Understanding Sanatana: Part-3. From Past to Present

Code of Conduct and Hinduism

For many of the world’s primary religions, a specific single holy book serves as the foundation to prescribe the way of life—that is, the duties—for the individuals who follow it. For instance, the Holy Bible guides Christianity, and the Holy Quran guides Islam.

However, when it comes to Hinduism, is there any such single text? The answer is no. A colossal array of texts, including the four Vedas, 18 primary Dharma Shastras (Smritis), 18 Puranas, two Epics (the Ramayana and the Mahabharata), and the Bhagavad Gita as a supplementary text, is cited as the background of Hinduism.

Manusmriti: The Law of the Hindus

It is practically impossible for an ordinary Hindu to read this vast multitude of texts and practice the daily life duties prescribed within them (where Dharma translates directly to duty). Therefore, out of the 18 Dharma Shastras written based on the Vedas to address religious duties and philosophies, one stands out: the 'Manu Dharma Shastra' (Manusmriti). It is no exaggeration to say that this text systematically structures the Varnasrama social order and defines the laws and justice governing Hindu life.

In the context of Tamil Nadu, Sanatana proponents later conveniently appropriated and added the Saivite and Vaishnavite texts that emerged during the Bhakti literature era into this list.

Nevertheless, to uncover the true roots of Sanatana, our analysis here will be strictly confined to the Manu Dharma Shastra.

Historical Critiques and Resistance Through Art

The critique of Manusmriti is nothing new to us. Long before this, countless social justice crusaders like Mahatma Jotirao Phule, Babasaheb Dr. B.R. Ambedkar, and Thanthai Periyar rigorously analyzed and dismantled Manusmriti, contextualizing it with the ground realities of their times. The reason behind their intense ideological battle was the systemic inequality, discrimination, and untouchability institutionalized within society through this very text.

While the writings of these thinkers formed one front, various art forms have also posed severe challenges to this framework:

• Literature: Novels like Mulk Raj Anand’s 'Untouchable'.

• Theatre: Stage plays like K.A. Gunasekaran’s 'Bali Aadugal' (The Sacrificial Goats).

• Cinema: Countless films ranging from Kalaignar Karunanidhi's screenplay in 'Parasakthi' to the recent Telugu film 'Shyam Singha Roy' have deeply critiqued and exposed the rituals and oppressive structures of Sanatana.

The Persistence of Sanatana in the Age of Artificial Intelligence

Today, we live in an era defined by the technological revolution of Artificial Intelligence (AI). Yet, even now, no significant transformation has occurred in the practical realities of Sanatana. Particularly after the Bharatiya Janata Party (BJP) came to power, vigorous efforts are being made to revive, practice, and safeguard the Sanatana Dharma advocated by Manusmriti in various forms—even resurrecting long-forgotten rituals and religious identities within political and cultural spaces.

Furthermore, in many countries where Indian diaspora communities reside, debates and legal complaints regarding caste discrimination have begun to surface. Caste and untouchability are being exported and globalized.

In such a contemporary landscape, I believe it is absolutely essential for the current generation to understand Sanatana in depth.

When reading Manusmriti, it does not feel like an ancient, obsolete book; rather, it explains the underlying reasons behind many practices we still witness in our daily lives today. It projects the contemporary Indian social structure right before our eyes. 

Shouldn't we understand how a law written nearly 2000 years ago still exists as an integral part of our reality and continues to occupy our collective psyche?

The Structure of Manusmriti

Although the Manu Dharma Shastra was originally written in Sanskrit, it has been translated into English and Tamil by various scholars. The Dravidar Kazhagam consistently publishes the Tamil translation rendered by Komandur Ramanujacharya, which was originally released in 1919. Apart from this, Triloka Sitaram's Tamil translation (published by Alaigal Veliyeetagam) and several English translations are widely available.

The Manu Dharma Shastra comprises a total of 12 Chapters and 2685 Shlokas. Its structural breakdown is as follows:

Chapter - Title / Subject Matter- Number of Shlokas

1. Cosmology (Padaipiyal): Origin of the universe, creation of life …119

2. Education and Duties: Regulations for teachers and students …249

3. Domestic Life (Illaraviyal): Marriage, household responsibilities, hospitality …286

4. Economics and Personal Conduct: Rules specific to Brahmins and general conducts …260

5. Food, Purity, and Women: Cleanliness, dietary laws (permissible and forbidden food), pollution, rituals of purification, duties of women …169

6. Asceticism (Sanyasam): Renunciation and hermits …97

7.Statecraft and King’s Duties: Governance, administration, warfare …226

8. Law and Civil/Criminal Judiciary: Civil and criminal laws, disputes, crimes, and punishments …420

9. Domestic Laws for Men and Women: Marriage, procreation, inheritance, partition of property, offenses, and punishments …336

10. Caste System (Jathigal): Origin, status, occupations of mixed castes …131

11. Penance and Expiation (Prayachitham): Rituals, sacrifices, sins, errors, and atonement …266

12. Karma and Retribution (Vinaippayan): Consequences of good and evil deeds, transmigration …126

What does each shlokam in Manusmriti actually proclaim? Are the rules stated within them scientifically sound or unscientific? 

Are they universally applicable to all Hindus, or are they deeply biased and discriminatory? 

Drawing from my understanding, I intend to analyze and explain them with simple logic in the upcoming segments of this series.

Chapter - I : Cosmology (Padaipiyal)

(We shall meet in the next part of this series with detailed explanations of the Shlokas...)

P.Sekar

Advocate

(Ooran)