Indian Political Science Association

RELATIONSHIP BETWEEN STATE AND DHARMA IN MANUSMRITI

Author(s): Sohan Lal Meena
Source: The Indian Journal of Political Science, Vol. 66, No. 3 (July-Sept., 2005), pp. 575-588
Published by: Indian Political Science Association
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The IndianJournalofPoliticalScience
Vol. LXVI, No. 3, July-Sept.,
2005
RELATIONSHIP BETWEEN STATE AND
DHARMA IN MANUSMRITI

Sohan Lai Meena

OurAncient Indian Polityisrichinbasicpoliticalprinciples

likeGood Governance, RightsandDuties.Judiciary,Functions
ofStateetc.I havetotried topresent oneaspect ofAncient
Indian Polityregarding thenature ofrelationshipbetween
Dharma andState inManusmriti. Inallthefieldsoflife, the
executionoftheright duties,
presents themeaning ofDharma
from point
spiritual ofviewinManusmriti. Duetothis, the
rightsandduties oftheking hasbeendefined as Rajdharma.
InManusmriti, theDivine Theory ofOrigin ofState hasbeen
clearlypropounded . According toManu, Godhascreated the
kingtoprotect thepeople from anarchy andexploitation by
thepoweifulpersons. While describingthenature ofrelation
between anddharma
state Manumade clearthatKing should
regulatethebehavior ofPraja(People) accordingtoDharma,
which ispossiblewith thehelpoflawTheking ofManu isfree
fromtheworldly control. Heishaving theultimateauthority in
the
form ofDand(Punishment ) whichrides
over thewholePraja
(People).Dharma canlegalize theuseofpower ofDanda.In
Manusmriti, Dandais superior thanDharma. . Stateis the
propounder ofDharma butprotectsDharma through Danda.
Although thewelfare ofthepeople istheimportant dutyofthe
kingbutinManusmriti ismade
king towards
responsible God
nottowards thepeople.

In Indianandwestern
thought betweenStateand
, therelationship
Dharmahasbeena subjectofdebate.In medievaltimes,therewas close
betweenStateandDharmaandStatewasalso undertheinfluence
relation
ofDharma. AfterRenaissance muchchangeshavecome
andReformation
ofchangewas felt
of StateandDharmaandtheeffect
intherelationship
ofmodernage muchchangeshave
all overtheworld.Fromthebeginning
come in the relationbetweenthe State and Dharma. Machiavelli
emphasizedtheseparationbetweenStatandDharmalateron,theconcept
ofsecularismcameintoexistence.As thetimepassed,changeswereseen
betweenStateandDharmaandStatepowerin Indian
intherelationship
tradition.
Regarding therelationbetweenStateand Dharma,theancient
IndianPhilosophy areextensive.
andtradition I emphasize
In myArticle,
betweenStateand DharmainancientIndianpolitywith
therelationship

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l he IndianJournalof PoliticalScience 576

to Manusmriti.
specialreference

The Concept Of Dharma In AncientIndia

In the Manusmriti attempt has been made to define
In thebackgroundof meaningof Dharma,Vedic
Dharma(religion).
ofDharmahas been accepted.We can see theimportant
definition and
changesinthemeaning,
qualitative nature
andfieldofDharmafrom
Vedic
timesto thetimeofMahabharata.
InVedas,Dharmahasbeenacceptedas basicpoweranditis stated
thatearthis stabledue to Dharma.1Dharmawas understood
intheform
ofsuchpowerwhichforms
thebase ofall theactivities,
execution
ofthe
activities
andall materialistic
andmoralvalues.
InVedicliterature,
we finda word"Rit"inplaceofwordDharma.
"Rit"manifests
a systemand italso presentsthestableand established
systemofnaturalelement.In thematerialistic
contextofword"Rit",the
moral elementsare also added compulsorilybecause Surya(Sun),
Chandra(Moon), Usha(Dawn),Sandhya(Evening)andothermaterialistic
intheform
realitiesarepresented ofvivaciouselements
intheVedas.All
thesematerialistic
realitiesare presented
as livelypowerwithspecific
virtues
whichcanmorally effects thehumanlifeextensively.
InRigVeda
rhymesofUsha,Surya,Varunetcclarify boththematerialistic
andmoral
effects
ofthesedeities.As thetimepassed,themoraleffectoftheword
whenitwasdeclaredthatviolationof"Rit"is a sin.
"Rit"washighlighted
Bothmen2andDevatas3wereboundto follow"Rit".
"Rit" presentsthestableand regularformof thematerialistic
In Vedas,thesematerialistic
elements. powersarepresented
intheform
of Deitiesand thematerialistic
and moraleffectsof theirelementsare
also expressed.
Thepresentation ofthematerialistic
powersas Usha,Agni,Surya,
ChandraetcintheformofDeitiesandthecompulsion tofollowthe"Rit"
that"Rit"is theexpression
clearifies ofregularity
ofmaterialistic
powers
oftheworldandon theotherhand"Rit"also determines
thefunctions
of

