VHP’s view of ‘Manu Smriti’ and other Smritis

Proselytizing groups, Communists, etc., that are hostile to the Hindu consolidation movement, often trash Hindu society for its apparent belief in Manu Smriti. Shri Ashok Sighal, International President of Vishva Hindu Parishad, here categorically maintains that according to Chapter IV of the Srimadbhagavad Gita, the Gita itself is the Adi Manu Smriti [Original Code/Law of Manu/Adi Manu – the First Person (Purush) of Humanity] as retold by Bhagwan Sri Krishna. VHP, therefore, disowns the generally available book masquerading as the Manu Smriti. The Hindu Dharmacharyas, in their conclaves, have also overwhelmingly rejected the sham Manu Smriti and accepted the Gita as the Adi Manu Smriti. In fact, the Gita – the third Prasthaan of the Prasthaanatrayii – is called the Smriti Prasthaan – the first one being the Shruti Prasthaan (comprising of the 12 main Upanishads, viz., Isha, Kena, Katha, Prasna, Mundaka, Maandukya, Taittiriiya, Etareya, Chhaandogya, Vrihadaaranyaka, Kaushiitakii and Shwetaashwetar ), and the second one the Nyaaya Prasthaan, i.e., the Brahmasutras/Vedaanta Sutras. The Prasthaanatrayii compendiously form the bedrock and sheet anchor of Hindu cosmology, holistic worldview, paradigm and setting out point for unfoldment of cosmic consciousness in man. In its view, the ideal law of social development is the rule of perfect individuality and perfect reciprocity  self-realization is the sense, secret or covert, of the individual and of social development. Self-realization means: the knowing  in body, mind, and soul  that we are one with the omnipresence of God; that we do not have to pray that it come to us, that we are not merely near it at all times, but that Gods omnipresence is our omnipresence; that we are just as much a part of Him now as we ever will be. All we have to do is improve our knowing. It is absolute identification with Cosmic Consciousness that makes man (i.e., Jeeva/Nara) “Cosmic Man” (i.e., Shiva Man/Narayana Man).


The Manu Smriti or the Yaagyavalkya Smriti has no connection with Adi Manu or the Sage Yaagyavalkya. The Smritis were written during the reign of Pushyamitra about 2200 years ago. There is no reference of such Smritis in the Mahabharata.

There are two sections in the Smritis  one is Yama and the other is Niyama. Yama consists of eternal values while the Niyamas were the periodic governing laws or codes of conduct meant for running the affairs of the state of the then kings. There are more than three hundred Smritis. They have little to do with the eternal values of Dharma. These have been responsible for gross discrimination that is alien to our concept of Ekaatmataa (Ekaatm Bhaava/Integralism) that is expounded in our ancient scriptures  the Shrutis (the four Vedas  the eternal revealed scriptures) and the Upanishads.

Caste untouchability never existed in our society. It is the creation of the Muslim rule because those who put up a fight and did not convert to Islam were punished for their dedication and commitment to their indigenous moorings, ethos and, therefore, thrown out of the society as ‘untouchables’. These heroic people are enlisted as scheduled castes. We must differentiate between the scheduled castes and the Shudras. Shudras were held in esteem before the advent of the Smritis and the scheduled castes are of recent origin created during the Muslim rule.

The Vishva Hindu Parishad totally rejects the Manu Smriti as it has no place in a civilized & cultured society. The Srimadbhagavad Gita is, in fact, the Adi Manu Smriti (Original Code/Law of Manu) as revealed and related by Bhagwan Sri Krishna in Chapter IV of the Gita. The Dharma Sansad and the Maargadarshak Mandal of Vishva Hindu Parishad constituted of Dharmacharyas, Sants, Mahamandaleshwars and Mahants have totally rejected caste untouchability as prevalent in the Hindu society today. They have decided to give Mantra Deekshaa (initiation) without any discrimination.

In the Vedas, there is no discrimination amongst the four Varnas. All are considered genius and masterminds in their own fields and all were appreciative of and looked upon one another with respect. Recitation of the Vedic Mantras in daily life was practiced by the entire society irrespective of Varna. As for the Ashram Vyavastha, it enabled the individual-self to gradually unfold and expand his/her horizon of consciousness from micro-self through family, creed, nationality and ultimately attained absolute perfection by identifying with the universal self, the omnipresent divine self. Man started his journey as an individual Brahmachari, proceeded to Grihastha Ashram, then Vaanaprastha Ashram when he dedicated himself to the service of humanity, and finally accepted the Sannyaas Ashram in which he had to surrender his individual self at the feet of the divine for ultimate salvation.


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