MANU'S IDEAS ON ADMINISTRATION

Author(s): K. Sreeranjani Subba Rao

Source: The Indian Journal of Political Science , July-Sept., 2005, Vol. 66, No. 3 (July-
Sept., 2005), pp. 489-502
Published by: Indian Political Science Association

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The Indian Journal of Political Science
Vol. LXVI, No. 3, July-Sept., 2005
MANU'S IDEAS ON ADMINISTRATION

K. Sreeranjani Subba Rao

Manu 's administrativě ideas are highly rational. According to

him the administrator must be wise, enlightened and dedicate
his life to the service of the public. He must have an efficient
and loyal cabinet, a competent and incorruptible civil service
and an intelligent judiciary. He must also have a compact
legislature composed of experts with dedicated set-vice motive.
A best administrator must take care of the poor, the sick, the
humble, the widow and the helpless minor. He must also see
that taxes and law are flexible and are levied justly. His ideal
state is a federal form of government with separation of
governmental powers into various departments. Even in the
monarchical form of government Manu favoured to give
freedom to enjoy the sovereignty by all the individuals
irrespective of their caste, creed or religion which is one of the
ideals of modern democratic system. Universal employment
should be provided to the individuals depending on the inherent
characteristics of the individuals to lead a happy and peaceful
life. Manu 's administrative principles does not suggest that they
were intended to be a code of law for any practical group,
inhabiting in a specific geographical area though Manu
Dharmasastra relates to Hindu society and polity. That
Manusmriti occupies a place of highest authority in the Indian
polity is manifested in the application of the injunctions of
Manusmriti in various branches of Indian administration. The
present article is a modest attempt to focus light on some of the
aspects of Manu 's administration.

Manu's Ideas On Administration

Manusmriti is one of the outstanding works on ancient Indian polity.

It refers to administration, kingship, the duties and responsibilities of the

King and various other aspects of Indian polity. Occupying a position of

exceptional significance the Manusmriti is considered to be a manual of
administration. As M M Sankhudhar said, "Manusmriti was written for

the whole humanity. .

Manu's ideas on administration reflect the modern concept of

decentralisation of administrative powers. Federalism is Manu's concept
of political organisation of the state, as of social life. His rule is very much

like the President of the modem republic with the difference that he is to

be a man of culture and spiritual sensitiveness.2 According to Manu it

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The Indian Journal of Political Science 490

was the duty of the King to ensure peace and prosperity f

to provide an honest and efficient administration to the s

people. Though Manu gave unlimited powers to the King y

was very difficult for one man rule in governmental affa

suggests that the King must appoint Sachivas (high offic

ranging between eight to ten.3 "To govern the state with

co-operation of honest and loyal ministers, is an impossi

cannot be administered without the help of assistance.
that the King should discharge his duties in consultation w

Three constituent elements of the State :

The main concern of Manu' s administration was to provide a

harmonious social and political life according to the circumstances that
were existing in the the then society. The state according to him is composed

of three constituent elements ; the physical, the political and the spiritual.

The physical comprises population and territory ; the political comprises

of the government, the agency for expression and enforcement of the will.

The government is composed of three departments ; the executive, the

judiciary and the legislature. The spiritual dimension refers to freedom
from external control or interference and its ability to pursue its own
independent line of action.5

Elective principle of kingship : Democratic character of

administration :

According to Santiparva of Mahabharata, in consequence of a

Prayer to God Brahma by the people for a King Brahma appointed Manu
for the kingship. Even though he was appointed as a King by God Brahma,

a divine authority, Manu accepted the kingship only when he was requested

and elected by the people. Therefore the Santiparva chapter is a clear

proof that Manu wished the elective principle of kingship. This clearly
proves that he was an honest champion of the principle of democracy
though that word was not even known at that time. His aim was the creation

of a democratic republic. 6

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 Manu's Ideas on Administration 491

Sovereignty of the people

Manu felt that it is the duty of the adminis

practice the people must enjoy their sovereignty

way. Thus the so-called western concept of "Gr
greatest number ' was tried to put into practic
wished to see that each individual 1 . Must satisfy

enjoy rights and privileges. 3. Must have a

administration. To achieve his goal of enjoyment
people Manu took into consideration the Vedic D
Vedic Dharma into consideration he divided the
big groups - Brahmans, Kshatriyas, Vys
Avarnas(untouchables). He also followed the S
Dharma, Jaati Dharma and Desa Dharma in order

to enjoy the fullest democratic rights of equality

social, religious, civil and economic type. In this
individuals to enjoy their sovereignty in the indivi

capacity. Manu also had taken care to see that an ou

well maintenance of justice and to protect

administration. A central authority was to be set u

of interfering of one's rights with others. There

King was to be elected and approved by the p
authority for the maintenance of law and order and
invasion.7

In a real democracy, the people as a sovereign authority must be in

a position of control of society to the extent of their general intellectual

level. They may delete their powers to a special authority created by them

for the subjects which are beyond the control of intellectual level. But in
ordinary day to day administration their word must be the final law. This

type of sovereignty is conspicuous by its absence in modern democracies.

