Manusruti on Women
Manu Smruti ( references in end of the text)
Importance of happy women
3.55. A father, brother, husband or brother-in-law should
keep their daughter, sister, wife or sister-in-law happy and pleased through
gentle words, respectful behavior, gifts etc. Those who desire prosperity
should ensure that women in their family are always happy and do not face
miseries.
3.57. A family where women remain unhappy due to misdeeds of
their men is bound to be destroyed. And a family where women are always happy
is bound to prosper forever.
3.58. A family- where women feel insulted or discriminated
against and curse their menfolk- is destroyed in same manner as poison kills
all those who eat it.
3.59. One desiring glory should ensure that he keeps women
in the family by giving them respect and pleasing them with good ornaments,
dresses, food. Women should always be revered under all circumstances.
3.62. A person who does not keep her wife happy causes
misery for entire family. And if wife is happy, entire family appears as
happiness incarnate.
9.26. Women give birth to next generation. They enlighten
the home. They bring fortune and bliss. Hence women are synonymous to
Prosperity.
This shloka forms the basis of women being called Ghar ki
Laxmi or ‘Goddess of Fortune in Home‘ in India even till today.
9.28. Woman is the source of all kinds of happiness in all
generations – be it from children, or from noble benevolent deeds or through
conjugal bliss or through service of elders.
In other words, woman is the primary source of bliss in many
forms – sometimes as mother, sometimes as daughter, sometimes as wife and
sometimes as a partner in spiritual deeds. It also means that participation of
women is necessary for conduct of any religious or spiritual activity.
9.96. Man and Woman are incomplete without each other. Hence
the most ordinary religious duty would demand participation of both.
Thus, those who deny Vedas or Vedic rituals to women are
anti-Hindu and anti-Humanity.
4.180. A wise man should not indulge in fights and arguments
with his family members including mother, daughter and wife.
9.4. A father who does not marry his daughter to a deserving
groom deserves condemnation. A husband who does not fulfill just demands of her
wife deserves condemnation. A son who does not take care of her widow mother
deserves condemnation.
Polygamy is a sin
9.101. Husband and Wife should remain together till death.
They should not approach any other partner, nor commit adultery. This, in
summary, is the Dharma or religion of all human beings.
Thus those societies which justify polygamy or sex-slavery
or temporary marriage are bound to suffer miseries because they neglect the
core tenet of Dharma.
Autonomy of Women
9.11. Women should be
provided autonomy and leadership in managing the finances, maintaining hygiene,
spiritual and religious activities, nutrition and overall management of home.
The shloka clearly puts aside false claims that women do not
have right to conduct religious rituals of Vedas. On contrary, women should
lead such rituals. Thus all those people who suggest that women do not have
right to study or practice Vedas are against Manu and Vedas. Such bigoted
people are the cause for misery of the nation. We should simply not tolerate such
mindsets that demean women.
9.12. A woman who is kept constrained in a home by noble men
(husband, father, son) is still insecure. Thus it is futile to restrict women.
Security of women would come only through her own capabilities and mindset.
This shloka explains the futility to attempting to restrict
a woman to home in name of providing her security. On contrary, to secure her,
she should be given the right training so that she can defend herself and avoid
getting misled by bad company. The prevailing notion of cornering women within
a small home is against Manu’s ideology.
Protection of Women
9.6. Even a weak husband should attempt to protect his wife.
9.5 Women should keep themselves away from vices. Because
when women lose character, the entire society is destroyed.
5.149. A woman should always ensure that she is protected.
It is duty of father, husband and son to protect her.
Please note that this protection does not imply restriction
as clear from verse 9.12 cited in previous section. But a society that does not
protect its womenfolk from attacks of perverts writes its own destiny of doom.
It is because of this inspiration that many a brave warriors
laid their lives to protect the dignity of their women when butchers from West
and Central Asia invaded our nation. The sacrifices of Alha-Udal and valor of
Maharana Pratap brings a gush of glory in our blood.
Its a shame that despite such a chivalrous foundation of our
culture, we have women either oppressed in backyard of homes or commoditized as
sensual-items instigating lust. When we ourselves have turned invaders instead
of protectors of dignity of women, who can help us!
Marriage of Women
9.89. It is better to keep the daughter unmarried than force
her to marry an undeserving person.
