considered the foremost.<ref>Vaman Shivram Apte (1985), [https://archive.org/details/practicalsanskri00apteuoft/page/740/mode/2up The Practical Sanskrit-English Dictionary], Delhi: Motilal Banarsidass.</ref> Infact, according to Brhaspati, the importance of Manusmrti is due to it collecting the essence of the Vedas. And hence, any smrti that goes tangential to Manusmrti is considered unpraiseworthy.<blockquote>वेदार्थोपनिबद्धत्वात्प्राधान्यं हि मनोः स्मृतम् । मन्वर्थविपरीता तु या स्मृतिः सा न शस्यते ॥<ref name=":0">Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83_(%E0%A4%AE%E0%A4%A8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%AE%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%80%E0%A4%B8%E0%A4%82%E0%A4%B5%E0%A4%B2%E0%A4%BF%E0%A4%A4%E0%A4%BE) Manvarthamuktavali Samvalita])</ref></blockquote><blockquote>''vedārthopanibaddhatvātprādhānyaṁ hi manoḥ smr̥tam । manvarthaviparītā tu yā smr̥tiḥ sā na śasyate ॥''</blockquote>Moreover, the praise of Manu's tenets are obtained in the shrutis itself that are the basis for all smrtis.<blockquote>मनुर्वै यत् किंचावदत्तद् भेषजं एवावदत्, तद् भेषजत्वायैव । 2.1.5 ।<ref>Maitrayani Samhita, Kanda 2, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A5%80%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%82_%E0%A5%A8/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A6%E0%A5%A7 Prapathaka 1]</ref> </blockquote><blockquote>''manurvai yat kiṁcāvadattad bheṣajaṁ evāvadat, tad bheṣajatvāyaiva । 2.1.5 ।''</blockquote>Meaning: Whatever is proposed by Manu is to be taken like medicine.

It is said that by the term Smrti is denoted [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastra]].<blockquote>श्रुतिस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः । २.१० ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2]</ref> ''śrutistu vedo vijñeyo dharmaśāstraṁ tu vai smr̥tiḥ । 2.10 ।''</blockquote>And there are as many as 71 smrtis enlisted in various smrti texts. Among them, the code of laws known as Manusmrti, ascribed to the first Manu named Svayambhuva Manu, is considered the foremost.<ref>Vaman Shivram Apte (1985), [https://archive.org/details/practicalsanskri00apteuoft/page/740/mode/2up The Practical Sanskrit-English Dictionary], Delhi: Motilal Banarsidass.</ref> Infact, according to Brhaspati, the importance of Manusmrti is due to it collecting the essence of the [[Vedas (वेदाः)|Vedas]]. And hence, any smrti that goes tangential to Manusmrti is considered unpraiseworthy.<blockquote>वेदार्थोपनिबद्धत्वात्प्राधान्यं हि मनोः स्मृतम् । मन्वर्थविपरीता तु या स्मृतिः सा न शस्यते ॥<ref name=":0">Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83_(%E0%A4%AE%E0%A4%A8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%AE%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%80%E0%A4%B8%E0%A4%82%E0%A4%B5%E0%A4%B2%E0%A4%BF%E0%A4%A4%E0%A4%BE) Manvarthamuktavali Samvalita])</ref>

Similar saying on Manusmrti is also said to be found in the Mahabharata. <blockquote>पुराणं मानवो धर्मः साङ्गो वेदश्चिकित्सितम् । आज्ञासिद्धानि चत्वारि न हन्तव्यानि हेतुभिः ॥<ref name=":0" /> </blockquote><blockquote>''purāṇaṁ mānavo dharmaḥ sāṅgo vedaścikitsitam । ājñāsiddhāni catvāri na hantavyāni hetubhiḥ ॥''</blockquote>Also, the knowledge of dharma passed on by Manu and his shishya parampara is seen in the form of quotations in other smrti texts like the Parashara Smrti. In fact, the following two verses from the Manusmrti is found in the Valmiki Ramayana. <blockquote>शासनाद्वा विमोक्षाद्वा स्तेनः स्तेयाद्विमुच्यते । अशासित्वा तु तं राजा स्तेनस्याप्नोति किल्बिषम् । । ८.३१६ । ।</blockquote><blockquote>राजभिः कृतदण्डास्तु कृत्वा पापानि मानवाः । निर्मलाः स्वर्गं आयान्ति सन्तः सुकृतिनो यथा । । ८.३१८ । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 8]</ref></blockquote><blockquote>''śāsanādvā vimokṣādvā stenaḥ steyādvimucyate । aśāsitvā tu taṁ rājā stenasyāpnoti kilbiṣam । । 8.316 । ।''</blockquote><blockquote>''rājabhiḥ kr̥tadaṇḍāstu kr̥tvā pāpāni mānavāḥ । nirmalāḥ svargaṁ āyānti santaḥ sukr̥tino yathā । । 8.318 । ।''</blockquote>Meaning:  

