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53-448: Brihaspati Indra Devas Rudra Vishnu Soma Shukra Virochana Daityas Danavas The Tarakamaya War ( Sanskrit : तारकामय युद्ध ) transl.  'war over the love of Tara' is described to be an ancient conflict in Hindu mythology , instigated by the elopement of Tara , the consort of Brihaspati , by Soma , the god of the moon. It is mentioned in

106-552: A 2005 translation of Manusmriti published by the Oxford University Press, states the concerns in postmodern scholarship about the presumed authenticity and reliability of Manusmriti manuscripts. He writes (abridged), The MDh [Manusmriti] was the first Indian legal text introduced to the western world through the translation of Sir William Jones in 1794. ... All the editions of the MDh , except for Jolly's, reproduce

159-460: A girl, she should obey and seek protection of her father, as a young woman her husband, and as a widow her son; and that a woman should always worship her husband as a god and a man should consider his wife an embodiment of goddess. In verses 3.55–3.56, Manusmriti also declares that women must be honored, and "[w]here women are revered, there the gods rejoice; but where they are not, no rite bears any fruit". Elsewhere, in verse 5.148, states Olivelle,

212-404: A halo of moon and stars. He holds different items depending on the region. In parts of South Asia he holds a container containing soma, sometimes with a tamed tiger . Elsewhere, his icon carries a stick , a lotus and beads . Brihaspati was married to Tara. In some medieval mythologies, Tara was abducted by Chandra with whom she bore a son, Budha (Mercury). Thursday is considered to be

265-490: A later era. The closing verses of Manusmriti declares, एवं यः सर्वभूतेषु पश्यत्यात्मानमात्मना । स सर्वसमतामेत्य ब्रह्माभ्येति परं पदम् ॥ He who thus recognizes in his individual soul (Self, Atman ), the universal soul that exists in all beings, becomes equal-minded towards all, and enters the highest state, Brahman . The structure and contents of the Manusmriti suggest it to be a document predominantly targeted at

318-840: A long period. Olivelle states that the various ancient and medieval Indian texts claim revisions and editions were derived from the original text with 100,000 verses and 1,080 chapters. However, the text version in modern use, according to Olivelle, is likely the work of a single author or a chairman with research assistants. Manusmriti, Olivelle states, was not a new document - it drew on other texts, and reflects "a crystallization of an accumulated knowledge" in ancient India. The root of theoretical models within Manusmriti rely on at least two shastras that pre-date it: artha (statecraft and legal process) and dharma (an ancient Indian concept that includes duties, rights, laws, conduct, virtues and others discussed in various Dharmasutras , older than Manusmriti). Its contents can be traced to Kalpasutras of

371-609: A second meaning and refers to Jupiter . It became the root of the word 'Brihaspativara' or Thursday in the Hindu calendar. Brihaspati as Jupiter is part of the Navagraha in the Hindu zodiac system, considered auspicious and benevolent. The word "Thursday" in the Greco-Roman and other Indo-European calendars is also dedicated to the planet Jupiter (god of sky and thunder). Their zodiac signs being nearly identical. Jyotisha

424-574: Is Hindu astrology, which entails concept of Nakshatra (see also List of Natchathara temples ), Navagraha (see also List of Navagraha temples and Saptarishi included in the list of Hindu deities whose dedicated temples are found at various Hindu pilgrimage sites to which Hindus take pilgrimage yatra . One of the most famous temples of Brihaspati is situated in Tanjore district of Tamil Nadu State. ) The icon of Brihaspati makes his body golden, with his legs striped blue and his head covered with

477-480: Is a Hindu god . In the ancient Vedic scriptures of Hinduism, Brihaspati is a deity associated with fire , and the word also refers to a god who counsels the devas and devis (gods and goddesses). In some later texts, the word refers to the largest planet of the solar system, Jupiter , and the deity is associated with the planet as a Navagraha . Brihaspati appears in the Rigveda (pre-1000 BCE), such as in

530-450: Is also called by other names such as Bramanaspati, Purohita, Angirasa (son of Angiras ) and Vyasa ; he is sometimes identified with god Agni (fire). His wife is Tara (or goddess who personifies the stars in the sky). The reverence for sage Brihaspati endured through the medieval period, and one of the many Dharmasastras was named after him. While the manuscripts of Brihaspati Smriti ( Bṛhaspatismṛti ) have not survived into

