Manu Smriti is the most enlightened, perfect and the greatest civil code ever known to humanity
In this series only those shlokas have been selected for exposition that confront all misgivings / untrue perceptions about the wisdom of Manu Smrti prevailing all around and facilitate accurate interpretation of the scripture.
Lokanam Tu Vivrddhayartham Mukhabahurupadatah I
Brahmanam Ksatriyam Vaisyam Sudram Ca Niravartayat II I / 21 II
(For the overall development of all, He created Brahmana, Ksatriya, Vaisya and Sudra analogous to four important constituents of human body i.e. mouth, arms, thighs and feet.)
Mouth, arms, thighs and feet are the integral parts of human body that have been specifically selected by Maharsi Manu as these are instruments of performing action. Though human body has several other constituents equally or more important yet Maharsi Manu selected only these four and none else. Actions performed through these constituents directly affect human existence in every form. There are other organs of external actions too, yet those do not directly participate in overall existence, sustenance and development of human life.
Maharsi Manu heralded the most important message of the legendary scripture Manu Smriti by selecting these four organs – Message of Karma. It is Karma alone that is supreme of all in this world.
Mouth is responsible for eating, speaking, teaching and learning for the whole body. Arms accomplish so many actions yet the most intensive action lies in defence from external onslaughts. Thighs act to earn and provide support to the entire body.
Feet are responsible for movement of entire body without which mouth, arms and thighs would be rendered non-functional.
They are very well integrated, functionally well-coordinated and inseparable from one another. If anyone of these happens to mal-function, entire body is rendered severely handicapped or non-productive.
Same is the order of Varna in society. If society is a human body, Brahmanas constitute mouth, Kshatriyas constitute arms, Vaisyas constitute thighs and Sudras, feet. Actions of these four are the most basic activities of any society essential for their existence, survival and development. There is no activity whatsoever, that does not fall in the ambit of any of these four Varna-s. It is the primacy and inevitability of these actions classified into four sub-groups of society known as Varna-s that allowed it to survive for thousands of years with no sign of it’s being re-packaged in any manner. If any one member of the Varna order refuses to act or rendered disabled, entire society would begin it’s journey down the hill, towards utter ruination.
Every Varna is equally important. Sudra is as much unavoidable, important and honourable as Brahmana. Vaisya is as much required as Kshatriya.
Only to drive home these points of ponder meaningfully that Maharsi Manu compared human body with that of a well-ordered society under the umbrella of Varna system. It has been misunderstood by some that Brahmana originated from the mouth of Prajapati Brahma, Ksatriya from His arms, Vaisya from His thighs and lastly, Sudra from His feet owing to some semi-literate writer known as Kulluka Bhatt, intentionally or otherwise. With that misinterpretation, Sudra-s were being derogated as having originated from the feet which is entirely diabolical, outrageous and untrue.
Tamasa Bahurupena Vestitah Karmahetuna I
Antahsamjna Bhavantyete Sukhaduhkhasamanvitah II I / 29 II
(Owing to excessive Tamoguna, being proceeds of past regressive actions, are internally conscious yet deprived of proper manifestation.)
Herein Maharsi Manu describes plants and trees as Caitanya i.e. conscious yet unable to perceive or discern any external stimulii. The Sloka is a profound narrative of Karmayoga and it’s aftermath. It is also in consonance with the dictum that Karma to be performed can be selected yet it’s proceeds cannot be. Plants and trees are very much animate beings but cannot perceive joy and agony. It is because the faculty to react to external joys and woes is terribly subsumed under the heavy weight of Samskara-s i.e. imprints left behind by the regressive, despicable and immoral actions committed in previous births. Magnitude of these Karma-s is so stupendous that such Souls are constrained to incarnate themselves into trees amounting to surviving in the state of coma yet alive. As a measure of penance with respect to those Karma-s, they are destined to sacrifice themselves perpetually so long as they remain live, by offering their fruits, leaves, roots, shoots and sprouts to man and animal.
