In Defense of Manusmriti: A Journey Through Time and Travails
- Shrikant Soman
- May 24
- 11 min read
In Defense of Manusmriti: A Journey Through Time and Travails
In the current political and social scenario, 'Manusmriti' stands as one of the most condemned words, and anyone even remotely referring to it reverentially often faces outright condemnation. Everything has become highly politicized, and in this process, we risk losing an important piece of our social development and the evolution of our cultural and religious thought that has brought us to where we are today. We cannot surgically cut out this part as if it were a cancerous growth in our societal development.
The purpose of this blog is to delve into the roots of this perception, to understand Manusmriti and its rightful place in our social evolution, recover this often-misunderstood piece of history, and give it its due recognition in our historical development. To understand Manusmriti accurately, we need to rise above the prevailing political narrative and make an honest attempt to comprehend it in its own right, stripping away any partisan coloring. The title, 'In Defense of Manusmriti,' is not intended to convey support for all its contents or its applicability in today's times. Instead, this phrase signifies an honest attempt to understand its historical significance and context.
Aurobindo's ideal society was not about maintaining old forms but about evolving towards a "Spiritual Age" or "Supramental Society" where individuals would spontaneously express their divine nature and contribute to a harmonious collective life, moving beyond all conventional social divisions.
1. What is Manusmriti - its origin, content, purpose
The Manusmriti, or the Mānava-Dharmaśāstra, stands as one of the most ancient and influential legal and ethical treatises of Hindu tradition. Its origins are shrouded in the mists of antiquity, attributed to the legendary lawgiver Manu, considered the progenitor of humankind in Hindu cosmology. While the exact date of its compilation is debated among scholars, it is generally placed between 200 BCE and 200 CE, evolving over centuries through various layers of commentary and interpretation.
any system, when it becomes too external and mechanical, loses its inner vitality and purpose. The caste system became a "soulless form" that prolonged itself through corruption and formalism, obstructing true progress and social utility.
At its heart, Manusmriti was intended as a comprehensive code of dharma – a guide for righteous conduct, societal order, and moral living. It delved into a vast array of subjects, from the creation of the universe (cosmogony) to the duties of kings and commoners (rājadharma and prajādharma), civil and criminal law, the roles of different social classes (varnas), rituals, sacraments (samskaras), and even personal purification. It sought to establish a framework for an ordered society, articulating the duties and responsibilities incumbent upon individuals based on their station in life and stage of existence.
The birth-based caste system led to rigid hierarchies, social immobility, and widespread discrimination and oppression, particularly against those designated as Shudras or later, as "untouchables." This was a complete perversion of the original intent.
Crucially, this framework was rooted in two cardinal principles believed to be essential for human evolution: 'Svabhava' and 'Svadharma'. Svabhava refers to one's inherent nature, inner inclination, innate propensities, and natural skill sets – the unique blueprint of an individual's being. Svadharma is the corresponding duty or action aligned with that unique nature, meaning one's rightful place and purpose in the cosmic and social order. These concepts were understood not as restrictive dictates, but as aids to individual and collective flourishing, recognizing that each human being, based on their unique stage of evolution and inner disposition, possesses different needs and talents. This nuanced understanding of individual differences was precisely what was intended to be considered. This original philosophical underpinning of Svabhava and Svadharma was, in theory, at the root basis of the Varna system.
the original Varna system was a psychological and spiritual classification, not a social hierarchy based on birth. It was meant to categorize individuals based on their inherent nature (swabhava), temperament, capacities, and the law of their inner being (swadharma).
2. Temporal Value of any Rulebook or Doctrine, Valid for the period in which it is prescribed. Same is with Manusmriti
Every epoch, every civilization, crafts its own guiding principles, its own rulebooks, born from the crucible of its unique challenges, beliefs, and understanding of the world. Just as ancient Roman law reflected the realities of its empire, or Hammurabi's Code addressed the societal norms of Mesopotamia, Manusmriti emerged from a specific socio-cultural milieu of ancient India.