9.90-91. A woman can choose her own husband after attaining
maturity. If her parents are unable to choose a deserving groom, she can
herself choose her husband.
Thus the concept of parents deciding the groom for their
daughter is against Manu. A mature daughter has full rights to choose her
husband. Parents act as facilitators for the marriage and not final decision
makers, as wrongly practiced in many societies.
Property Rights of Women
9.130. A daughter is equivalent to a son. In her presence,
how can any one snatch away her right over the property.
9.131. A daughter alone has the right over personal property
of her mother.
Thus, as per Manu, while daughter has equal share as her
brothers over property of her father, she has exclusive rights over property of
her mother. The reason for this special treatment of women is to ensure that
women are never at mercy of anyone. After all happy dignified women form the
foundation of a happy society!
9.212-213. If a person has no kins or wife, then his wealth be
distributed equally among his brothers and sisters. If the elder brother
refuses to give due share to other brothers and sisters, he is punishable by
law.
To further ensure safety of women, Manu recommended harsh
punishments for those who rob away wealth of a woman, even if they are her
relatives.
8.28-29. If a woman is alone because she has no children, or
no men to provide for her security in her family, or is widow, or whose husband
has gone abroad, or who is unwell, then it is duty of the government to ensure
her safety and security. If her wealth is robbed by her relatives or friends,
then the government should provide strict punishment to the culprits and have
her wealth returned back.
Prohibition of Dowry
3.52. Those relatives who rob away or thrive on wealth,
property, vehicles or dresses of a woman or her family are wiliest of people.
Thus any kind of dowry is a strict NO NO as per Manu Smruti.
No one should dare attempt to take away the property of a woman.
The next shloka takes this concept further and states that
even slightest exchange of tangible items amounts to sale/purchase and hence
against principles of noble marriage. In fact Manu Smriti suggests that a
marriage along with dowry is marriage of ‘Devils’ or Asuri Vivah.
Strict Punishment for harming Women
8.323. Those who abduct women should be given death
sentence.
9.232. Those who kill women, children or scholarly virtuous
people should be given strictest punishment.
8.352. Those who rape or molest women or incite them into
adultery should be given harshest punishment that creates fear among others to
even think of such a crime.
Interestingly, a judge of sessions court suggested that castration seems the best punishment to
prevent alarming increase in rape cases. Refer
http://timesofindia.indiatimes.com/india/Castrate-child-rapists-Delhi-judge-suggests/articleshow/8130553.cms
We are in agreement with such a law.
8. 275. One should be punished if he puts false allegations
or demeans mother, wife or daughter.
8.389. Those who abandon their mother, father, wife or
children without any reasonable reason should face severe punishments.
Ladies First
The concept of Ladies First seems to originate from Manu
Smruti.
2.138. A man in a vehicle should give way to the following –
aged person, diseased person, one carrying burden, groom, king, student and a
woman.
3.114. One should feed the following even before feeding the
guests – newly married women, girls, and pregnant women.
May we all work together to implement this true Manuvaad by
showering respect and ensuring dignity of the motherly force. How else can
prosperity be restored in the society, nation and world?
References: Works of Dr Surendra Kumar, Pt Gangaprasad
Updhyaya, and Swami Dayanand Saraswati, visit Agni veer dot com for all such
articles
1. “Swabhav ev narinam …..” – 2/213. It is the nature of
women to seduce men in this world; for that reason the wise are never unguarded
in the company of females.
2. “Avidvam samlam………..” – 2/214. Women, true to their class
character, are capable of leading astray men in this world, not only a fool but
even a learned and wise man. Both become slaves of desire.
3. “Matra swastra ………..” – 2/215. Wise people should avoid
sitting alone with one’s mother, daughter or sister. Since carnal desire is
always strong, it can lead to temptation.
4. “Naudwahay……………..” – 3/8. One should not marry women who
has have reddish hair, redundant parts
of the body [such as six fingers], one who is often sick, one without hair or
having excessive hair and one who has red eyes.
5. “Nraksh vraksh ………..” – 3/9. One should not marry women
whose names are similar to constellations,
trees, rivers, those from a low caste, mountains, birds, snakes, slaves
or those whose names inspires terror.
6. “Yasto na bhavet ….. …..” – 3/10. Wise men should not
marry women who do not have a brother and whose parents are not socially well
known.
