I have written on the Smritis,Laws governing Hindu Society.
Laws undergo change with changing Times.
Our present Laws get changed, including The Constitution quite frequently in a short span of Time.
Hinduism takes Time Span on a larger scale,the present Aeon ,Kali Yuga lasting for a period of 4,32,000 years and the earlier one Dwapara Yuga 8,64,000 years!
And we have two more earlier Yugas,Treta and Krutha Yugas.
Yugas
The religious texts of Hindus are classified into two types.
Sruthi,that which is ‘Heard, and ‘Smriti’,that which is remembered.
Vedas are called Sruthi and their authority is final in case of a conflict between Sruthi and Smriti.
Since Hindu texts are transmitted orally and never by written words,there are,at times differences in the number of texts available .
So,there are two versions regarding Smritis.
One lists Eleven Smritis and some Eighteen.
Though it is said that Many Smriti is the first one,being compiled by the first Human,Manu,all Smritis disappear with the dissolution of the world.
They come into being when new Time scale or creation manifests.
Vyasa,the great Complier,the name Vyasa means ‘Compiler’.
The Smriti to be followed for the present Yuga,Kali, is Parasara Smriti.
There are variations between Manu and Parasara Smriti.
I shall write on some important points from Parasara Sruthi.
'The author of the Veda there is none ; (he) the four-
faced (God) , at each succeeding revolution of a Kalpa, re-
calls to mind the Veda ; and so does Manu remember the
law (at each succeeding revolution of a Kalpa) .
22. ” In conformity to the character of the age, the rules
of law (suitable) for men differ from age to age. The rules
for the Krita differ from the Treta rules ; the Dvapara laws
are not identical with the Kali rules.
23. ” Self-mortification is the rule in the Krita age ;
knowledge is said (to be the same) in the Treta ; in the
Dvapara, (they) say sacrifice (to the gods to be) the sole
(rule) ; and charity alone in the Kali age.
24. ” For the Krita are suited the laws of Manu ; for the Treta, those
by Gautama (are) prescribed ; for the Dvapara those by Shank and
Likhita ; for the Kali, those by Parasara are prescribed. ‘
You may download Parasara Smriti PDF from the above Link.
‘The Smritis are named after them. We have Manu Smriti or Manava Dharma-Sastra (the Laws of Manu or the Institutes of Manu), Yajnavalkya Smriti and Parasara Smriti. Manu is the greatest law-giver of the race. He is the oldest law-giver as well. The Yajnavalkya Smriti follows the same general lines as the Manu Smriti and is next in importance to it. Manu Smriti and Yajnavalkya Smriti are universally accepted at the present time as authoritative works all over India. Yajnavalkya Smriti is chiefly consulted in all matters of Hindu Law. Even the Government of India are applying some of these laws.
There are eighteen main Smritis or Dharma Sastras. The most important are those of Manu, Yajnavalkya and Parasara. The other fifteen are those of Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and Saunaka.
The laws of Manu are intended for the Satya Yuga, those of Yajnavalkya are for the Treta Yuga; those of Sankha and Likhita are for the Dvapara Yuga; and those of Parasara are for the Kali Yuga.
The laws and rules which are based entirely upon our social positions, time and clime, must change with the changes in society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured.‘
People malign Manu without studying his work in full.
Texts are often taken out of context to suit one’s convenience.
Manu Smriti
Whatever be the subject, deep thought seems to have gone into and these Laws are arrived at after taking into consideration the stability of the Society and the welfare of the individual.
However Social Order seems to take priority.
The Laws of Manu on selecting a Bride , to me, seems very rational.
As parents most of us follow the same without articulating or even aware of it.
To ensure Offspring without Genetic disorders Manu prohibits marriage with immediate blood relatives.
And with chronic illness and birth defects.
He insists on not marrying from a Family without a Male Heir.
Boys’ parents know how difficult it is to interact with a child with no brother/s for they normally are unaware of Mael view-point.
And in the event of the demise of the girl’s father, if there are no Males to interact on behalf of the Girl, it creates n running the Family at times of crisis.
Manu pays scant regard to the wealth of the Girl’s Family.
He has also provided some physical marks which might have a bearing on the character of the Bride.
Some of his observations are vindicated by Science, like the one regarding excessive Body hair-normally the extra hair growth is because of imbalance in Hormones.
Read the Laws of Manu on this.
