Manusmriti

Manusmriti is one of the earliest and most authoritative law texts followed by the Hindus, covering a wide range of topics such as creation of the world, sacraments like ‘Upanayana’ and marriage; duties of men and women placed in different strata of society and stages of life; penitential rites for violation of codes of conduct; and so on.
There is no philosopher or religious teacher who does not rely upon Manu. It is a metrical (one that is written in poetic verses) text, which presents a discourse given by the Prajapati Manu, to a congregation of seers after a Mahapralaya (great Floods) in ancient India. The discourse was recorded and preserved in memory as a dialog between himself and the sage Bhrigu in some 2700 Shlokas.

Manusmriti remained the standard point of reference for all future Dharmaśāstras. It was translated in 1794 by Sir William Jones. The contents of Manusmriti are as follows:

• The genesis of the universe.
• Procedures of performing ceremonies, the methods of fulfilling vows.
• Holy baths, sexual life, performing marriages, Mahayagya (religious sacrifices), method of pacifying deceased ancestors etc.
• Regular ablutions and routines, Sutak Vrata.
• Edible and non-edible things, cleanliness, impurity, the duty of the wife.
• Vanaprastha, liberation, Detachment.
• The duty of Royal people.
• The relegation of duty.
• The duty of women and men, the duty of departments, the annihilation of the wicked, etc.
• The narrow, parochial castes, the duty in emergency
• Repentance.

Manusmriti and the Concept of Varna

In line with the ancient Indian tradition, Manu distinguished between various human beings on the basis of their basic tendencies and inclinations. The element of desire, action and knowledge was found among persons varying according to the proportion of three gunas of Rajas, Tamas and Sattvik in them. The human beings were classified on the basis of the preponderance of a particular guna. Thus in according to Manusmriti, the Satvik guna preponderates in Brahmins, Rajas Guna dominates in Kshatriyas and Tamas Guna dominates in the Vaishyas and Shudras. Further, in the ancient texts, the four Varnas were compared with the limbs of human body. Thus, Brahmin was represented by mouth; the Kshatriya by arms; the vaishya by navel and the shudra by feet. This is why Brahmins got the top status. They used to teach, preach and advise, that is, the functions of higher intellect were their prerogative. The kshatriyas were the protectors of dharma, while vaishyas performed trade and agriculture. The shudras used to serve the higher varnas. Though the possession of quality and not the accident of birth was said to determine one’s varna; but in actual fact this salutary advice was followed more in breach than in observance. Therefore, it is not surprising that many thinkers have held that Manusmriti is partial to Brahmins.

Manusmriti and position of Women

(View is personal) Contrary to the common belief that Manusmriti is anti-women, it holds women in high esteem. According to it, the land where women are honoured becomes the favourite abode of gods. The famous shloka “Yatra naryastu pujyante ramante tatra Devata, yatraitaastu na pujyante sarvaastatrafalaah kriyaah“comes from Manusmriti only. At the same time, there is one shloka which mentions “Na stree svaatantryam arhati“, which has been translated as “woman does not deserve independence”. This shloka has been taken as the anti-woman stance of Manu.

However, “svaatantryam” here actually refers to “depending on one’s own self for sustenance”, which was correct in the prevalent conditions in those times. In Manu’s perception, a woman is, by her very nature, so divine and unique that she should never be left to fend for herself. It is the duty of society to protect and take good care of her — by her father during childhood, husband in her youth, and son in her old age.

Further, the contradictory stands / verses in manusmriti may also reflect the adulteration of the original text in later times. The text was written in such a time where a person with such derogatory opinon about women could not rise to the position of Maharishi.

Manusmriti and Dr. Bhimrao Ambedkar

According to Dr. Bhimrao Ambedkar, the Hindu Dharmashastras gave legitimacy to the doctrine of Chaturvana and the caste system. Manusmriti dehumanised the Shudras and untouchables, ruled the Hindu psyche for centuries and created the greatest obstacle to any serious attempt at eradicating the caste system.

This made Ambedkar publicly burn the Manusmriti on the occasion of his historical Mahad Satyagraha in 1927 for establishing the right of untouchables to drink the water of the Chawdar tank in Mahad town in Maharashtra.