7. “Uchayangh…………….” – 3/11. Wise men should marry only
women who are free from bodily defects, with beautiful names, grace/gait like
an elephant, moderate hair on the head and body, soft limbs and small teeth.
8. “Shudr-aiv bharya………” – 3/12.Brahman men can marry
Brahman, Kshatriya, Vaish and even Shudra women but Shudra men can marry only
Shudra women.
9. “Na Brahman kshatriya..” – 3/14. Although Brahman,
Kshatriya and Vaish men have been allowed inter-caste marriages, even in
distress they should not marry Shudra women.
10. “Heenjati striyam……..” – 3/15. When twice born
[dwij=Brahman, Kshatriya and Vaish] men in their folly marry low caste Shudra
women, they are responsible for the degradation of their whole family.
Accordingly, their children adopt all the demerits of the Shudra caste.
11. “Shudram shaynam……” – 3/17. A Brahman who marries a
Shudra woman, degrades himself and his whole family ,becomes morally degenerated , loses Brahman
status and his children too attain status
of shudra.
12. “Daiv pitrya………………” – 3/18. The offerings made by such a
person at the time of established rituals are neither accepted by God nor by
the departed soul; guests also refuse to have meals with him and he is bound to
go to hell after death.
13. “Chandalash ……………” – 3/240. Food offered and served to
Brahman after Shradh ritual should not be seen by a chandal, a pig, a cock,a
dog, and a menstruating women.
14. “Na ashniyat…………….” – 4/43. A Brahman, true defender of
his class, should not have his meals in the company of his wife and even avoid looking at her. Furthermore,
he should not look towards her when she is having her meals or when she
sneezes/yawns.
15. “Na ajyanti……………….” – 4/44. A Brahman in order to
preserve his energy and intellect, must not look at women who applies collyrium
to her eyes, one who is massaging her nude body or one who is delivering a
child.
16. “Mrshyanti…………….” – 4/217. One should not accept meals
from a woman who has extra marital relations; nor from a family exclusively
dominated/managed by women or a family whose 10 days of impurity because of
death have not passed.
17. “Balya va………………….” – 5/150. A female child, young woman
or old woman is not supposed to work independently even at her place of
residence.
18. “Balye pitorvashay…….” – 5/151. Girls are supposed to be
in the custody of their father when they are children, women must be under the
custody of their husband when married and under the custody of her son as
widows. In no circumstances is she allowed to assert herself independently.
19. “Asheela
kamvrto………” – 5/157. Men may be lacking virtue, be sexual perverts,
immoral and devoid of any good qualities, and yet women must constantly worship
and serve their husbands.
20. “Na ast strinam………..” – 5/158. Women have no divine
right to perform any religious ritual, nor make vows or observe a fast. Her
only duty is to obey and please her husband and she will for that reason alone
be exalted in heaven.
21. “Kamam to………………” – 5/160. At her pleasure [after the
death of her husband], let her emaciate her body by living only on pure
flowers, roots of vegetables and fruits. She must not even mention the name of
any other men after her husband has died.
22. “Vyabhacharay…………” – 5/167. Any women violating duty and
code of conduct towards her husband, is disgraced and becomes a patient of
leprosy. After death, she enters womb of Jackal.
23. “Kanyam bhajanti……..” – 8/364. In case women enjoy sex
with a man from a higher caste, the act is not punishable. But on the contrary,
if women enjoy sex with lower caste men, she is to be punished and kept in
isolation.
24. “Utmam sevmansto…….” – 8/365. In case a man from a lower
caste enjoys sex with a woman from a higher caste, the person in question is to
be awarded the death sentence. And if a person satisfies his carnal desire with
women of his own caste, he should be asked to pay compensation to the women’s
faith.
25. “Ya to kanya…………….” – 8/369. In case a woman tears the
membrane [hymen] of her Vagina, she shall instantly have her head shaved or two
fingers cut off and made to ride on Donkey.
26. “Bhartaram…………….” – 8/370. In case a women, proud of the
greatness of her excellence or her relatives, violates her duty towards her
husband, the King shall arrange to have her thrown before dogs at a public
place.
27. “Pita rakhshati……….” – 9/3. Since women are not capable
of living independently, she is to be kept under the custody of her father as
child, under her husband as a woman and under her son as widow.