They are therefore not real democracies.8 The following table shows how
the sovereignty of the people was spread over the whole society so that

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 The Indian Journal of Political Science 492

every group had its own legitimate share of it.9

Group Sphere of action Status in Type of Smriti

And Sovereignty Society and Culture restrictions

Brahmana Judicial and religious Social and Highly moral Highest

authority leadership renouncing restrictions

Kshatriya Political, protection Political Highly moral, Many

and law and authority leadership wealthy, restrictions
sensual,
strong and valiant

Vaisya Economy and Economic Wealthy, Some

Commerce commercial restrictions
avaricious
Sudra Normal social life Leadership Normal human No
own life restrictions
community

Avama or Sanitary and Leadership of Normal human No

hygienic, authority own life restrictions
to teach Puranas community

It is clear from the above table that Manu's ideas of sovereignty is

very broad when compared to the so called western concept of sovereignty.

"A citizen declared free and sovereign in democracies, in fact plays in

politics, the role of a zero, rather than that of a sovereign. He does not
have any influence on the election of men who rule in his name and in his

authority".10 Collective sovereignty has no existence unless every

constituent member is a sovereign unit and is able to enjoy sovereignty.
An illustration will clarify the statement. Oil can only be pressed out of a

material which contains oil such as groundnut or coconut. Oil cannot be

pressed out of sand. Collective sovereignty of people therefore, can never
be a reality unless every individual himself is a sovereign unit. Individual

sovereignty is a thing which is unknown to the western democracy as their

books on politics do not describe it. The western democracy has, therefore

only an hypothetical existence.1 1 Sovereignty of the people will be real

only when every individual member of the society is in a position to enjoy
these rights to the fullest extent, in his individual as well as collective

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 Manu's Ideas on Administration 493

capacity.12 The main core of Manu's administ

and every individual exercise the sovereignty
capacity.

Administrative responsibility of universal employment :

"A state which fails, in respect of many millions of individuals, to

ensure them an opportunity of service and earning according to their powers

or responsibility of a life free from indignities and inequations of self, is a

state which has failed in a primary duty. Acceptance by the state of

responsibility for full employment is the final necessary demonstration
that the state exists for the citizens - for all the citizens - and not for itself

or for a privileged class."13 In order to provide universal employment and

a happy life to each and every individual, Manu took into consideration
the Vedic wisdom of "allotment of duty according to one's own inherent
character". This is possible by following the Vedic ideals of Dharma,
Artha and Kama which were common to all the people in the society. To
achieve these objectives, Manu adopted the following methods :

I.A.

(a) Universal employment was effected by giving every person

a duty according tö his own inherent qualities.(Dharma)

(b) The employment was made not only permanent but was made
perpetual or Sanatana.

(c) Measures were adopted by which there would never be the

danger of unemployment anytime.

B. Deligent performance of these allotted duties(Dharma) yielded

every person a guaranteed basic remuneration.(Artha)

C. This remuneration was sufficient to satisfy the basic needs of the

person as well as his family and afforded him the facilities for enjoying
his life.(Kama)14

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The Indian Journal of Political Science 494

Again to implement this idea of "allotting duty acco

own inherent character" Manu had also utilised the 'Va
dividing the individuals into four groups, the Brahmana, K

and Sudras. Each group is suitable for undertaking t

compartment according to the inherent or hereditary
individuals, thus achieving the universal employment. M

'Asrama Dharma' - the four stages of life of all individ

environmental conditions to shoulder social responsibi
known as natural laws which were best identified only b
society and Manu was the first administrator of India to ut

laws for providing universal employment which was an

his administration.