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RelationshipBetweenState and Dharma in Manusmriti 577
thevivaciouselements.

Theword"Rit"hasalso beenusedtodenotethemeaningofSatya,
Jal hasbeenacceptedintheformofbasicpower.Themoralsignificance
attachedto theword"Rit" was lateron attachedto Dharmaand it was
establishedas a significant
concept.

In theSatpathBrahman,itis expectedfromtheKingthathe will

thatkingwillnotactas
patronizeDharma.In thisway,itwas presented
andhe willfollowtherightway.4
absolutemonarch,

In theUpanishadsthemeaningof Dharmawas presented

all the
theDharmaas a supremepowerit was
moreclearly.Whilepresenting
said thatDharmais a "Forceof Forces"and "PowerofPowers".In this
way,anyweakperson(frommaterialistic powerpointofview)can rule
powerpointofview)withthe
person(frommaterialistic
overthesupreme
helpofDharma.Forthehelpofkingthepowerofstateis intheformof
thesupplementelements Dharmahasbeen
ofDharma.In theUpanishads,
betweentheDharmaand
as a meaningofSatya.5The harmony
presented
intheUpanishads.
Satyahas beenclearlypresented

intheUpanishads,
The socialaspectof Dhrmais also highlighted
Brahmansand Smritis.AcceptingtheDharmaas thecriteriaof human
behavior,itis statedthatDharmais Beneficialbothfortheindividual
and
the societyand it helps in thewelfareof both.In thisway Dharma
recognizesboththeindividualbehaviorand social duties.Dharmais a
base ofspiritual
andmoraldevelopment anditis also a base ofstableand
regularsystem

Broadlyspeaking,G. S. Mees has giventhe list of different

meaningsand elementsof Dharmain his book 'Dharmaand Society'.6
Accordingto himDharmahas been used in different contextin the
meanings
following :-

1. Anywordsimilarto ancientword'Rit9.

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The IndianJournalofPoliticalScience 578

2. frommoralpointofview,spiritual
Appropriate duty,goodvirtue.

3. Good action.

4. Religiousduty,Religiousvirtue.

5. Ideal.

6. EquivalenttoGod intheformofultimate
truth.

7. Perfectjustice.

8. betweenfactualandidealstate.
Agreement

9. Samhitaofcustomsandtraditions.

10. Generallaw.

11. International law.

orIntercaste

listis extensive
Abovementioned havingdiversities
anditcontains
different ofDharma.
possiblemeanings

NatureofDharma in Manusmriti

Manusmriti In theextensivemeaningof Niti

is a Nitigrantha.
Dharmacoversthewholebehaviorofthehumanlifeinitsfield.Inall the
fieldsof life,theexecutionof therightduties,presents
the meaningof
Dharmafrom point
spiritual of viewinManusmriti. Due tothis,therights
anddutiesofthekinghasbeendefined as Rajdharma inManusmriti. Itis
remarkablethatinManusmriti,themeaning
ofDharmais moredependent
on thespiritualaspect.In theArthshastra, have been made to
efforts
combineDharmawithbehaviorthroughmanyproposals.For eg in
thebase of happinessis Dharma,thebase of Dharmais
Arthashastra,
Arth and thebase of Arthis a State.7In thisway therelationship
of
Dharmaa worldly
DharmawithArthandRajyaprovides meaning. Keeping
inviewthewholesubjectmatter
ofArthshastra,
itcannotbe saidthatby
followingDharmaand controlling
thehumanbehavioraccordingto
Dharmamayleadtoanyspiritual oraimofgetting
prayer Moksha.Acharya