28. “Imam hi sarw………..” – 9/6. It is the duty of all
husbands to exert total control over their wives. Even physically weak husbands
must strive to control their wives.
29. “Pati bharyam ……….” – 9/8. The husband, after the
conception of his wife, becomes the embryo and is born again of her. This
explains why women are called Jaya.
30. “Panam durjan………” – 9/13. Consuming liquor, association
with wicked persons, separation from her husband, rambling around, sleeping for
unreasonable hours and dwelling -are six demerits of women.
31. “Naita rupam……………” – 9/14. Such women are not loyal and
have extra marital relations with men without consideration for their age.
32. “Poonshchalya…………” – 9/15. Because of their passion for
men, immutable temper and natural heartlessness, they are not loyal to their
husbands.
33. “Na asti strinam………” – 9/18. While performing namkarm
and jatkarm, Vedic mantras are not to be recited by women, because women are
lacking in strength and knowledge of Vedic texts. Women are impure and
represent falsehood.
34. “Devra…sapinda………” – 9/58. On failure to produce
offspring with her husband, she may obtain offspring by cohabitation with her
brother-in-law [devar] or with some other relative [sapinda] on her in-law’s
side.
35. “Vidwayam…………….” – 9/60. He who is appointed to cohabit
with a widow shall approach her at night, be anointed with clarified butter and silently beget one
son, but by no means a second one.
36. “Yatha vidy……………..” – 9/70. In accordance with
established law, the sister-in-law [bhabhi] must be clad in white garments;
with pure intent her brother-in-law [devar] will cohabitate with her until she
conceives.
37. “Ati kramay……………” – 9/77. Any women who disobey orders
of her lethargic, alcoholic and diseased husband shall be deserted for three
months and be deprived of her ornaments.
38. “Vandyashtamay…….” – 9/80. A barren wife may be
superseded in the 8thyear; she whose children die may be superseded in the 10th
year and she who bears only daughters may be superseded in the 11th year; but she who is quarrelsome may be superseded
without delay.
39. “Trinsha……………….” – 9/93. In case of any problem in
performing religious rites, males between the age of 24 and 30 should marry a
female between the age of 8 and 12.
40. “Yambrahmansto…….” – 9/177. In case a Brahman man
marries Shudra woman, their son will be called ‘Parshav’ or ‘Shudra’ because
his social existence is like a dead body.
Three allegations on Manu Smriti
There are 3 major allegations on Manu Smruti:
1. Manu founded the caste-system based on birth.
2. Manu legalized harsh punishments for Shudras and special
provisions for upper-castes and especially Brahmins.
3. Manu was anti-women and condemned them. He accorded
inferior rights to women.
Let us now review these allegations using evidences from
Manu Smriti itself.
In this article, we shall review the first allegation – that
Manu was the founder of the birth-based caste system.
1. Manu Smriti hails from an era when even the concept of
birth-based caste system did not exist. Thus Manu Smriti nowhere supports a
social system based on birth. Maharshi Manu took inspiration from Vedas (refer
Rigveda 10.10.11-12, Yajurveda 31.10-11, Atharvaveda 19.6.5-6) and proposed a
social system based on qualities, actions and nature of the individual.
Manu Smruti and Caste System
2. This is called Varna System. Now the very word Varna
derived from root word “Vrinja” means “Choice“. A similar usage happens in
common used word “Varan” meaning “choosing” or “Var” meaning a husband chosen
by the girl. This also shows that in Vedic system the girl had complete rights
to choose her husband.
3. The biggest proof of Manu Smriti proposing Varna System
and NOT Caste System is that in the first Chapter of Manu Smriti, there is
mention of origin of 4 Varnas and no mention of castes or gotras. Had caste or
gotra been important, Manu would have mentioned which castes belong to
Brahmins, which to Kshatriyas, which to Vaishyas and which to Shudras.
This also means that those who feel proud in calling
themselves Brahmins or upper-caste by birth have no evidence to prove so. They
can at best prove that a few generations of their forefathers used to also call
themselves upper-caste. But there is no way to prove that they were
upper-castes since inception of civilization. And when they cannot prove so,
what right do they have to allege that a so-called birth-based Shudra was also
not a Brahmin several generations ago? And that they themselves were not
Shudras a few generation ago!
