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Dharmasutras, the ancient texts dealing on matters of dharma, contain directions about domestic, social and moral aspects pertaining to people in general. Sections about Rajadharma, or duties of royal persons are not dealt with elaborately in them. The Dharmasutras differ from Smrti texts considerably and the former are regarded as the source of later. They are closely allied to the Grhyasutras and several topics are common to both Dharmasutras and Grhyasutras. While the grhyasutras are restricted to domestic rites pertaining to individuals, the Dharmasutras include a broader scope of treatment of a human being in social, economic, political, religious and philosophical spheres. A point of mention is that they deal with the trivarga of the Purusharthas extensively, highlighting only those philosophical aspects which pertain to the ashramas and varnas. Several topics such as Upanayana, Anadhyayana, Shraddha, Panchamahayajnas, vivaha samskara are common to both.  

Dharmasutras, the ancient texts dealing on matters of dharma, contain directions about domestic, social and moral aspects pertaining to people in general. Sections about Rajadharma, or duties of royal persons are not dealt with elaborately in them. The Dharmasutras differ from Smrti texts considerably and the former are regarded as the source of later. They are closely allied to the Grhyasutras and several topics are common to both Dharmasutras and Grhyasutras. While the grhyasutras are restricted to domestic rites pertaining to individuals, the Dharmasutras include a broader scope of treatment of a human being in social, economic, political, religious and philosophical spheres. A point of mention is that they deal with the trivarga of the Purusharthas extensively, highlighting only those philosophical aspects which pertain to the ashramas and varnas. Several topics such as Upanayana, Anadhyayana, Shraddha, Panchamahayajnas, vivaha samskara are common to both.  

The final goals and fruits of these yajnas are directed towards attainment of desires in this world or the other worlds such as svarga as stepping stones which lead to the Brahman ultimately. Thus they are an indirect karmamarga to Brahmaloka, while the Upanishads extensively discuss the jnanamarga directly leading to Brahman.

The final goals and fruits of these yajnas are directed towards attainment of desires in this world or the other worlds (such as svarga) as stepping stones which lead to the Brahman ultimately. Thus they are an indirect karmamarga to Brahmaloka; the Upanishads focus on the jnanamarga directly leading to Brahman.

The authors of Dharmasutras declare themselves to be ordinary people and state that they have attempted to codify Dharma based on the three main sources, namely, the Shrutis, Smrtis and conduct of shishtas (unselfish, virtuous and learned personages prior to them).<ref name=":0" /> This article aims to address some prevalent misconceptions and highlight those perspectives depicting harmony in relationship between  one's personal stage of life (ashrama) and his role in the society (varna) as laid down in these ancient texts.

The authors of Dharmasutras declare themselves to be ordinary people and state that they have attempted to codify Dharma based on the three main sources, namely, the Shrutis, Smrtis and conduct of shishtas (unselfish, virtuous and learned personages prior to them).<ref name=":0" /> This article aims to address some prevalent misconceptions and highlight those perspectives depicting harmony in relationship between  one's personal stage of life (ashrama) and his role in the society (varna) as laid down in these ancient texts.

== Subject Matter of Dharmasutras ==

== Subject Matter of Dharmasutras ==

These texts are the earliest primary sources which classify the people working in various social orders and the tasks performed by them. The dharmas in the process of evolution, modified the duties of the people of the four varnas, which, having been 'highly twisted' in the past few centuries giving rise to strong intolerance and deep furrows in the society. However, due to the gradual decline in the social order, the activities related to the personal stage of man are further diluted and we see a loss of tradition over generations. A brief outline of what constitutes the dharmasutras are mentioned below.  

These texts are the earliest primary sources which classify the people working in various social orders and the tasks performed by them. The dharmas in the process of evolution, modified the duties of the people of the four varnas, which, having been 'highly twisted' in the past few centuries giving rise to strong intolerance and deep furrows in the society. However, due to the gradual decline in the social order, the activities related to the personal stage of man are further diluted and we see a loss of tradition over generations. A brief outline of what constitutes the dharmasutras are mentioned below.  

'''Varna Dharmas''': The dharmasutras enumerate the varnas and their interconnectedness, detail the rites specific to each of them, the occupations and alternatives for those who are unable to carry their proper occupations due to unavoidable circumstances. A few details about the rajadharmas are mentioned in connection to the Kshatriya, such as criminal law, taxation, governance, the administration of justice, and war laws.  

