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Line 1: − {{ToBeEdited}}Manusmrti (Samskrit: मनुस्मृतिः) is the name of the text written by Manu or Manavacharya known as the father of mankind that prescribes code of conduct with a view to establish a harmonious social life.<ref>Vettam Mani (1975), [https://archive.org/details/puranicencyclopa00maniuoft/page/480/mode/2up Puranic Encyclopaedia], Delhi: Motilal Banarsidass.</ref> {{#evu:https://www.youtube.com/watch?v=OsyPY7jQJ24&feature=youtu.be+ Line 7:
Line 7: − + − + − + − Many smrtis like Manusmrti are known by the name of their author. There are as many as 71 smrtis enlisted in various smrti texts.+ − Manusmrti is considered the foremost among them all. + − वेदार्थोपनिबन्धत्वात्प्राधान्यं हि मनोःस्मृतम् । मन्वर्थविपरीता तु या स्मृतिः सा न शस्यते ॥ + − According to Brhaspati, the importance of Manusmrti is due to it collecting the essence of the Vedas. And hence, any smrti that goes tangential to Manusmrti is not praiseworthy.+ − For, the praise of Manu's tenets are obtained in the shrutis that are the basis for all smrtis+ − मनुर्वै यत्किञ्चिदवदत्तद्भेषजं भेषजतायाः ।+ − + + − The Mahabharata also says the same.+ + − पुराणं मानवो धर्मः साङ्गो वेदश्चिकित्सितम् । आज्ञासिद्धानि चत्वारि न हन्तव्यानि हेतुभिः ॥+ − The story of propogation of Manusmrti+ − इदं शास्त्रं तु कृत्वासौ मां एव स्वयं आदितः । विधिवद्ग्राहयां आस मरीच्यादींस्त्वहं मुनीन् । । १.५८ । ।+ − एतद्वोऽयं भृगुः शास्त्रं श्रावयिष्यत्यशेसतः । एतद्धि मत्तोऽधिजगे सर्वं एषोऽखिलं मुनिः । । १.५९ । ।+ − ततस्तथा स तेनोक्तो महर्षिमनुना भृगुः । तानब्रवीदृषीन्सर्वान्प्रीतात्मा श्रूयतां इति । । १.६० । ।+ + − It is mentioned in the Manusmrti itself that Maharshi Bhrgu learnt all the dharmas from Manu and on his advice, he taught the same to other rshis and versified it for the benefit of all that became popular by the name Manusmrti. It is hence that the line भृगुप्रोक्तायां संहितायां is found at the end of all adhyayas in Manusmrti. + − Also, the knowledge of dharma passed on by Manu and his shishya parampara is seen in the form of quotations in other smrti texts that go by the name of Manu. + + − For example, + + − The Parashara Smrti says,+ − + − अग्निरापश्च वेदाश्च सोमसूर्यानिलास्तथा । एते सर्वेऽपि विप्राणां श्रोत्रे तिष्ठन्ति दक्षिणे ॥ ३९ ॥ − − प्रभासादीनि तीर्थानि गङ्गाद्याः सरितस्तथा । विप्रस्य दक्षिणे कर्णे सान्निध्यं मुनिरब्रवीत् ॥ ४० ॥ − − मनुना चैव्येकेन सर्वशास्त्राणि जानता । प्रायश्चित्तं तु तेनोक्तं गोघ्नश्चान्द्रायणं चरेत् ॥ ४१ ॥ − − The following two verses from the Manusmrti is found in the Ramayana − − शासनाद्वा विमोक्षाद्वा स्तेनः स्तेयाद्विमुच्यते । अशासित्वा तु तं राजा स्तेनस्याप्नोति किल्बिषम् । । ८.३१६ । । − − राजभिः कृतदण्डास्तु कृत्वा पापानि मानवाः । निर्मलाः स्वर्गं आयान्ति सन्तः सुकृतिनो यथा । । ८.३१८ । । − − It is said in the kishkindhakanda of the Valmiki Ramayana − − श्रूयते मनुना गीतौ श्लोकौ चारित्र वत्सलौ ॥ गृहीतौ धर्म कुशलैः तथा तत् चरितम् मया ॥४-१८-३०॥ − − राजभिः धृत दण्डाः च कृत्वा पापानि मानवाः । निर्मलाः स्वर्गम् आयान्ति सन्तः सुकृतिनो यथा ॥४-१८-३१॥ − − शसनात् वा अपि मोक्षात् वा स्तेनः पापात् प्रमुच्यते । राजा तु अशासन् पापस्य तद् आप्नोति किल्बिषम् ॥४-१८-३२॥ − − Though some pathabheda has crept over the period of time, the meaning of these verses is the same. This shows that it was this Manusmrti that was prevalent in the times of Valmiki. − − Manusmrti is an ancient smrti shastra. Its verses are found in the Valmiki Ramayana as well as other smrti texts. − − There have been many commentaries on the Manusmrti out of which the ones by Medhatithi, Sarvajna Narayana, Govindaraja, Kulluka, Raghavaananda, Nandana and Ramachandra are well-known. − − (Manusmrti - Girija Prasad Dwivedi) − − − The book contains twelve chapters. − − − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + + + + + + − (Puranic Encyclopedia)+ − − − Manusmrti - Girija Prasad Dwivedi − |+ − 1.Achara Kanda Line 189:
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Manusmrti (मनुस्मृतिः) (view source)
Revision as of 17:25, 21 February 2022
, 17:25, 21 February 2022→महत्त्वं प्राचीनत्वं च ॥ Importance and Antiquity
Manusmrti (Samskrit: मनुस्मृतिः) is the name of the text written by [[Manu (मनु)|Manu]] or Manavacharya known as the father of mankind that prescribes code of conduct with a view to establish a harmonious social life.<ref name=":3">Vettam Mani (1975), [https://archive.org/details/puranicencyclopa00maniuoft/page/480/mode/2up Puranic Encyclopaedia], Delhi: Motilal Banarsidass.</ref>{{#evu:https://www.youtube.com/watch?v=OsyPY7jQJ24&feature=youtu.be
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== परिचयः ॥ Introduction ==