Karma alone clouds our Cetana in the manifest of Samskara. Lesser the Karma, lesser Samskara-s thereof and higher is manifestation of one’s Cetana. Alternately, Karma performed in the spirit of Yajna i.e. in the spirit of sacrifice do not leave behind Samskara that would have clouded one’s Cetana otherwise. The spirit of Yajna entails spirit of sacrifice i.e. utter absence of interest in either owning proceeds of Karma performed or consuming it by oneself instead of dedicating unto others without even a trace of delusion or affectation. Entire existence of all plants and trees is meant for others as a measure of reward for having usurped other’s rights and claims in their previous incarnations as animate beings. Since these are incapable of experiencing agonies, these constitute food for vegetarians. That is the cardinal principle of the virtue of vegetarianism too.
Sarsyasya Tu Sargasya Gupyartham Sa Mahadyutih I
Mukhabahurupajjanam Prthakkarmanyakalpayat II I / 50 II
(For the well-being of all, Param Brahmatma created four orders based on actions undertaken by mouth, arms, thighs and feet).
It is an assertion of Maharsi Manu that does not leave any scope of misapprehension with respect to the rationale of allowing four Varnas of Brahmana, Kshatriya, Vaisya and Sudra to exist. Four orders of Varna-s strictly correspond to four constituents of human body with respect to their actions and functions. Just as four constituents of human body i.e. mouth, arms, thighs and feet are born together, exist together, act in perfect harmony with one another and die together, four Varna orders of society too, are created simultaneously, exist in perfect harmony with one another in a well-knit society, act in perfect co-ordination with one-another and die together, implying thereby, no Varna is capable of existing on it’s own. Maharsi Manu has laid maximum emphasis on functional role of every Varna completely disregarding all other verticals authoritatively and with finality. His entire focus is concentrated on a vibrant, dynamic society that thrives in perfect harmony, no member of the society is belittled in any manner caused by any factor, gradually heading towards attainment of the ultimate purpose of human existence. An individual’s Varna is decided on the basis of nature of the functional role that is enacted by him or her.
Adhyapanamadhyayanam Yajanam Yajanam Tatha I
Danam Pratigraham Caiva Bramhananamakalpayat II I / 51 II
(Pursuit and dissemination of knowledge, performing and conducting Yajna, receiving and offering donations, these six constitute Dharma of Brahmana.)
Mouth is the organ of eating and uttering. Eating is essential for survival of entire body while uttering is for the dissemination of knowledge as a teacher and preceptor. Extent of knowledge and wisdom attained is reflected by the quality of utterances through mouth. Mouth is the gateway into human frame of existence whose purity enjoys utmost significance. Counterpart of mouth in society on a larger scale is Brahmana. He is ordained to assimilate, disseminate knowledge and wisdom enshrined in scriptures. He is the representative of entire intellectualism in society. While pursuing elimination of ignorance from society, Brahmana acts like a torchbearer leading from the front. Brahmana is ordained to conduct Yajna wherein oblations are sacrificed into holy fire in the spirit of utter renunciation for the overall benefit of society i.e. in the spirit of Karmayoga. Proceeds of these oblations conducted in the spirit of Yajna, are ultimately dispensed to those members of humanity who happen to be incapable of performing such Yajnas.
Brahmana is also required to conduct Yajnas for the other Varna-s of society imbued with the same sense of renunciation for himself. Brahmana is mandated to donate dissemination of knowledge to those who are incapable of paying for that and also, gracefully accepting donations from those who are capable of donating in return for conducting Yajna or receiving knowledge. Brahmana is required to accept donations only from those whose means to earn are highly ethical, do not contravene cardinal principles of integrity. Out of these six functions of Brahmana, first three i.e. pursuit of knowledge and discriminative wisdom, performing Yajna and accepting donations constitute his Dharma while the other three i.e. dissemination of knowledge, conducting Yajna and accepting donations constitute his Karma, also means of sustenance. Action of accepting donations in general, is a regressive Karma unless it is in response to actions of teaching and conducting Yajna.
