Dharmaśāstra literally means ‘literature of law or duty’. However, the scope of Dharmaśāstra text is more elaborate than what is denoted by law. It also includes duties, responsibilities, and ethics to oneself, to family, and to society.

Dharmaśāstras are also known as Smṛtis. It is important to understand that in the earliest period of the creation of ancient Indian scriptures all the Vedas and subsequent Vedic literature was known as Śruti (श्रुति). All the non-Vedic Śāstras were known as Smṛtis. In due course of time there was contraction in the purport of the word Smṛti. Over the period its meaning became limited to denote the treatises on the law books and code books dealing with conducts of individuals, societies, kingdom, country, etc. It is important to note that such contraction of meaning as well as expansion of meaning are very common features in any language and is considered to be an essential and natural linguistic characteristic.

Dharmasūtra (धर्मसूत्र) originated in the closest association with the literature of rituals – the Kalpasūtra (कल्पसूत्र), a segment of Vedāṅga (वेदांग). Kalpasūtras contain four kinds of sūtras: Gṛhyasūtra (गृह्यसूत्र), Śrautasūtra (श्रौतसूत्र), Śulbasūtra (शुल्बसूत्र) Dharmasūtra (धर्मसूत्र). These Dharmasūtras can be considered primary compositions related with practical and religious laws and codes of conduct written in the sūtra-style. These Dharmasūtras were created keeping in view the necessities of the mundane aspects of contemporary human life. Dharmasūtras are a major segment of Dharmaśāstras.

Dharmaśāstra or Smṛti is essentially a genre of Sanskrit theological texts and refers to the treatises (Śāstras) on Sanātana dharma (सनातन धर्म). There are many Dharmasāstra or Smṛti scriptures, estimated to be from 18 to 100, with differing and conflicting points of view. The texts include discussion of Āśrama (आश्रम) (stages of life), Varṇa (वर्ण) (social classes), Puruṣārtha (पुरुषार्थ) (proper goals of life), personal virtues and duties such as Ahiṁsā (अहिंसा) (non-violence) against all living beings, rules of just war, and other topics.

The most ancient among the Smṛti scriptures are Gautama (गौतम), Hārita (हारित), Vaśiṣṭha (वशिष्ठ), Bodhāyana (बोधायन), Āpastamba (आपस्तम्ब), Hiraṇyakeśin (हिरण्यकेशिन्), Vaikhānasa (वैखानस), Kaśyapa (कश्यप), Bṛhaspati-dharmasūtra (बृहस्पति-धर्मसूत्र) and Viṣṇudharmasūtra (विष्णु धर्मसूत्र), etc. The period of composition of these treatises could be from ~600 BCE to 100 BCE. The most significant Smṛtis are Manusmṛti or मनुस्मृति (~100 CE), Yājñavalkya or याज्ञवल्क्य (~300 CE), Parāśarasmṛti or पराशरस्मृति (~100 CE – 500 CE) and Nāradasmṛti or नारदस्मृति (~100 CE – 300 CE).

The most popular Smṛti treatise is Manusmṛti. As per the practice prevailing in the field of ancient scriptures, there are many recensions of Manusmṛti. At several places, the possibility of later interpolations of some texts here and there, cannot be ruled out. Manu determined the Hindu conduct for all time. He became the law giver and his name was associated for what was righteous and proper. Not only was his code the most prominent among the Dharmaśāstra texts, but it also influenced all of India and the neighbouring countries of South East Asia.

Parāśarasmṛti and Yājñavalkyasmṛti are also most referred texts. In the Mitākṣarā (मिताक्षरा) commentary on Yājñavalkyasmṛti, a great deal of stress has been given on the subject of right to property for women. In modern times, particularly in the 17^th century, several important law treatises were written. Significant among them were: Tithinirṇaya (तिथिनिर्णय) by Nārāyaṇa Bhaṭṭa (नारायण भट्ट), Nirṇayasindhu (निर्णयसिन्धु) by Kamalākara Bhaṭṭa (कमलाकर भट्ट), Bhagavantabhāskara (भगवन्तभास्कर) by Nīlakaṇṭha (नीलकण्ठ), Vīramitrodaya (वीरमित्रोदय) by Mitramiśra (मित्रमिश्र).

All these Dharmaśāstra and Smṛtis specifically emphasize the practice of Dharma on the part of every individual for his material, moral and spiritual growth, and happiness, and also for the smooth functioning and upliftment of society.