== परिचयः ॥ Introduction ==
Manu, Yajnavalkya and Parashara are some of the most celebrated law-givers of Bharata. Bharatiya society is founded on, and governed by, the laws made by these three great rishis. The granthas that enumerate these law codes are termed as Smrtis and many of them are named after their authors. Thus, we have texts like
Manu, [[Yajnavalkya (याज्ञवल्क्यः)|Yajnavalkya]] and Parashara are some of the most celebrated law-givers of [[Bharatavarsha (भरतवर्षम्)|Bharata]]. Bharatiya society is founded on, and governed by, the laws made by these three great rishis. The granthas that enumerate these law codes are termed as [[Smrti (स्मृतिः)|Smrtis]] and many of them are named after their authors. Thus, we have texts like
* Manusmrti or Manava Dharmashastra (Laws of Manu or the Institutes of Manu)
* Manusmrti or Manava Dharmashastra (Laws of Manu or the Institutes of Manu)
* Yajnavalkya Smrti
* [[Yajnavalkya Smrti (याज्ञवल्क्यस्मृतिः)|Yajnavalkya Smrti]]
* Parashara Smrti, etc.
* Parashara Smrti, etc.
It is said that the laws of Manu were intended for the Satya Yuga, those of Yajnavalkya for the Treta Yuga, those of Sankha and Likhita for the Dvapara Yuga and those of Parashara for the Kali Yuga. All of them contain code of conduct for mankind. And among them, Manusmrti is noted as the ancient most. Yajnavalkya Smrti follows on similar lines as the Manusmrti and the two are accepted as authoritative works on law all over Bharata.<ref>Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
It is said that the laws of Manu were intended for the Satya Yuga, those of Yajnavalkya for the Treta Yuga, those of Sankha and Likhita for the Dvapara Yuga and those of Parashara for the Kali Yuga. All of them contain code of conduct for mankind. And among them, Manusmrti is noted as the ancient most. Yajnavalkya Smrti follows on similar lines as the Manusmrti and the two are accepted as authoritative works on law all over Bharata.<ref>Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
== महत्त्वं प्राचीनत्वं च ॥ Importance and Antiquity ==
== महत्त्वं प्राचीनत्वं च ॥ Importance and Antiquity ==
It is said that by the term Smrti is denoted Dharmashastra.<blockquote>श्रुतिस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः । २.१० ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2]</ref> ''śrutistu vedo vijñeyo dharmaśāstraṁ tu vai smr̥tiḥ । 2.10 ।''</blockquote>The first Manu called स्वायंभुवमनु is the one to whom the code of laws known as Manusmriti is ascribed. (Apte)
It is said that by the term Smrti is denoted [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastra]].<blockquote>श्रुतिस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः । २.१० ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2]</ref> ''śrutistu vedo vijñeyo dharmaśāstraṁ tu vai smr̥tiḥ । 2.10 ।''</blockquote>And there are as many as 71 smrtis enlisted in various smrti texts. Among them, the code of laws known as Manusmrti, ascribed to the first Manu named Svayambhuva Manu, is considered the foremost.<ref>Vaman Shivram Apte (1985), [https://archive.org/details/practicalsanskri00apteuoft/page/740/mode/2up The Practical Sanskrit-English Dictionary], Delhi: Motilal Banarsidass.</ref> Infact, according to Brhaspati, the importance of Manusmrti is due to it collecting the essence of the [[Vedas (वेदाः)|Vedas]]. And hence, any smrti that goes tangential to Manusmrti is considered unpraiseworthy.<blockquote>वेदार्थोपनिबद्धत्वात्प्राधान्यं हि मनोः स्मृतम् । मन्वर्थविपरीता तु या स्मृतिः सा न शस्यते ॥<ref name=":0">Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83_(%E0%A4%AE%E0%A4%A8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%AE%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%80%E0%A4%B8%E0%A4%82%E0%A4%B5%E0%A4%B2%E0%A4%BF%E0%A4%A4%E0%A4%BE) Manvarthamuktavali Samvalita])</ref>
''vedārthopanibaddhatvātprādhānyaṁ hi manoḥ smr̥tam । manvarthaviparītā tu yā smr̥tiḥ sā na śasyate ॥''</blockquote>Moreover, the praise of Manu's tenets are obtained in the [[Shruti (श्रुतिः)|shrutis]] itself that are the basis for all smrtis.<blockquote>मनुर्वै यत् किंचावदत्तद् भेषजं एवावदत्, तद् भेषजत्वायैव । 2.1.5 ।<ref>Maitrayani Samhita, Kanda 2, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A5%80%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%82_%E0%A5%A8/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A6%E0%A5%A7 Prapathaka 1]</ref>
''manurvai yat kiṁcāvadattad bheṣajaṁ evāvadat, tad bheṣajatvāyaiva । 2.1.5 ।'' </blockquote>Meaning: Whatever is proposed by Manu is to be taken like medicine.