583-671: Is false, and the various manuscripts of Manusmriti discovered in India are inconsistent with each other. The metrical text is in Sanskrit , is dated to the 1st to 3rd century CE, and presents itself as a discourse given by Manu (Svayambhuva) and Bhrigu on dharma topics such as duties, rights, laws, conduct, virtues and others. The text's influence had historically spread outside India. The text influenced Hindu kingdoms in Cambodia and Indonesia . In 1776, Manusmriti became one of

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636-442: Is no fault in eating meat, in drinking liquor, or in having sex; that is the natural activity of creatures. Abstaining from such activity, however, brings greatest rewards." Manusmriti offers an inconsistent and internally conflicting perspective on women's rights. The text, for example, declares that a marriage cannot be dissolved by a woman or a man, in verse 8.101–8.102. Yet, the text, in other sections, allows either to dissolve

689-462: Is one of the many legal texts and constitutions among the many Dharmaśāstras of Hinduism . Over fifty manuscripts of the Manusmriti are now known, but the earliest discovered, most translated and presumed authentic version since the 18th century has been the " Kolkata (formerly Calcutta) manuscript with Kulluka Bhatta commentary". Modern scholarship states this presumed authenticity

742-559: Is similar to the modern contrast between informal moral concerns to birth out of wedlock in the developed nations, along with simultaneous legal protection for children who are born out of wedlock. Personal behaviours covered by the text are extensive. For example, verses 2.51–2.56 recommend that a monk must go on his begging round, collect alms food and present it to his teacher first, then eat. One should revere whatever food one gets and eat it without disdain, states Manusmriti, but never overeat, as eating too much harms health. In verse 5.47,

795-469: Is stated to have slain Virochana , the son of Prahlada , who had sided with Soma. Eventually, Brahma intervened and restored Tara to her husband. In due course, she gave birth to Budha , who both Brihaspati and Soma claimed as theirs until Tara affirmed that the latter was the father. Traditional Brihaspati Tara Brihaspati ( Sanskrit : बृहस्पति , IAST : Bṛhaspati ),

848-582: 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 ( Atmana santushti ). Translation 2: The root of the dharma is the entire Veda, and (then) the tradition and customs of those who know (the Veda), and the conduct of virtuous people, and what is satisfactory to oneself. वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः । एतच्चतुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् ॥ Translation 1: The Veda,

901-421: Is very near on the whole to the original text." This is far from the truth. Indeed, one of the great surprises of my editorial work has been to discover how few of the over fifty manuscripts that I collated actually follow the vulgate in key readings. Other scholars point to the inconsistencies and have questioned the authenticity of verses, and the extent to which verses were changed, inserted or interpolated into

954-571: The Manusmṛti written in the medieval period. Bhāruci is the oldest known commentator on the Manu Smṛti . Kane places him in the late 10th or early 11th century, Olivelle places him in the 8th century, and Derrett places him between 600 and 800 CE. From these three opinions we can place Bhāruci anywhere from the early 7th century CE to the early 11th century CE. Bhāruci's commentary, titled Manu-sastra-vivarana , has far fewer number of verses than

1007-563: The Padma Purana , and described to be the fifth war in the series of Devasura Sangrama , the battles between the devas and the asuras . According to one legend, this abduction had occurred to punish Brihaspati for his extramarital affair with Mamata, the pregnant wife of Utathya. Another legend states that the abduction occurred due to Soma's arrogance, due to the success of his rajasuya ceremony. Soma refused to return Tara to her husband, despite an intervention by Indra . Brihaspati,

1060-426: The 5th century Aryabhatiya by Aryabhata , the 6th century Romaka by Latadeva and Panca Siddhantika by Varahamihira, the 7th century Khandakhadyaka by Brahmagupta and the 8th century Sisyadhivrddida by Lalla. These texts present Brihaspati as one of the planets and estimate the characteristics of the respective planetary motion. Other texts such as Surya Siddhanta dated to have been complete sometime between

1113-770: The 5th century and 10th century present their chapters on various planets with deity mythologies. The manuscripts of these texts exist in slightly different versions, present Brihaspati's motion in the skies, but vary in their data, suggesting that the text were open and revised over their lives. The texts slightly disagree in their data, in their measurements of Brihaspati's revolutions, apogee, epicycles, nodal longitudes, orbital inclination, and other parameters. For example, both Khandakhadyaka and Surya Siddhanta of Varaha state that Brihaspati completes 364,220 revolutions every 4,320,000 earth years, an Epicycle of Apsis as 32 degrees, and had an apogee (aphelia) of 160 degrees in 499 CE; while another manuscript of Surya Siddhanta accepts