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RelationshipBetweenState and Dharma in Manusmriti 579
theattention
Kautilyatriedto attract towardsDharma,spiritual
resultof
DharmaandthedutiesofboththeKingandthePeople..

In Manusmriti,
the spiritualimportanceof Dharmahas been
emphasizedand itseemsthatthepuiposesof theworldly
affairsarenot
ofmankind.
thebehavior
servedbyregulating Onthecontrarya trustworthy
backgroundcanbe preparedforthespiritualwelfare Dharma.
byfollowing
Ifmanis capableto regulatehisspiritual
behavioraccordingto Dharma
withtheultimate
thenhemayachieveamalgamation Partmatma
andithas
as a stateofecstasy,ultimate
beenconsidered happiness.8

To regulate ofmankind
thebehavior toDharmahasbeen
according
considered forthespiritual
important ofall.Theattraction
welfare towards
theson,wealth,womencan nothelpin Parlok(heavenlyabode) on the
theDharmaofanindividual
contrary, withhiminParlok(heavenly
remains
abode) as a helper.9

are detachedat the

ExceptDharmaall theworldlyattachments
timeofdeathofan individual.

Manuhas alwayslaid emphasison theaccumulation

of Dharma
because it helps in Parlok,as a man can pass all typesof heavenly
withthehelpofDharma.
difficulties

Mutual RelationsBetweenDharma and State

Manuhaspresented
Rajdharma andheavenly
as a meansofworldly
success.10

theDivineTheoryofOriginofStatehasbeenclearly
InManusmriti,
propounded.AccordingtoManu,God hascreatedthekingtoprevent and
11
thepeoplefrom
protect anarchy bythepowerful
andexploitation persons.

According thekingwithall thedivine

to Manu,God embellished
theking,God placedtheessenceofInder,Vayu,
virtues.Whilecreating
andKuberinhim.12
Suiya,Agni,Varun,Chandrama

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The IndianJournalofPoliticalScience 580

ofkingintheManusmriti
Thisdescription reflects
theunbounded
powerofking.It showsthatanyotherlivingbeingcan notchallengehis
powerandhe influences all. It is remarkable
thatthebase of sovereign
ofkingon all thelivingbeingsis divine.Itis clearinManusmriti,
control
thatnobodycan facethekingas he possesessenceofall theDevtas.

it is expectedfromthekingto rule
Although,in Manusmriti,
accordingto DharmaandNyaya(Justice).Buttherelationship
between
in theManusmriti
StateandDharmapropounded differs
definitely from
the relationshipas propoundedin Mahabharataor Arthashastra.
In
Manusmriti kinghasbeenconsideredas "Dharma-Raat"
orthesourceof
Dharma.Itis further thatthecauseofthisextraordinary
clarified natureof
kingarethedivinepowersbestowedon him.13

Due to this,in Manusmriti

warninghas been givento all the
thattheyshouldnotinsult
individuals thekingconsidering
thatheishaving
onlyworldlypowersbecause,in fact,thekingis likea God whoseems
likea manintheworld.14

In Manusmriti,
Dharmahasnotbeenacceptedas a predecessor
of
anypower.On thecontrary,God originated
boththeDharmaand state
powerat thesametime.Due to this,Dharmamadethekingresponsible
theGod from
towards theheavenly
pointofviewbutthekingis notmade
towardsanybodyin theworld.Besidesthis,kinghimselfis
responsible
empowered to determine
thecriteria
of Dharmaand itis expectedfrom
thePraja(People) thattheymaynotviolatetheDharma.15

In Mahabharata
also, kinghas been consideredas a creationby
God. But in Mahabharata,
theexistenceof such a situationhas been
acceptedinwhichhumanbeingcan livehappilywithpeace andsecurity
without
theinterference
bythestateandGod. In suchconditions,
Dharma
thelifeofthepeople.Two inferences
regulates canbe drawnon thebasis
ofthesefacts

I. Dharmais net a creationby God. It is a spiritualfaithwhich

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RelationshipBetweenState and Dharma in Manusmriti 581

regulatesthemutualbehaviorofthepeople.

