ASSIGNMENT - 1

Aman Saini
2217139
Section A
Submit to - Prof. PRASHANT SHAHI
QUESTION-
Describe the three sects - occupation, lifestyle and society on the grounds of Manusmriti and
also mention the relevance and criticism of these aspects as per the current situation in our
society.

The manusmriti also known as the " Manara Dharmasastra '' or laws of Manav, is one of the
many legal texts and constitutions among the many Dharmashastras of Hinduism. The legal
literature of ancient India Hinduism is divided into three parts - the Dharma Sutras, the
Dharma Sastras and the commentaries. In which the importance of theology is more and
manusmriti has the most important place in theology, which is considered as the basis of
Hindu law. Manusmriti is not only a theology but it is such a book, in which the arrangement
of the entire social life of humans has been duly described. According to Indian social and
political traditions and beliefs, Manu is considered as the first social administrator and
Adipurush. The mention of social methods propounded by Manu is mentioned in the
manusmriti. He is also considered as the father of mankind and the first lawyer. Special
mention of Manu is found in ancient Indian texts. Manu is mentioned several times in the
Rigveda and is acknowledged as the father. In ancient India the sages often wrote their
ideas on how society should run in manuscripts. It is believed that the original form of
Manusmriti was changed and interpolated with commentaries and opinions of the writers
rather than the original content, as many things written in the manuscript contradict each
other.

HISTORICAL BACKGROUND:
The Manusmriti is an ancient India legal text that emerged during a period of significant
intellectual and cultural development in India. The Manusmriti is rooted in Vedic tradition of
ancient India. The Vedic period ( c.1500 BCE - 500 BCE ) saw the composition of the sacred
texts known as the Vedas, which laid the foundation of Hinduism. During this time, society
was organized into Varnas (castes), and rituals and sacrifices played a central role in
religious life. In the later Vedic period, texts called Brahmans and Dharmashastras began to
elaborate on the ethical and social aspects of life. These texts discussed rituals, social duties
and laws that were considered important for maintaining order and Dharma in society.
The Manusmriti is believed to have been composed over several centuries, with the earliest
portions likely dating to the 2nd century BCE. This was a time of considerable culture,
political and philosophical change in india. The Manusmriti reflects debates and discussions
between various philosophical and religious schools of thought in ancient India. It is notable
for its response to Buddhist and Jain ideas, often presenting a conservative Brahmanical
perspective in contrast to these heterodox traditions.
The period when Manusmriti was composed saw the codification of laws and ethics as
societies became more complex. As urban centers grew and social structures evolved, there
was a need for legal and ethical guidance. The Manusmriti provided a framework for the
caste system, articulated duties and responsibilities of individuals and discussed issues
related to marriage, inheritance and governance. It continued to be influential throughout
Indian history. Over the centuries, different commentaries and interpretations of the
Manusmriti were produced reflecting changing social and cultural contexts.

MANUSMRITI CHAPTER 10:

The text Manusmriti consists of 12 chapters. Chapter 10 is known as "Varna Vyavastha
Dharma" deals with the organisation of society based on the caste system or Varna system
in ancient India. It provides guidelines on the role, duties and responsibilities of individuals
belonging to different Varnas. It provides guidelines for how individuals in each Varna should
lead their lives, emphasising adherence to Dharma as a guiding principle. It also addresses
issues related to marriage, social order, and respect for elders and teachers.