 

 

Similar saying on Manusmrti is also said to be found in the [[Mahabharata (महाभारतम्)|Mahabharata]]. <blockquote>पुराणं मानवो धर्मः साङ्गो वेदश्चिकित्सितम् । आज्ञासिद्धानि चत्वारि न हन्तव्यानि हेतुभिः ॥<ref name=":0" />  

 

''purāṇaṁ mānavo dharmaḥ sāṅgo vedaścikitsitam । ājñāsiddhāni catvāri na hantavyāni hetubhiḥ ॥'' </blockquote>Also, the knowledge of [[Dharma (धर्मः)|dharma]] passed on by Manu and his shishya parampara is seen in the form of quotations in other smrti texts like the Parashara Smrti. In fact, the following two verses from the Manusmrti is found in the [[Valmiki Rshi (वाल्मीकि ऋषिः)|Valmiki]] [[Ramayana (रामायणम्)|Ramayana]]. <blockquote>शासनाद्वा विमोक्षाद्वा स्तेनः स्तेयाद्विमुच्यते । अशासित्वा तु तं राजा स्तेनस्याप्नोति किल्बिषम् । । ८.३१६ । ।

 

राजभिः कृतदण्डास्तु कृत्वा पापानि मानवाः । निर्मलाः स्वर्गं आयान्ति सन्तः सुकृतिनो यथा । । ८.३१८ । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 8]</ref>

 

''śāsanādvā vimokṣādvā stenaḥ steyādvimucyate । aśāsitvā tu taṁ rājā stenasyāpnoti kilbiṣam । । 8.316 । ।''

 

''rājabhiḥ kr̥tadaṇḍāstu kr̥tvā pāpāni mānavāḥ । nirmalāḥ svargaṁ āyānti santaḥ sukr̥tino yathā । । 8.318 । ।''</blockquote>Meaning:  

* The thief becomes absolved from the theft either through punishment or through acquittal. By not punishing the thief, the ruler imbibes the guilt of the thief.

* The thief becomes absolved from the theft either through punishment or through acquittal. By not punishing the thief, the ruler imbibes the guilt of the thief.

* People who, having committed crimes, have been punished by rulers, become freed from guilt and go to svarga just like well-behaved good people.<ref>Ganganath Jha (1920-39), Manusmrti ([https://archive.org/details/in.ernet.dli.2015.46012/page/n351/mode/2up Volume 6]), Delhi: Motilal Banarsidass Publishers Private Limited.</ref>

* People who, having committed crimes, have been punished by rulers, become freed from guilt and go to [[Svarga (स्वर्गः)|svarga]] just like well-behaved good people.<ref>Ganganath Jha (1920-39), Manusmrti ([https://archive.org/details/in.ernet.dli.2015.46012/page/n351/mode/2up Volume 6]), Delhi: Motilal Banarsidass Publishers Private Limited.</ref>

In the Kishkindhakanda of the Valmiki Ramayana, Rama quotes the above verses from the Manusmrti as those given by Manu as follows. He says,<blockquote>श्रूयते मनुना गीतौ श्लोकौ चारित्र वत्सलौ ॥ गृहीतौ धर्म कुशलैः तथा तत् चरितम् मया ॥४.१८.३०॥</blockquote><blockquote>राजभिः धृत दण्डाः च कृत्वा पापानि मानवाः । निर्मलाः स्वर्गम् आयान्ति सन्तः सुकृतिनो यथा ॥४.१८.३१॥</blockquote><blockquote>शसनात् वा अपि मोक्षात् वा स्तेनः पापात् प्रमुच्यते । राजा तु अशासन् पापस्य तद् आप्नोति किल्बिषम् ॥४.१८.३२॥<ref name=":1">Valmiki Ramayana, Kishkindha Kanda, [http://valmikiramayan.pcriot.com/utf8/kish/sarga18/kishkindha_18_frame.htm Sarga 18]</ref></blockquote><blockquote>''śrūyate manunā gītau ślokau cāritra vatsalau ॥ gr̥hītau dharma kuśalaiḥ tathā tat caritam mayā ॥4.18.30॥''</blockquote><blockquote>''rājabhiḥ dhr̥ta daṇḍāḥ ca kr̥tvā pāpāni mānavāḥ । nirmalāḥ svargam āyānti santaḥ sukr̥tino yathā ॥4.18.31॥''</blockquote><blockquote>''śasanāt vā api mokṣāt vā stenaḥ pāpāt pramucyate । rājā tu aśāsan pāpasya tad āpnoti kilbiṣam ॥4.18.32॥''</blockquote>Meaning:  