4. In fact Manu Smruti 3.109 clearly states that one who
eats by glorifying his Gotra or Family is considered an eater of his own vomit.
Thus, as per the Manu Smriti that the self-proclaimed birth-based Brahmins or
upper-castes believe in, the very act of glorifying their lineage or gotra to
demand special privileges makes them deserving of condemnation.
5. Manu Smriti 2.136 states that one earns respect due to
wealth, company, age, actions and knowledge in increasing order. There is no
mention of family, gotra, caste, lineage and other non-factors to demand or
earn respect.
Migration within Varnas
6. Manu Smriti 10.65 asserts that Brahmin can become Shudra
and Shudra can become Brahmin. Similarly Kshtariyas and Vaishyas can also
change their Varnas.
7. Manu Smruti 9.335: If a Shudra (uneducated) serves the
educated ones, is polite, devoid of ego and stays in respectful company of
knowledgeable ones, he/ she is considered as having a noble birth and stature.
8. There are several shlokas in Manusmriti that state that a
person belonging to high Varna falls down to level of a Shudra (uneducated) if
he does not conduct noble deeds. For example,
2.104: A person who does not worship the Supreme Lord twice
daily should be considered a Shudra.
2.172. He who has not been initiated with teaching of the
Vedas is a Sudra.
4.245: A Brahmin acquires brilliance through company of
noble persons and avoiding bad company. On contrary, if he indulges in bad
company, he becomes a Shudra.
Thus clearly, Brahmin refers to a scholarly person who
conducts noble deeds. And Shudra refers to an uneducated person. This has
nothing to do with birth in any manner.
2.168: A Brahmin, Kshatriya or Vaishya who puts efforts in
other areas except understanding and following the Vedic precepts becomes a
Shudra and his future generations also suffer from ignorance of Vedas.
Thus, as per Manu Smriti, almost the entire population of
India today, barring few exceptions, is Shudra because we do not abide by the
Vedic concepts and are indulged in anti-Vedic activities – corruption,
casteism, selfishness, superstitions, irrationality, gender-discrimination,
sycophancy, immorality etc.
2.126: Even if he is a Brahmin otherwise, a person who does
not politely respond to a greeting is actually a Shudra (uneducated person).
Even Shudras can teach
9. Though Shudra means an uneducated person, a Shudra can
also become a teacher for specific knowledge that he has. For example,
2.238: One should acquire knowledge even from a person born
in a low family otherwise. Similarly, one should accept a noble woman as wife
even if her family is otherwise not up to mark.
2.241. If needed, one may acquire knowledge from one who is not
a Brahmin; and that he shall follow and serve such a teacher, as long as the
instruction lasts.
Status of Brahmin is acquired by deeds and not by name
10. As per Manu Smriti, one has to earn the qualification of
Brahmin. During childhood, parents are supposed to send their children for
specialized education of Brahmin, Kshatriya or Vaishya depending on observed
nature of children. So many Brahmin parents may desire that their children also
become Brahmins. However that is not sufficient. One becomes Brahmin only if he
completes the education and not merely by taking birth in a Brahmin family or
taking admission in Brahmin course of a gurukul.
2.157: A Brahmin devoid of education is equivalent to an
elephant made of wood or a deer made of leather. They are merely namesake and
not real.
2.28: The body is made fit to be called Brahmin only through
study of scriptures, discipline, noble selfless deeds, study of duties, science
and meditation, charity and goal oriented actions.
Education is true birth
11. As per Manu, actual birth happens after completion of
education. All human beings are Shudras or uneducated when born. Those who
complete their education are supposed to have a new birth. Thus they are called
Dwija or Twice Born. Those who were unable to complete the education remain
Shudra. This has nothing to do with birth or heredity. This is pure
meritocracy.
2.148: When a teacher who is well-versed in Vedas teaches a
student the science of Gayatri (that summarizes all principles of Vedas and
rational living), then the actual birth of the student takes place. This birth
is free from risks of death or destruction and leads the student to
immortality.
Thus, forget about being a Brahmin, Kshatriya or Vaishya,
one is not considered even a human unless he/she receives education.
2.146: The teacher who provides education is a father who is
much greater than the father who gave birth. The knowledge provided by the
teacher remains with the soul even after the death and leads him to immortality.