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1166-633: The Brahmins (priestly class) and the Kshatriyas (king, administration and warrior class). The text dedicates 1,034 verses, the largest portion, on laws for and expected virtues of Brahmins, and 971 verses for Kshatriyas. The statement of rules for the Vaishyas (merchant class) and the Shudras (artisans and working class) in the text is extraordinarily brief. Olivelle suggests that this may be because

1219-561: The Kullūka-Calcutta vulgate version in circulation since the British colonial era, and it refers to more ancient texts that are believed to be lost. It is also called Raja-Vimala , and J. Duncan M. Derrett states Bharuci was "occasionally more faithful to his source's historical intention" than other commentators. Medhātithi 's commentary on Manu Smṛti has been widely studied. Scholars such as Buhler, Kane, and Lingat believe he

1272-508: The Vedic era, which led to the development of Smartasutras consisting of Grihyasutras and Dharmasutras . The foundational texts of Manusmriti include many of these sutras, all from an era preceding the common era. Most of these ancient texts are now lost, and only four have survived: the law codes of Apastamba , Gautama , Baudhayana and Vasishtha . The ancient version of the text has been subdivided into twelve Adhyayas (chapters), but

1325-509: The colonial era created a legal fiction around Manusmriti's historic role as a scripture in matters relating to women in South Asia. Chapter 7 of the Manusmriti discusses the duties of a king, what virtues he must have, what vices he must avoid. In verses 7.54–7.76, the text identifies precepts to be followed in selecting ministers, ambassadors and officials, as well as the characteristics of well fortified capital. Manusmriti then lays out

1378-512: The dedicated day for Brihaspati. According to Hindu mythology, praying to Brihaspati on Thursday provides astrological benefits. Manusmriti Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Manusmṛti ( Sanskrit : मनुस्मृति ), also known as the Mānava-Dharmaśāstra or the Laws of Manu ,

1431-467: The dedications to him in the hymn 50 of Book 4; he is described as a sage born from the first great light, the one who drove away darkness, is bright and pure, and carries a special bow whose string is Rta or "cosmic order" (basis of dharma ). His knowledge and character is revered, and he is considered Guru (teacher) by all the Devas . In the Vedic literature and other ancient texts, sage Brihaspati

1484-646: The discussion of the judicial process and jurisprudence in Brihaspati Smriti was often cited. Brihaspati sutras , also called the Barhaspatya sutras , is an ancient Sanskrit text named after its author Brihaspati, known for its theories of materialism and anti-theism. Its tenets are at the foundation of the Charvaka school of non-orthodox Indian philosophy. The Brihaspati Sutras manuscript has been lost to history or yet to be found. However,

1537-490: The first Sanskrit texts to be translated into English, by British philologist Sir William Jones . Manusmriti was used to construct the Hindu law code for the East India Company -administered enclaves. The title Manusmriti is a relatively modern term and a late innovation, probably coined because the text is in a verse form. The over-fifty manuscripts discovered of the text never use this title, but state

1590-403: The laws of just war, stating that first and foremost, war should be avoided by negotiations and reconciliations. If war becomes necessary, states Manusmriti, a soldier must never harm civilians, non-combatants or someone who has surrendered, that use of force should be proportionate, and other rules. Fair taxation guidelines are described in verses 7.127–7.137. Patrick Olivelle, credited with

1643-491: The legal rights of the children so born. The text also provides for a situation when a married woman may become pregnant by a man other than her husband, and dedicates verses 8.31–8.56 to conclude that the child's custody belongs to the woman and her legal husband, and not to the biological father. Manusmriti provides a woman with property rights to six types of property in verses 9.192–9.200. These include those she received at her marriage, or as gift when she eloped or when she

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1696-485: The marriage. For example, verses 9.72–9.81 allow the man or the woman to get out of a fraudulent or abusive marriage and remarry.The text also provides legal means for a woman to remarry when her husband has been missing or has abandoned her. While preaching chastity to widows such as in verses 5.158–5.160, and opposing a woman marrying someone outside her own social class in verses 3.13–3.14, in other verses, such as 2.67–2.69 and 5.148–5.155, Manusmriti preaches that as