Though this appears to apply for Brahmins, my view is that these laws are meant for the three Varnas, Brahmana, Kshatriyas,an Vaisyas as Manu simply lays down these rules for the Dwijas(twice Born)
That is those who wear Upaveeda.
These three varnas must wear Upaveedas.
Therefore these rules of Manu apply to all the three castes.
4. Having bathed, with the permission of his teacher, and performed according to the rule the Samavartana (the rite on returning home), a twice-born man shall marry a wife of equal caste who is endowed with auspicious (bodily) marks.
5. A damsel who is neither a Sapinda on the mother’s side, nor belongs to the same family on the father’s side, is recommended to twice-born men for wedlock and conjugal union.
6. In connecting himself with a wife, let him carefully avoid the ten following families, be they ever so great, or rich in kind, horses, sheep, grain, or (other) property,
7. (Viz.) one which neglects the sacred rites, one in which no male children (are born), one in which the Veda is not studied, one (the members of) which have thick hair on the body, those which are subject to hemorrhoids, phthisis, weakness of digestion, epilepsy, or white or black leprosy.
8. Let him not marry a maiden (with) reddish (hair), nor one who has a redundant member, nor one who is sickly, nor one either with no hair (on the body) or too much, nor one who is garrulous or has red (eyes),
9. Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a snake, or a slave, nor one whose name inspires terror.
10. Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a Hamsa or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft limbs
I have been asked by email the Manu Smriti‘s stand on Brahmins and the discipline needed to learn the Vedas.
Manu Smriti.
I am reproducing aversion of Manu Smriti on this and you may read the Full Text in the Link.
You would find details on this and also on Naming of Children and a host of information.
Manu Smriti, Chapter II.
1. Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection.
2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda.
3. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit.
4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire.
5. He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless state and even in this (life) obtains (the fulfilment of) all the desires that he may have conceived.
6. The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction.
7. Whatever law has been ordained for any (person) by Manu, that has been fully declared in the Veda: for that (sage was) omniscient.
8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties.
9. For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this (world) and after death unsurpassable bliss.
10. But by Sruti (revelation) is meant the Veda, and by Smriti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth.
11. Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the virtuous, as an atheist and a scorner of the Veda.
12. The Veda, the sacred tradition, the customs of virtuous men, and one’s own pleasure, they declare to be visibly the fourfold means of defining the sacred law.
13. The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme authority is the revelation (Sruti).
14. But when two sacred texts (Sruti) are conflicting, both are held to be law; for both are pronounced by the wise (to be) valid law.
15. (Thus) the (Agnihotra) sacrifice may be (optionally) performed, at any time after the sun has risen, before he has risen, or when neither sun nor stars are visible; that (is declared) by Vedic texts.
16. Know that he for whom (the performance of) the ceremonies beginning with the rite of impregnation (Garbhadhana) and ending with the funeral rite (Antyeshti) is prescribed, while sacred formulas are being recited, is entitled (to study) these Institutes, but no other man whatsoever.
17. That land, created by the gods, which lies between the two divine rivers Sarasvati and Drishadvati, the (sages) call Brahmavarta.
18. The custom handed down in regular succession (since time immemorial) among the (four chief) castes (varna) and the mixed (races) of that country, is called the conduct of virtuous men.
19. The plain of the Kurus, the (country of the) Matsyas, Pankalas, and Surasenakas, these (form), indeed, the country of the Brahmarshis (Brahmanical sages, which ranks) immediately after Brahmavarta.
20. From a Brahmana, born in that country, let all men on earth learn their several usages.
21. That (country) which (lies) between the Himavat and the Vindhya (mountains) to the east of Prayaga and to the west of Vinasana (the place where the river Sarasvati disappears) is called Madhyadesa (the central region).
22. But (the tract) between those two mountains (just mentioned), which (extends) as far as the eastern and the western oceans, the wise call Aryavarta (the country of the Aryans).
23. That land where the black antelope naturally roams, one must know to be fit for the performance of sacrifices; (the tract) different from that (is) the country of the Mlekkhas (barbarians).
24. Let twice-born men seek to dwell in those (above-mentioned countries); but a Sudra, distressed for subsistence, may reside anywhere.
25. Thus has the origin of the sacred law been succinctly described to you and the origin of this universe; learn (now) the duties of the castes (varna).
26. With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be performed for twice-born men, which sanctify the body and purify (from sin) in this (life) and after death.