In this modern era, the true Manusmriti that guides us, the sacred text that defines our nation's ethos, is the Constitution of India. It is a living document, a testament to our collective aspirations for equality, justice, liberty, and fraternity for all its citizens, irrespective of birth, gender, or belief. Its Preamble, a beacon of our national resolve
To judge a text of antiquity by the unyielding standards of the present is to deny the very flow of time, the undeniable march of human progress and evolving consciousness. The Manusmriti was a product of its era, intended to provide structure and guidance in a world vastly different from our own. Its prescriptions, while perhaps seemingly rigid or even jarring to modern sensibilities, were conceived within a particular historical context, aiming to address the societal fabric and challenges of that age. It held sway, not as an eternal, immutable decree, but as a framework that adapted and was interpreted over centuries, yet always bound by the limitations of its temporal genesis. It is critical to acknowledge that the intended philosophical basis of Svabhava and Svadharma, meant to guide individual potential, later tragically degenerated into a rigid, birth-based caste system, leading to its debased application and exploitation. Recognizing this temporal value and the subsequent historical distortion allows us to approach it as a historical document, a window into a past way of life, rather than a timeless, universal dogma.
We need to rise above caste discrimination and instead of spreading hate we need to have proper understanding of our past cultures and rise above them in the light of our constitution which is our Manusmriti of today's times.
3. We have now much advanced in every field and have much freedom and opened up opportunities to every citizen of India, irrespective its gender or cast, creed etc. So the relevance of Manusmriti has lost much of its value. However, Manusmriti is still useful to study and understand the social and cultural system of that time. But this does not warrant its outright condemnation or burning down.
Indeed, India has journeyed far from the ancient world of Manusmriti. We live in an age of unprecedented social progress, technological advancement, and a profound commitment to equality enshrined in our modern laws. Today, the very fabric of our nation is woven with the vibrant threads of individual liberty, gender equality, and the dismantling of discriminatory barriers of caste and creed. In this bright light of modern India, the prescriptive relevance of Manusmriti has undeniably receded. Its directives on social hierarchy, gender roles, and punitive measures, viewed through the lens of contemporary human rights, are largely incongruent with the values we cherish.
In its sections on Rajadharma, it outlines the duties of a king, advocating for a ruler who is just, protects subjects, maintains law and order, and works for the welfare of the people – a conceptual framework for prudent statecraft and a functional legal system.
However, to dismiss Manusmriti entirely, to cast it into the flames of outright condemnation, would be a disservice to intellectual inquiry and historical understanding. It remains a monumental text, a rich repository for scholars of ancient Indian law, sociology, and philosophy. Studying Manusmriti offers invaluable insights into the complex evolution of Hindu thought, the structuring of ancient societies, and the historical roots of various social practices, some of which regrettably persisted for centuries.
Beyond its problematic social doctrines, a nuanced examination reveals certain enduring principles and underlying ideals that transcend their specific ancient applications. For instance, the text fundamentally underscores the concept of dharma – righteous living, duty, and cosmic order, positing that adherence to ethical conduct leads to societal harmony. It advocates for universally applicable virtues like Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Shaucha (purity), Indriya Nigraha (self-control), Kshama (forgiveness), and Dhriti (patience). These are timeless attributes contributing to individual character and peaceful coexistence.
Beyond its problematic social doctrines, a nuanced examination reveals certain enduring principles and underlying ideals that transcend their specific ancient applications.
Furthermore, Manusmriti frequently highlights the supreme importance of education and knowledge, recognizing their transformative power as a pillar of society, even while regrettably restricting access to certain groups. In its sections on Rajadharma, it outlines the duties of a king, advocating for a ruler who is just, protects subjects, maintains law and order, and works for the welfare of the people – a conceptual framework for prudent statecraft and a functional legal system. There are even implicit suggestions of ecological awareness in injunctions concerning the protection of trees and water bodies, rooted in ritual or resource preservation. Lastly, the philosophical concept of Rinas (debts or obligations) emphasizes a deeper understanding of human life as being intertwined with a web of responsibilities and gratitude towards various aspects of existence, fostering a sense of collective duty.