1749-406: The modern era, its verses were cited in other Indian texts. Scholars have made an effort to extract these cited verses, thus creating a modern reconstruction of Bṛhaspatismriti. Jolly and Aiyangar have gathered some 2,400 verses of the lost Bṛhaspatismṛti text in this manner. Brihaspati Smriti was likely a larger and more comprehensive text than Manusmriti , and the available evidence suggests that

1802-402: The notes to this section, in both the presumed vulgate version and the critical edition. The verses 12.1, 12.2 and 12.82 are transitional verses. This section is in a different style than the rest of the text, raising questions whether this entire chapter was added later. While there is evidence that this chapter was extensively redacted over time, it is unclear whether the entire chapter is of

1855-460: The observed inconsistencies within Manusmriti as follows: I hold Manusmriti as part of Shastras. But that does not mean that I swear by every verse that is printed in the book described as Manusmriti. There are so many contradictions in the printed volume that, if you accept one part, you are bound to reject those parts that are wholly inconsistent with it. ... Nobody is in possession of the original text. There are numerous classical commentaries on

1908-467: The original text had no such division. The text covers different topics, and is unique among ancient Indian texts in using "transitional verses" to mark the end of one subject and the start of the next. The text can be broadly divided into four, each of different length. and each further divided into subsections: The text is composed in metric Shlokas (verses), in the form of a dialogue between an exalted teacher and disciples who are eager to learn about

1961-481: The original, at a later date. Sinha, for example, states that less than half, or only 1,214 of the 2,685 verses in Manusmriti, may be authentic. Further, the verses are internally inconsistent. Verses such as 3.55–3.62 of Manusmriti, for example, glorify the position of women, while verse such as 9.3 and 9.17 do the opposite. Other passages found in Manusmriti, such as those relating to Ganesha , are modern era insertions and forgeries. Robert E. Van Voorst states that

2014-407: The preceptor, was aided by Indra and the devas, allied with the yakshas , while Soma was assisted by Shukra and the daityas , allied with the danavas . Led by Rudra , the devas assaulted the asuras with divine missiles , and the asuras returned this assault with a barrage of their own. The Brahmanda Purana states that Vishnu participated in the war as well, slaying the asura Kalanemi . Indra

2067-459: The property of others. Similarly, in verse 4.204, states Olivelle, some manuscripts of Manusmriti list the recommended virtues to be, "compassion, forbearance, truthfulness, non-injury, self-control, not desiring, meditation, serenity, sweetness and honesty" as primary, and "purification, sacrifices, ascetic toil, gift giving, Vedic recitation, restraining the sexual organs, observances, fasts, silence and bathing" as secondary. A few manuscripts of

2120-461: The revolutions to be 364,220, but revises the apogee to 171 degrees and 16 seconds and the Epicycle slightly. The 1st millennium CE Hindu scholars had estimated the time it took for sidereal revolutions of each planet including Brihaspati, from their astronomical studies, with slightly different results: In medieval mythologies particularly those associated with Hindu astrology , Brihaspati has

2173-680: The sacred tradition, the customs of virtuous men, and one's own pleasure, they declare to be the fourfold means of defining the sacred law. Translation 2: The Veda, tradition, the conduct of good people, and what is pleasing to oneself – they say that is four-fold mark of dharma. This section of Manusmriti, like other Hindu law texts, includes fourfold sources of Dharma , states Levinson, which include Atmana santushti (satisfaction of one's conscience), Sadachara (local norms of virtuous individuals), Smriti and Sruti . The verses 6.97, 9.325, 9.336 and 10.131 are transitional verses. Olivelle notes instances of likely interpolation and insertions in

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2226-489: The text as found in the [Calcutta] manuscript containing the commentary of Kulluka. I have called this as the " vulgate version". It was Kulluka's version that has been translated repeatedly: Jones (1794), Burnell (1884), Buhler (1886) and Doniger (1991). ... The belief in the authenticity of Kulluka's text was openly articulated by Burnell (1884, xxix): "There is then no doubt that the textus receptus, viz., that of Kulluka Bhatta, as adopted in India and by European scholars,

