LAW CODE OF MANU

 

Manu is the author of Manusmriti, and the first teacher to reveal the essence of humanity to and mankind. Manu prescribed the norms of social life and practices. Manusmriti is a pivotal text, which contains the passages on the caste system and, it encompasses pragmatic visualization and idealization of the life or how the life should be lived. It is primarily concerned with the dharma, the ultimate righteousness, which includes the concepts of religion, law, right, justice, practice and principles. The Manusmriti covers the entire gamut of human life, from social obligations and duties of the various varnas and individuals in different stages of life to Hindu philosophy.

Manusmriti, is a mixture of the lofty idea of the divine as well as the earthly principles of ruling the people and provides a brilliant account of creation of mankind. It is a recombination of idealism and materialism. The Manusmriti laid down the rules to be observed by a righteous person including a righteous person including the righteous king. Manu continues to see human life as part of the cosmic process. Though, the date of Manusmriti is disputed mythologically, Manu is supposed to have been the first teacher of the mankind who revealed the knowledge of the man in society to Maharishi Bhrigu. [Maharishi Bhrigu was one of the seven sages entrusted at the beginning of the cosmic cycle with the task of preservation of right in the world]. A blend of human consciousness along with the matter [material i.e., earthly live part] both occupies a central theme in Manusmriti. The Manusmriti begins with the concept of Nirguna Brahman as the cause of the formation of the universe and then goes on to describe the process of manifestation, which is a product of a series of integrations and differentiations, leading to the formation of many worlds and levels and varieties of existence.

Manu’s seven social laws, the social laws or order given by Manu is in the second chapter of the Manusmriti, stating different social aspects of life. The Laws of Manu were composed by members of a particular social class or varna known as Brahmins or priests.

• The first social law basically talks about the starting of the existence, that is, origin of the law. It focuses on the initiations of the universe and the creation of the cosmos. It includes, Nirgunabrahma and Karmayog [what one gives will always return to him/her irrespective of the time].

• The second social law basically focuses on the main qualities of a religion, they are Dhairya [patience], shama [forgiveness], swachata [cleanliness], samaj [wisdom], gyaan [knowledge], satya [truth] and krodha niyantran [controlling anger].

• The third social law focuses on the ‘Varna System’. Manu dwelt at length on the nature of social life on the relations between the four social classes or varnas, viz., priests [Brahmin], rulers and warriors [Kshatriyas], commoners [Vaishyas], and servants [Shudras]. 

• The fourth social law is about the ‘Ashram Dharma’. It is actually the reflection of an individual’s life. It includes the four main milestone in one’s life for the fulfilment of life, they are, Brahmacharya [student-hood phase], Grihastha Ashram [house holding phase], Vaan Prastha Ashram [retirement phase] and Sanyas [attainment of Moksha]. 

• The fifth law is all about the system of marriages and its categories. In this, Manu noted eight different type of marriages, Brahma Vivah, Daivya Vivah, Arsha Vivah, Prajapatya Vivah, Gandharva Vivah, Asur Vivah, Raksha Vivah and Pishash Vivah.

• The sixth law deals with property rights and inheritance law of a society and individual. Manu made six categories of not being able to be part in the inheritance, namely, impotent, outcasted, blind/deaf, mute, insane and mentally retarded. 

• The last social law mainly focuses on the crimes and punishments of a society.  

Manu and Varnashrama and Statecraft, in his social conceptualization Manu has prescribed the rules each individual had to follow from birth to death.

He has laid down his concept of varnashrama  in detail, where he divides the whole society into four varnas. He acknowledged the principles of integration of all social units for the purpose of universal welfare related to the cosmic cycle, where the rights were granted according to the duties performed by the man. Manu’s also dwells on karma, and he believes that man’s birth is decided according to his performances in his past life. Manu explains his concept of social order in terms of the laws of Dharma and Karma. Manu also mentions various tribes like the Nishadas, Ambasthas, etc. and the occupations that they would take. He included even the foreign tribes and those living in the border regions like Kambojas, sakas, pallavas, kiratas, into the category of shudras and they were regarded as twice-born. Manu gives a great deal of importance to customs and traditions. These customs were based on the religious principles or dharmasutra and were binding on all individuals. Manusmriti also put emphasis on statecraft, including the rules and principles relating to various branches of royal revenue, its administration and expenditure.

Manu on the position of women. According to Manu, women were portrayed as subordinate to men and they were dependent on their husbands. Manu says that if a woman obeys her husband she will go to heaven, she is to be cheerful, cook and clean for her husband. Manu was in the view to take control over women, and wanted men to have power and control over the women in their homes. In a law, Manu writes about the dependence of women on males and those women must be controlled if they have sensual enjoyment. The laws of Manu cross the limit, and are unfair to women, they do not given women a chance to live her own life and pursue the things that she wants from this life. Besides these, there is also a discussion on the economic position of widows. Manu also prescribes a lot of dos and don’ts for widows. He also refers to the Niyoga system. Manu writes in his laws that a women shall not marry again after her husband dies, but should take care of her children, especially her son.

Manu’s social laws received many criticisms and his views on women were degrading too. Many historians branded him as a reactionary law-giver who advocated a social system that was based on oppression. 

- Shakshi Baliyan