Varna of Brahmana is entirely dedicated to actions narrated as above. A Brahmana who fails to pursue his Dharma and Karma ordained as above, forfeits his privilege of being a Brahmana as well as be known as a Brahmana.
Prajanam Raksanam Danamijyaadhyayanameva I
Visayesvaprasaktisca Ksatriyasya Samasatah II I / 52 II
(Studying scriptures, persuing Yajna and Dana, defending masses, rejection of indulgence, performing noble deeds constitute Dharma of Kshatriya.)
Kshatriya is the one in whom Raja Guna is on ascendance with Sattva Guna being moderate. While pursuing Brahmacarya, Kshatriya is ordained to study and assimilate Vedic wisdom vigorously, must perform Yajna i.e. offering oblations into holy fire and Dana i.e. donating appropriately to those who rightly deserve in charity. Protecting weak and defenceless ones is the sacrosanct Dharma of a Ksatriya. Indeed, Ksatriya term itself connotes protector of the weak and oppressed. In spite of Raja Guna being resurgent, Kshatriya is mandated by Maharsi Manu to shun indulgence of gross senses and pursue asceticism even amidst opulence. Entire gamut of resurgent Raja Guna is required to be directed towards performing auspicious, noble deeds in the spirit of sacrifice dedicated unto others.
Like the Varna of Brahmana, Kshatriya too is required to consume his life and existence in pursuit of spirituality while honouring all responsibilities towards a well-ordered society.
Pasunam Raksanam Danamijjyadhyayanmeva Ca I
Vanikpatham Kusidam Ca Vaisasya Krsimeva Ca II I / 53 II
(Tending cattle, performing Dana and Yajna, studying scriptures, conducting trade with optimum gains and pursuit of agriculture constitute Dharma of Vaisya.)
Vaisya is the order of Varna that is primarily engaged in generating wealth and economic well-being of entire society through trade etc. Generating wealth through trade and commerce is the forte of Vaisya Varna. Maharsi Manu has mandated for Vaisya not to earn unmitigated gains through trade at the expense of social well-being. It is interesting to note that Maharsi Manu has directed even quantum of interest to be charged in financial transactions. Maximum limit of interest to be charged is 1.25% while minimum is 0.24%. Whenever return on investment doubles over a period of time, Vaisya is not allowed to accept even a single paise more than that. However, rate of return must be as much on the lower side as possible. That ensures well-being and prosperity of the Vaisya and his family otherwise ill-earned wealth shall be frittered away either directly or through wayward progenies. Study of Veda-s and other scriptures, performing Yajna, donating foodgrains etc. in charity, tending milch cattle, selling milk are the other imperatives for Vaisya. Members of this Varna are also called upon to perform and conduct agriculture and all other related activities.
In the Varna of Vaisya, it is Tama Guna that is prominent albeit Raja Guna too, is substantially active. The Varna is primarily dedicated to economic well-being and progress of entire society.
Ekameva Tu Sudrasya Prabhuh Karma Samadisat I
Etesameva Varnanam Susrusamanasuyaya II I / 54 II
(Isvara ordained for Sudra, obligatory to serva other Varna-s imbued with sense of devotion and reverence.)