Similar saying on Manusmrti is also said to be found in the [[Mahabharata (महाभारतम्)|Mahabharata]]. <blockquote>पुराणं मानवो धर्मः साङ्गो वेदश्चिकित्सितम् । आज्ञासिद्धानि चत्वारि न हन्तव्यानि हेतुभिः ॥<ref name=":0" />
''purāṇaṁ mānavo dharmaḥ sāṅgo vedaścikitsitam । ājñāsiddhāni catvāri na hantavyāni hetubhiḥ ॥'' </blockquote>Also, the knowledge of [[Dharma (धर्मः)|dharma]] passed on by Manu and his shishya parampara is seen in the form of quotations in other smrti texts like the Parashara Smrti. In fact, the following two verses from the Manusmrti is found in the [[Valmiki Rshi (वाल्मीकि ऋषिः)|Valmiki]] [[Ramayana (रामायणम्)|Ramayana]]. <blockquote>शासनाद्वा विमोक्षाद्वा स्तेनः स्तेयाद्विमुच्यते । अशासित्वा तु तं राजा स्तेनस्याप्नोति किल्बिषम् । । ८.३१६ । ।
राजभिः कृतदण्डास्तु कृत्वा पापानि मानवाः । निर्मलाः स्वर्गं आयान्ति सन्तः सुकृतिनो यथा । । ८.३१८ । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 8]</ref>
''śāsanādvā vimokṣādvā stenaḥ steyādvimucyate । aśāsitvā tu taṁ rājā stenasyāpnoti kilbiṣam । । 8.316 । ।''
Meaning: Whatever is proposed by Manu is to be taken like medicine. There is no need to argue about the same.
''rājabhiḥ kr̥tadaṇḍāstu kr̥tvā pāpāni mānavāḥ । nirmalāḥ svargaṁ āyānti santaḥ sukr̥tino yathā । । 8.318 । ।''</blockquote>Meaning:
* The thief becomes absolved from the theft either through punishment or through acquittal. By not punishing the thief, the ruler imbibes the guilt of the thief.
* People who, having committed crimes, have been punished by rulers, become freed from guilt and go to [[Svarga (स्वर्गः)|svarga]] just like well-behaved good people.<ref>Ganganath Jha (1920-39), Manusmrti ([https://archive.org/details/in.ernet.dli.2015.46012/page/n351/mode/2up Volume 6]), Delhi: Motilal Banarsidass Publishers Private Limited.</ref>
In the Kishkindhakanda of the Valmiki Ramayana, Rama quotes the above verses from the Manusmrti as those given by Manu as follows. He says,<blockquote>श्रूयते मनुना गीतौ श्लोकौ चारित्र वत्सलौ ॥ गृहीतौ धर्म कुशलैः तथा तत् चरितम् मया ॥४.१८.३०॥
राजभिः धृत दण्डाः च कृत्वा पापानि मानवाः । निर्मलाः स्वर्गम् आयान्ति सन्तः सुकृतिनो यथा ॥४.१८.३१॥
शसनात् वा अपि मोक्षात् वा स्तेनः पापात् प्रमुच्यते । राजा तु अशासन् पापस्य तद् आप्नोति किल्बिषम् ॥४.१८.३२॥<ref name=":1">Valmiki Ramayana, Kishkindha Kanda, [http://valmikiramayan.pcriot.com/utf8/kish/sarga18/kishkindha_18_frame.htm Sarga 18]</ref>
''śrūyate manunā gītau ślokau cāritra vatsalau ॥ gr̥hītau dharma kuśalaiḥ tathā tat caritam mayā ॥4.18.30॥''
''rājabhiḥ dhr̥ta daṇḍāḥ ca kr̥tvā pāpāni mānavāḥ । nirmalāḥ svargam āyānti santaḥ sukr̥tino yathā ॥4.18.31॥''
''śasanāt vā api mokṣāt vā stenaḥ pāpāt pramucyate । rājā tu aśāsan pāpasya tad āpnoti kilbiṣam ॥4.18.32॥''</blockquote>Meaning:
* We hear two verses that are given to the advocacy of good conventions, which the experts of rightness have also accepted, and which are said to be coined by Manu, and I too conducted myself only as detailed in those verses of law.