27. By burnt oblations during (the mother’s) pregnancy, by the Gatakarman (the ceremony after birth), the Kauda (tonsure), and the Maungibandhana (the tying of the sacred girdle of Munga grass) is the taint, derived from both parents, removed from twice-born men.
28. By the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the (acquisition of the) threefold sacred science, by offering (to the gods, Rishis, and manes), by (the procreation of) sons, by the great sacrifices, and by (Srauta) rites this (human) body is made fit for (union with) Brahman.
29. Before the navel-string is cut, the Gatakarman (birth-rite) must be performed for a male (child); and while sacred formulas are being recited, he must be fed with gold, honey, and butter.
30. But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muhurta, under an auspicious constellation.
31. Let (the first part of) a Brahmana’s name (denote something) auspicious, a Kshatriya‘s be connected with power, and a Vaisya‘s with wealth, but a Sudra’s (express something) contemptible.
32. (The second part of) a Brahmana’s (name) shall be (a word) implying happiness, of a Kshatriya’s (a word) implying protection, of a Vaisya’s (a term) expressive of thriving, and of a Sudra’s (an expression) denoting service.
33. The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction.
34. In the fourth month the Nishkramana (the first leaving of the house) of the child should be performed, in the sixth month the Annaprasana (first feeding with rice), and optionally (any other) auspicious ceremony required by (the custom of) the family.
35. According to the teaching of the revealed texts, the Kudakarman (tonsure) must be performed, for the sake of spiritual merit, by all twice-born men in the first or third year.
36. In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya.
37. (The initiation) of a Brahmana who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth.
38. The (time for the) Savitri (initiation) of a Brahmana does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth.
39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vratyas (outcasts), excluded from the Savitri (initiation) and despised by the Aryans.
40. With such men, if they have not been purified according to the rule, let no Brahmana ever, even in times of distress, form a connexion either through the Veda or by marriage.
41. Let students, according to the order (of their castes), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool.
42. The girdle of a Brahmana shall consist of a of a triple cord of Munga grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Murva fibres; (that) of a Vaisya, of hempen threads.
43. If Munga grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Asmantaka, and Balbaga (fibres), with a single threefold knot, or with three or five (knots according to the custom of the family).
44. The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right, (and consist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woollen threads.
45. A Brahmana shall (carry), according to the sacred law, a staff of Bilva or Palasa; a Kshatriya, of Vata or Khadira; (and) a Vaisya, of Pilu or Udumbara.
46. The staff of a Brahmana shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead;
(and) that of a Vaisya, to reach (the tip of his) nose.
47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire.
48. Having taken a staff according to his choice, having worshipped the sun and walked round the fire, turning his right hand towards it, (the student) should beg alms according to the prescribed rule.
49. An initiated Brahmana should beg, beginning (his request with the word) lady (bhavati); a Kshatriya, placing (the word) lady in the middle, but a Vaisya, placing it at the end (of the formula).
50. Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other) female who will not disgrace him (by a refusal).
Hinduism prescribes strictest punishment for Rape.
Manu Smriti , apart from laying guidelines for the treatment for Rape.
Manu Smriti, Hindu Law.
8.323. Those who abduct women should be given death sentence.
9.232. Those who kill women, children or scholarly virtuous people should be given strictest punishment.
8.352. Those who rape or molest women or incite them into adultery should be given harshest punishment that creates fear among others to even think of such a crime.
8. 275. One should be punished if he puts false allegations or demeans mother, wife or daughter.
8.389. Those who abandon their mother, father, wife or children without any reasonable reason should face severe punishments.
357. Offering presents (to a woman), romping (with her), touching her ornaments and dress, sitting with her on a bed, all (these acts) are considered adulterous acts (samgrahana).
363. Yet he who secretly converses with such women, or with female slaves kept by one (master), and with female ascetics, shall be compelled to pay a small fine.
367. But if any man through insolence forcibly contaminates a maiden, two of his fingers shall be instantly cut off, and he shall pay a fine of six hundred (panas).
370. But a woman who pollutes a damsel shall instantly have (her head) shaved or two fingers cut off, and be made to ride (through the town) on a donkey.
385. A Brahmana who approaches unguarded females (of the) Kshatriya or Vaisya (castes), or a Sudra female, shall be fined five hundred (panas); but (for intercourse with) a female (of the) lowest (castes), one thousand.
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