Varna of Sudra is represented by those who are incapable of perusing Vedic scriptures, protecting others from oppression and injustice or conducting trade yet always seized of the issue of self-development, are physically competent for carrying out miscellaneous errands that are essential in nature. These errands are necessary to be accomplished properly so as to enable members of other three Varnas honouring their respective mandates towards society. Role of Sudra Varna is so significant that in their absence, other three Varna-s would not be able to honour their mandates leading to a chaotic disorder in society. Even for those deprived of mandates of Brahmana, Ksatriya and Vaisya, Maharsi Manu has thus, created another order of Varna for them and consecrated them as essential as the other three instead of rejecting them altogether. Sudra performs his role without any rancour or malice towards anyone. Sudra takes up the role of serving three Varna-s with a sense of dedication unto Param Brahmatma. Varna of Sudra is never attained by birth. It is entirely governed by presence of personal attributes and faculties of those individuals. A Brahmana, Ksatriya or Vaisya who fails or declines to honour respective mandate of obligatory Karma-s, is immediately dislocated and included in the Varna of Sudra. Irrespective of birth or economic status in society, it is Karma that is supreme, sanctity of which is inviolable.
In the legendary wisdom of Manusmriti, Maharsi Manu is as much biased in favour of the Varna of Sudra as he is in favour of the other three. Manusmriti is all inclusive, encompassing and comprehensive giving rise to a magnificent civil code to ensure an honourable slot to all members of society irrespective of the role that they are required to fulfil.
Acarah Paramo Dharmah Srutyuktah Smarta Eva Ca I
Tasmadasminsada Yukto Nityam Syadatmavandvijah II I / 55 II
(Dharma enshrined in Smrtis and Veda-s is sacrosanct, to be pursued assiduously by Dvija-s aspiring to advance spiritually.)
Dvija is the one who undergoes Upanayana ceremony i.e. initiation into Brahmacarya symbolised by the sacred thread that he is mandated to wear across torso. The ritual is undergone by Varna-s of Brahmana, Ksatriya and Vaisya who are supposed to be capable of pursuing Veda-s and other scriptures after being initiated into Brahmacarya in a hermitage of an enlightened Guru i.e. preceptor.
After defining Varna-s based on Karma, it is imperative to define nature of Karma for every Varna. Maharsi Manu has held Karma enunciated in Veda-s and Smrti-s for Varna-s as defined by him, sacrosanct and obligatory in nature. He ordains all Dvija-s i.e. Brahmana, Ksatriya and Vaisya to pursue those Karma-s alone corresponding to the respective Varna. It is responsibility of Guru of the hermitage to educate his pupils and disciples about respective Karma-s ordained for every member of Dvija-s to be pursued religiously.
Karma for every Varna has been formulated in Veda-s and Smrti-s based of unredeemed Samskara-s existing in the domain of Citta. There is an appropriate, compatible Karma to match a given bouquet of Samskara-s for everyone. It is predominant Samskara-s that decide the order of Varna to be bestowed upon a pupil by his enlightened Guru. Once the Varna is decided upon, corresponding Karma-s are precepted unto the pupil to be acted upon. Karma ordained in scriptures is mandatory and inescapable. If one declines to pursue Karma-s that constitute his / her Dharma based on Varna and pursues some other Karma-s, according to Sri Krsna in Srimad Bhagvad Gita, the person is re-born with a much larger baggage of unredeemed Karma-s to work on. One’s Karma is one’s Svadharma i.e. one’s own Dharma, sacrosanct and inviolable.
Acaradvicyuto Vipro Na Vedaphalamasnute I
Acarena Tu Samyuktah Sampurnaphalabhagbhaveta II I / 56 II
(Dvija-s not pursuing Dharma as ordained, are unable to attain Vedic proceeds while Karma-s conforming to Vedic injunctions alone beget the same.)
Dharma is Varna specific, Varna is Prarabdha specific, Prarabdha is Samskara specific and one’s Samskara-s are rooted in past Karma-s enacted in one’s past lives. Sanctity and inevitability of a given bouquet of Dharma is thus, rooted in one’s unredeemed Karma-s performed in previous lives. Unredeemed Karma-s are inescapable i.e. these must be dissolved through redemption while performing other Karma-s during the span of existing life in the spirit of renunciation to escape from Samskara-s being created afresh. That precisely constitutes one’s Dharma. Vedic scriptures and Smriti-s vividly describe Dharma for every Varna to be performed in the spirit of Yajna.
