Chapter-4
STATUS OF WOMEN IN MANUSMRITI
4.1:Manusmriti:A Brief Introduction
Manusmriti of Manu also called Manava-Samhita or Manava-Dharmasastra.It is a standard and
the most authoritative work on Hindu law and presents the normal form of Hindu society and
civilization.It is a store house of information on the social,cultural,religious
ethical,educational,political,judicial and geographical life of the period and this is perfectly
natural.Hindu mythologies believe the Manuscript as a work of Brahma.The book is classified
into twelve chapters and consists of 2690 verses.This compilation of Manu presumed that the
text to be associated by Hindu with the first human being and the first king in the Indian
tradition.
4.2: Date and context
The substance exhibits the evident impact of past Dharmasutras and Arthashastras. In particular,
the Manusmriti was the first to get the term vyavaharapadas. These eighteen "Titles of Law" or
"Purpose behind Litigation" make up in excess of one fifth of the work and game plan
fundamentally with issues of the lord, state, and legitimate strategy. The dharmaclass of
compositions were basic in light of the way that they didn't depend upon the master of particular
Vedic schools, turning into the beginning stage of a free custom that underscored dharma itself
and not its Vedic origins.3
Manusmṛti is acknowledged to be made around 100 BC.4 Sir William Jones alloted Manusmriti
to a period of 1250 BC., He doled out it to 1000 BC.5 In show outline, Manusmriti is typically
dated to fifth century BC.6 Some analysts have assessed to be wherever between 200 BCE and
200 CE.7 Most specialists consider the substance a composite set up together finished a drawn
out stretch of time, disregarding the way that Olivelle (2010) battles that the marvelous and
unfaltering structure of the substance proposes a solitary designer or official. After the
breakdown of the Maurya and Shunga spaces, there was a period of vulnerability that provoked
restored enthusiasm for standard social standards. In Thapar's view,"The earnestness of the
Dharma-shastras was most likely a talk emerging from the frailty of the standard in a period of
flux."8
4.3: Structure of Manusmriti
The first treatise involved one thousand areas of law, ward, and delight given by Brahmā. His
kid, Manu, takes in these exercises and keeps on demonstrating his own specific understudies,
including Bhrigu. Bhrigu at that point moves this data in the Manu Smriti, to a horde of
individuals of his own pupils.9
This unique story was subdivided later into twelve areas. There is wrangle over the effects of this
division on the basic, widely inclusive manner by which the first treatise was written.The book is
created in direct verse instead of the metrical verse of the former dharmasutras. Manu
furthermore presented a momentous transitional verse which segued the complete of one subject
and the start of the accompanying.
The treatise is made with an edge story, in which a trade occurs between Manu's devotee,
Bhrigu, and a gathering of individuals of his own understudies. The story starts with Manu
himself specifying the development of the world and the overall population inside it, composed
around four social classes. Bhrigu expect control for the rest of the work, instructing the
purposes of enthusiasm of whatever is left of Manu's lessons. The group returns twice all the
additionally, requesting that at first get some data about how Brahmins can be subjected to death,
and second to request the effects from action.10
4.4: Contents of Manusmriti
The Contents of the Manu Smriti as found in various shapes gives the transitional verses between
each subject, which are as per the following:
• Originality of our universe
• origin of law
• Division and dharma of the four varnas
• The formation of principles for law
• Normal administers in real life
• Fourfold Dharma of a Brahmin
• Rules of Action for a King
• Rules of Action for Vaiśyas and Śūdras
• Rules of Action in Times of Adversity
• Rules Relating to Penance
• Determination Regarding Engagement in real life
• Fruits of Action
• Rules of Action for Supreme God (12.83-115)
4.5: Nature and purpose
The Manusmriti is requested with an accentuation on the 'shoulds' of dharma as opposed to on
the reality of customary practice in India after the decay and fall of the Maurya Empire.
Regardless, its sober minded application should not be defamed. Through moderate forces, for
instance, the guideline of analysts, the lessons did in fact have roundabout effect on genuine
parts of the Indian masses. It is furthermore an important purpose of ordinary reference in keen
prudent discourses.
It seems, by all accounts, to be likely that the book was created in a way which was to a great
degree careful to the dangers confronting the Brahmin society amid a time of much change and
social change. A restored joining between the Brahmin and Khatriya social order is clearly a goal
reflected in the presentation of the vyavahārapadas.11 The emphasis which this point gets can be
seen as an offering of solidarity from the religious gathering to the decision class.
4.6: Manu Smriti and Women
In the first Manu Smriti, one can happily bear witness to that there is perhaps no other substance
in world, beside Vedas clearly, that accords such a lot of respect and rights to women. For sure,
even the propelled women's activist books would need to search for promote adjustments to
organize to Manu Smriti. I am yet to scrutinize a substance that so unambiguously reports that
women outline the foundation of a prosperous society.
The overall population that gives respect and balance to women flourishes with goodness and
achievement. Furthermore, an overall population that does not put women on such a high stage
needs to face torments and frustrations paying little personality to how much noteworthy deeds
they perform something else.
This isn't just a blandishment of womenfolk. It is a reality, to a great degree brutal for the people
who condemn women and the sweetest nectar for the people who recognize the protective power.
This law of nature is material to a family, society, religion, nation or entire mankind.
People advanced toward getting to be slaves paying little heed to all their centrality since they
expelled this direction of Maharshi Manu.They did not notice to this direction for an extensive
time span even after intrusions, and therefore their condition abandoned terrible to all the more
horrendous.