SOCIETAL ASPECTS:
Manusmriti describes a highly hierarchical and stratified society where individuals are
categorized into four Varnas - BRAHMINS, KSHATRIYAS, VAISHYAS and SHUDRAS.
The upper three Varnas were considered as dwija born (Twice born) Varnas : the first birth is
physical while the second birth is a spiritual one. The second birth occurs when one takes up
fulfilling a role in society at the time of 'upanayana' initiation ceremony. The fourth Varna is
considered as single born and untouchables.
The text emphasizes the rigidity of social roles and duties associated with each Varna.
People are expected to adhere to their prescribed occupation based on their birth and
derivations from these roles are discouraged.
Manusmriti upholds the supremacy of Brahmin in matters of knowledge, rituals and
spirituality. Brahmins are considered the most virtuous and are granted special privileges
and respect.
Manusmriti also describes the roles of women in society, emphasising their duty to be
obedient to their husbands and manage the household. It reflects a patriarchal society where
women's rights and autonomy were limited.
The chapter contains guidelines for marriage inheritance and family life. Manusmriti outlines
the eligibility criteria for individuals to enter into marriage. Manusmriti defines the role of both
husband and wife. The husband is considered the wife and is expected to manage the
household.
It advocates for endogamous marriage, meaning people from one Varna should marry within
their own Varna. Inter-caste marriage is discouraged.
However, the marriage between different Varna is not banned but the respect was not there.
As sons, begotten by twice born men on the wives of the next lower castes, they declare to
be similar (to their father but) blamed on accounts of the fault in their mothers.
The chapter outlines principles of justice and punishment in society. It suggests different
forms of punishment such as fines, corporal punishment or exile, depending upon the
seriousness of the crime and the Varna of the offender. It emphasizes the necessity of a just
legal system to maintain social order. The chapter references various social customs, rituals
and traditions that were prevalent during its time. It undercover the importance of adhering to
Dharma, moral and ethical duties and following social norms for the weak being of society.
The text promotes the concept of Varna Dharma wherein individuals are expected to fulfil
their prescribed duties based on their Varna.

OCCUPATIONAL ASPECTS:
Teaching, studying, sacrificing for himself, sacrificing for others, making gifts and receiving
them are the six acts for a brahman. But among the six acts ordained for him three are his
means of subsistence viz sacrificing for others, teaching and accepting gifts from pure men.
Passing from Brahman to kshatriyas, three acts incumbent to Brahmans are forbidden viz
teaching, sacrificing for others and accepting gifts. To carry arms for striking and for throwing
is prescribed for kshatriyas as a means of subsistence. They are responsible for protecting
the kingdom and its people.
The same three acts incumbent to Brahmans are also forbidden to vaishya. Trading, rearing
cattle and agriculture which means subsistence for them. However, both the kshatriyas and
VAISHYAS can study the Vedas and perform sacrifices.
The most commendable occupations are teaching the Vedas for a brahman, protecting the
people for a kshatriyas and for vaishyas.
A brahmin or kshatriya unable to by his peculiar occupation may subsist by the means of
occupation of vaishyas.
A man of lower caste who through covetousness lives by the occupation of a higher one, the
king shall be deprived of his property and bainsh.
But a shudra, unable to find service with twice borns and threatened with loss of his sons
and wife through hunger, may maintain himself by handicrafts.
Neither a brahmana, nor a kshatriyas must lend money at interest but at his pleasure in
times of distress, when he requires money for sacred purposes, lend to a very sinful man at
a small interest.

LIFESTYLE ASPECTS:
The dwellings of kantalas and savapakas shall be outside the village, they must be made
Apapatras and their wealth shall be dogs and donkeys. Their dresses shall be garments of
the dead, they shall eat their food from broken dishes, black iron shall be their ornaments
and they must always wander from place to place. Their food shall be given to them by
others than an Aryan giver in a broken dish. At night they shall not walk about in villages and
in towns.
It is a female of the caste sprung from a brahmana and a Shudra female bear children to one
of the highest caste, the inferior tribe attains the highest caste within the seventh generation.
Shudra who are desirous to gain merit and know their duty, commit no sin but gain praise if
they imitate the practice of virtuous men without reciting sacred texts.
The more a Shudra, keeping himself free from envy, imitates the behavior of the virtuous, the
more he gains, without being censured, exaltation in this world and the next.
The remnants of their food must be given to him as well as their old clothes, the refuse of
their grain and their old house furniture.
No collection of wealth must be made by a shudra, even though he is able to do it ;for a
shudra who has acquired wealth gives pain to Brahmins.