* 'When rulers impose proper punishment on people who have committed crime, they become freed of the 'Papa' and enter svarga just as the pious people with good deeds do', says one verse of Manu.
* Either by punishment or by mercy a thief will be absolved from 'papa' but the ruler who does not impose proper punishment will derive the blot of that 'papa', says the other verse of Manu.<ref name=":1" />
It is seen here that though some 'pathabheda' (change in text) has crept over the period of time, the meaning of these verses in Manusmrti and the Valmiki Ramayana is the same. This shows that Manusmrti was prevalent in the times of Valmiki. Thus, Manusmrti is an ancient Smrti shastra whose verses are found in the Valmiki Ramayana as well as other smrti texts.<ref name=":2">Girija Prasad Dvivedi (1917), [https://archive.org/details/in.ernet.dli.2015.343659/page/n27/mode/2up The Manusmriti], Lucknow: Newal Kishore Press.</ref>
== शास्त्रप्रचारः ॥ Propagation ==
The story of propogation of Manusmrti is mentioned in the Manusmrti itself. It is said that Maharshi Bhrgu learnt all the dharmas from Manu. And on his advice, he taught the same to other rshis for the benefit of all that became popular by the name Manusmrti. Infact, this is the reason that the line भृगुप्रोक्तायां संहितायां ॥ ''bhr̥guproktāyāṁ saṁhitāyāṁ'' is found at the end of all the adhyayas in Manusmrti.<blockquote>इदं शास्त्रं तु कृत्वासौ मां एव स्वयं आदितः । विधिवद्ग्राहयां आस मरीच्यादींस्त्वहं मुनीन् । । १.५८ । ।</blockquote><blockquote>एतद्वोऽयं भृगुः शास्त्रं श्रावयिष्यत्यशेसतः । एतद्धि मत्तोऽधिजगे सर्वं एषोऽखिलं मुनिः । । १.५९ । ।</blockquote><blockquote>ततस्तथा स तेनोक्तो महर्षिमनुना भृगुः । तानब्रवीदृषीन्सर्वान्प्रीतात्मा श्रूयतां इति । । १.६० । ।<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 1]</ref></blockquote><blockquote>''idaṁ śāstraṁ tu kr̥tvāsau māṁ eva svayaṁ āditaḥ । vidhivadgrāhayāṁ āsa marīcyādīṁstvahaṁ munīn । । 1.58 । ।''</blockquote><blockquote>''etadvo'yaṁ bhr̥guḥ śāstraṁ śrāvayiṣyatyaśesataḥ । etaddhi matto'dhijage sarvaṁ eṣo'khilaṁ muniḥ । । 1.59 । ।''</blockquote><blockquote>''tatastathā sa tenokto maharṣimanunā bhr̥guḥ । tānabravīdr̥ṣīnsarvānprītātmā śrūyatāṁ iti । । 1.60 । ।''</blockquote>Also, over the period of time, there have been many commentaries on the Manusmrti out of which the ones by Medhatithi, Sarvajna Narayana, Govindaraja, Kulluka, Raghavananda, Nandana and Ramachandra are well-known.<ref name=":2" />
== ग्रन्थरचना विषयाश्च ॥ Structure and Contents ==
Manusmrti contains twelve adhyayas or chapters. The contents of each of these chapters in brief along with the number of verses contained in each chapter are given below:
== Structure and Contents ==
The contents of each of the other eleven chapters are given below:
{| class="wikitable"
{| class="wikitable"
!Adhyaya
!Adhyaya
!Contents
!Contents<ref name=":3" />
!Number of Shlokas
!Number of Shlokas<ref name=":2" />
|-
|-
|1
|1
|The first chapter deals with the origin of the smṛti and the origin of the world. No other smṛti begins like this and so it is believed that this chapter must have been added to it later.
|The first chapter deals with origin of the smrti and origin of the world. Infact, this is a special feature of Manusmrti to be noted as no other smrti begins in this manner.
|119
|119
|-
|-
|2
|2
|Second chapter. It deals with the sense organs and stresses the importance of conquering and controlling them. It describes the qualities of a brahmana.