But no unobtrusive components of this eponymous maker's life are known, it is likely that he had
a place with a preservationist Brahman class some place in Northern India. Hindu religious
realists think about the Manusmriti as the heavenly arrangement of acknowledged guidelines
and, appropriately, the status of women as depicted in the substance has been deciphered as
Hindu perfect law. While shielding Manusmriti as celestial set of principles for all including
women, defenders often quote the verse:
;= uk;ZLrq iwT;Urs jeUrs r= nsork%A
;=SrkLrq u iwT;Urs lokZLr=kQyk% fØ;k% AA3%43AA
The gods favor the family where the females are respected (Held in respect); unprofitable bend
the showings (in the family) where they are dishonoured.12 Where ladies are given place of
regard, divine creatures are fulfilled and live there in that family, anyway they purposely ignore
each one of those verses that are overflowing with inclination, despise and victimization ladies.
4.7: Beginning Of Human Progeny
The uniuversal decide is that the human progeny started from the association of man and women
since the beginning, which is advocated by Manu with the accompanying verses:
i`Fkksjiheka i`fFkoha Hkk;kZ iwoZfonks fonq%A
LFkkxqPNsnL; dsnkjekgq% 'kY;orks exe~AA 9%44AA
History specialists say that, this each is called Prithivi from the reality of her initially being the
spouse (i.e., delighted in by) king Prithu; a field is named after the individual who first clears it
of the wilderness, and a diversion has a place with him who hits it first. (Thus, a child
reproduced on another's significant other does not have a place with his begetter).
Again man is compared as an arrow, like
u';rhiq;ZFkk fo) [ksa fo)euqfo/|r%A
rFkk u';fr oS f{kia chia chat ijifjxzgsAA 9%43AA
As a bolt, hit by one in of the aperature of a bolt on the body of a creature already shot by
another, winds up plainly pointless, so the product of the seed, cast by one in the spouse of
another, does not have a place with him.
The role of mother as conceiving progeny is compared with goddess of fortune who should be
honoured with presents and ornaments. Manu has mentioned women as the source of procreation
for bringing up of children, who must be honoured properly-
mRiknueiR;L; tkrL; ifjikyue~A
izR;ga yksd;k=k;k% izR;{khfucU/kue~AA 9%27AA
Wife is the manifest source of procreation aid bringing up of children, and of performance of
the duties of every day life as well. (27)
Interestingly Manu’s verses compared women with field and man as seed and the soil, where
production is possible
u fu"d;folxkZ;ka HkrqZHkkZ;kZ foeqP;rsA
,oa /keZ fotkuhHk% iztkifrfufeare~AA 9%46AA
By sale or separation (abandonment) the husband and wife can not be liberated (severed) from
each other; we know this law to have been originally made by the creator of the universe.
4.8: Women for procreation of children
Multiplication is the way toward keeping human age continued. It is important in every one of
the ages. Yet, in the event that the spouses were discovered who were not in an ability to
conceive an offspring of a youngster was not respected. Indeed, even they were permitted to
maintain sexual connection with other individuals from the family on the off chance that she was
not being imagined with her better half. Manu contrasted lady and field and man with seed. The
following verses are the case of such exercises:
{ks=Hkwrk Le`rk ukjh chtHkwr% iqeu~A
A woman is like a field whereas man is like a seed, the union of the seed and the soil then, creat
all creatures in origin.
fof'k"Va dq=kfp)hta;ksfuLRoso dq=fpr~A
mHk;a rq lea ;= lk izlwfr% iz'kL;rsAA 9%34AA
In some cases the pre-eminence is of the seed, and in others the dominance is of the dirt,
estimable is where the seed and the dirt are similarly dominant. (9:34)
chtL; pSo ;ksU;k'Pk chteqRd`VeqP;rsA
loZHkwrizlwfrfgZ chty{k.kyf{krkAA 9%34AA
Of the seed and the dirt the predominance is said to be of the seed, inasmuch as the births of all
made things are set apart by the (particular) characteristics of their seeds. (9:35)
HkqekokI;sddsnkjs dkyksIrkfu d`"khoyS%A
Ukkuk :ikf.k tk;Urs chtkuhg LoHkkod%AA 9%38AA
Various types of seeds, sown in a similar field by planters in the best possible season, are
believed to grow up indifferent structures according to' the particular natua! varieties of their
species. (9:38)
HkwekokI;sddsnkjs dkyksIrkfu d`"khoyS%A
ukuk:ikf.k tk;Urs chtkuhg LoHkkod%AA 9%38AA
It is just with his better half and offspring that a man ends up plainly total. Subsequently, the
astute call the couple as indistinguishable. 9.28.
,rkokuso iq#"kks ;Ttk;kRek iztksfr gA
foizk% izknqLrFkk pSr|ks HkrkZ lk Le`rk³~xukAA 9%45AA
For conceiving offspring, spouse resembles the lights of house-hold, favorability and ought to be
regarded. There has no distinction amongst laxmi and the spouse.