In the Kishkindhakanda of the Valmiki Ramayana, Rama quotes the above verses from the Manusmrti as those given by Manu as follows. He says,<blockquote>श्रूयते मनुना गीतौ श्लोकौ चारित्र वत्सलौ ॥ गृहीतौ धर्म कुशलैः तथा तत् चरितम् मया ॥४.१८.३०॥

 

राजभिः धृत दण्डाः च कृत्वा पापानि मानवाः । निर्मलाः स्वर्गम् आयान्ति सन्तः सुकृतिनो यथा ॥४.१८.३१॥

 

शसनात् वा अपि मोक्षात् वा स्तेनः पापात् प्रमुच्यते । राजा तु अशासन् पापस्य तद् आप्नोति किल्बिषम् ॥४.१८.३२॥<ref name=":1">Valmiki Ramayana, Kishkindha Kanda, [http://valmikiramayan.pcriot.com/utf8/kish/sarga18/kishkindha_18_frame.htm Sarga 18]</ref>

 

''śrūyate manunā gītau ślokau cāritra vatsalau ॥ gr̥hītau dharma kuśalaiḥ tathā tat caritam mayā ॥4.18.30॥''

 

''rājabhiḥ dhr̥ta daṇḍāḥ ca kr̥tvā pāpāni mānavāḥ । nirmalāḥ svargam āyānti santaḥ sukr̥tino yathā ॥4.18.31॥''

 

''śasanāt vā api mokṣāt vā stenaḥ pāpāt pramucyate । rājā tu aśāsan pāpasya tad āpnoti kilbiṣam ॥4.18.32॥''</blockquote>Meaning:  

* We hear two verses that are given to the advocacy of good conventions, which the experts of rightness have also accepted, and which are said to be coined by Manu, and I too conducted myself only as detailed in those verses of law.

* We hear two verses that are given to the advocacy of good conventions, which the experts of rightness have also accepted, and which are said to be coined by Manu, and I too conducted myself only as detailed in those verses of law.

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|2

|2

|The Second chapter deals with the Indriyas (sense organs) and stresses the importance of conquering and controlling them. It also describes the qualities of a brahmana.

|The Second chapter deals with the [[Indriyas (इन्द्रियाणि)|Indriyas]] (sense organs) and stresses the importance of conquering and controlling them. It also describes the qualities of a [[Brahmana Dharma (ब्राह्मणधर्मः)|brahmana]].

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|3

|The Third chapter contains the duties of a householder after his course of study of the Vedas. Eight different kinds of marriages are described in it. It further also deals with methods of giving protection to women and children.

|The Third chapter contains the [[Grhasthashrama (गृहस्थाश्रमः)|duties of a householder]] after his course of study of the Vedas. Eight different kinds of [[Vivaha (विवाहः)|marriages]] are described in it. It further also deals with methods of giving protection to women and children.

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|286

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|4

|4

|The Fourth chapter includes duties of a brahmana, study of the Vedas and responsibilities of a Snataka, etc.  

|The Fourth chapter includes duties of a brahmana, study of the Vedas and [[Snataka Dharma (स्नातकधर्मः)|responsibilities of a Snataka]], etc.  

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|260

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|5

|5

|The Fifth chapter deals with pure and impure foods, concept of impurity and methods of purification, women and their responsibilities.

|The Fifth chapter deals with pure and impure foods, concept of impurity and methods of purification, [[Stri Dharma (स्त्रीधर्मः)|women and their responsibilities]].

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|169

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|6

|6

|The Sixth Chapter contains duties of those who have entered the ashrama of vanaprastha and also of ascetics.

|The Sixth Chapter contains duties of those who have entered the [[Vanaprasthashrama (वानप्रस्थाश्रमः)|ashrama of vanaprastha]] and also of ascetics.

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|96

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|7

|7

|The Seventh chapter deals with duties of Rulers and ministers.

|The Seventh chapter deals with [[Raja Dharma (राजधर्मः)|duties of Rulers]] and ministers.