'''Varna Dharmas''': The dharmasutras enumerate the varnas and their interconnectedness, detail the rites specific to each of them, and their occupations. Alternatives are further described for those who are unable to carry their proper occupations due to unavoidable circumstances. A few details about the rajadharmas are mentioned in connection to the Kshatriya, such as criminal law, taxation, governance, the administration of justice, and war laws. Thus we see a reference to rajadharmas but the topic is not explained in great detail as seen in say Arthashastra.  

'''Ashrama Dharmas''': A large portion of the sutragranthas describe the Ashrama dharmas. According to the scheme of life envisaged in the dharmasutras, the entire life of a dvija is divided into four stages - Brahmacharya, Grhastha, Vaanaprastha and Sanyasa ashramas respectively. Rules and regulations governing a person in each stage of life are well explained long before any other civilization. The first stage is the [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]], prior to which a person attains the status of a Dvija during the Upanayana samskara. In this stage, a Brahmacharin must devote his energy to acquire education at the house of an acharya. In this context the dharma of a Brahmacharin, his conduct, the dos and donts, holidays, his dinacharya, gurusushruta, the duties of a preceptor are clearly laid out with few modifications over the changing ages. On the completion of the education, which primarily included the chaturdashavidyas, he becomes a [[Snataka (स्नातकः)|Snataka]] (graduate) governed by the [[Snataka Dharma (स्नातकधर्मः)|Snataka dharmas]]. Crossing this stage he enters the next stage of life, the [[Grhasthashrama (गृहस्थाश्रमः)|Grhasthashrama]].  The Dharmasutras draw special attention to the snataka dharmas exhorting a graduating student to lead a dignified code of conduct and prepares him for the life ahead to put his education to good use. The grhasthashrama is highly commended in these sutragranthas and regarded as Ashrama ''par excellence''. The statement that all other ashramas depend on the grhastha for their sustenance and for the perpetuance of the race and culture, finds primary importance in these sutras. Thus we find that Grhasthashrama dharmas are well elaborated here, dwelling on daily duties of a grhastha (including the time of rising up and cooking etc), the laws of marriage, conjugal relations and deviations, children and sons, succession laws, treatment of women and conduct towards people of other ashramas, rites for housewarming and building a house, rites for the ancestors and new-borns, and so forth.  

'''Ashrama Dharmas''': A large portion of the sutragranthas describe the Ashrama dharmas. According to the scheme of life envisaged in the dharmasutras, the entire life of a dvija is divided into four stages - Brahmacharya, Grhastha, Vaanaprastha and Sanyasa ashramas respectively. Rules and regulations governing a person in each stage of life are well explained long before any other civilization. The first stage is the [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmacharyashrama]], prior to which a person attains the status of a Dvija during the Upanayana samskara. In this stage, a Brahmacharin must devote his energy to acquire education at the house of an acharya. In this context the dharma of a Brahmacharin, his conduct, the dos and donts, holidays, his dinacharya, gurusushruta, the duties of a preceptor are clearly laid out with few modifications over the changing ages. On the completion of the education, which primarily included the chaturdashavidyas, he becomes a [[Snataka (स्नातकः)|Snataka]] (graduate) governed by the [[Snataka Dharma (स्नातकधर्मः)|Snataka dharmas]]. Crossing this stage he enters the next stage of life, the [[Grhasthashrama (गृहस्थाश्रमः)|Grhasthashrama]].  The Dharmasutras draw special attention to the snataka dharmas exhorting a graduating student to lead a dignified code of conduct and prepares him for the life ahead to put his education to good use. The grhasthashrama is highly commended in these sutragranthas and regarded as Ashrama ''par excellence''. The statement that all other ashramas depend on the grhastha for their sustenance and for the perpetuance of the race and culture, finds primary importance in these sutras. Thus we find that Grhasthashrama dharmas are well elaborated here, dwelling on daily duties of a grhastha (including the time of rising up and cooking etc), the laws of marriage, conjugal relations and deviations, children and sons, succession laws, treatment of women and conduct towards people of other ashramas, rites for housewarming and building a house, rites for the ancestors and new-borns, and so forth.