|The Second chapter deals with the [[Indriyas (इन्द्रियाणि)|Indriyas]] (sense organs) and stresses the importance of conquering and controlling them. It also describes the qualities of a [[Brahmana Dharma (ब्राह्मणधर्मः)|brahmana]].
|249
|249
|-
|-
|3
|3
|Third chapter. It contains the duties of a householder after his course of study of the Vedas. Eight different kinds of marriages are described in it. It also deals with methods of giving protection to women and children.
|The Third chapter contains the [[Grhasthashrama (गृहस्थाश्रमः)|duties of a householder]] after his course of study of the Vedas. Eight different kinds of [[Vivaha (विवाहः)|marriages]] are described in it. It further also deals with methods of giving protection to women and children.
|286
|286
|-
|-
|4
|4
|Fourth chapter. Duties of a brāhmaṇa, study of the Vedas and responsibilities of a Snātaka are all described in this chapter.
|The Fourth chapter includes duties of a brahmana, study of the Vedas and [[Snataka Dharma (स्नातकधर्मः)|responsibilities of a Snataka]], etc.
|260
|260
|-
|-
|5
|5
|Fifth chapter. This deals with pure and impure foods, impurity and methods of purification, women and their responsibilities.
|The Fifth chapter deals with pure and impure foods, concept of impurity and methods of purification, [[Stri Dharma (स्त्रीधर्मः)|women and their responsibilities]].
|169
|169
|-
|-
|6
|6
|Sixth Chapter. This contains the duties of those who have entered the āśhrama of vānaprastha and also of ascetics.
|The Sixth Chapter contains duties of those who have entered the [[Vanaprasthashrama (वानप्रस्थाश्रमः)|ashrama of vanaprastha]] and also of ascetics.
|96
|96
|-
|-
|7
|7
|Seventh chapter. It deals with the duties of Rulers and ministers.
|The Seventh chapter deals with [[Raja Dharma (राजधर्मः)|duties of Rulers]] and ministers.
|226
|226
|-
|-
|8
|8
|Eighth chapter. It deals with law and justice. It contains laws for the proper conduct of justice and includes ways and means of settling disputes and handling cases of debts, sale without right, partnership, duels, theft, prostitution, boundary disputes and all such matters as are to be decided by a court of law.
|The Eighth chapter deals with [[Nyaya (न्यायः)|law and justice]]. It contains laws for the proper conduct of justice and includes ways and means of settling disputes and handling cases of debts, sale without right, partnership, duels, theft, prostitution, boundary disputes and all such matters as are to be decided by a court of law.
|420
|420
|-
|-
|9
|9
|Ninth chapter. It deals with the duties of a husband and wife. It also contains matters relating to property rights, partition and the duties of a Raja with regard to these.
|The Ninth chapter deals with the duties of a husband and wife. It also contains matters relating to property rights, partition and the duties of a ruler with regard to these.
|336
|336
|-
|-
|10
|10
|Tenth chapter. It deals with the duties of the different varnas, mixed varnas and the duties of one in times of danger.
|The Tenth chapter deals with duties of the different [[Varna Dharma (वर्णधर्मः)|varnas]], mixed varnas and the [[Apaddharma (आपद्धर्मः)|duties of one in times of danger]].
|131
|131
|-
|-
|11
|11
|Eleventh chapter. It deals first with penance, observation of Vratas, Yāgas, Yajñas and fee to the priests. It then deals with punishments of crimes, expiation for murder, prostitution etc.
|The Eleventh chapter deals first with [[Tapas (तपस्)|penance]], observation of Vratas, Yagas, [[Yajna (यज्ञः)|Yajnas]] and dakshina to the priests. It then deals with punishments of crimes, expiation for murder, prostitution etc.
|266
|266
|-
|-
|12
|12
|Twelfth chapter. It deals with the theory of births and describes how your deeds in the present life are directive of the nature of life of your next birth. What deeds would fetch you what life is also explained. It contains instructions on Ātmajñāna and the way to obtain mokṣa (absolute bliss).
|The Twelfth chapter deals with the theory of births and describes how your deeds in the present life are directive of the nature of life of your next birth; What deeds would fetch you what life is also explained. It contains instructions on Atmajnana and the way to obtain [[Moksha (मोक्षः)|moksha]] (absolute bliss).
|126
|126
|}
|}
The basis of the present Hindu Law is Manusmṛti.
== विषयानुक्रमणिका ॥ Topic-wise Index<ref name=":2" /> ==
The subject matter of Manusmrti may broadly be classified into 3 Kandas. Namely,
# आचारकाण्डः ॥ Achara Kanda including details on [[Acharana Dharma (आचरणधर्मः)|general code of conduct]] and behaviour.
# व्यवहारकाण्डः ॥ Vyavahara Kanda including details on the day to day social and financial dealings.
# प्रायश्चित्तकाण्डः ॥ Prayashchitta Kanda including details on the various paths of expiation.
In this section, the shlokas of Manusmrti have been indexed based on the various topics handled within the text of Manusmrti.
