आगमे विश्वासटिप्पन्यः

Source: YT

“dharma” among hindus came forth as dharmashAstra in reaction to the “dharmas” of nAstikas around 350BCE .
- “pAshaNDa” cults of ashokan edicts and kauTilya-artha-shAstra include ajIvakas, jainas, bauddhas, brAhmaNas
- gRhastha contrasts with pravrAjaka (with some tension harmonized by Ashrama-system); is a religious person. The former term seems to have been motivated by prAkRta parallels. gRhapati and gRhapatnI were used earlier - and replaced in later works. The replacement stems from a slight semantic shift.
Apastamba, gautama, baudhAyana, vasiShTha sUtras appeared first, in that chronological order.
- “dvija” (in social sense) is absent in Apastamba as well as in patanjali-mahAbhASHya. Appears first in gautama sUtra (~200 BCE).
manusmRti - 0-200 CE.
- Had kauTilya-artha-shAstra for legal and procedural elements.
- Introduced moxa.
- Heavily influenced later writers.
yAjJNavalkya-smRti (300-400 CE), eastern India, gupta patronage.
- 9CE vishvarUpa commentary rescension closer to original. 13CE vijnAneshvara commentary rescension more emended.
- Much versification of kauTilya-artha-shAstra.
- Several advancments over manu
  - lekhya - documents
  - divya ordeals
  - appeals procedure.
Other smRtis
- viShNu (6th CE kAshmIra).
  - anugamana.
  - Temple and image worship - pAncharAtra background.
- nArada, parAshara.
Compositions ended by ~750CE. 90% dharmashAstra manuscripts lost. sangrahas and nibandhas came to eclipse them.
sangraha-period. Canons of 24 or 36 texts were created. Heavy on AchAra-s and prAyashcittas.
- purANa-s were not initially considered dharmashAstra-proper. Early commentators like bhAruchi don’t quote from them. yAdavaprakAsha explicitly excludes them in his work. Later works (post 11th CE) quote them regarding topics not covered in dharmashAstra - extra shrAddhas.
nibandhas.
- 13CE कृत्यकल्पतरु
- प्रतिष्ठाकाण्ड, तीर्थकाण्ड, व्रतकाण्ड
Practice
- vyavahAra-sections - more used as jurisprudence than simple “law book”. s