The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c14.11

c14.11

Of all the Smritis that of Manu is admittedly the most important and authoritative. Brihaspati remarks that the first rank belongs to Manu, because he has embodied the essence of the Veda in his work, and that the Smriti text which is opposed to Manu is not approved. The Dharma Śāstra of Manu is perhaps based on the Mânava Dharma Sûtra which has disappeared. The Mânavas represent one of the six subdivisions of the Maitrâyaṇi School of the Kṛiṣṇa Yajurveda. According to a tradition, Manusmriti is addressed to Râjas and other such personages and not to scholars. There are many verses common to the Smriti and the Mahâbhârata. Manu treats of the whole of life, and, differing from others, declares that the chief good consists in the combination of Artha, Dharma and Kâma. Needless to say, he is wedded to the recognised Dharma of castes and stages and declares, in a most pronounced and dogmatic fashion, for the supremacy of Brâhmaṇas. Whether ignorant or learned, whether following mean or noble occupations, a Brâhmaṇa is a great divinity. Kṣatriyas derive their origin from Brâhmaṇas and are to be restrained if they become overbearing towards the latter. Learning is the predominant occupation of a Brâhmaṇa, but Manu, obviously compromising with facts, allows him, in ‘distress,’ that is, in emergencies, to follow agriculture, gleaning of corn, etc.¹ From Manu's list of Brāhmaṇas who may not be invited to Śrāddha, it appears that some members of the highest caste worked as players, usurers, actors, singers, makers of bows and arrows, keepers of elephants, camels, horses, cattle, tamers of birds, architects, tradesmen, agriculturists, carriers of corpses, butchers, etc., etc.² The Śūdras are barred from all sacred learning. By themselves Śūdras can never form a stable society. A kingdom which is destitute of twice-born people, which contains very many Śūdras and atheists, is soon afflicted with disease and famine and utterly perishes. Brāhmaṇas should not reside in such a state. Manu makes no secret of his contempt for manual labour.³ He wants the king, that is, the state, to enforce his scheme of caste-superiority and social duties. In particular, Vaiśyas and Śūdras should be compelled to perform their prescribed jobs, for if they swerved from their duties, the whole world would be thrown into confusion.⁴ It is not impossible that Manu's advice was partially followed in practice. It was about this period that Gautamiputra Sātakarṇi prided himself on his restoration of caste rules.