=== आचारकाण्डः ॥ Achara Kanda ===
== Topic-wise index of Manusmrti ==
{| class="wikitable"
{| class="wikitable"
!Sr.no
!Sr.no
!Topic
!Topic
|-
|-
|8
|8
|Dharma Pithika
|Base of Dharma (Dharma Pithika)
|2
|2
|1-5
|1-5
|-
|-
|10
|10
|Dharmika Sabha
|Just assembly (Dharmika Sabha)
|12
|12
|107-117
|107-117
|-
|-
|11
|11
|Achara
|Code of Conduct (Achara)
|4
|4
|155-158 (Dharma mula)
|155-158 (Dharma mula)
|-
|-
|12
|12
|Yajniya Desha
|Places appropriate for Dharmika practices (Yajniya Desha)
|2
|2
|17-25 (Desha Vibhaga)
|17-25 (Desha Vibhaga)
|-
|-
|13
|13
|Brahmana Varna
|Brahmana Varna
|1
|1
|92-101
|92-101
|-
|-
| rowspan="2" |15
| rowspan="2" |14
| rowspan="2" |Activities of a Brahmana
| rowspan="2" |Activities of a Brahmana
|1
|1
|74-76
|74-76
|-
|-
| rowspan="5" |16
| rowspan="5" |15
| rowspan="5" |Importance of a Brahmana
| rowspan="5" |Importance of a Brahmana
|2
|2
|3
|3
|-
|-
| rowspan="4" |17
| rowspan="4" |16
| rowspan="4" |Brahmana Dharma
| rowspan="4" |Brahmana Dharma
|2
|2
38-43
38-43
|-
|-
| rowspan="3" |18
| rowspan="3" |17
| rowspan="3" |Apaddharma of Brahmanas
| rowspan="3" |Apaddharma of Brahmanas
|4
|4
|16-17
|16-17
|-
|-
| rowspan="2" |19
| rowspan="2" |18
| rowspan="2" |Bhakshya and Abhakshya for Brahmanas
| rowspan="2" |Permitted and Forbidden food for Brahmanas (Bhakshya and Abhakshya)
|4
|4
|207-222
|207-222
|96
|96
|-
|-
| rowspan="2" |20
| rowspan="2" |19
| rowspan="2" |Unfit Brahmana
| rowspan="2" |Unfit Brahmana
|2
|2
|36-37
|36-37
|-
|-
| rowspan="3" |21
| rowspan="3" |20
| rowspan="3" |Foolish Brahmana
| rowspan="3" |Foolish Brahmana
|2
|2
|188-191
|188-191
|-
|-
| rowspan="2" |22
| rowspan="2" |21
| rowspan="2" |Kshatriya Varna
| rowspan="2" |[[Kshatriya Dharma (क्षत्रियधर्मः)|Kshatriya]] Varna
|1
|1
|89
|89
117
117
|-
|-
| rowspan="3" |23
| rowspan="3" |22
| rowspan="3" |Vaishya Varna
| rowspan="3" |[[Vaishya Dharma (वैश्यधर्मः)|Vaishya]] Varna
|1
|1
|90
|90
98
98
|-
|-
| rowspan="5" |24
| rowspan="5" |23
| rowspan="5" |Shudra Varna
| rowspan="5" |[[Shudra Dharma (शूद्रधर्मः)|Shudra]] Varna
|1
|1
|91
|91
|253-256
|253-256
|-
|-
|25
|24
|Brahmachari
|[[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|Brahmachari]]
|2
|2
|69
|69
147-149
147-149
|-
|-
| rowspan="4" |26
| rowspan="4" |25
| rowspan="4" |Dharma of a Brahmachari
| rowspan="4" |Dharma of a Brahmachari
|2
|2
159
159
|-
|-
| rowspan="4" |27
| rowspan="4" |26
| rowspan="4" |Grhastha
| rowspan="4" |Grhastha
|3
|3
|28-30
|28-30
|-
|-
|28
|27
|Varna Dharma (Samskara)
|Varna Dharma ([[Samskaras (संस्काराः)|Samskara]])
|2
|2
|26-68
|26-68
|-
|-
| rowspan="3" |29
| rowspan="3" |28
| rowspan="3" |Ahnika (Dinacharya)
| rowspan="3" |Ahnika ([[Dinacharya (दिनचर्या)|Dinacharya]])
|3
|3
|67-76
|67-76
|132-139
|132-139
|-
|-
| rowspan="4" |30
| rowspan="4" |29
| rowspan="4" |Snataka Dharma and Grhastha Dharma
| rowspan="4" |[[Snataka (स्नातकः)|Snataka]] Dharma and Grhastha Dharma
|2
|2
|224-240
|224-240
|6-10
|6-10
|-
|-
| rowspan="2" |31
| rowspan="2" |30
| rowspan="2" |Sammana