Prevention of exploitation of the weak by th

Some of the passages from Manusmriti reveal the f

was taken to prevent the exploitation of the weak by th

administrative set up of Manu. Before Manu was elected
King the Hindu society was not well organised. As a Ki
was to set up a healthy administration which requires
structure. He therefore divided the whole population int
of Brahmana, Kshatriya, Vaisya, Sudra and Avarn
according to their intellectual capacity and aptitude for di

works for effecting perfect division of labour, in order that

should reach the highest level. Not only that, Manu felt th

members of the five groups must equally enjoy the so

without exploitation of the weak by the poor. For this
formulated three kinds of laws (Dharma) 1. The Kula D

Jaati Dharma and 3. The Desa Dharma. Under Kula Dharm

was given sovereign power to frame its own laws in the
satisfaction of its basic needs 2) the formation of the family

and 3) the choice of religion. Under Jaati Dharma famil

similar occupations were grouped together to form a c

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Manu's Ideas on Administration 495

authorised to frame their own laws of social and vocational conduct and

were also allowed to elect their own Pancayata. Under Desa Dharma, all
the five big groups of the Brahmana, the Kshatriya, the Vaisya, the Sudra

and the Avarna were brought together to form a village and to elect their

own representatives to form a village Pancayata. These village Pancayatas

were given sovereign authority to form their own civil, social and religious

laws. In case of a conflict these laws could override the Smriti laws(central

laws or constitutional laws). All these villages come together to form a

nation and elect a King. The King was to obey the Smriti laws which
acted as the Constitution. Again the representatives from each five groups

formed a sabha called Amatya Sabha(assembly of councillors) and advised

the King on all important matters.15 Thus the duty of this council was to

act as a supervisory body over the general administration of the King. It

was also the duty of the council that the Kula Dharma, Jaati Dharma and

Desa Dharma of the people were not transgressed by the King. Through
this system Manu distributed the political power to all the groups
maintaining the political balance of power without the exploitation of the
weak by the strong.

Judicial administration :

"Justice, being violated, destroys ; justice, being preserved,

preserves ; therefore, justice must not be violated, lest violated justice
destroys us."16 the only friend that accompanies men after is justice. All

else is lost when the body decays.17

Manusmriti emphasis the importance of judicial system for orderly

development of the country. He suggests that the King should "behave

like a father towards all men" and try to please all subjects.18 Therefore

he organised a very strong and efficient judicial administration based on

Hindu social structure. According to him the King is the symbol of judicial

system. As the guardian of the people his most important function was to

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The Indian Journal of Political Science 496

provide proper, impartial and independent justice fo

of the people.19 In addition, the King would enact

state with the help of the Brahmins and the ministers

to see that these enacted laws were never against th

the families, the Kula, Jaati, and the village.20 Jud

branch of administration that dispenses justice betw

groups and upholds the law, both spiritual and secul

head of the judicial system should appoint a Brahman

who should assist him in the administration of justic

together with three other Brahmanas constitute

Interpretation of the Smriti laws, justice and judicial

of activity of Brahmanas. The Brahman has the power

while its actual execution is in the hands of a Kshatr

political power also is divided between the Brahmana

preventing both of them from becoming despotic.22

Manu was against in punishing the offences commi

of people by one standard. He gave the freedom to th

the society to formulate their own rules of conduct w

then convert into law by applying the sanctions. Acc

all the five groups are sovereign units they have a righ

type of life without any molestation from others. In ca

assaults among these groups the King must punish th

applicable to him according to the division of th

individual belongs thus giving impartial justice. Acc
Manusmriti the penalty for the ignorant Sudra being

behaved Sudra is eight times, that of a learned Vaisy

Kshatriya thirty two, that of a Brahmin sixty four, h

hundred twenty eight. The following tables show

prescribed by Manusmriti to different types of peo
division of population into four groups.

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Manu's Ideas on Administration 497

Moral Intellectual Physical Economic Respect

qualities qualities qualities level for law

Brahmin Very Very Average Low Smriti

high high

Kshatriya High High Strong High Smriti

Vaisya Average High Average Very Smriti &

Customs

Average
and may
be low as
he Customary
Sudra respects Low Strong Low laws &
cutomary Smriti
law
generally

Punishment

Warning Fine Imprisonment

punishment

Will produce

profound results
Brahmin Sufficient Not necessary Not necessary
as the economic

level is low

No result as the

Kshatriya Sufficient economic position May be necessary Not necessary

is high

Not necessary but

No result as
may produce
Vaisya Poor results economic position Absolutely necessary
results in few
is high
cases

This is absolutely
Impracticable as
necessary as this
the person is Absolutely necessary
is the only type of
Sudra No results unable to pay due but may produce
punishment that
to low economic poor results
will produce good
position
results

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 The Indian Journal of Political Science 498

Thus Manu felt that punishment must be given to fi

individually. The Brahmana, being the symbol of Vedic kn
realize his responsibility and behave in a way ideal to the oth
of the society. According to Manu human beings are born
inequalities. Therefore all the individuals who commit off
be punished on the gradation of individual nature. At th

punishment should not be a vengeance wreaked by society

must be the ideal behind punishment. Judges must possess
mercy and kindness and award the punishments in such a w
individuals in the society must be afraid of committing offen
normally.