2. powerofstateor anyotherpower.
Dharmais a predecessor

factshighlights
Boththeabove mentioned of
theestablishment
thestateandDharma.No doubt,kingis thecreation
between
clearrelations
of God, but kinghimselfis not the creatorof Dharma,Dharmais a
ofstate.The dutyofthekingis toprotect
predecessor Dharmaandtries
cangivethedescription
thekinghimself
Neither
forthepublicwelfare. of
ofitsnature.
Dharma,northeDharmadependson God forthedescription

intheform
Dharmaexistsinthelifeofmankind ofsupreme
worldly
power,andthesituation bythestateandGod arosewhen
of interference
the
somepeopletriedto violateDharma.In thisway,crisisofprotecting
Dharmaoccurs.King shouldregulatethebehaviorof Praja (People)
ofthebehaviorofthePraja(People)
toDharma.Theregulation
according
bythekingis possiblewiththehelpoflaw.Statelawcannotbe arbitrary
andwithoutlimitsbecausethecriteria inthe
oflaw is alreadyestablished
law is accordingto thenaturalprinciples
formofDharma.So, definitely
ofDharma.In thisway,Dharmais sucha predecessor whichreflects
the
welfareofthepeople.Dharmais a faithandthekingis maderesponsible
oftheDharmabytheGod.
forthesecurity

The SamvidaSiddhant Theory)oftheoriginofstate

(Contractual
mannerin Mahabharata
in an extraordinary
has beenpresented on the
basisofDivineTheoryofOriginofStateandworldly controlofDharma
inthelanguageofmodern
overtheking.Ifitis presented PoliticalScience
thenMahabharata a combined
presents ofboththeContractual
form Theory
andDivineTheoryoforiginofstate.

In Manusmriti,Dharmais nota predecessorof state,butit is a

creationof God and fromthispointof view,thereis a controlof state
powerandDharmaonmankind. Consequently, inMahabharata,Dharma
presentsthecriteriaof behaviorof thekingand in Manusmriti kingis
authorizedto decidethecriteriaof behaviorof thepeopleaccordingto

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The IndianJournalofPoliticalScience 582

Dharma.Fromlogical pointof view, the kingof Manusmriti

is not
by Dharmabecauseforthedescription
controlled of Dharmahe is not
towardsanyworldly
responsible powercontraryto this,themonarchical
of Dharmamakethekingas a propounder
controloverthedescription
andguardianofDharma.

In Manusmriti
thereis description
ofsupremacy
oftheBrahmans
inthefieldofDharmabutDharmahasbeenusedindifferent in
meanings
Infact,Brahamans
Manusmriti. arerelatedwiththeVedicstudy,
religious
rituals,customsand tradition.Theyalso determine
executionof these
religiousritualsbythepeople.

In Manusmriti
thekingis not expectedto protectthecriteria
determinedbytheBrahmans
orhemaytakesuggestions from
theBrahmans
ofDharma.As faras,duties,
aboutthedescription andresponsibilities
rights
theirdescription
of thefourVamas are concerned, is notgivenby the
theyaredetermined
Brahmanas byGod.16

In Arthshastra
of Kautilyaand Mahabharata,
Dharmahas been
generalcriteria
acceptedas a universal, ofbehaviorinworldly
affairs.
In
thisway,Dharmahas beenseparatedfromthemonarchical description.
(Books),Dharmahas beenconsidered
In bothGranthas moresignificant
andimportant thanthemonarchical
powerandithasalsobeenconsidered
a soil ofpower.Oneaspectoftheuniversal
natureofDharmais thatitcan
toplaceandtime.On thecontrary,
notbe changedaccording thegeneral
moralrulesofDharmaarecompulsory
forall thepeopleat all thetimes.
itis acceptedthatat different
In Manusmriti timesthenatureofDharma
Besidesthis,according
wasdifferent. todifferent
timesMaharishi
(Saints)
the
propounded different
symptoms ofDharma.IfDharmacanbe described
at different
differently timesthenkinggets the undisputedrightof
Dharmaas itis a sovereign
describing powerfromworldly
pointofview.

