Manusmriti as a Resource for Media Ethics1

- Nirmala Mani Adhikary

This article presents an outline of ethical principles envisioned in Manusmriti

considering the text a resource for media ethics. It is also written as a part of the series of
works seeking to study media ethics from Vedic Hindu perspectives (also see: Adhikary,
2006a, 2007a, 2007b, 2008). In the case of Nepal, which represents old civilization with
a known history of thousand of years and having a distinct cultural identity of its own,
any study of ethics must draw on Vedic Hindu texts.2
Rejection of any meta-theory or meta-model of ethics and acceptance of
multiplicity of ethical principles is already established (Adhikary, 2006a, 2007a, 2007b,
2008; Babbili, 2001; Hindery, 2004). In this light, any endeavor to study media ethics
from Vedic Hindu perspective is a positive contribution in the discipline. Even, such
endeavor is a must in case of countries like Nepal and India.
There are vast resources to study Vedic Hindu perspectives on ethics. In fact, the
basic Hindu religious texts that are often considered cultural and philosophical texts are
the foundations of Hindu ethics (Babbili, 2001, p. 156). Among them, Manusmriti "is the
most often-quoted 'source-book' of Hindu ethics" (Raymond, 1994, p. 190). As the name
suggests, the authorship of Manusmriti is ascribed to Manu.
The smriti works are the recorded recollections of great sages having studied the
Vedas deeply and mastering the precepts, both injunctions and prohibitions
(Venkatarama Sastri, 1993, p. 312). Manusmriti, sometimes also referred as Manu
Samhita, "is the most ancient and authoritative among the extant metrical works on
dharma" (Ramaswami Sastri, 1993, p. 309). Raghavan (1993) considers that Manu has
determined Hindu conduct for all time as Panini has determined the nature of Sanskrit for
all time (p. 335).
The text is misunderstood sometimes as a law-book. It certainly has legal
contents, but it has more than that. As it has been observed,
the Smritis are not mere law-books. There is involved in the Smritis much
more than the civil and criminal laws, the rules of inheritance, and the
laws of marriage and families. Every detail of the daily life of the
individual is included in the Smriti literature; besides social arrangements,
with all the social institutions. (Venkatarama Sastri, 1993, p. 315)
Keeping in view of this multidimensionality, the same text has significance in different
disciplines of knowledge. For the present article, it has been considered as a 'source-book'
for ethics.
Hindu ethics envisioned in Manusmriti has its root in dharma.3 Thus, Manusmriti
follows Mimamsa philosophy in considering the primacy of dharma in human life. The
Veda is the final and supreme authority for both Mimamsa philosophy and Manusmriti. If

1
Published in MBM Anthology of Media Ethics (2009). Ed. Bhuwan KC.
2
For discussion on the state of media ethics studies in Nepal, see: Adhikary, 2008.
3
For discussion on the meaning of the word 'Dharma' in Vedic Hindu context, see: Adhikary, 2007b.