T;s"Bks ;oh;lks Hkk;kZ ;oh;kUokxztfLo;e~A
ifrrkS Hkorks xRok fu;qDRokoI;ukifnAA 9%58AA
But for the situation of a disappointment of issues, a senior, by going unto the spouse of his more
youthful brother, or a more youthful brother, by going unto the wife of a senior brother, even
under an appointment, ends up noticeably corrupted. (9:58)
nsojk}k lfi.Mk}k ;ks le;fM~u;qRd;kA
iztsfIlrkf/kxUrO;k larkuL; ijh{k;sAA 9%59AA
In the unlucky deficiencies, a womanwishing to obtain a descendants, should rests, under an
appointment, with a youger brother, or with a Sapinda connection, of her better half for the
reproduction of a child. (9:59)
fo/kok;ka fu;qDrLrq ?krkDrks okX;rks fuf'kA
,deqRikn;sRiq=a u f}rh;a dFkapu AA 9%60AA
A man, appointed to multiply a child on 3 dowager, should anoint his individual with cleared up
margarine and noiselessly reproduce a child on her in the night; yet he should not reproduce a
moment child under any conditions at all. (9:60)
f}rh;esds iztua eU;jkf="kqrf}n%A
vfuo`Zra fu;ksxkFkZa i';Urks /kEkZrLr;ks% AA 9%62AA
Man, astute in the learning of reproduction of youngsters, affirm thai one with a single tyke must
be viewed as relatively sonless; subsequently, a man (I.e., a Sapinda or more youthful brother of
her significant other), under an appointment, may multiply two kids with a lady. (9:61)
rr% izHk`fr ;ks eksgkRizehrifrdka fL=;e~A
fu;kst;R;iR;kFkZa ra foxgZfUr lk/ko% AA 9%68AA
Since that time, he, who has appointed a dowager to get a child multiplied on her by another
man, has been censured by the highminded. (9:68)
viq=ks·usu fof/kuk lqrka dqohZr iqf=dke~A
;niR;a HkosnL;ka rUee L;kRLo/kkdje~AA 9%127AA
On the off chance that a sonless man weds his little girl to another on the stipulation that,
"children conceived of her womb might do my Sraddhas and offer me oblations," that little girl is
known as a Purtika. (9:127)
¼ vHkzkr`dka iznkL;kfe rqx;a dU;keyad`rke~A
vL;ka ;ks tk;rs iq=% l es iq=h HkosfnfrAA ½
vusu rq fo/kkusu iqjk pØks·Fk iqf=dk%A
foo`);aFkZ Lo oa'kL; Lo;a n{kks% iztkifr%AA 9%128AA
In this way Putrika (compacts) were created of yore for the increase of his progeny by the
patriarch (lit., lord of creatures) Daksa himself. (9:128)
4.9: Role of Women as a Mother
The part of a mother in a family is vital which has no correlation particularly in the matter of
youngster mind. In Manusmriti it is said that the place of mother in prevalent than father and
than an Acharya, which can be found from the following verses:
mik/;k;kUn'kkpk;Z vkpk;k;kZuka 'kra firkA
lgizLrqa fir`Uerk xkSjos.kkfrfjP;rs AA ¼2%145½ AA
An Acharya excels ten Upadhyayas, a father excels a hundred Acharyas, and a mother excels a
thousand fathers, in respect of veneration. (2:145)
Even it was the responsibility of the mother as well as the parents to bear the troubles for
bringing up their children, as the following verses elaborates_
;a ekrkfirjkS Dys'kks lgsrs u`.kke~A
Uk rL; fu"d`fr% 'kD;k drqZa o"kZ'krSjfi AA ¼2%227½
Even in the coure of a hundred years a son cannot repay the trouble which his parents have
undergone for the purpose of bringing him up. 2.227
4.10: Importance of happy women
A dad, sibling, life partner or brother by marriage should keep their daughter, sister, spouse or
sister-in-law happy and satisfied through delicate words, mindful direct, endowments etc.16
Those who need achievement should ensure that ladies in their family are continually perky and
don't stand up to miseries.A family where ladies stay down and out as a result of bad behaviors
of their men will without a doubt be pummeled. Furthermore, a family where ladies are always
happy will without a doubt succeed forever.17 A family-where ladies feel offended or oppressed
and criticize their menfolk-is pounded in same path as lethal substance butchers each one of the
people who eat it.18 One craving brightness should ensure that he keeps ladies in the family by
giving them respect and satisfying them with extraordinary trimmings, dresses, sustenance.
Ladies should reliably be regarded under all circumstances.A person who does not keep his
significant other merry causes hopelessness for entire family. Additionally, if companion is
cheery, entire family appears as satisfaction incarnate.19 Women deliver individuals to come.
They light up the home. They bring fortune and delight. Consequently ladies are synonymous to
Prosperity20 This shloka outlines the preface of ladies being called Ghar ki Laxmi or 'Goddess
of Fortune in Home' in India even till today. Woman is the wellspring of an extensive variety of
joy in all ages be it from youths, or from respectable unselfish deeds or through matrimonial
pleasure or through organization of senior residents.
As it were, woman is the basic wellspring of bliss in various structures – now and again as
mother, now and again as young lady, some of the time as companion and at times as an
accessory in profound deeds. It also suggests that help of ladies is indispensable for direct of any
religious or extraordinary development. Man and Woman are fragmented without each other.
Consequently the most customary religious commitment would ask for enthusiasm of both.21
Thus; the people who deny Vedas or Vedic services to ladies are against Hindu and antagonistic
to Humanity.
A clever man should not enjoy fights and a conflict with his relatives including mother, young
lady and wife.22 A dad who does not marry his daughter to a meriting husband to be merits
judgment. A mate who does not fulfill just demands of her loved one benefits judgment. A tyke
who does not manage her matron mother merits condemnation.23
'kkspfUr tke;ks fuR;a fou';R;'kq rRdqye~A
u 'kkspfUr rq ;=Srka o/kZrs rf) loZnk AA 3%57 AA
Prosperity reigns incomparable in the family where females don't lament; the family, in which
they lament, endures a fast obliteration. (3:57)
Tkke;ks ;kfu xsgkfu 'kiUr% izfriwftrk% A
Rkkfu d`R; grkuho fou';fUr leUrr%AA 3%48AA
Like a fiend reviled home, totally perisheth the house, which its daughters, through suffering
embarrassments, do however (unfortunately) curse. (3:58)
larq"Vks Hkk;Z;k Hk=kZ Hkk;kZ HkrkZ rFkSo pA
;fLeUuso dqys fuR;a dY;k.ka r= oS /kqoe~AA 60AA
In the family where the spouse is battled with the wife, and bite the dust wife with the husband,
resolute is the blessing of god. (3:60)
;fn fg u jkspsr rq iqekla lk izeksn;sr~ A
vizeksnkRiqu% iqal% iztua u izorZrsAA 62AA
In the event that even with articles of clothing and decorations the spouse neglects to be alluring,
or if the husband does not find any joy in her, no offspring of the husband is conceivable by
virtue of the absence of that joy. (3:61)
A charming wife lends her charm to everything and makes the whole world look attractive to her
husband; a charmless wife robs the world of its charm. (3: 62)
4.11: Polygamy is a sin
The couple ought to remain together till death; however polygamy is a sin. The rundown of
dharma or religion of every single individual is to live respectively with his own family just yet
ought not approach some other accomplice nor confer infidelity.