2279-434: The text contain a different verse 4.204, according to Olivelle, and list the recommended virtues to be, "not injuring anyone, speaking the truth, chastity, honesty and not stealing" as central and primary, while "not being angry, obedience to the teacher, purification, eating moderately and vigilance" to desirable and secondary. In other discovered manuscripts of Manusmriti , including the most translated Calcutta manuscript,

2332-564: The text declares in verse 4.204 that the ethical precepts under Yamas such as Ahimsa (non-violence) are paramount while Niyamas such as Ishvarapranidhana (contemplation of personal god) are minor, and those who do not practice the Yamas but obey the Niyamas alone become outcasts. Manusmriti has various verses on duties a person has towards himself and to others, thus including moral codes as well as legal codes. Olivelle states that this

2385-518: The text declares, "[a woman] must never seek to live independently". Simultaneously, states Olivelle, the text enumerates numerous practices such as marriages outside one's varna (see anuloma and pratiloma ), such as between a Brahmin man and a Shudra woman in verses 9.149–9.157, a widow becoming pregnant by a man she is not married to in verses 9.57–9.62, marriage where a woman elopes with her lover, and then grants legal rights in these cases such as property inheritance rights in verses 9.143–9.157, and

2438-549: The text is quoted in other Hindu, Buddhist and Jain texts, and this secondary literature has been the source for reconstructing the Brihaspati sutras partially. Some scholars suggest that Brihaspati sutras are named after Brihaspati in the Vedas, but other scholars dispute this theory because the text rejects the Vedas. Brihaspati as a planet ( Jupiter ) appears in various Hindu astronomical texts in Sanskrit , such as

2491-466: The text states that work becomes without effort when a man contemplates, undertakes and does what he loves to do and when he does so without harming any creature. Numerous verses relate to the practice of meat eating, how it causes injury to living beings, why it is evil, and the morality of vegetarianism. Yet, the text balances its moral tone as an appeal to one's conscience, states Olivelle. For example, verse 5.56 as translated by Olivelle states, "there

2544-491: The text was composed to address the balance "between the political power and the priestly interests", and because of the rise in foreign invasions of India in the period it was composed. Manusmriti lists and recommends virtues in many verses. For example, verse 6.75 recommends non-violence towards everyone and temperance as key virtues, while verse 10.63 preaches that all four varnas must abstain from injuring any creature, abstain from falsehood and abstain from appropriating

2597-511: The text which must be later than the late Vedic texts such as the Upanishads , themselves dated a few centuries later, around 500 BCE. Later scholars shifted the chronology of the text to between the 1st or 2nd century CE. Olivelle adds that numismatic evidence and the mention of gold coins as a fine suggest the text may date to the 2nd or 3rd century CE. Most scholars consider the text a composite produced by many authors put together over

2650-403: The title as Manava Dharmashastra (Sanskrit: मानव धर्मशास्त्र) in their colophons at the end of each chapter. In modern scholarship, these two titles refer to the same text. Philologists Jones and Karl Wilhelm Friedrich Schlegel , in the 18th century, dated Manusmriti to around 1250 BCE and 1000 BCE respectively, which, from later linguistic developments, is untenable due to the language of

2703-568: The various aspects of dharma . The first 58 verses are attributed by the text to Manu , while the remaining more than two thousand verses are attributed to his student Bhrigu . Olivelle lists the subsections as follows: The Dharmasya Yonih (Sources of the Law) has twenty-four verses and one transition verse. These verses state what the text considers as the proper and just sources of law: वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् । आचारश्चैव साधूनामात्मनस्तुष्टिरेव च ॥ Translation 1: The whole Veda

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2756-618: The verses from 3.55–60 may be about respect given to a woman in her home, but within a strong patriarchal system. Nelson in 1887, in a legal brief before the Madras High Court of British India, had stated, "there are various contradictions and inconsistencies in the Manu Smriti itself, and that these contradictions would lead one to conclude that such a commentary did not lay down legal principles to be followed but were merely recommendatory in nature." Mahatma Gandhi remarked on

2809-530: Was taken away, or as token of love before marriage, or as gifts from her biological family, or as received from her husband subsequent to marriage, and also from inheritance from deceased relatives. Flavia Agnes states that Manusmriti is a complex commentary from women's rights perspective, and the British colonial era codification of women's rights based on it for Hindus, and from Islamic texts for Muslims, picked and emphasised certain aspects while it ignored other sections. This construction of personal law during

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