Manu's ideal legislature :

The legislature, being the law making body and its most important

function is interpretation and initiation of new legislation. Manu acquired

the sources of law from 1) Vedas which is equal to modern constitutional

law, 2) the Law Treatises which corresponds with modern legislative

enactment, 3) customs of the holy men which is equal to precedent and 4)

conscience which is equality in the modern terminology. The composition

of the legislature should be consists of ten wise men believing the principal

of quality rather than quantity. Manu's discussion on law and justice

provide a holistic perspective to the understanding of society, its culture
and its ethos.23

Composition and functions of the executive :

The executive is solely responsible for enactment of laws. It should

format laws according to the need of the time and wishes of the King. The
system of executive should consist of the King, the cabinet and the civil

service. The provisions for the duties of the King are mentioned in chapter
7 of Manusmriti. Accordingly the King has eight kinds of duties. All these

are concerned with income, expenditure, maintenance of conduct of

personnel, building of roads and durgas (forts), foreign relationships etc.

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 Manu's Ideas on Administration 499

The King should have friendship and respect fo

He should take the advice of the learned people

in the state. He should not have any antipathy

people except the guilty. Manu has mentioned a

of war. Accordingly the King should act acco
may pardon or sign any treaty with foreign states

of the administration the King should form a cou

of seven to eight ministers holding responsibilit

There were two categories of ministers - 1) ro

principal and 2) learned, clever and efficient pe
principles for appointment of council of mini

According to the principles the categories of min

of tradition, 2) the principle of ability or qualifi

or bravery, 4) the principle of test or examin

objectives or aims. Among the ministers the
distributed. According to the desire and self-sa
powers were to the ministers. Efficiency was
distribution of powers. The council of minister

of administration.25 The civil service, compo

concerned with the execution of government's
the executive. The civil servants must be men of

honest in collecting taxes of the state. They s

alert, brave, high born and honest.26

Estimate :

Manu is called the father of Indian polity. According to him

preservation of peace and protection of the people is the most important
duty of the King. His ideas on administration appear like the ideals of
modern welfare state. There was an explicit division of labour in Manu's
system of administration. The society at the time of Manu was composed
of different units which were interrelated and interconnected aiming at
the overall development of the society. He achieved in creating a well-

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The Indian Journal of Political Science 500

organised administration without much corruption. Hi

justice and administration was based on the culture o

ideas on administration are not confined to any part
are relevant to the whole world. Some of the countries

Siam, Malaya, Indoneasia, Indochina, Bali and other c

ideas of Manu even in the modern period by incorpo
teachings in their administrative set up. There is a need f

in the light of modern knowledge and experience o

teachings of Manu. India which has been the custodia
well as the radiating centre from which they went out

the world, is under special obligation to resuscitate t

vision.27

Reference :

1 . MM Sankhdhar, The Misunderstood Manu, Indian Express, May

09 1994

2. Deepali Bhargava, Manusmriti - A Socialogical Analysis, Jaipur,

1989, p.81

3. Max Muller Edt, The sacred books of the East, The laws of Manu,
Oxford, 1986, Vol XXV Chapter VII, p.30

4. Ibid., p.30

5. Deepali Bhargava, op.cit., p. XII

6. M V Patwardhan, Manusmriti - An ideal democratic republic of

Manu, Delhi, 1968, p. 68

7. Mahabharata Santiparva, Chapter 67

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Manu's Ideas on Administration 501

8. M V Patwardhan, op.cit., p. 130

9. Ibid., p. 193, Table source M V Patwa

10. Pitirim Sorokim, Social and cultural m

11. M V Patwardhan, op.cit., p.52

12. Ibid., p.53

13. Bevcride William H, Full employmen

1945, pp.25 1-252

14. Manusmriti, Chapter 2

15. M V Patwardhan op.cit., p. 177

16. Max Muller op.cit., Vol VIII, p.15

17. Basudev Nanda, Indian political tradi

18. Max Muller, op.cit., Vol. VII, p. 91 1

19. Harihara Das, Indian political traditio

20. Basudev Nanda, op.cit., p. 9

21. Max Muller, op.cit, Vol. XXV, Chapte

22. M V Patwardhan, op.cit, p. 1 87

23. Deepali Bhargava, op.cit., p.77

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The Indian Journal of Political Science 502

24. Basudev Nanda, op.cit, p.7

25. Ibid., p.8

26. Max Muller op.cit., Vol. VII, pp. 54-59

27. Deepali Bhargava op.cit., p. 97

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