Inthecontext
ofDharma,Brahmanas
hasbeengranted
a significant
inManusmriti,
level.Itis mentioned thatthebehaviordescribedinVedas
andSmritsis excellentDharma.

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RelationshipBetweenState and Dharma in Manusmriti 583
Manuhasnotestablished
thesupremacy
ofDharmaoverthecontrol
of thestate.Althoughkingis empoweredto determine
theDharmaof
Praja(People) butbesidestheorderofkingManuhasacceptedfourother
sourcesof Dharma.These foursourcesare- Veda17,Smriti18,
behavior
bythepiouspeopleandconscience.19

Manuhas acceptedSatya(Truth)andAhimsa(Non-violence)as
theuniversalsymptoms
ofDharma.Whiledefining
thebehavioragainst
DharmaManusaid thata personwhotellslies andinvolvedin violence
can notprogressinthisworld.Fromthispointofview,itcanbe saidthat
Satya(Truth)andAhimsa(Non-violence)
arethecompulsory symptoms
ofDharma.In another Satyahas beenconsidered
context, as a meansof
toManu,a personwhotellsliescommits
Sidhiof Dharma. According
a sin.

Accordingto Manu,religiousritualsare theimportant

universal
principles.Manu laid emphasison thefactthatcarrying
outof worldly
is meaningless
responsibilities without theuniversalmoral
assimilating
of behaviorandhavingfaithtowardsthem.In thiscontext,
criteria's itis
-
necessaryto assimilatethemeaningof two words Yam and Niyam
According toManu-Kshamta(Capability),Satya(Truth),Ahimsa(Non-
violence), Dhyan (Meditation), Prasannata (Happiness), Saralta
etcareconsidered
(Simplicity) as Yam.Prarthana
(Prayer),Dan (Charity),
Guruseva (Servingthe
Tapasya(Penance),Verat(Fast),Brahmacharya,
teacher)etcareconsideredas Niyam.Thisdescription
ofYamandNiyam
is also giveninYagyavalakyaSmriti.20

Itis clearfrom ofYamandNiyamthatYampresents

thedescription
some universalprinciplesof behaviorand Niyamare relatedwiththe
behavioralaspectoftheactivities.

Manuacceptstheimportance
of someuniversal
moralprinciples
relatedwithDharma.Theemphasis
byManuontheimportance
ofuniversal
values establishesDharmain theformof moralpoweraway fromthe
power.In thecontextof behavioraccordingto
controlof monarchical

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The IndianJournalofPoliticalScience 584

Dharma,itis expectedfromthekingthathe is boundtofollowthemoral

criteria.

The kingof Manuis freefromtheworldlycontrol.He is having

in theformof Dand (Punishment)
theultimateauthority . Thereis no
overhispower.Moreover,
control
worldly worldlycontrol
is notpossible
power,becauseanyperson,poweror institution
overthemonarchical in
theworldis notcapableofchallenging
thispower.All typesofelements
fearthispowerofDanda andstatesareboundto followthestatelaw.21

DandarulesoverthewholePraja(People).Itis a saviorofwhole
Praja (People). It is a supremepower.It remainsactiveevenifall the
powersareinactive. Thecontinuous andsupremacy
activity ofDandmakes
thanDharmabecauseDanda is bridgeof Dharma.Dand is
it important
thehumanweaknessesandinfactall thepeopleof
capableofcontrolling
theworldusetheirproperty
andbe happyduetoDanda.Whileimagining
themiserableconditiondue to thelack of Danda Manu said thatifthe
kingdidnotpunishtheculprits
withthemeansofpower ofDanda then
peoplemayexploittheweakerones.
strong