CRITICISM OF MANUSMRITI:
Manusmriti is criticized for several reasons for being strict to certain sections of the society.
Manusmriti denotes Brahmins as "born as the highest on earth" were regarded as superior,
pious, intelligent of all, worshiped, consulted and respected by others. At the same time
SHUDRAS were mistreated, deprived of their rights. Untouchability prevailed in earlier times,
supported by the concept of purity and pollution. The concept of Varnas was discriminatory
for shudras. Dr. B. R. Ambedkar criticized manusmriti as responsible for the caste system
and untouchability in india. He states that manusmriti insults the untouchables, creates walls
in their progress, deprives them of their self respect, existence and honor. Kills their natural
rights and is therefore not acceptable. In protest, he burnt manusmriti in a bonfire on 25 Dec
1927.
The position of women was an inferior position in society. Women had no independent right
to decide the course of action of their lives. In childhood a woman should be under her
father's control, in youth under her husband's and when her husband is dead, under her
son's. Widow remarriage was not approved by Dr. B. R. Ambedkar criticised the Manusmriti
over women's inferior situation in his article 'The rise and fall of Hindu women' that, Hindu
religion through its religious texts like 'Manusmriti' always degraded women. The text has
been criticised for its patriarchal views and discriminatory laws against women.

RELEVANCE OF MANUSMRITI IN CURRENT SCENARIO:

According to manusmriti the society had its foundation in Dharma or Virtue. It is still held that
true man suffers for his sinful deeds and consequently should practice righteousness in the
name of Dharma. Observing the rising criminal activities, the laws preventing people from
committing crimes, laws of how on Dharma must be followed to maintain a morally good
society.
However B. R. Ambedkar burnt Manusmriti, Mahatma Gandhi opposed it. He stated that
while caste discrimination was harmful to spiritual and national growth, it has nothing to do
with Hinduism and its texts such as Manusmriti. He recommended that one must read the
entire text, accept those parts of Manusmriti which are consistent with truth and ahimsa and
reject other parts.
Manusmriti describes the four ashrams of human life namely Brahmacharya, Grishtha,
Vanprastha, and Sanyasa. It provides the details that at what time we have to adopt the
different ashrams of life. But now, living in a hectic lifestyle, people these days do not have a
long and healthy lifespan, therefore there is no possibility of leaving world attachments and
escaping into forests.
Manusmriti discusses women's security and protection. Manu defines that it is the duty of
men to protect the women and adore them. We should respect women's dignity in the
teachings of Manusmriti.
The legal system existing today can be said to be influenced by the one as both are synoyin
their conduct. The beliefs and practice of righteousness and punishment - "dandniti" for
immoral conduct is thoroughly being applied in order to control the crimes and keep people
on the right path.
The Indian judiciary adopts Manusmriti as a referral text while hearing cases related to Hindu
rights, family disputes and inheritance. The court quotes Manusmriti even in cases which
have nothing to do with Hinduism.

CONCLUSION:
Manusmriti is written by Manu under the guidance of safe Bhrigu. This was the ancient and
the earliest text which includes the code of rules for society. The text includes several
discriminatory contents. The society was categorized in four Varnas with Brahman at the top
and SHUDRAS at the bottom. The text also discriminates against women by her inferior
position to men in society.
The text was criticized for its Varna system and position of women in the society. Despite
certain criticism the text has still relevance in the present scenario. Courts quote Manusmriti
in many judgments related to Hindu rights and inheritance. Also the critical part of
Manusmriti was recognised and the constitution provided 'Right to Equality' to every citizen
of the nation, irrespective of caste, creed, gender, etc.
Thus we can say that the relevance of the text is still in the society. We just have to amend
its parts to make them relevant for the situation.