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.