vU;ksU;L;kO;Hkhpkjks Hkosnkej.kkfUrd%A
,"k /keZ% leklsu Ks;%L=hiqal;ks% ij AA 9%10AA
Till death there ought to be an unwavering connection amongst spouse and wife.This ought to be
known as the essential obligation of the couple in brief24.Thus those social orders which
legitimize polygamy or sex-bondage or impermanent marriage will undoubtedly endure agonies
since they disregard the center principle of Dharma.
4.12: Autonomy of Women
Women should be provided autonomy and leadership in managing the finances, maintaining
hygiene, spiritual and religious activities, nutrition and overall management of home.
vFkZL; laxzgs pSuka O;;s pSo fu;kst;sr~A
'kkSps /keZs·UuiDR;ka p ifj.kkgkL; os{k.kksAA 9%11AA
They ought to be utilized in storing and spending cash (i.e., in looking after the costs of the
family), in maintaining the cleanliness of their people and of the house, and in looking after the
beddings, wearing clothes, and family unit furniture. (9:11)
The shloka unmistakably sets aside false claims that ladies don't have ideal to direct religious
ceremonies of Vedas. On opposite, ladies should lead such ceremonies. In this manner every one
of those individuals who recommend that ladies don't have appropriate to study or practice
Vedas are against Manu and Vedas. Such extremist individuals are the reason for hopelessness of
the country. We ought to just not endure such mindsets that disparage ladies.
A lady who is kept constrained in a home by honorable men (spouse, father, child) is as yet
insecure. Consequently it is pointless to confine ladies. Security of ladies would come just
through her own particular abilities and mindset.
vjf{krk x`gs :)k% iq:"kSjkIrdkfjfHk%A
vkRekuekReuk ;kLrq j{ks;qLrk% lqjf{krk%AA 9%12AA
Ladies are not completely anchored by confinement in the house and observed eagerly by their
male if the person who is ensured was awful in nature. It infers one who is tricky nature,
acknowledge open way to amuse their pernicious tendencies. Along these lines, it is said to be
truly ensured one who watch themselves.
Kept in the house and solidly viewed by their male relations, (horrendous) ladies are not enough
anchored (i.e., they can discover opportunity to fulfill their loathsome affinities). Ladies who
screen themselves are said to be truly secured (and proctected). 25
This shloka discloses the vanity to endeavoring to restrict a woman to home in name of giving
her security. On inverse, to anchor her, she should be given the right preparing with the objective
that she can defend herself and swear off getting bamboozled by horrible association. The
common idea of cornering ladies inside somewhat home is against Manu's conviction
framework.
4.13: Protection of Women
Even a weak husband should attempt to protect his wife throughout her whole life by providing
all possible protection.
vLorU=k% fL=;% dk;kZ% iq#"kS% LoSfnZokfu'ke~A
fo"k;s"kq p lTtUR;% laLFkkI;k% vkReuks o'ksAA 9%2AA
Men ought to never give any permit to their spouses in day and night; by keeping them occupied
with excellent interests, they should hold them under their own particular control. (9:2)
Ladies should keep themselves far from indecencies. Since when ladies lose character, the whole
society is devastated.
lw{es ;ks·fi izl³sx~ ;% fL=;ks j{kka fo'ks"kr%A
};ksfgZ dqy;ks% 'kksdekogs;qjjf{krk%AA 9%5AA
Ladies ought to be particularly shielded from the scarcest of corrupting influences, (for example,
an awful organization and so forth.,) since an unprotected lady bothers the two families (i.e.,
those of her father and spouse), (9:5)26
A lady ought to dependably guarantee that she is ensured. It is obligation of father, spouse and
child to ensure her.27
It would be ideal if you take note of that this assurance does not suggest limitation as clear from
verse 9.16 refered to in past area.
,oaLoHkkoa KkRok lk iztkifrfulxZte~A
Ikjea ;yekfr"BsRiq:"kks j{k.ka izfrAA 9%26AA
Along these lines having known their inherent nature (lit., as made by the maker of universe,
Prajapati), let a man ensure his significant other to the best of his undertakings. (9:16)28
However, an overall population that does not shield its womenfolk from attacks of degenerates
makes its own particular predetermination out of destiny. It is an immediate consequence of this
motivation that various a conquer warriors laid their lives to guarantee the regard of their ladies
when butchers from West and Central Asia attacked our nation. The compensations of Alha-Udal
and valor of Maharana Pratap acquires a gush of enormity our blood. Its a disrespect that paying
little heed to such a fearless foundation of our lifestyle, we have ladies either mishandled in yard
of homes or commoditized as provocative things actuating want. When we ourselves have turned
intruders rather than protectors of honorability of ladies, who can encourage us!
firk j{kfr dkSekjs HkrkZ j{kfr ;kSousA
j{kfr LFkfojs iq=k u L=h LokrU=egZfrAA 9%3AA
Ladies are ensured by father in infancy, by spouse in youth and in maturity by their children.
