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The Dharmasutras are named after their authors, the four prominent being Apastamba, Baudhayana, Gautama and Vashistha. A significant issue of authorship of these texts is complicated by the fact that, they contain numerous spurious additions made at later times as determined by the scholarly community based on certain linguistic studies. Apastamba Kalpasutra is said to be best preserved with least amount of interpolations and interventions. Geographical references, inscriptional evidence, textual references, linguistic archaism, personal views of the authors themselves are aspects of extensive discussions in the scholarly community.

The Dharmasutras are named after their authors, the four prominent being Apastamba, Baudhayana, Gautama and Vashistha. A significant issue of authorship of these texts is complicated by the fact that, they contain numerous spurious additions made at later times as determined by the scholarly community based on certain linguistic studies. Apastamba Kalpasutra is said to be best preserved with least amount of interpolations and interventions. Geographical references, inscriptional evidence, textual references, linguistic archaism, personal views of the authors themselves are aspects of extensive discussions in the scholarly community.

=== Textual Divisions ===

=== Dharmasutras and Commentaries ===

 

The word dharmasutra means the sutras dealing with dharma. Given the brevity of each sutra, it is mostly impossible to understand the meaning without the context and required an oral explanation (as in the early days) or commentary.<ref name=":1" />

The word dharmasutra means the sutras dealing with dharma. Given the brevity of each sutra, it is mostly impossible to understand the meaning without the context and required an oral explanation (as in the early days) or commentary.<ref name=":1" />

'''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.  

Gaarhasthya is followed by the [[Vanaprasthashrama (वानप्रस्थाश्रमः)|Vanaprasthashrama]]. It is the order of the forest dwelling munis and rshis who have left behind an active participation in the grhastha activities. A householder may choose at a proper time to leave his household and withdraw to the forests alone or along with his wife. He leaves behind the care of family activities, to his subsequent generations, to practice meditation and attain higher spiritual goals. Many types of Vanaprasthas and their mode of living are described in here but no great importance is attached to this Ashrama.   

Gaarhasthya is followed by the [[Vanaprasthashrama (वानप्रस्थाश्रमः)|Vanaprasthashrama]]. It is the order of the forest dwelling munis and rshis who have left behind an active participation in the grhastha activities. A householder may choose at a proper time to leave his household and withdraw to the forests alone or along with his wife. He leaves behind the care of family activities, to his subsequent generations, to practice meditation and attain higher adhyatmik goals. Many types of Vanaprasthas and their mode of living are described in here but no great importance is attached to this Ashrama.   

Sanyasa ashrama follows the Vanaprastha. It is the fourth stage of human life and signifies renunciation of worldly possessions and attachments to relations. The Dharmasutras prescribe a code of standard conduct for a Sanyasin and enjoin upon him to refrain from participation in activities such as astrology, palmistry etc and lead a life of complete resignation, contentment, and meditation.   

Sanyasa ashrama follows the Vanaprastha. It is the fourth stage of human life and signifies renunciation of worldly possessions and attachments to relations. The Dharmasutras prescribe a code of standard conduct for a Sanyasin and enjoin upon him to refrain from participation in activities such as astrology, palmistry etc and lead a life of complete resignation, contentment, and meditation.