Kinghavethesupreme Dandpower.Manugavethenameof Danda

to kinghimself.On thebasis of thisDanda powerkingis capable of
thebehaviorofPraja(People) andcarryouttheresponsibility
regulating
andmanagingthepeople.Sincetherewasnoworldly
ofprotecting control
overDanda,so itwasconsideredultimatepower.Kingwaszerowithout
of
thispower.So, power Danda hassignificant intheelements
importance
of thestate.In Mahabharata
or Arthashastra
thesovereigncharacter
of
butManusmriti
Dharmahas been presented, establishesthe
definitely
ofDanda incomparison
character
sovereign to Dharma.In Arthashastra
andMahabharata
Dharmadeterminestheauthenticity
ofmonarchical
rules.
Dharmacan legalizetheuse ofpowerofDanda. In Manusmriti,
Danda is
thanDharma.
superior

On thebasisofunlimited giventothepowerofDanda
impoitance
inthemonarchical
structure
anditsusebythekingindicates
thatkingcan

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RelationshipBetweenState and Dharma in Manusmriti 585
andwithout
be arbitrary limits.ButinManusmriti
manytypesofcriteria
forthekingforcarrying
aredetermined outtheresponsibilities.
Butitis
thatwhilecarrying
remarkable outtheduties,thekingdo notcomesunder
power.In thiswaykingis absolutely
anyworldly freefromPraja(people)
oranyworldlyinstitution.

it is expectedfromthekingthathe shouldtryto
In Manusmriti,
achievewhatheis nothaving, whatheishaving,
efficiently
protect develop
whathehasprotected
anddistribute
thedevelopedthing
amongthepeople
thestateanddestroy
whodeserves.Manustatesthatkingshouldprotect
ofthepeopleis thecompulsory
theenemies.Protection dutyoftheking
andaccordingto Manukingcan attainDharmaandwelfarethrough
this
duty.

forthefulfillment
Kinghasbeengiventhepracticalsuggestions of
hisaims.InManusmriti,
itismentioned
thatkingisempowered withDanda
andhecanusethispoweras a meanspfcarryingouthisduties.Iftheking
is corrupt andmisusethispowerofDandathenthispower
inhis behavior,
can destroythekinghimself.

use ofpowerofDanda providesprosperity

The appropriate tothe
kingand themisuseofDandamaydestroy him.22
Kingwhois involvedin
unjustactivitiesdue to greed may come underthe influenceof the
Manugave importance
enemies.23 to politenessas an importantelement
amongthequalitiesof thekings.Whilepropounding of
thesignificance
withtheirmeans
Manusaid thatmanykingsweredestroyed
politeness,.
due to impolitenessand manykingswho were withoutmeans were
successful
due to politeness.

orabsolutedue to thefollowing
Kingcan notbe arbitrary reasons

thepeopleofthestate.
inserving
1. Kinghas to involvehimself

2. KingalwayshavethefearofGodifhedestroys
theDharmaorincapable
ofservingthepeople.

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The IndianJournalof PoliticalScience 586

betweenDharmaandmonarchical
The relation powerdetermined
differsfromtheconceptof relationbetweenstateand
in Manusmriti
DharmainMahabharata andArthshastra.
Dharmahasbeenconsidered
as
a criteria
of and
behavior
Monarchical as a
accepted sovereignpower.In
Manusmritiimportance has been givento Danda in theformof power
whichis notundertheinfluence of Dharmaratherit is a guardianof
Dharma.If thekingis corrupt,theDanda can punishthekingnotthe
Dharma.