There has no any privilege of ladies.
bea fg loZo.kkZuka i';Urks /keZeqRRkee~A
;rUr jf{krqa Hkk;kZa HkrkZjks nqcZyk vfi AA 9%6AA
This (security of spouses) frames the most elevated obligation of the individuals from all the four
social requests. Indeed, even feeble (i.e., ailing or physically twisted) spouses should try to
secure theii wives. (9:6)
Loka izlwfra pfj=a p dqyekRekueso p A
Lo;a p /keZ iz;Rusu tk;ka j{kfUg j{kfrAA 9%7AA
By perseveringly prelecting his significant other, a man secures (the immaculateness of his)
offspring and family and also his cturacter, self aiul uprightness. (9:7)
ifrHkkZ;kZ laizfo'; xHkksZ HkwRosg tk;rsA
tk;k;kLrf) tk;kRoa ;nL;ka tk;rs iqu% AA 9%8AA
The spouse, by entering (into the body of) the wife, takul birth as the hatchling in her womb, a
wife is called Jaya (Jenct; inasmuch as the husband is again conceived in her. (9:8)
;kn`'ka Hktrs fg L=h lqra lqrs rFkkfo/ke~
rLekRetkfr 'kq)~;FkZ fL=;a j{ksiz;UrrA AA 9%9AA
A spouse, brings forth a youngster comparative (in each regard) to the man who irnpregrutes
her for the immaculateness of his descendants, one should steadily ensure his better half. (9:9)
Uk df'p|ksf"kr% 'kDr% izlg;k ifjjf{krqe~A
,rS:ik;rksxSLrq 'kD;kLr% ifjjf{krqe~AA 9%20AA
Wives (lit., ladies) can't be kept by compel; it is by the utilization of the following catalysts that
they can be monitored. (9:10)
4.14: Marriage of Women
It is better to keep the daughter unmarried than force her to marry an undeserving person.
nSoksn~xkrk lqr'pSo lIr lIr ijkojkuA
vk;ksX;t% lqrLrhLrhu "kV~"kV~ dk;ksX;t% lqr%AA¼3%38½
The male offspring of a Daiva sort of marriage helps (his own self and) runs seven ancestors and
seven relatives; and that of an Arsha kind of marriage helps (his own self) and his three
forebears and three relatives, while that of a Prajapatya kind of marriage helps (his own
particular self) and his six forerunners and six relatives, (from the effects of) wrongdoing. 30
A woman can pick her own life partner in the wake of accomplishing improvement. In case her
people can't pick a meriting fortunate man, she would herself have the capacity to pick her
husband.31 Thus the possibility of watchmen choosing the get ready for their daughter is against
Manu. A grow young lady has full rights to pick her better half. Gatekeepers go about as
facilitators for the marriage and not last boss, as wrongly practiced in various social requests.
,"kksfnrk yksd;k=k fuR;a L=hiqal;ks% 'kqHkkA
izsR;sg p lq[kksndkZUiztknekZfUUcks/krAA 9%25AA
Hence the lead relating to the propitious living of men and ladies (married couples) has been set
down; now hear me talk on the law relating (to one side in youngsters which is helpful in
happiness both in this world and the following). (9:25)
;L;k fez;sr dU;k;k okpk lR;s drs ifr%A
rkeusu fo/kkusu futks foUnsr nsoj% AA 9%69AA
A young lady whose betrothed spouse has been dead after the assurance to be wedded her
(perished) husband's brother should take (wed) in the following way. (9:69)
u nRokiqu% izL;fpRdU;ka iqunZ|kf}p{k.k%A
nRok iqu% iz;PNfUg izkIuksfr iq#"kks·u`re~AA 9%72AA
He, having hitched her, unadulterated in body and mind and clad in a white material, might visit
her once in every month during her menstrual period. (9:70)
fo/kk; o`fHk Hkk;Zk;k% izlosRd;ZokUuj%A
vo`fHkdf"kZrk fg fiznq";sfrLFkfreR;fiAA 9%74AA
Having hitched a young lady to one, let not an astute man wed her again to another; by so doing
a man confers sin. (9:71)
fo/kk; izksf"krs o`fHkthosfUueekfLFkrkA
izksf"krs Rofo/kk;So thosfPNYiSjxfgZrSAA 9%75AA
A man of business must go to an outside nation after first having made arrangements for the
maintenance of his better half; a fair spouse might be constrained to take to the underhanded way
in need of a reasonable arrangement. (9:74)
In the event of her husband having made suitable provisions for her before leaving the country,
let her live with the greatest propriety; in the absence of any such provision, let her live by plying
any commendable art (such as weaving, spinning, etc.). (9:75)
4.15: Marriage of More than One Wife
Polygamy was allowed to the male partners on the conditions that of corrupt connection of ladies
like drinking of wine, antagonistic conduct with spouses, fickleness et cetera. Again if the lady is
of benevolence, the spouse may take a moment wife with the assent of the principal wife. The
following two verses are the case of the same.