But the body provided by father destroys when death comes.
2.147: The birth that happens from womb of mother after
parents desire for procreation is an ordinary birth. Real birth happens when
the person completes his education.
Thus, citing lineage to showcase casteist superiority is an
extremely foolish act as per Manu Smruti. Instead of quoting the clan, one
becomes superior by showcasing that he is more educated.
10.4: Brahmin, Kashtriya and Vaishya take second birth after
education. Shudra who could not complete education is fourth Varna. There is no
fifth Varna among Arya or noble people.
This also means that merely because a person did not
complete education does not make him a villain. He is still regarded as a noble
person if his deeds are noble.
And if he completes the education, he can become a Dwija as
well. Thus Shudra is an adjective and NOT a nomenclature for any castes.
Never insult anyone born in lower family
12. To further ensure that one is not insulted or denied opportunities
merely because he/she was born in a family where others did not excel in
education, wealth or other parameters of success in society, Maharshi Manu laid
the rule very clearly:
4.141: Never deny respect and/or rights to a person who is
handicapped, uneducated, aged, not handsome, not wealthy or coming from a lower
family. These are NOT the parameters to judge a person.
Examples of Varna migration in ancient history
13. The concept of Varnas – Brahmin, Kshatriya, Vaishya,
Shudra – being merit based and NOT birth based is not merely a theoretical
concept. It was practiced in ancient era. The greatest misery befell on us when
our misguided ancestors converted this scientific meritocracy into a foolish
birth-based system causing all the miseries we face today.
Here are some examples:
a. Aitareya Rishi was son of a Daasa or criminal but became
a Brahmin of highest order and wrote Aitareya Brahman and Aitareyopanishad.
Aitareya Brahman is considered critical to understand Rigveda.
b. Ailush Rishi was son of a Daasi, gambler and of low
character. However he researched on Rigveda and made several discoveries. Not
only was he invited by Rishis but also made an Acharya. (Aitareya Brahman 2.19)
c. Satyakaam Jaabaal was son of a prostitute but became a
Brahmin.
d. Prishadh was son of King Daksha but became a Shudra.
Further he did Tapasya to achieve salvation after repenting. (Vishnu Puran
4.1.14)
Had Tapasya been banned for Shudra as per the fake story
from Uttar Ramayan, how could Prishadh do so?
e. Nabhag, son of King Nedishtha became Vaishya. Many of his
sons again became Kshatriya. (Vishnu Puran 4.1.13)
f. Dhrist was son of Nabhag (Vaishya) but became Brahmin and
his son became Kshatriya (VP 4.2.2)
g. Further in his generation, some became Brahmin again (VP
9.2.23)
h. As per Bhagvat, Agniveshya became Brahmin though born to
a king.
i. Rathotar born in Kshatriya family became a Brahmin as per
Vishnu Puran and Bhagvat.
j. Haarit became Brahmin though born to Kshatriya (VP 4.3.5)
k. Shaunak became Brahmin though born in Kshatriya family.
(VP 4.8.1). In fact, as per Vayu Puran, Vishnu Puran and Harivansh Puran, sons
of Shaunak Rishi belonged to all four Varnas.
Similar examples exist of Gritsamad, Veethavya and
Vritsamati.
l. Matanga was son of Chandal but became a Brahmin.
(Mahabharat Anushasan Parva Chapter 3)
m. Raavan was born from Pulatsya Rishi but became a Rakshas.
n. Pravriddha was son of Raghu King but became a Rakshas.
o. Trishanku was a king but became a Chandal.
p. Sons of Vishwamitra became Shudra. Vishwamitra himself
was a Kshatriya who later became a Brahmin.
q. Vidur was son of a servant but became a Brahmin and
minister of Hastinapur empire.
r. Vatsa became a Rishi though born to a Shudra (Aitareya
Brahman 2.19)
s. Many verses of adulterated Manu Smriti (10.43-44) state
that certain castes were earlier Kshtariya but became Shudra later. These
verses are adulterated but prove that concept of Varna migration did exist. The
castes mentioned are: Paundrak, Audru, Dravid, Kamboj, Yavan, Shak, Parad,
Palhava, Cheen, Kirat, Darad, Khash.
t. Mahabharat Anushasana Parva 35.17-18 adds the following
to above list: Mekal, Laat, Kanvashira, Shaundik, Daarva, Chaur, Shabar,
Barbar.
u. Several gotras are common across Brahmins, Kshatriya,
Vaishya and Dalits implying that all of them hailed from same family but rather
got entrapped in the stupid casteism.