Whilecitingtheexampleofthekingswhoweredestroyed
dueto
Manumentioned
impoliteness, thenamesof Ven,Nahu,Suda, Sumukh
andNemietc.24

On thebasisofabovementioned itis clearthatManu

description
ofstatebehaviorandwarnedtheking
thegeneralcriteria
hasdetermined
thatin spiteof thesewarnings,
notto violateit.But it is remarkable no
controlof people has been establishedon themonarchical
behavior.
thewelfare
Although dutyofthekingbutin
ofthepeopleis theimportant
towards
kingis maderesponsible
Manusmriti God nottowardsthepeople.
clarifiedthatGod himselfhas createdthekingwho
Manu has further
Evenifthekingis corrupt
carryouthisduties.25 in behavior,he do not
by thepeople.This indicatesthatthereis no control
fearthecriticism
thatPraja
in Manusmriti
overthebehaviorof theking.It is mentioned
(People)cannotviolatethemonarchicallawsevenifitis againstDharma.
anarchicalruleis consideredbetterthantheunlimited
In Arthashastra,
monarchicalpowerforthewelfareofthepeople.In Manusmriti, welfare
of thepeopleis noteven imaginedin theabsenceof statepower.The
kingmay be destroyedby the rival king due to lack of foresight,
butthepeoplecan notchallengethemonarchical
impoliteness, behavior
and controltheking.People do nothave therightto revoltagainstthe
kingevenifhe violatesDharma,do notcarryouthisresponsibilities
or
usehispowerunjusticiably. whichtheManuhasimposed
Therestrictions
onthekingagainsthisinappropriate theheavenly
behaviorclarify control

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RelationshipBetweenState and Dharma in Manusmriti 587
over the Monarchicalpower.Manu statesthatkingshouldmakethe
use ofpowerofDanda.26
appropriate

We can concludethatDharmahas significant place in

important
Dharmadetermines
Manusmriti. boththegeneralandspecificcriteria
of
humanbehavior.Generalanduniversal ofDharmalimitstheking
criteria
of Dharmaarethesubject
to someextent.Specificandpracticalcriteria
materofmonarchical
description. ofDharmaand
Stateis thepropounder
protectsDharmathroughDanda. Dharmado not imposeany worldly
in spiteof considering
controlovertheking. In thisway,Manusmriti,
Dharmaas an important elementforthecontroloverthemonarchical
makethekingresponsible
power,neither thepeople,northepeople
towards
of the
are giventheright evaluating monarchical of Dharma
description
orders.
oranytypeofmonarchical

In moderndemocraticage, viewsof Manu are nothavingany

oftheancient
andconditions
relevance.Butkeepinginviewthesituations
timesManu gave itmostimportance to thekingon theviolationof the
Dharmabytheking,onlyGod can punishhim,notthePraja(People). It
betweenStateandDharma.
indicatesthenatureofrelationship

References :

1. BhumimPrithweem,
Dhruwam, Dhratam, XI, 17.
Atharwaveda

2. RigVeda 4,3,9,2, 12.

3, Rig Veda 9,7, 1.

4. BrahmanI, 8, 10, 1-6.

Taittereya

5. UpanishadI, 11,1.
Taittereya

6. G. S. Mees,DharmaandSociety,Page 8, 9.

7. ChanakyPraneetSutram,1-3.
Kautilya,Arthshastra,

8. I Chapter,
Manusmriti, 54.

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All use subject to JSTOR Terms and Conditions
The Indian JournalofPoliticalScience 588

9. IV Chapter,
Manusmriti, 54.

10. VII Chapter,1.

Manusmriti,

11. VII Chapter3.

Manusmriti,

12. VII Chapter4.

Manusmriti,

13. VII Chapter7.

Manusmriti,

14. VII Chapter8.

Manusmriti,

IS. VII Chapter13.

Manusmriti,

16. I Chapter85.
Manusmriti,

17. Manusmriti,
Chapter2,6.

18. Chapter2,6.
Manusmriti,

19. Chapter2, 12.

Manusmriti,

20. Smriti,
Yagyavalakya 3, 312,313.
Chapter,

21. Chapter7, 15.

Manusmriti,

22. Chapter7, 27.

Manusmriti,

23. Chapter8, 174.

Manusmriti,

24. Chapter7, 4 1.
Manusmriti,

25. Chapter7, 3.
Manusmriti,

26. Chapter8, 127.

Manusmriti,

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