Three allegations on Manu Smriti
There are 3 major allegations on Manu Smriti:
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.
Smriti and 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.
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 Smriti 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 Smriti 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 Smriti. 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 Smriti
15. No text apart from Vedas is free from potential for interpolations.
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 Smriti 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 Smriti 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 Smriti 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.
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.
COMMENT