| rowspan="2" |Respectful behaviour (Sammana)
|2
|2
|117
|117
|154
|154
|-
|-
| rowspan="2" |32
| rowspan="2" |31
| rowspan="2" |Emergency
| rowspan="2" |Emergency
|8
|8
|31-34
|31-34
|-
|-
| rowspan="2" |33
| rowspan="2" |32
| rowspan="2" |Vivaha
| rowspan="2" |Vivaha
|3
|3
|47
|47
|-
|-
|34
|33
|Dharma of the Groom
|Dharma of the Groom
|3
|3
|4-19
|4-19
|-
|-
|35
|34
|Dharma of the Bride
|Dharma of the Bride
|9
|9
|90-92
|90-92
|-
|-
| rowspan="5" |36
| rowspan="5" |35
| rowspan="5" |Rules of Vivaha
| rowspan="5" |Rules of Vivaha
|3
|3
|5
|5
|-
|-
|37
|36
|Putrika karana
|Appointing One's heir in the daughter's lineage (Putrika karana)
|9
|9
|127-129
|127-129
139-140
139-140
|-
|-
| rowspan="3" |38
| rowspan="3" |37
| rowspan="3" |Stri
| rowspan="3" |Stri
|3
|3
|177-178
|177-178
|-
|-
| rowspan="2" |39
| rowspan="2" |38
| rowspan="2" |Stri Dharma
| rowspan="2" |Stri Dharma
|5
|5
|84-87
|84-87
|-
|-
|40
|39
|Dharma of Stri and Purusha
|Dharma of Stri and Purusha
|9
|9
|101-102
|101-102
|-
|-
|41
|40
|Niyoga
|Niyoga
|9
|9
|57-68
|57-68
|-
|-
|42
|41
|Putra
|Putra
|9
|9
158-181
158-181
|-
|-
|43
|42
|Varna and Life
|Varna and Life
|10
|10
64-73 (Bija and Kshetra)
64-73 (Bija and Kshetra)
|-
|-
|44
|43
|Shraddha
|[[Shraddha (श्राद्धम्)|Shraddha]]
|3
|3
|122-286
|122-286
|-
|-
|45
|44
|Bhaksya and Abhakshya of Dvijatiyas
|Bhaksya and Abhakshya of Dvijatiyas
|5
|5
|1-25
|1-25
|-
|-
|46
|45
|Prohibition of meat
|Prohibition of meat
|5
|5
|26-56
|26-56
|-
|-
|47
|46
|Purification of things
|Purification of things
|5
|5
|110-131
|110-131
|-
|-
|48
|47
|Dharma Bhikshu
|Dharma Bhikshu
|11
|11
18-23
18-23
|}
|}
=== व्यवहारकाण्डः ॥ Vyavahara Kanda ===
{| class="wikitable"
{| class="wikitable"
!Sr. no.
!Sr. no.
!Topic
!Topic
|-
|-
| rowspan="2" |1
| rowspan="2" |1
| rowspan="2" |Importance of Raja
| rowspan="2" |Importance of a Ruler
|7
|7
|1-13
|1-13
|-
|-
| rowspan="3" |3
| rowspan="3" |3
| rowspan="3" |Rajya Prabandha
| rowspan="3" |Constituents of the State (Rajya Prabandha)
|7
|7
|54-76
|54-76
|-
|-
|5
|5
|Sangrama
|Battle
|7
|7
|87-98
|87-98
|-
|-
| rowspan="2" |6
| rowspan="2" |6
| rowspan="2" |Rna
| rowspan="2" |[[Rna (ऋणम्)|Rna]]
|8
|8
|1-14
|1-14
|-
|-
|7
|7
|Nikshepa
|Deposits (Nikshepa)
|8
|8
|179-196
|179-196
|-
|-
|8
|8
|Paradhana Vikraya
|Fraudulent sale (Paradhana Vikraya)
|8
|8
|197-203
|197-203
|-
|-
|9
|9
|Sambhuya Karmakari (Business Partner)
|Joint Concerns (Sambhuya Karmakari)
|8
|8
|206-213
|206-213
|-
|-
|10
|10
|Salary
|Non-payment of wages
|8
|8
|214-217
|214-217
|-
|-
|11
|11
|Maryada Bhedana
|Breach of Contract (Maryada Bhedana)
|8
|8
|218-221
|218-221
|-
|-
|12
|12
|Krita Paravartana
|Rescission of Sale (Krita Paravartana)
|8
|8
|222-223
|222-223
|-
|-
|13
|13
|Pashu Svamipala
|Disputes between Owner and Keeper regarding cattle (Pashu Svamipala)
|8
|8
|229-244
|229-244
|-
|-
|14
|14
|Border
|Disputes regarding boundaries
|8
|8
|245-265
|245-265
|-
|-
|15
|15
|Vak Parushya
|Verbal assault (Vak Parushya)
|8
|8
|266-277
|266-277
|-
|-
|16
|16
|Danda Parushya