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any scripture is in conflict with the Veda, then such scripture is to be disregarded and the
Vedic point of view is to be considered (Adhikary, 2006b, p. 11-12).
According to Mimamsa,
Dharma is the scheme of right living. Jaimini defines dharma as an
ordinance or command. Chodana, or injunction, is the lakshana or sign of
dharma. ... According to Sabara, chodana denotes utterances which impel
men to action. The 'ought' has an external source, since duties are revealed
to us by a power not ourselves. The word 'chodana' has another meaning,
namely, inspiration or impulsion from within. What appeals to heart within
agress with what is commanded from without. The individual's will and the
verdict of the race agreee. ...
The ethics of the Purva Mimamsa is founded on revelation. The Vedic
injunctions lay down the details of dharma. Good action, according to the
Mimamsaka, is what is prescribed by the Veda. (Radhakrishnan, 1999, p.
417-418).
Just like in case of Mimamsa philosophy, the dharma of Manu is always
associated with the karma. Thus, it always emphasizes on good act or work, and believes
that the law of karma is inevitable. The karmayoga is the essence of Manusmriti, which
seeks morality, fair play and justice in every human activity. In sum,
Hindu ethics consists a highly refined moral sensibility visualized with
standards of character and conduct. Hindu classical philosophers often
think about ethics in connection with the notion of karma, and
reincarnation. Since, on the presumption of karma, the nature of one's
deeds determines one's future state, the universe includes laws of moral
payback (Adhikary, 2007a, p. 66).
It is only with this broader outlook, we can understand the ethical foundation of
Manusmriti. "The conception of dharma that we see in the Manu Samhita is all-
comprehensive" (Raghavan, 1993, p. 341). In other words, "it covers a wide range of
meaning from the qualities and characteristics of things to the highest virtue and spiritual
effort; natural characteristics and tendencies, as also what men should do or ought to do"
(ibid.). In fact, "this dharma is the same as satya" (ibid, p. 343).
For Manu, dharma is the touchstone of ethics and morality. "The method of moral
justification which underpinned Manu was neither human insight nor consequentialist
reasoning from conscience" (Hindery, 2004, p. 77), rather it is based upon a moral system
of dharma. In this regard, Manu has provisioned the tenfold-principles consisting:
1. Dhairya or Dhriti (Contentment)
2. Kshama (Forgiveness)
3. Dama (Self-control)
4. Asteya (Abstention from unrighteously appropriating anything)
5. Saucha (Cleanliness)
6. Indriya nigraha (Control of immoral desires)
7. Dhi (Wisdom)
8. Vidya (Knowledge)
9. Satya (Truthfulness)
10. Akrodha (Abstention from anger)

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 Often, these principles are summarized as four virtues: ahimsa, dana, satya, and
niskama karma. They make up a common moral principle that is equally applicable for
all castes.
Apart from above mentioned prinicples, Manu has presented injunctions and
prohibitions that are relative to varna and asrama. The entire moral system of dharma in
Manusmriti is framed within a triangle of karma, varna and asrama (ibid, p. 80). Though
there was no specific provisions (injunctions/prohibitions) for modern-day journalists or
other mass communication media professionals, we can assess what it would from the
point of view of Manu. At least, it can be safely claimed that Manu would consider
ethical concern in the field of mass media including journalism relative to dharma4, and
cultural and philosophical stand-points taken by the media professionals. Developing a
code of ethics for journalists and other media professionals based particularly on
Manusmriti needs further study of the text.

References:
Adhikary, N.M. (2003, March 18). Mass Media Ethics. Space Time Today, p. 4.
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Studying Mass Media Ethics (pp. 7-10). Kathmandu: Prashanti Pustak Bhandar.
Adhikary, N.M. (2006b). Mimamsa Darshan Nirdeshan. Kathmandu: Prashanti Pustak
Bhandar.
Adhikary, N.M. (2007a). Exploring New Paradigm in Mass Media Research. In N.M.
Adhikary (Ed.), MBM Anthology of Media Studies (pp. 57-72). Kathmandu:
Communication Study Center.
Adhikary, N.M. (2007b). Mimamsa-Philosophy and Mass Media Ethics. Bodhi, 1, pp. 24-
33.
Adhikary, N.M. (2008). Nepalma Media Nitishastra Adhyayan. Media Adhyayan, 3, pp.
293-305.
Babbili, A. (2001). Culture, Ethics, and Burdens of History: Understanding the
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in Communication (pp. 144-176). New Delhi: Sage.
Hindery, R. (2004). Comparative Ethics in Hindu and Buddhist Traditions. Delhi:
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Radhakrishnan, S. (1999). Indian Philosophy. Vol II. New Delhi: Oxford University
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Raghavan, V. (1993). The Manu Samhita. In S.K. De et al (Eds.), The Cultural Heritage
of India Vol. II (pp. 335-363 ). Calcutta: Ramakrishna Mission Institute of
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Ramaswami Sastri, V.A. (1993). The Dharma-sutras and the Dharma-sastras. In S.K. De
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Raymond, H. (1994). Karma and Dharma: Hindu Ethics. In R.P. Beaver et al (Eds.), The
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4
My preference generally is to distinguish between dharma and religion. I am convinced that the word
dharma can not be translated into English.

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Venkatarama Sastri, T.R. (1993). The Smritis: Their Outlook and Character. In S.K. De
et al (Eds.), The Cultural Heritage of India Vol. II (pp. 312-334 ). Calcutta:
Ramakrishna Mission Institute of Culture.