e|kik lk/kqo`Hkk p izfrdwyk p ;k Hkosr~A
O;kf/ky okf/kosHkO;k fgL=kFkZ?uh p loZnkAA 9%80AA
In case of one's significant other becoming a boozer or fickle, threatening, invalid, to a great
degree hot-tempered or prodigal, one might wed a moment spouse. (9:80)
;k jksfx.kh L;kUuq fgrk laIkUu pSo 'khyr%A
lkuqKkI;f/kosHkO;k Ukko;U;k p dfgZfpr~AA 9%82AA
If a wife of good conduct, who is attached to the divine force of her ruler happens to be afflicted
with (an incurable) disease, let her husband marry again with her assent; yet he should not insult
(or disregard) her under any circumstances whatsoever. (9:82)
vkf/kfoUuk rq ;k ukjh fuxZPNsnzqf"krk xgkr~A
lk l|k% lafujks)O;k R;kT;k ok dqylafu/kkSAA 9%83AA
In any case, if the principal wife of a remarried husband (attempts to ) leave his home out of
anger, he should either sharp her detained (in the chouse) or send her to her father's family for
good. (9:83)
4.16: Meanstrual cycle of Women
Female Meanstrial Cycle is a biological procedure for various normal procedure of life which
has close association with sound health of ladies, recreation procedure of man and ladies and the
tenets to be trailed by man during the time of cycle. Manu has recommended various ways to
maintain such process as takes after:
fuU|kLo"Vklq pkU;klq fLr;ks jkf="kq otZ;u~A
cg~ep;sZo Hkofr ;=k r=kJes olu~AA¼3%50½
Leaving these (six denounced days) and eight days out of the complimented ten days, a man, to
whatsoever request he may have a place, who visits his wife on these two days alone, shall be
regarded as a Brahmacharin.(3: 50)
dksys·nkrk firk okP;ks okp;'pkuqi;Uifr%A
e`rs HkrZfj iq=Lrq okP;ks ekrqjjf{krk%AA 9%4AA
Condemnable is the father who does not marry his daughter at the best possible age;
condemnable is the husband who does not visit his wife (during her menstrual period) ; and
condemnable is the child who does not maintain (lit., secure) his mother after the end of her
master. (9:4)
4.17: Practice of Child Marriage
Practice of kid marriage was allowed by Manu in certain cases. Indeed, even he has said the
congenial age of man and ladies for marriage. The following verses will make the point all the
more clear-
mRd`"Vk;kfHk:ik; ojk; lg'kk; pA
vizkIrefr rka rLeS dU;ka n|k|Fkkfof/kAA 9%88AA
A girl, even before having attained the best possible age of marriage, ought to be appropriately
married to a handsome, qualified husband of her own caste, (if such an open door happens).
(9:88)
dkeekej.kkfHk"Vsn~x`gs dU;rqZeR;fiA
upSoSuka iz;PNsrq xq.kghuk; dfgZfpr~AA 9%89AA
Rather should a girl, who has attained adolescence, stay unmarried in her father's home for as
long as she can remember time than she ought to be married to a non-qualified (lit, disqualified;
husband, for any consideration what soever. (9:89)
=hf.k o"kkZ.;qnh{ksr dqek;qZrqerh lrhA
Å/oZ rq dkynsrLekf}Unsr ln`'ka ifre~AA 9%90AA
A girl, who has attained adolescence, shall wait (unmarried in her father's home) for three years
(after the appearance of her first stream); after that, she shall take her very own husband caste
and status (without waiting for the assent of her guardians). (9:90)
vnh;ekuk HkrkZjef/kxPNs|kfn Lo;e~A
uSu% fdafpnokIuksfr u p ;a lkf/kxPNfrAA 9%91AA
For taking a husband herself, a girl, not given away in marriage at the correct time by her father,
acquires no negative mark, nor does the man who takes her as his wife. (9:91)
f='k}"kksZ}gsRdU;ka g`|ka }kn'kokf"kZdhe~A
=~;"Vo"kksZ·"Vo"kkZ ok /kesZa lhnfr lRoj%AA 9%94AA
Give a man of thirty years a chance to marry an amiable girl of twelve years of age, or a man of
twenty-four years marrya girl of eight years of age.32 one may many earlier if delay be
detrimental to one's religious obligation. (9:94)
4.18: Property Rights of Women
Manu has obviously analyzed with parts of property right of ladies. Maybe this is the chief book
on the planet that has given incredibly obvious division of property suitable to human being. A
little girl is proportionate to a youngster. In her embodiment, by what technique can any one grab
away her specifically finished the property.A little girl alone has the straightforwardly finished
individual property of her mom. Hence, as per Manu, while little girl has square with share as her
siblings over property of her dad, she has specific rights over property of her mom. The purpose
behind this extraordinary treatment of ladies is to ensure that ladies are never at benevolence of
anybody. After all cheerful noble ladies outline the establishment of a glad society!
In the event that a man has no families or spouse, at that point his riches be spread similarly
among his siblings and sisters. In the event that the senior sibling decays to give due offer to
different siblings and sisters, he is deserving of law. To additionally ensure security of ladies,
Manu proposed brutal controls for the people who scour away abundance of a lady, paying little
respect to whether they are her relatives.
On the off chance that a lady is distant from everyone else on the grounds that she has no
adolescents, or no men to accommodate her security in her family, or is widow, or whose
husband has flown out to another nation, or who is unwell, at that point it is commitment of the
legislature to promise her wellbeing and security. On the off chance that her riches is plundered
by her relatives or sidekicks, at that point the administration should give strict train to the
blameworthy gatherings and have her riches returned back. Here a few verses have been refered
to legitimize the above explanations from the essential book Manusmriti,
Å/oZ firqPÜk ekrqPÜk lesR; Hkzkrj% lee~A
HktsjUiSrda fjDFkeuh'kkLrsa fg thorks%AA 9%104AA
After the demise of their father or mother, let the brothers congregate and equally partition the
paternal (or maternal) estate among themselves: during his (or her) life-time they are not the
lords thereof (i.e., have no right therein). (9:104)
LosHkks·a'ks';Lrq dU;kx;% izn|HkzkZrj% i`Fkd~A
LokRLona'kkPprqHkkZxa ifrrk% L;qjfnRlo%AA 9%118AA
The brothers shall separately give quarter parts out of their particular shares to their unmarried
sisters; and failing to give them (sisters) such shares, they shall wind up plainly degraded in life.