If a Dvija declines to pursue Dharma ordained in scriptures for his Varna, that directly implies, he is rejecting entire Karma enacted by him in his previous lives and leaving them behind unattended and unredeemed. In that scenario, whatever Karma he performs in contravention of scriptural injunctions, continue being added to the stock of unredeemed Karma-s and the drag is augmented even if these are performed in the spirit of Yajna. On the contrary, if a Dvija performs only those Karma-s that are ordained as Dharma to his Varna, he shall enjoy proceeds of his Karma without hindrance. If he performs his Dharma in the spirit of renunciation of proceeds, not only no Samskara would be created afresh but also unredeemed Samskara-s that are proceeds of Karma-s enacted in past lives, would be rendered redeemed.
Evamacarato Drstva Dharmasya Munayo Gatim I
Sarvasya tapaso Mulamacaram Jagrhuh Param II I / 57 II
(After scrutiny of pursuit of Dharma and it’s proceeds, Muni-s beheld pursuit of Dharma being the greatest ascetic endeavour.)
That the sole purpose of human existence is to attain emancipation from shackles of Prakrti by redeeming outstanding Karma-s enacted earlier owing to sheer ignorance and delusion, is well-established and axiomatic in nature. Emancipation from Prakrti’s fetters leads to complete purification and sanctification of one’s Self. Once attained to the ultimate state of purity and sanctity, Self is poised to merge into the Absolute Self, state of ultimate existence and infinite bliss. Maharsi Manu has established beyond an iota of uncertainty that the only way to attain ultimate state of purity and sanctity of one’s Self is to perform one’s Dharma constituting the order of Varna in the spirit of Yajna. When Dharma as ordained in Vedic scriptures is practised in the spirit of Yajna, one is unleashed from clutches of Prakrti and emancipated to the ultimate state of existence. Hence, pursuit of Dharma is regarded as the greatest human strive by our Seers and Saints.
Kamatmata Na Prasasta Na Caivehastyakamata I
Kamyo Hi Vedadhigamah Karmayogasca Vaidikah II I / 59 II
(Because being excessively desirous or desireless, both are equally regressive herein. Vedic Jnana and Vedic Dharma are attainable through desire alone.)
Complete absence of desire too, is regressive as it drives the world to the state of being standstill. Absolute dissolution of desire does not allow one to pursue his Dharma as ordained, existing Samskara-s remain as they are. Rejection of one’s Dharma on account of any reason whatsoever, is profoundly regressive and an intense Karma in itself. Implications of not pursuing one’s Dharma are so severe that one is born again and again to work out those Samskara-s, pre-existing as well as the ones arising out of rejection of one’s incumbent Dharma. Excessive desires too are equally regressive as one is compelled to re-visit the mortal world to accept proceeds of desires fulfilled. In the state of excessive desires, one is unable to pursue Dharma as ordained in scriptures in the spirit of Yajna thereby raising a congeries of Samskaras.
Desire to attain Vedic Jnana and to perform one’s Dharma is perfectly in order. That is the level of desire that one ought to possess in order to purify and sanctify his inner Self of all the existing Samskara-s and other vanities. Even for spiritual advancement, one is expected to be moderately desirous. Complete absence of desire inevitably leads to utter decline and destruction.
Akamasya Kriya Kacid Drsyate Neha Karhicit I
Yadyaddhi Kurute Kincittattkamasya Cestitam II I / 61 II
(With every action being driven by desire alone, complete absence of desire leads to complete absence of action.)