While these aspects of merit do not in any way justify or overshadow the highly discriminatory and oppressive elements within the text, acknowledging them allows for a more comprehensive and balanced historical understanding. It is through such critical, yet dispassionate, study that we can truly grasp our past, acknowledge its shadows, and celebrate the journey towards a more inclusive future. Understanding its historical context, rather than erasing it, empowers us to learn from history and fortify our commitment to present-day values.
4. We need to rise above caste discrimination and instead of spreading hate we need to have proper understanding of our past cultures and rise above them in the light of our constitution which is our Manusmriti of today's times.
The enduring scars of caste discrimination, a regrettable legacy intricately linked to historical interpretations of texts like Manusmriti, remain a painful reality for many. It is imperative that we, as a nation and as individuals, unequivocally rise above these divisive prejudices. Our focus must be on fostering unity, empathy, and social justice, rather than perpetuating narratives of hate or division.
A "proper understanding" of our past cultures, including texts like Manusmriti, is not about glorification or justification of their problematic aspects. Rather, it is about acknowledging their existence, analyzing their influence, and recognizing where they fell short of universal humanistic ideals. This understanding serves as a powerful reminder of the struggles overcome and the battles yet to be won.
Indeed, India has journeyed far from the ancient world of Manusmriti. We live in an age of unprecedented social progress, technological advancement, and a profound commitment to equality enshrined in our modern laws.
In this modern era, the true Manusmriti that guides us, the sacred text that defines our nation's ethos, is the Constitution of India. It is a living document, a testament to our collective aspirations for equality, justice, liberty, and fraternity for all its citizens, irrespective of birth, gender, or belief. Its Preamble, a beacon of our national resolve, eloquently declares our commitment to secure to all its citizens:
"JUSTICE, social, economic and political;
LIBERTY of thought, expression, belief, faith and worship;
EQUALITY of status and of opportunity;
and to promote among them all
FRATERNITY assuring the dignity of the individual and the unity and integrity of the Nation;"
It is in the spirit of our Constitution that we find our contemporary dharma, our moral compass, empowering us to build a society that truly embodies the highest ideals of humanity. By embracing the Constitution as our guiding light, we not only pay homage to the arduous journey of social reform but also actively contribute to a future where every Indian citizen stands equal, dignified, and empowered.
In this context it would be appropriate to know about the thoughts of Sri Aurobindo.
To judge a text of antiquity by the unyielding standards of the present is to deny the very flow of time, the undeniable march of human progress and evolving consciousness.
Sri Aurobindo on Varna and Caste System
Sri Aurobindo, the revered Indian philosopher, yogi, and spiritual leader, offered a profound and nuanced perspective on Varna and Caste, distinguishing sharply between the ancient ideal of Varna and its later degeneration into the rigid, birth-based caste system. His views are deeply rooted in his understanding of human evolution, psychology, and spiritual progression.
1. The Original Conception of Varna (Psychological and Spiritual):
Based on Swabhava (Inner Nature) and Swadharma (Innate Law of Being): For Sri Aurobindo, the original Varna system was a psychological and spiritual classification, not a social hierarchy based on birth. It was meant to categorize individuals based on their inherent nature (swabhava), temperament, capacities, and the law of their inner being (swadharma).
The Manusmriti was a product of its era, intended to provide structure and guidance in a world vastly different from our own.
