Baba Saheb Burnt Manusmriti, When Are You Planning to Take a Stand? Reflecting on International Women's Day

New Delhi- There are numerous discussions developing upon whether women were treated in the best way in the Vedic Period, where the Savarna Community, particularly the Savarna Feminists, uphold Sanatan Dharma as a necessity for the country.

This article will try to give a brief overview of what Manusmriti, the holy book of Brahminism, tells about women and their role in the family and society.

Manusmriti stands as a text that actually builds the foundation for Brahmanical Patriarchy in the Indian Subcontinent. This book, which is a highly problematic text of Hinduism, stands as the core literature that ensured the creation of a strong base for the caste system and heteronormativity in this land.

The deep support for Manusmriti and the conscious attempt to hide it from the commoners have been challenged by Thol. Thirumavalavan (General Secretary of VCK).

He distributed copies of the book which consists of what Manusmriti tells about women and Shudras - to the public all over Tamilnadu in 2022.

This article was inspired by the copy of the book, which I read last year. (For better understanding, I have taken the English Translation for quoting.)

Women are always portrayed in the worst form, even if it is Surpanakha of Ramayana or Manusmriti. What Manusmriti tells about women in the second chapter is important to note. It tells, “It is the nature of women to seduce men in this (world); for that reason the wise are unguarded in (the company of) females.” (Chapter 2, 213). “For women are able to lead astray in (this) world not only a fool but even a learned man, and (to make) him a slave of desire and anger.” (Chapter 2, 214)

“One should not sit in a lonely place with one’s mother, sister, or daughter; for the senses are powerful and master even a learned man.” (Chapter 2, 215)

Manusmriti, in short, does slut-shaming in the tone of “Yes, All Women.” The way he conceptualized women is not just about materializing but a deeply rooted social hierarchy in which women are treated as inferior to men, paving the way for social discrimination and economic exploitation. Manu tells that men should be prevented from seeing their own wives at certain times.

A question to Savarna Liberals as they show themselves as modern and rational, what sort of rationality did Manu have when he said, “Let him not eat at the company of his wife, nor look at her, while she eats, sneezes, yawns, or sits at ease.” (Chapter 4, 43)

Along with Casteism and Misogyny, Manu also shows his utmost stupidity here. This stupidity can be seen all over the text. The stupidity which can even be seen today with Misogynists who don’t have basic scientific knowledge or biological understanding or even a free mind to welcome the first two.

In a genuine and careful way, I note here what Manu actually tells about freedom for women. This seems to be selectively less visible to the Savarna Community.

So, sharing in Bold Capital Letters for their convenience: “IN CHILDHOOD, A FEMALE MUST BE SUBJECT TO HER FATHER, IN YOUTH TO HER HUSBAND, WHEN HER LORD IS DEAD TO HER SONS; A WOMAN MUST NEVER BE INDEPENDENT.” (CHAPTER 5, 148)

Yes. According to Manu, women are never allowed to be independent. He even clarifies in the next line (149), women must not seek to separate herself from her father, husband, or sons. The toxic masculinity of Manu made him the ‘Animal’ of that time.

This shows the deeply rooted misogyny of the caste-ridden Indian Society was because of the Manusmriti based upon which the Brahmanical Patriarchy developed. Naseera N.M., and Moly Kuruvilla clearly note in their piece that how Manusmriti restricts the accessibility and mobility for women, highly questioning their sexual and reproductive health rights.

To be honest, Manu is deeply interested in maintaining the caste divisions for which he needs to maintain the gender hierarchy. Brahmanical Patriarchy is nothing but an order. When we use the word order, on any level from home to international, it means hierarchy.

When we tell hierarchy, we need classification to build that hierarchy. This classification (in the case of Brahminical Hegemony) is done in the name of ‘varnas’ directly, and also based on gender.

This is not only the problem with Manu. Even for Kautilya, this is the same case. The way he perceived women is the most derogatory in my opinion when we take the Indian History. He had been celebrated for his Arthashastra by people knowingly and unknowingly, which includes women.

I request women to read that piece of work by Kautilya which eventually gives a better picture of how women are turned into mere objects to seduce kings and win wars and goes beyond this Manu.

This International Working Women’s Day, let us remember why Babasaheb burnt the Manusmriti. Now, Thirumavalavan is giving copies of Manusmriti (a collection of selected quotes on women and Shudras) to everyone. It may seem contradictory.

But I feel both of them want to understand what the true intentions of Manu are and to know why he wants women and Shudras to be suppressed and exploited.

Instead, if we support Manusmriti on one side and advocate for gender equality, either it's hypocrisy or stupidity. So when are you planning to burn the Manusmriti? Revolutionary Wishes on International Working Women’s Day!

Vaazhga Periyar... Jai Bhim!

- The author Athmanathan Indrajith is a postgraduate student in Jamia Millia Islamia University. His research interests include Periyar’s works, ecological issues, and peace-building.

Disclaimer: The opinions expressed in this article are solely those of the author and do not necessarily reflect the views or opinions of any organization, institution, or individual mentioned in the text.

References:

The Laws of Manu. Translated by G Bühler

Manusmriti. Pengal Suthirarkalai Patri Enna Solkiradhu?. Viduthalai Chiruthaigal Katchi.

N. M., Naseera and Kuruvilla, Moly (2022). The Sexual Politics of the Manusmriti: A Critical Analysis with Sexual and Reproductive Health Rights Perspectives. Journal of International Women's Studies, 23(6), 21- Available at: https://vc.bridgew.edu/jiws/vol23/iss6/3