The Manusmriti is the laws of Manu. It is the most important religious book for the Hindu. It is to be followed by all Hindus irrespective of their caste or creed. It is a law of all the social classes. Manusmriti is believed to be the words of Brahma, the Lord. Maharaja Manu is the standpoint of reference for all future Dharmshastras that followed it. The Manusmriti records the words of God, the Supreme Creator. About the Book A compilation. Teachings of the Manusmriti. The most useful book on spirituality. Records of the words of God, the Supreme Creator. Laws of Manu, the progenitor. First Code of Social Conduct for the civilized human race. Structure of the Manusmriti. Creation of the world. All the four Vedas. Varna/Caste system in ancient India. It contains chapters like this:1. Detailed knowledge about Manu and Manusmriti2. Structure of the Manusmriti3. All the four Vedas4. Untouchables, Castes and Verna System5. Teachings of the Manusmriti 6. Thousands of pieces of Sacred Learning to be learnt by one and all7. Conclusion: Manusmriti projects an ideal society. It projects an ideal human conduct. It gives an ideal look to establish an orderly society. It teaches us to lead a divine centred and happy life. Its purpose is to inculcate discipline in people. Manusmriti gives the learning of virtues like compassion, forbearance, truthfulness, non-injury, self-control, non-desiring, meditation, serenity, sweetness and honesty which every person must learn and practise. All the persons must read and learn irrespective of their caste, creed, clan or religion. The book is a need of hour and demand of time.

The Manusmṛiti is an ancient legal text of Hindus. It was one of the first Sanskrit texts to have been translated into English in 1776, by Sir William Jones, and was used to formulate the Hindu law by the British colonial government.Over fifty manuscripts of the Manusmriti are found till, 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 is false, and the various manuscripts of Manusmriti discovered in India are inconsistent with each other, and within themselves, raising concerns of its authenticity, insertions and interpolations made into the text in later times. The metrical text is in Sanskrit, is variously dated to be from the 2nd century BCE to 3rd century CE, and it 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 fame spread outside Bharat (India), long before the colonial era. The medieval era Buddhistic law of Myanmar and Thailand are also ascribed to Manu, and the text influenced past Hindu kingdoms in Cambodia and Indonesia.Manusmriti is also called the Mānava-Dharmaśāstra or Laws of Manu.The modern version of the text has been subdivided into twelve Adhyayas (chapters), but 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:1.Creation of the world2.Source of dharma3.The dharma of the four social classes4.Law of karma, rebirth and final liberationThe 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 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.Manusmriti is usually traslated as "code of Manu", but it literally means "reflections of Manu". It presents itself as a document that compiles and organises the code of conduct for human society.It came into being roughly 1,800 years ago, around the period that saw yagna-based Vedic Hinduism transform into temple-based Puranic Hinduism.Mansumriti is the law book of Hindus, something like the Constitution of India. Manusmriti or Manava-dharma-shastra, is a smriti (that which is recollected): the work of man, subject to change with time (kala), place (sthan) and participants (patra).Hindus believe that to make life meaningful (purusha-artha), we have to pursue four goals simultaneously: be socially responsible (dharma), generate and distribute wealth (artha), indulge in pleasure (kama) and don't get to attached to anything (moksha).The origin of Manusmriti is attributed to Brahma, the creator, who passes it on to the first human, Manu, who passes it on to the first teacher, Bhrigu, who passes it on to other sages. Since its composition, Manusmriti was seen as the foremost dharma-shastra, overshadowing all other law books. Manusmriti aligns with the Vedic view that society is composed of four kinds of communities - those who know the Vedas (brahmins), those who govern the land (kshatriyas), those who trade (vaishyas) and those who serve (shudra).Manusmriti was one of the many dharmashastras, and it was not much in use as India came to be increasingly governed by Muslim rulers, such as the Sultans of Delhi and the Deccan and Bengal. When the British East India Company took over the governance of India from the Mughals, they compiled law for managing their subjects.For Muslims, they accepted the then prevalent Sharia, but for Hindus, they had nothing.

This is the first book to study taxation and revenue collection through a detailed analysis of public finance and financial administration in four major Indian texts, namely Mahabharata, Manusmriti, Shukranitisar and Arthashastra, as philosophers trained in the Indian classic tradition and scholars working on ancient Indian wisdom mostly prefer a more abstract approach. India has a long tradition of at least two millennia of active philosophizing in the fields of logic, ethics, epistemology and metaphysics, though many in the West feel hesitant in according it the title “philosophy” in their sense of the word. Furthermore, few in India have taken it beyond philosophy towards active knowledge. This book re-visits and re-interprets the contexts of these texts with logic and objectivity to bring the pearls of knowledge found within into the present day, showing that Sanskrit is still the lingua franca of intellectual dialogue in India.

The book tries to attempt a well-documented and holistic view of Hinduism from historical and sociological perspectives. The book provides a detailed history of the origin of the culture and religion that flourished along the Indo-Gangetic Plains. It discusses migrations, their impact and the emergent civilizations. The objective is to understand how the religion evolved with people. It also studies the recent developments, particularly the impact of science and technology with regards to the Hindu society. Whether the Rigvedic values are relevant today have also been explored Prof Ramachandran is an indologist and retired professor of Delhi School of Economics