(9:118)
ln`'kh"kq tkrkuka p iq=k.kkefo'ks"kr%A
u ekr`rksT;S"B~;efLr tUerks T;S"B~;eqP;rsAA 9%125AA
The position among one of co-wive of the same caste is said to accord to their births, are not
according to the need of (beneficiary separate mothers. (9:125)
nnkS l n'k /kekZ; d';ik; =;ksn'kA
lksek; jkKs lRd`R; izhrkRek lIrfoa'kfre~AA 9%129AA
The position among one of co-wive of the same caste is said to accord to their births, are not
according to the need of (beneficiary particular mothers. (9:125)
;FkSokRek rFkk iq=% iq=s.k nqfgrk lekA
rL;kekRefu fr"BUR;ka dFkeU;ks /kua gjsr~AA 9%130AA
One's Self is identical with his child, and a daughter resembles unto a child: within the sight of
one's (Putrika) daughter, who is identical with his self, who else shall take his property (lit.
wealth)? (9:130)
ekrqL;q ;kSrda ;RL;kRdqekjhHkkx ,o l%
nkSfg= ,o p gjsniq=L;kf[kya /kue~AA 9%131AA
The mother's settlement shall be the bit of (her) daughter, and his daughter's child shall take the
whole estate of a sonless man. (9:131)
nkSfg=ks áf[kya fL=;eiq=eL; firqgZjsr~AA 9%132AA
l ,o n|kn~}kS fi.MkS fi=s ekrkegk; oAA 9%132AA
(His) daughter's child shall take the whole estate of a sonless father, and he (i.e., daughter's child)
shall offer two oblations (Pindas), one to his (own particular deceased) father, and another to (his
deceased) mother's father. (9 :132)
ikS=&nkSfg=;ksyksds u fo'ks"kks·fLr /keZr%A
r;ksfgZ ekrkfirjkS laHkwrkS rL; nsgr%AA 9%133AA
Virtually there exists no difference between a's child and a daughter's child in this world, both
their separate father and mother have originated from the assortment of one and the same man.
(9:133)
iqf=dk;ka d`rk;ka rq ;fn iq=s·uq tk;rsA
leLr= foHkkx% L;kTT;s"Brk ukfLr fg fL=;k% AA 9%134AA
In case of the introduction of one's child after the creation of the Putrika (compact), that child
and the child of the Putrika daughter shall have eqeal shall in his inasmuch as a female can not
have the benefits of eldest-conceived deliver. (9:134)
viq=k;ka erk;ka rq iqf=dk;ka dFkapuA
/kua rRiqf=dkHkrkZ gjsrSokZ fopkj;u~AA 9%435AA
On the death of a sonless Putrika daughter, her husband shall unhesitatingly take the whole
estate left by her (i.e., her father shall have no privilege in her property on the quality of that
Putrika compact). (9:135)
vd`rk ok drk okfi ;a foUnsRln'kkRlqre~A
ikS=h ekrkegLrsu n|kfRi.Ma gjs)ue~AA 9%136AA
By the child, whom one's daughter, whether married with or Without the Putrika compact, brings
forth, her father winds up plainly had of a child; such a daughter's child shall offer (Sraddha)
oblations to her (deceased, sonless), mother's father, and take (inherit) his estate. (9:136)
ikS=&nkSfg=;ksyksZds fo'ks"kks uksii|rsA
nkSfg=ksfi áeq=Sua larkj;fr ikS=or~AA 9%139AA
No distinction is found between a's child and a daughter's child in this world, inasmuch as a
daughter's child, similar to a's child, can aid a man from damnation. (9:139)
ekrq% izFker% fi.Ma fuoZisRiqf=dklqr%A
f}rh;a rq firqLrL;kLrrh;a rfRirq% firqAA 9%140AA
The son of a Putrika daughter shall first offer an oblation (Pinda) to his (deceased) mother, then
to his mother’s father, and then to her father’s father. (9:140)
4.19: Prohibition of Dowry
Settlement is a to a great degree unsafe routine with regards to family life. This training has been
being exhibited as to a great degree unsafe for the nearness of quiet family life. From this time
forward Manu farwarded a few guidelines against this unsafe routine with regards to the overall
population. Those relatives who burglarize away or bloom with riches, property, vehicles or
dresses of a lady or her family are wiliest of people. Thusly any sort of share is a strict
constrainment as per Manu Smriti. No one should set out endeavor to take away the property of a
lady. The accompanying shloka takes this thought further and expresses that even littlest trade of
substantial things adds up to deal/buy and from now on against standards of respectable
marriage. Truth be told Manu Smriti suggests that a marriage alongside share is marriage of
'Miscreants' or Asuri Vivah.33
udU;k;k% firk fo}kx`º.khPNqYde.ofiA
x`g~.ku~ 'kqYda fg yksHksu L;kUu·jksiR;aoØ;hAA 3%52AA
An intelligent father of a girl shall not take any thing by way of Sulka from her spouse. By taking
a cowry out of covetousness, he turns into the dealer of his offspring. (3:51)
/kukfu rq ;s eksgknqithofUr ckU/kok%A
ukjh;kukfu o ok rs ikik ;kUr;/kksxfre~AA 3%52AA
The companions and relations of a woman, who, out of indiscretion or avarice, live upon the
property belonging to her, or the evil. (3.52)
4.20: Strict Punishment for harming Women
The individuals who abduct ladies ought to be given death sentence.34 Those who slaughter
ladies, youngsters or scholarly prudent individuals ought to be given strictest punishment.Those
who rape or attack ladies or incite them into adultery ought to be given harshest discipline that
creates fear among others to try and think of such a wrongdoing. Interestingly, a judge of
session’s court recommended today that castration appears the best discipline to forestall
alarming increase in rape cases.35
Again some genuine verses are available regarding discipline which are unanimously upheld by
the general population in general, similar to One ought to be rebuffed if he puts false allegations
or demeans mother, wife or daughter.36 Thosewho abandon their mother, father, wife or
youngsters with no reasonable reason should face extreme disciplines.
