The Vedic literature comprises works like the Vedas- the Rk, Yajus, Sama, and Atharvan, the six Vedangas, the eighteen Puranas, Nyaya, Mirnarnsa, Dharma-Sastra, etc. The works related as auxiliary to the Vedas and designed to aid in the correct interpretation of the Text are siksa (the science of proper articulation), Chandas (prosody), Vyakarana (grammar), Nirukta (etymological explanation of words), Jyotisa (astronomy) and Kalpa (ritual). The Srutis, Smrtis, the conduct of pious men, self-love, and desire begotten of perfect determination are held to be the sources of religions (religious knowledge). Acarya Manu says-Srutis are the Vedas and the Smrtis the Dharma-sastra Smrti or the code of laws are the ancient rules of polity and code of conduct that had been laid down in these classical treatises. The basic canon of religiosity and Divine will form the core of conduct. The discussions in these canonical works relate to the attainment of the fourfold aims of human endeavor (Purusartha), i.e. Dharma, Artha, Kama, and Moksa. The founders of the religious codes are said to be the sages like Manu, Atri, Visnu, Harita, Yajnavalkya, Usana, Angira, Yama, Apastamba, Samvartta, Katyayana, Brhaspati, Parasara, Vyasa, Sankha, Likhita, Daksa, Gautama, Satatapa and Vasistha. Each of them wrote a smrti, The popular smrtis are Manusmrti, Yajnavalkya-smrti, Airi-smrti, Harita-smrti; Ausanasa-smsti, Parasara-smrti, Daksa-smrti; Goutama-Smrti, etc. The various branches of Vedic literature bequeathed to us consist of innumerable treatises, each excelling in the depth of thought and content. Thus, it is this treasure of knowledge that has enabled the preservation of the core of Sanatana Dharma, the eternal Dharma of India.
The Yajnavalkya-Smrtih of sage Yajnavalkya occupies an important place among the significant religious scriptures of India. This treatise is grouped into three major sections; Acaradhyayah, Vyavaharadhyah, and Prayascittadhyayah. The Acaradhyayah is devoted to the study of the code of conduct for a person related to the knowledge of Dharma. It prescribes the necessary rules for human conduct for a harmonious life. The Introductory verses emphasize the very roots from where the sacred knowledge and religion have emanated. Sage Yajnavalkya prescribes the sources of religion which should be accepted for human conduct. He calls for Sadacarah, i.e. the conduct of pious men, the performance of religious rites, self-restraint, avoidance of cruel acts, charity, and Vedic studies as the acts of religion. But the seeing of Atman (self) by Yoga is a religion superior to that of all these works.
There is the demarcation of Varnasramas (station in the intellectual gradation of life and the different functional responsibilities) during life, viz, Infancy, childhood, youth, householder, and old age. The Brahmanas, Ksatriyas, Vaisyas, and Sudras, are the four varnas (castes), of the first three are the twice-born (Dvija) who are entitled to perform the ceremony of samskaras. All their rites, from very conception (garbhadhanam) to death (sraddha) are performed with the recitation of Mantras. The Sarnskaras, in the beginning, are Garbhadhanam, Pumsavanam, Simantonnayanam, Jatakarma, Namakarana, Niskramanam, Annaprasanam, Cudakaranam, and Upanayanam. After the Upanayanam ceremony, the Preceptor, after reciting Maha- Vyahrti-Om Bhur, Bhuvas, and svas should teach the disciple the Vedas, good and pure conduct. One should bathe in the morning, sprinkle with the Apohisthamantram, practice pranayama, worship the Sun (Suryopasthanam), and recite the Gayatri. Sage Yajnavalkya specifies the whole gamut of daily conduct in a very systematic order. The performance of morning and evening sandhya (adorations) is indicated. There is the direction for the study of Vedas, complete dedication to the preceptor, securing alms, and adoration of fire (Aposana) before taking meals. Brahman is not allowed to eat meat or residue of food. He should avoid harsh words, women, injury to animals and looking at the Sun, obscene words, and calumny.
The Brahmacarin (Dwija) who has completed his Vedic studies and the vows of celibacy should marry a maiden endued with auspicious marks and under the rules prescribed here in this treatise. Sage Yajnavalkya lays down the different categories of marriages and the brides who should be taken far marriage according to respective castes. The duties of wives and husbands and their household matters have been outlined. He says that women should be adored by the husband, brother, father, kinsman, mother-in-law, father-in-law, husband's younger brother, and relatives with ornaments, clothes, and food.
Sage Yajnavalkya makes a clear interpretation of class, caste, and consciousness and cautions about the results of unholy marriages and the sons begotten from the wives of different castes. He says that a person, leading the domestic mode of life, should daily perform the Smarta (prescribed in a code of laws) action in the Vivaha fire i.e., a fire that is kept in the house for domestic rites, or that is brought according to the divisions of time and Srauta (prescribed in the Sruti) actions in Vaitanika fire, (a sacrificial fire). Defining the duties of a household, he asks to offer oblations to fire with self-control recite the Suryadaivata Mantras, and study the Vedas and various other scriptural works. To protect one's interests in life, one should study the Vedas, the Puranas the Itihasas, and the entire body of spiritual sciences, according to his capacity (ibid, 101). Enumerating the various duties of a household, the sage gives stress on the Aposana-the prayer repeated before and after eating with the Mantra 'Amrtopistaranamapi svaha' and 'Amrtopidhanamapi svaha'. This prayer converts the food substance into fire and nectar. It shows a sort of sublime practice towards food habits to retain the purity of mind, - As you take food so does your mind). Eating alone and not honoring guests was never approved. The Sage here ordains to give food etc. to all castes who come over as guests. Even the uninvited in the night should be treated with kind words, shelter, water etc. Before one goes to bed, it is said to take food moderately after the performance of the evening devotion and offering oblation to fires and worshipping them.
Life finds here great respect. Sages were our well-wishers and they always looked forward towards human welfare. However, the modem outlook towards them has changed and the new generation makes a mockery of our ancient system of life which is indeed a pitiable situation and it has drawn life to a level of degradation. The routine in life had been designed to rise early in the morning and think of the well-being of one's soul One should engage oneself in work according to one's might and serve virtue, worldly profit and pleasure in proper time. All this is necessary for a life of values and respect in society. Such a person who is endued with learning, religious deeds, age, friends and wealth enjoys respect in society. Even a Sudra in old age deserves respect. Similarly the duties for each of the Varnas-the Brahmana, Kshatriya, Vaisya and Sadra are assigned to be performed with all sincerity. This was to maintain love and harmony in society. Moreover, the religious practices which were required for all were abstention from cruelty, truthfulness, not stealing, purity, control of the senses, charity, mercy, self-restraint and forgiveness (ibid., 122).
The Smrtikara (sage) has propounded duties for an initiated householder in this treatise. Such persons as following the conduct of cranes (cheats) and the orders of life not sanctioned in the scriptures be avoided. He outlines the rules and regulations for the study of Vedas. The Dharma for a Snataka has been given in detail.