INTRODUCTION-

The Yajnavalkya Smriti is one of the numerous Dharma-related writings of Hinduism made in
Sanskrit. It is dated to between the third to fifth century CE, and has a place with the
Dharmasastras tradition The content was made after the Manusmriti, however like it and
Naradasmriti, the content was formed in shloka (lovely meter) style. The lawful speculations
inside the Yajnavalkya Smriti are exhibited in three books, to be specific achara-kanda
(traditions), vyavahara-kanda (legal procedure) and prayascitta-kanda (wrongdoing and
discipline, penance).

The content is the "best formed" and orderly example of this classification, with huge segments
on legal procedure hypotheses, one which had more prominent impact in medieval India's legal
executive practice than Manusmriti. It later wound up powerful in the investigations of lawful
procedure in antiquated and medieval India, during the pioneer British India, with the primary
interpretation distributed in German in 1849. The content is remarkable for its disparities in
legitimate speculations from Manusmriti, for being increasingly liberal and others conscious, and
for broad dialogs on proof and wisdom of lawful documents.

DATE-
The content no doubt dates to the Gupta time frame, between generally the third and fifth
hundreds of years of the BC. There is some discussion about whether it is to be put in the before
or later piece of that time span. Patrick Olivelle proposes the possible date might be in the fourth
to fifth century CE.

Contentions for specific dating depend on the brief, complex jargon found all through the content
and on the utilization of specific terms, for example, nāṇaka (a coin), and references to Greek
crystal gazing (which has been known in India since the second century; see Yavanajataka). The
contention emerges when contemplations are made with respect to who was trading the nāṇaka
and when the degree of Greek idea which the creator comprehended is brought into question.

AUTHOR-
The content is named after the worshipped Vedic sage Yajnavalkya who shows up in many
significant Upanishads of Hinduism just as other persuasive messages, for example, the Yoga
Yajnavalkya. However, the content was created over a thousand years after his life, and likely
ascribed to him out of regard, as has been regular in the Hindu traditions. The content was likely
created in the Mithila district of notable India ( in and around present day Bihar).
STRUCTURE-
The content is in old style Sanskrit, and is sorted out in three books. These are achara-kanda (368
stanzas), vyavahara-kanda (307 sections) and prayascitta-kanda (335 verses). The Yājñavalkya
Smṛti comprises of an aggregate of 1,010 ślokas (refrains), and its introduction is efficient, clear
and brief rather than the idyllic "abstract excellence" found in Manusmriti as per Robert Lingat.

Ludo Rocher states that this treatise, similar to others in Dharmasastras classification, is an
academic convention on Dharma instead of a Law book, as comprehended in the western
languages interestingly, Robert Lingat states that the content is nearer to exhibiting legitimate
related texts.

MAIN TEACHINGS OF THE YAJNAVALKYA SMRITI-

Sarva samparna bhava-

On the Aachaara, subsequent to picking up the learning by methods for the gnaana saadhana, one
ought to tail them. It ought to be finished with a soul of Sarva Samarpana bhaava. This idea is
ordinarily found in our way of life. There are a few sacred texts which says that solitary the great
activities ought to be offered to God. Yajnavalkya says that every one of the activities must be
offered including Nishiddha karma and the products of Nishiddha karma, which will be finished
with a feeling of contrition and in a self-reproachful way with a petition to keep one from doing
such activities in future.

DHARMASADANAM-

Helping other people is a decent deed and hurting others is an evil demonstration. He weights on
the requirement for peacefulness towards every one of the creatures anyway immaterial they
are.Non savagery, truth, ceasing from any taking, neatness (ethically just as physically),
command over faculties, philanthropy, poise, sympathy, persistence (and absolution) are the
manners in which one can receive, to pursue Dharma.As part of clarifying the aachaaras or the
practices to be clung to, he makes reference to about the nourishment that can be expended and
those that ought to be kept away from. Later in the Prayaschitta Adhyaaya, he specifies about the
medicinal activity if the individual happens to expend the illegal nourishment under unavoidable
conditions.
DANAM-

Aid given give natural product as indicated by the characteristics of the individual tolerating
them. Daana is another significant Aachaara or practices. Regardless of whether an individual
can't play out the severities, on the off chance that he gives daana and underpins the starknesses
performed by someone else, he would likewise procure a piece of the products of those
severities. Consequently Daana is significant for each one regardless of whether they are not
ready to pursue different practices.

PITRU YAJNA-

The insights regarding the pitrus are depicted in this section. The pinda is kept in the floor to
fulfill the craving of the pitrus.He demands the significance of playing out these rites.Only the
individuals who are qualified to get the pitru-shesha ought to be welcomed for the shraarddha
service accomplished for the dead relatives. The service must be finished with commitment and
genuineness. This is so in light of the fact that the scourge of the left older folks can cause
Vamsha naasha – the demolition of the tribe. The satisfied (preetaah) fathers and granddads will
give long life, riches, learning, svarga, moksha, satisfaction, and kingdom.

PASCHAYATAN PUJA-

The worship of five deities is described.. The regularly worshiped divinities are Surya, Ganapati,
Subramanya, and Shiva. Yajnavalkya incorporate Lakshmi. He features the significance of
adoring and says around three ceremonies to be specific Ganapati kalpa, Lakshmi kalpa and
Graha Shanti. Riches is required for all assignments. Ganapati is to be adored to expel the
deterrents. Graha Shanti is to stay away from the impact of Adhyaatmika, aadhibhautika and
aadhidaivika impediments.

RAJADHARMA-

In this Smriti, he additionally expounds on the obligations of the King and the Sanyaasins. In the
main section on Aachaarana, he additionally portrays the obligations of the various varnas like
Brahmana, Vaishya, Kshatriya and Shudhra. He likewise depicts the job of woman.The
endowments of devatas are available in the house which maintains the ladies. He offers
significance to the assessment of ladies. At last, everything occurs by the Divine Will .