Mitakshra Commentary of Medhatithi by Ganganatha Jha
English Translation of Manu Smriti
Manu Smriti Full Text (Single Page)
Who was King Manu?
The debate surrounding the timeline of the Manu Smriti is indeed a fascinating and complex topic. The concept of “Smriti” as remembrance of Dharma (धर्म) from time immemorial sheds light on the deep-rooted nature of ancient societal principles. The notion of sophistication in ancient times may differ from modern understanding, and the recollection of historical figures like King Mandhata adds to the enigma of bygone eras.
The historical period of King Mandhata continues to be a subject of fascination, with its exact timeline remaining elusive. His reign predates the historical records associated with Krishna Dvaipayana Vyasa, the esteemed son of Satyavati. In the Bhagavad Gita, Lord Krishna venerates the eminent sage King Manu and his profound understanding of Brahma. Numerous Vedic texts also pay homage to King Manu’s significant contributions to civilization, thereby emphasizing his enduring legacy.
It’s possible to consider that Manu was not a single person, but rather a symbol of a generation or multiple generations creating laws and equitable systems for society. According to Marxist dialectics, society consists of two classes: the oppressed and the oppressors. History has shown that the oppressed class can evolve into the dominant class over time. For example, in the case of Islam, the once oppressed under the Quraysh became dominant under Muhammad, and similarly, the persecuted Christians became the dominant class in history. The dominant class often seizes the opportunity to oppress others. Therefore, the Manusmriti cannot be viewed solely as the book of the dominant class. Over time, the oppressed class naturally gains dominance and adapts to societal norms, so Manu could be seen as representing both groups.
Sudra Rulers and the Influence of Manu Smriti
The influence of the Manusmriti on Indian society is undeniable, as evident by the acceptance of Manu (आर्षं धर्मोपदेशं) as a lawgiver by prominent Sudra rulers throughout history. Notably, figures like Sivaji, Avanti Varman, Raja Chintamoni Dhoba, Raja Mayurdhwaj, Raja Suheldev, Raja Satan Pasi, Raja Niladhwaj, Maharaja Laxmi Narayan, and Malharrao Holkar I administered Indian society in accordance with the principles of the Manusmriti.
By following the guidelines set forth in the Manusmriti, these rulers governed Bharat Varsha, thereby contributing to the continuation of Vedic civilization. It is through the adherence to Vedic chants and the practice of Vedanta as per the Manusmriti that the Vedic civilization has endured, distinguishing it from the civilizations of the Greeks, Romans, and Egyptians.
The enduring impact of the Manusmriti is evident in the sustained practice of Vedic traditions, underscoring its profound influence on Indian society and civilization.
It’s important to recognize the historical and cultural complexities surrounding the Manusmriti and its impact on societies. The influence of ancient texts and societal norms can vary significantly across different regions and belief systems. While the Manusmriti has contributed to the governance and social structure in certain historical contexts, it’s essential to acknowledge the diverse perspectives and experiences within societies today. Understanding and respecting the multifaceted nature of cultural and historical influences can enrich our awareness of the complexities of social structures and traditions.
Ironically some neo-Buddhists may not love Manu or some perverted (झल्ला मल्ला नटाश्चैव पुरुषाः) may burn a copy of Manusmriti , but they would not get a single sudra or Dalit in Pakistan, Afghanistan, Kazakhstan, Kyrgyzstan, Maldives, Malaysia and Indonesia. When Buddhist people forgot the rule of Manu, they lost forever.
It is undeniable that the Manu Smriti, unlike the Vedas, is not completely preserved in its original form. While the Vedas are considered Sruti, emphasizing the obligation of regular recitation and listening, the Manu Code is competent for observing one’s duty by being remembered (स्मृतम्), allowing for two ways of remembrance: Sabdi Bhavana and Artha Bhabana. The former implies that the words remain the same while the meaning changes according to time and context.
The present text of the Manu Samhita (Bhrigu Edition) has undergone multiple modifications and reeditions, including interpolations and removals from the original text. As a result, the exact text available during the composition of Mitakshra or Dayabhaga is not accessible to us today. Despite these changes, the fundamental theme of Manu (शृणु कर्मयोगस्य निर्णयम्) has persevered throughout thousands of years, maintaining its essence from antiquity (वैदिके कर्मयोगे). यः सर्वभूतेषु पश्यत्यात्मानमात्मना, स सर्वसमतामेत्य ब्रह्माभ्येति परं पदम् (He who sees himself in all beings by himself, attains to all equality and attains to the Supreme Abode, Brahman) ।
मनुस्मृति (The Ancient Code of Manu)
भृगुप्रोक्त मानवं धर्मशास्त्रम्
Chapter -1
Chapter -2
Chapter -3
Chapter -4
Chapter -5
Chapter -6
Chapter -7
Chapter -8
Chapter -9
Chapter -10
Chapter -11
Chapter -12 (126 Slokas)
Here ends the Constitution of Manu
Try a different version