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The oldest and the most popular work on the subject is the Manavadharmasastra or the Manusmrti. But in the form in which it is available at present it appears to be the work of Bhrgu. From some of the references it is clear that it was not written or spoken by Manu but by one of his pupils. According to Buhler the Manavadharmasastra or the Manusmrti as available at present is a metrical work based on an original sutra text of the name of Manavasutrakarana which is a sub-section of the Maitrayaniya recension of the Krsna Yajurveda. The authorship of the Manavadharmasastra is ascribed to Lord Brahma from whom it was transmitted to Manu and through him to Bhrgu and through him to human beings. The Naradasmrti refers to a smrti composed by Manu that had hundred thousand stanzas which were reduced to twelve thousand by Narada, eight thousand by Markandeya and four thousand by Sumati, the son of Bhrgu. From this description it appears that there was a basic text of the name of Manavadharmasastra of mythical origin at some period of time which was edited and re-edited from time to time. That is the reason the Manusmrti has some contradictory statements. In the field of law and jurisprudence, Manu is the oldest authority. There have been CC-0. Prof. Satya Vrat Shastri Collection , New Dany DWriters of the name of Manu. Deim

There are references to Vrddhamanu and Brhanmanu. There is reference to Manu in the Mahabharata. It is said that in the extant text of the Manusmrti there are many references which point to the supremacy of the Brahmanas over the other three castes. On this basis scholars have formed the opinion that the Manusmrti came to be composed at the time when the Brahmanas were ruling India. In the 1 st cen. B.C. a Kanva king ruled over India for forty five years. That could be the period the Manusmrti would have been composed. The presently available text of the Manusmrti has 12 chapters which comprise 2684 verses composed in easy and lucid style. It deals with the duties of people of different castes and stages of life, duties of a ruler, the worldly dealings and the civil and the criminal laws. It has been commented upon by Medhatithi (825-900 AD), Kullukabhatta (circa 1200 AD), Govindaraja, Narayana, Raghavananda, Nandana etc. of whom the commentary of Medhatithi is more well-known and important. The Manusmrti travelled to the countries of Southeast Asia like Burma, Thailand, Java and so on and influenced the legal texts of those countries. The next important work after the Manusmrti is the Yajnavalkyasmrti which cannot be placed before the 3 rd century A.D. It has three sections each dealing with the right conduct, the right dealing and expiation (prayascitta). In keeping with the Manusmrti it also deals with the Vedantic principles. It follows in style the Manusmrti. Of its many commentaries the three, the Balakrida of Visvarupa (800-825 A.D), the Mitaksara of Vijnanesvara (1120 A.D.) the court Pandit of Vikramaditya VI, the Calukya king of Kalyana and the Yajnavalkiyadharmasastranibandha of Apararka (the first half of the 12 th century A.D) are more well-known. Of these three the best known is the Mitaksara of Vijnanesvara which is as good as an independent text. The modern Hindu law is called Mitaksara law. This Mitaksara was commented upon by Balambhatta (another name

Balakrsna) the son of Vaidyanatha Payagunde (1750 A.D.). The commentary is called Laksmivyakhyana after the name Laksmidevi, the mother of the commentator or Balambhatfiya after the name of the commentator himself. Some scholars accept the commentary to be the work of Vaidyanatha. There is particular stress in it on the inheritance of property by women. The Naradasmrti is found in two versions, big and small. It has its own specialties but it can in no way be compared with the Manusmrti. It can at best be accepted as a supplement to the Manusmrti. Bana knew it. The bigger version of the Parasara-smrti is lost. Only the smaller one is available at present. Madhava (1297-1386) of Vijayanagara commented upon it. The date of the original text could be between 100-500 A.D. The next important smrti is Brhaspati-smrti which in a way is a critique on the Manusmrti. It could be a work of the period between the 6 th and the 7 th centuries A.D. There is a large number of Smrtis apart from those enumerated above. As many as 152 Smrtis are known to exist. The legal texts have their own importance. Their number is fairly large and they are quite authoritative too. In the 12 th century A.D. Jimutavahana had written a text under the title Dharmaratna which was divided in three sections called Kalaviveka, Vyavahara-matrka and Dayabhaga. In the same century Laksmisvara, the minister of Govindacandra, the ruler of Kannauj had composed the Smrti-kalpataru. Halayudha of the 12 th century A.D. had written the work Brahmanasarvasva for the Bengal rular Laksmanasena. About 1225 A.D. Devannabhatta wrote a work called the Smrticandrika. In the 13 th century Varadaraja wrote a voluminous work the Smrtisangraha. At present only one section of it of the name of Vyavaharanimnaya is available. Around 1270 A. D. Hemadri wrote the Caturvargacintamani with deals with Vrata, Dana, Tirtha and Moksa. It also has a supplement. The work is very Satya Vrat Shastri New

important in that it has excerpts from many Smrtis. It had been written for a Yadava princess. Similarly had been written the Madanaparijata by Visvesvara for his patron Madanapala (1360- 70 A.D.). Its main emphasis is on religious rituals but it also deals with the law of succession. More signigicant is the Smrtiratnakara by Candesvara, the minister of Harisimhadeva (1325 A.D.). In the 15 th century the Vivadacintamani, the Vyavaharacintamani and Cintamani were written by Vacaspati for the Mithila rulers Bhairavsimha (Harinarayana) and Ramabhadra (Rupanarayana). In the 16 th century Prataparudradeva of Utkala wrote the Sarasavativilasa and the Raghunandanatattva which is a corpus of 28 texts. In the same century Vidyanatha Diksita wrote the Smrtimuktaphala. The seventeenth century saw the composition of a number of important legal texts like the Tithinirnaya of Bhattojidiksita, the Nirnayasindhu of Kamlakarabhatta, the Bhagavantabhaskara of Nilakantha and the Viramitrodaya of encyclopaedic proportions of Mitramisra. Besides these there are some other texts on Dharmasastra. Of these the most well known are the Sanskara-paddhati and the Prayascitta-prakarana by Bhavadevabhatta, the well known minister (11 century A.D) of King Harivarman of Bengal and the Pitrdayita of Aniruddha of 12 th century A.D. and the Dasakarmapaddhati of Pasupati of the same century.