ikua nqtZulalxZ%iR;k p fojgks·Vue~A
LoIuks·U; xsgokl'p uklhRlanw"k.kkfu "kV~AA 9%23AA
Wine drinking, fiendish company, separation from the husband, sit without moving tumbling,
rest at the ill-advised time, and living arrangement in another's home are the six factors which
tend to debase a woman. (9:23)
4.21: First Priority to Women
The cutting edge idea of Ladies First or need to ladies appears to originate from Manu Smriti. A
man in a vehicle should offer way to the following – aged individual, diseased individual, one
carrying trouble, prepare, king, student and a woman. One should encourage the following even
before feeding the visitors – recently married ladies, girls, and pregnant ladies.
lqokfluh% dqekxZ'p jksfx.kks xfHkZ.kh% Lr;kA
vfrfFk';ks·xz ,oSrkUHkkst;ksnfopkj;u~AA 3%224AA
Newly married daughters and daughters-in-law, infants, sick folks and pregnant women in the
house he shall unhesitatingly feed before feeding the Atithis. (3:114)
4.22: Importance of Beauty Consciousness
Beauty cognizance is an important pith of female people who always want to keep themselves
attractive and charming from each master and corner of life. Female attraction increases the
curnal want of man so it is important. Indeed, even Manu encouraged them to do as such,
uSrk :iaa ijh{kUrs uklka o;fl lafLFkfr%A
lq:ia o fo:ia o iqekfuR;so HkaqtrsAA 9%24AA
They do not care for the personal beauty or young age; women family long for sexual intercourse
with men, whether they be theybe looking or bad-looking.43
Again, he says that there are some natural want of ladies like they are attached to ornaments,
they jump at the chance to keep beneficiary houses clean and decorated, they always remain
intense in suggestive feelings, angerness, abnormality and so on are their habitual action, so no
one ought to be irritated when they are discovered along these lines,
'k¸;klueyadkja dkea&Øks/keuktZoe~A
nzksgHkkoa dqp;kZ'Pk fL=;ks euqjdYi;r~AA 9%27AA
Fondness for ornaments, beds and cushions, intense erotic feelings, anger, crookedness, and
scandal are natural to women in the opinion of Manu. (9:17)
4.23: Divorce of Women
Divorce is the least allowed practice in several prominent religions of the world. While because
of certain major issues, if it end up plainly difficult to live respectively by the married couple,
than the arrangement of divorce com to save the life both the counterparts. Manu has forwarded
as many as seven points to legalize divorce in married life, a couple of such verses of Manu is
cited beneath.
fof/koRizfrx`º;kfi RitsRdU;ak foxfgZe~A
O;kf/krka foiznq"Vka ok Nùuk pksiikfnrke~AA 9%72AA
Even having formally accept the gift of (i.e., married) a girl, had of any inauspicious physical
features, diseased, despoiled, or fraudulently given in marriage by suppressing a physical
deformation, one may abandon her (before the ritual of seven stages is gone into). (9:72)
;Lrq nks"korha dU;ke~ uk[;;k;ksiikn;sr~A
rL; rf}rFka dq;kZRdU;knkrqnqZjkReu%AA 9%73AA
If a miscreant gives away a faulty girl in marriage without giving out the nature of her
imperfection, the gift of such a miscreant (i.e., the marriage obligation of the girl) may be
canceled. (9:73)
izksf"krks /keZdk;kZFkZa izrh{;ks·"VkS uj% lek%A
fo|kFkZ "kV~;'kks·FkZ ok dkekFkZa =hLrq oRljku~AA 9%76AA
For eight years a wife shall wait for her husband, absent in a distant nation for prosecuting a
question of righteousness; for six years shall she offer her opportunity for a husband, absent in a
distant nation for study or for achieving fame, and three years for a husband, absent on a visit to
a co-wife in a distant nation, (after which she shall goto her ruler). (9:76)
vfrØkesRizeHk;ka Hk;a jksxkrZeso okA
lk =hUeklkUifjR;kT;k foHkw"k.kifjPNnkAA 9%78AA
Of a wife who insults her husband for his infection, or for his addiction to wine or gambling, the
husband must forswear the bed for three months, and she should not be allowed to utilize her
beddings and ornaments diring that period. (9:78)
mUeRrka ifrrakDyhcechta ikijksfx.ke~AA 9%79AA
But a wife failing to nurse an insane, degraded, sexless or seedless husband, or one afflicted with
a sinful disease, is not fit to be abandoned by the husband for that hostile conduct, nor the
things which he might have presented to her can be taken back from her. Manu,(9:79)
Manu's significance in Indian history lies in the way that was he who gave the stamp of rational
soundness and execution to the socio political foundations of the land and left to the Indian world
the main code of common and criminal laws. It fills in as the main specialist of Hindu
Jurisprudence. A general public is shaped with the sythesis of man and women and quiet
conjunction of both the partners are the fundamental components peace and congruity in the
general public. Manu was the pioneer to show such amicable and helpful ways that could lead
both the genders a correct way. Since the leaders of social request were arranged by the
antiquated soothsayers in the rationalistic age in bargains which are known as the dharmasastras.
The dharmasastras were made in esoteric style and so were found in effortless and clear verses.
Accordingly the smrities were the considerable reflectors of the life of the general population of
that period.
Infact Manu Smriti stands preeminent among the chief works of its class. It has dependably been
a work of all inclusive expert. It has filled in as a veriable storage facility of data for social,
social, political and religious existence of the general population. It contained the specific pith of
Hinduism and its investigation is basic for the best possible understanding of Indian Culture.
Indian culture in the times of Manu by virtue of its versatility, force and adoptability stood the
best of outside weight and held its unmistakable character in the act of political and financial
circumstances where the estimation of human life was the matter of prime concern.
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