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|226

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|8

|8

|The Eighth chapter deals with law and justice. It contains laws for the proper conduct of justice and includes ways and means of settling disputes and handling cases of debts, sale without right, partnership, duels, theft, prostitution, boundary disputes and all such matters as are to be decided by a court of law.

|The Eighth chapter deals with [[Nyaya (न्यायः)|law and justice]]. It contains laws for the proper conduct of justice and includes ways and means of settling disputes and handling cases of debts, sale without right, partnership, duels, theft, prostitution, boundary disputes and all such matters as are to be decided by a court of law.

|420

|420

|-

|-

|-

|-

|10

|10

|The Tenth chapter deals with duties of the different varnas, mixed varnas and the duties of one in times of danger.

|The Tenth chapter deals with duties of the different [[Varna Dharma (वर्णधर्मः)|varnas]], mixed varnas and the [[Apaddharma (आपद्धर्मः)|duties of one in times of danger]].

|131

|131

|-

|-

|11

|11

|The Eleventh chapter deals first with penance, observation of Vratas, Yagas, Yajnas and dakshina to the priests. It then deals with punishments of crimes, expiation for murder, prostitution etc.

|The Eleventh chapter deals first with [[Tapas (तपस्)|penance]], observation of Vratas, Yagas, [[Yajna (यज्ञः)|Yajnas]] and dakshina to the priests. It then deals with punishments of crimes, expiation for murder, prostitution etc.

|266

|266

|-

|-

|12

|12

|The Twelfth chapter deals with the theory of births and describes how your deeds in the present life are directive of the nature of life of your next birth; What deeds would fetch you what life is also explained. It contains instructions on Atmajnana and the way to obtain moksha (absolute bliss).

|The Twelfth chapter deals with the theory of births and describes how your deeds in the present life are directive of the nature of life of your next birth; What deeds would fetch you what life is also explained. It contains instructions on Atmajnana and the way to obtain [[Moksha (मोक्षः)|moksha]] (absolute bliss).

|126

|126

|}

|}

== विषयानुक्रमणिका ॥ Topic-wise Index<ref name=":2" /> ==

== विषयानुक्रमणिका ॥ Topic-wise Index<ref name=":2" /> ==

The subject matter of Manusmrti may broadly be classified into 3 Kandas. Namely,

The subject matter of Manusmrti may broadly be classified into 3 Kandas. Namely,

# आचारकाण्डः ॥ Achara Kanda including details on general code of conduct and behaviour.

# आचारकाण्डः ॥ Achara Kanda including details on [[Acharana Dharma (आचरणधर्मः)|general code of conduct]] and behaviour.

# व्यवहारकाण्डः ॥ Vyavahara Kanda including details on the day to day social and financial dealings.

# व्यवहारकाण्डः ॥ Vyavahara Kanda including details on the day to day social and financial dealings.

# प्रायश्चित्तकाण्डः ॥ Prayashchitta Kanda including details on the various paths of expiation.  

# प्रायश्चित्तकाण्डः ॥ Prayashchitta Kanda including details on the various paths of expiation.  

|-

|-

| rowspan="2" |21

| rowspan="2" |21

| rowspan="2" |Kshatriya Varna

| rowspan="2" |[[Kshatriya Dharma (क्षत्रियधर्मः)|Kshatriya]] Varna

|1

|1

|89

|89

|-

|-

| rowspan="3" |22

| rowspan="3" |22

| rowspan="3" |Vaishya Varna

| rowspan="3" |[[Vaishya Dharma (वैश्यधर्मः)|Vaishya]] Varna

|1

|1

|90

|90

|-

|-

| rowspan="5" |23

| rowspan="5" |23

| rowspan="5" |Shudra Varna

| rowspan="5" |[[Shudra Dharma (शूद्रधर्मः)|Shudra]] Varna

|1

|1

|91

|91

|-

|-

|24

|24

|Brahmachari

|[[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmachari]]

|2

|2

|69

|69

|-

|-

|27

|27

|Varna Dharma (Samskara)

|Varna Dharma ([[Samskaras (संस्काराः)|Samskara]])

|2

|2

|26-68

|26-68

|-

|-

| rowspan="3" |28

| rowspan="3" |28

| rowspan="3" |Ahnika (Dinacharya)

| rowspan="3" |Ahnika ([[Dinacharya (दिनचर्या)|Dinacharya]])

|3

|3

|67-76

|67-76

|-

|-

| rowspan="4" |29

| rowspan="4" |29

| rowspan="4" |Snataka Dharma and Grhastha Dharma

| rowspan="4" |[[Snataka (स्नातकः)|Snataka]] Dharma and Grhastha Dharma

|2

|2

|224-240

|224-240

|-

|-

|43

|43

|Shraddha

|[[Shraddha (श्राद्धम्)|Shraddha]]

|3

|3

|122-286

|122-286

|-

|-

| rowspan="2" |6

| rowspan="2" |6

| rowspan="2" |Rna

| rowspan="2" |[[Rna (ऋणम्)|Rna]]

|8

|8

|1-14

|1-14

|-

|-

| rowspan="3" |28

| rowspan="3" |28

| rowspan="3" |Sannyasa

| rowspan="3" |[[Sannyasashrama (सन्न्यासाश्रमः)|Sannyasa]]

|6

|6

|33-86

|33-86

[[Category:Granthas]]

[[Category:Granthas]]

<references />

<references />