Fourfold Human Tendencies: He saw the four Varnas (Brahmin, Kshatriya, Vaishya, Shudra) as representing four fundamental psychological types or soul-forces that exist in varying degrees within every human being:
Brahmin: Represents the principle of knowledge, wisdom, learning, spirituality, and intellectual pursuits. (The man of thought)
Kshatriya: Represents the principle of power, courage, leadership, will, and organization. (The man of action)
Vaishya: Represents the principle of production, mutuality, exchange, and practical creation. (The man of production and wealth)
Shudra: Represents the principle of service, selfless work, and skilled labor, focused on execution. (The man of service)
Ideal of Perfection: Sri Aurobindo believed that the ancient system aimed at the perfection of these four dharmas within the individual and society. A complete individual would have all four, with one predominating. For example, a true Brahmin might have Kshatriya courage, Vaishya capacity for action, and Shudra diligence, all serving his primary Brahmanic pursuit of knowledge.
Evolutionary Progression: He viewed this classification as an aid to individual and collective evolution. Society provided roles and training suited to one's dominant swabhava, allowing individuals to grow and contribute to the collective good. The goal was not static assignment but dynamic development.
Its prescriptions, while perhaps seemingly rigid or even jarring to modern sensibilities, were conceived within a particular historical context, aiming to address the societal fabric and challenges of that age. It held sway, not as an eternal, immutable decree, but as a framework that adapted and was interpreted over centuries,
2. Degeneration into Caste (External, Mechanical, Hereditary):
Loss of Inner Truth: Sri Aurobindo unequivocally condemned the later caste system (Jati) as a "gross, meaningless parody" and a "disintegrated degeneration" of the original Varna. The fundamental error, according to him, was the loss of the psychological and spiritual basis and its rigid externalization into a system based solely on birth (janma).
Stifling of Individual Growth: Once Varna became fixed by birth, it stifled individual freedom, capacity, and spiritual evolution. It prevented individuals from finding their true swadharma and forced them into roles that might not align with their inner nature.
Creation of Hierarchy and Discrimination: The birth-based caste system led to rigid hierarchies, social immobility, and widespread discrimination and oppression, particularly against those designated as Shudras or later, as "untouchables." This was a complete perversion of the original intent.
Every epoch, every civilization, crafts its own guiding principles, its own rulebooks, born from the crucible of its unique challenges, beliefs, and understanding of the world.
Soulless Form: He noted that any system, when it becomes too external and mechanical, loses its inner vitality and purpose. The caste system became a "soulless form" that prolonged itself through corruption and formalism, obstructing true progress and social utility.
No Place in Modernity: Sri Aurobindo recognized that the caste system had lost all practical and spiritual meaning in the modern age. He believed that nature had withdrawn its force from it, and it was destined to disappear. He did not advocate for its restoration but rather for transcending it to realize the true spiritual equality and unique potential of each individual.
3. Comparison with Gandhi's View (and his own Ideal):
Sri Aurobindo acknowledged Mahatma Gandhi's efforts to reform the caste system but often differed on the approach. While Gandhi emphasized the equality of all labor and the spiritual dignity of even the lowest tasks (seeing a safai karmachari as spiritually equal to a Brahmin doing his dharma), Sri Aurobindo pointed out that while all souls are equal, their development is not. He believed that cultural and spiritual development (like that of the Brahmin ideal) is objectively more valuable for human progress than merely satisfying physical needs, though all functions are necessary for society. He saw Gandhi's view as somewhat Christian in its emphasis on self-abasement, rather than a full recognition of differentiated capacities.
Just as ancient Roman law reflected the realities of its empire, or Hammurabi's Code addressed the societal norms of Mesopotamia, Manusmriti emerged from a specific socio-cultural milieu of ancient India.
Aurobindo's ideal society was not about maintaining old forms but about ev------------------olving towards a "Spiritual Age" or "Supramental Society" where individuals would spontaneously express their divine nature and contribute to a harmonious collective life, moving beyond all conventional social divisions.
In essence, Sri Aurobindo viewed Varna as a profound psychological and spiritual truth of human nature, a framework for guiding individual evolution and societal function based on inherent capacities. The caste system, however, was its distorted, mechanical, and oppressive caricature, which he saw as a significant reason for India's decline and something that must be entirely overcome for its spiritual and social resurgence.
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