|Assaults (Danda Parushya)
|8
|8
|278-300
|278-300
|-
|-
|19
|19
|Vyabhichara
|Adultery (Vyabhichara)
|8
|8
|352-385
|352-385
|-
|-
| rowspan="4" |20
| rowspan="4" |21
| rowspan="4" |Importance and legislation of punishment
| rowspan="4" |Importance and legislation of punishment
|7
|7
|96
|96
|-
|-
|22
|21
|Share of the brother
|Share of the brother
|9
|9
218-219
218-219
|-
|-
|23
|22
|Share of the son
|Share of the son
|9
|9
184
184
|-
|-
|24
|23
|Ekayoniputra Bhaga
|Share of Ekayoniputra
|9
|9
|148-157
|148-157
|-
|-
|25
|24
|Share of the sister
|Share of the sister
|9
|9
|118
|118
|-
|-
|26
|25
|Niramsha
|Non-entitlement to a share in Parental Property (Niramsha)
|9
|9
|143-144
|143-144
201-203
201-203
|-
|-
|27
|26
|Aputradhana Bhaga
|Inheritance in the absence of a son
|9
|9
|130-133
|130-133
217
217
|-
|-
|28
|27
|Stridhana Bhaga
|Stridhana and its inheritance
|9
|9
|192-200
|192-200
|}
|}
=== प्रायश्चित्तकाण्डः ॥ Prayashchitta Kanda ===
{| class="wikitable"
{| class="wikitable"
!Sr. no.
!Sr. no.
!Topic
!Topic
|-
|-
|8
|8
|Preta Kriya Nishedha
|Shaucha
|5
|5
|89-90
|93-99
|-
|-
|9
|9
|Asapinda Pretashuddhi
|Asapinda Pretashuddhi
|5
|5
|100-104
|100-104
|-
|-
|12
|10
|Shuddhi Hetu
|Shuddhi Hetu
|5
|5
|105
|105
|-
|-
|13
|11
|Artha shaucha
|Artha shaucha
|5
|5
|106
|105
|-
|-
|14
|12
|Nanavidha Shaucha
|Nanavidha Shaucha
|5
|5
|141-145
|141-145
|-
|-
|15
|13
|Prayashchitta
|Expiation (Prayashchitta)
|11
|11
|44-47
|44-47
|-
|-
|16
|14
|Mahapatakadi
|Mahapatakas
|11
|11
|55-72
|55-72
|-
|-
|17
|15
|Mahapatakadi Prayashchitta
|Expiation for Mahapatakas
|11
|11
|73-131
|73-131
|-
|-
|18
|16
|Nanavidha Himsa Prayashchitta
|Expiation for different kinds of violence committed
|11
|11
|132-146
|132-146
|-
|-
|19
|17
|Abhakshya bhakshana prayashchitta
|Expiation for partaking forbidden food
|11
|11
|147-162
|147-162
|-
|-
|20
|18
|Nanavidha Steya Prayashchitta
|Expiation for theft
|11
|11
|163-170
|163-170
|-
|-
|21
|19
|Agamyagamana Prayashchitta
|Expiation for Agamyagamana
|11
|11
|171-176
|171-176
179-180
179-180
|-
|-
|22
|20
|Samsargi Prayashchitta
|Expiation for forbidden Samsarga
|11
|11
|181-189
|181-189
|-
|-
|23
|21
|Grahyagrahya Vyavastha
|Other expiations
|11
|11
|192-209
|192-209
|-
|-
|25
|22
|Gupta Prayashchitta
|Gupta Prayashchitta
|11
|11
|248-266
|248-266
|-
|-
|28
|23
|Prajapatyadi Vrata
|Prajapatya and other vratas
|11
|11
|211-227
|211-227
|-
|-
|29
|24
|Pashchatapa and Tapa
|Repentence and austerity (Pashchatapa and Tapa)
|11
|11
|228-247
|228-247
|-
|-
|30
|25
|Papacihna
|The Effects of Papa
|11
|11
|48-53
|48-53
|-
|-
|31
|26
|Kinds of Papa
|11
|54-81
|-
|27
|Vanaprastha
|Vanaprastha
|6
|6
|1-32
|1-32
|-
|-
| rowspan="3" |32
| rowspan="3" |28
| rowspan="3" |Sannyasa
| rowspan="3" |[[Sannyasashrama (सन्न्यासाश्रमः)|Sannyasa]]
|6
|6
|33-86
|33-86
118-126
118-126
|}
|}
== References ==
== References ==
[[Category:Smrtis]]
[[Category:Smrtis]]
[[Category:Granthas]]
[[Category:Granthas]]
<references />
<references />
[[Category:Dharmas]]
[[Category:Manusmrti]]