Respect for Shudras
14. Manu was a great humanitarian. He knew that not all
Shudras miss their education deliberately. He also understood that just because
one ignored education in early part of his life does not mean that he should be
penalized for that mistake for entire life. Thus he ensured that even Shudras
get their due respect in society. Thus he never used any insulting adjective
for Shudras. On contrary their are several instances of Manu using respectful
adjectives for Shudras.
Being vulnerable due to lack of education, Shudras deserve
greater sensitivity in treatment from rest of the society as per Manu. We have
seen some examples of these earlier.
Here are some more:
3.112: If a Shudra or Vaishya comes as a guest, the family
should feed him with due respect.
3.116: A householder should eat from remaining food only
after he has fed the scholars and servants (Shudras) to their satisfaction.
2.137: A very old Shudra deserves more respect than anyone
else regardless of their wealth, company, age, actions or knowledge. This
special provision is accorded only to Shudra.
Vedas are foundation of Manu Smruti
That is why Vedas are accorded such high importance in our
culture. Vedas form the foundation of everything else and hence if Vedas are
conserved, other texts can be derived by seers in future as well.
16. Thus the benchmark for interpreting any other scriptural
text is the Vedas. They are to be interpreted and accepted only to extent they
comply with Vedas. This is true for ALL texts including Smritis, Brahmans,
Mahabharat, Ramayan, Geeta, Upanishads, Ayurveda, Neeti Shastra, Darshans etc.
17. Manu himself announces in the Manu Smruti that Vedas
alone form the foundation of Dharma. Refer 2.8-2.11
(Manu 2.8: A learned man after fully scrutinising all this
with the eye of knowledge, should, in accordance with the authority of the
Vedas, intent on the performance of his duties.)
Thus, it becomes clear that Manu Smruti has to be
interpreted ONLY in lines with Vedas.
Shudras have right to study Vedas and conduct Vedic rituals
18. Vedas very clearly provide right to Shudras (and women)
– in fact entire humanity – to study Vedas and conduct Vedic rituals like
Yajna. Refer Yajurveda 26.1, Rigveda 10.53.4, Nirukta 3.8 etc.
Thus Manu Smriti also supports the same Vedic truth. That is
why nowhere in the context of Upanayan (education initiation) does Manu forbid
Upanayan or sacred thread for Shudras. On contrary, one who refuses to accept
Sacred Thread of education is called a Shudra!
19. In lines with Vedas, Manu also orders the ruler to
ensure that the salary and perks of Shudras be never reduced in any circumstance.
(7.125-126, 8.216)
Summary:
To summarize, the assumption of Manu formulating a
birth-based caste system is baseless. On contrary, Manu Smruti is vehemently
against any reference to family or birth to judge a person. The Varna system of
Manu is a pure meritocracy.
Each human has all the 4 Varnas – Brahmin, Kshatriya,
Vaishya and Shudra. Manu attempted to organize the predominant Varna of each
individual in social context in a manner that aids individual and collective
uplift.One can move from any Varna to other Varna at any point of time. This is
natural segregation in any society at any point of time in world.
We shall review the other two allegations on Manu
prescribing harsh punishments for Shudras and preferential treatment for
Brahmins; and being anti-woman in subsequent articles.
But we would like to conclude this part from what Manu
himself said about fraud and wrong practices.
He says in 4.30 that frauds, wrong practices, deceit,
perversion and falsehood should not be respected even by words.
Caste system based on birth is one of the most disgusting
fraudulent deceitful perverted and false practices to exist among civilized
human beings. And thus, as per Manu and as per Vedas, one should work to
destroy this criminal practice by all means – harshest words and strongest
actions. To show soft corner to birth-based caste system even in words is
against Manu.
Before end, it is demanded to explain those perverted
verses of Manu Smriti that are quoted everywhere to justify birth-based casteism
and gender discrimination. Hundreds of such shlokas from Manu
Smruti can be provided.
SP
Chicago, April 27, 2016.
+1 312 608 9836