Significance and inevitability of qualified desire has been emphasised upon in this Sloka by Maharsi Manu. Every action ought to be devoid of the sense of possession of Karmaphala. However, intentionally inculcated absence of the sense of possession of Karmaphala must not lead to utter indifference towards enactment of Karma. Maharsi Manu has already established in previous Sloka-s that Karma without desire is not only desirable but also essential. Total rejection of one’s Karma is prohibited as that would cause utter chaos in any organisation or society. It is mandatory for all of us to perform our share of Karma ordained as Dharma in Vedic scriptures without aspiring to own the Karmaphala. Rejection of one’s Dharma is an intense Karma that is highly regressive in nature, whose retribution too, is severe. Instinct to survive as an embodied being is the most fundamental instinct that involves performing a large number of Karma-s. Hence, it is impossible to reject Karma altogether as these are as fundamental as the instinct to survive and sustain oneself. While performing Karma-s essential for survival, one performs several other Karma-s intentionally as well as unintentionally too. All these Karma-s must be worked out in the most spiritual manner i.e. through the pursuit of Karmayoga.
In Srimadbhagvad Gita too, Sri Krsna has stressed upon inevitability of one’s Karma ordained as one’s Dharma in scriptures. Sri Krsna was the divine-incarnate i.e. Avatara who had descended upon earth to restore obliterated order of Dharma. Though He needed nothing yet He honoured His Dharma in entirety with the sense of utter dispassion. However, on the other extreme of the Karma-spectrum is the philosophy of Buddhism wherein desire is rejected in absolute terms, followers encouraged to don maroon robes very early dis-regarding the orders and mandates of society, family and others. When desirelessness is driven to the extreme, pursuit and spirit of Karmayoga are completely destroyed, society ravaged and prosperity compromised. That is the suicidal concoction for anyone who aspires to attain Nirvana without being held accountable for Karma-s performed in previous lives and paying back all dues that are due to others in the mortal world. That probably in the most plausible explanation for the destruction of Buddhism in the land where it came into existence.
Srutismrtyuditam Dharmamanutisthanhi Manavah I
Iha Kirtimavapnoti Pretya Canuttamam Sukham II I / 65 II
(Those who pursue Dharma as ordained in Veda-s and Smrti-s, attain glory in this world and highest pleasure in the other.)
Dharma as defined in Veda-s and Smrti-s is sacrosanct. Dharma derives it’s sanctity from it’s origin i.e. being authored by Siddha Yogis who happened to be various Avataras i.e. incarnations of Param Brahmatma. Four orders of human society i.e. Varna-s owe their existence to the Dharma defined and narrated respectively in these scriptures. Every Varna is identified with a certain set of Dharma so much so that they become synonymous with the respective Varna. Varnas, owing to their intense association with respective Dharma, are as sacrosanct as Dharma itself, narrated in Vedas and Smrtis. When a person pursues his Dharma as ordained in scriptures, he is directly engaged in neutralising his outstanding Samskaras by working them out to redemption. Dissolution of Samskara-s leads to progression in purification and sanctification of his inner being. Purer the inner being, higher is the divinity attained. It is in complete harmony with the cardinal principles of spirituality and divinity. Higher the divinity attained through pursuit of Dharma, greater is the glory attained in society and the immense joys in the subtle world after dis-incarnation.
The enunciation yet again establishes that orders of Varna and respective Dharma are sacrosanct thus, inviolable.
Yoavamanyet Te Mule Hetusastrasrayad Dvijah I
Sa Sadhubhirbahiskaryo Nastiko Vedanindakah II I / 67 II
(One who derogates Sruti and other scriptures through frivolous argumentation, is an atheist, should be expelled by the erudite ones.)
Sruti is the uttered version of Vedic wisdom, attained by Siddha Rsis and Maharsis in the state of ultimate Samadhi, in the state of direct communion with Param Brahmatma. Vedic wisdom is absolutely sacrosanct as it is transmitted by the Absolute Consciousness after taking into account of all factors and variables on the universal scale, completely out of intellectual scope of majority of seekers and others. Since it cannot be explained in entirety to all, Maharsi Manu mandates that we ought to accept it with utmost reverence and comply with. The wisdom cannot be justified or contradicted merely on the basis of reasons and arguments howsoever erudite as no argument is capable of substituting direct perception of the reality. Sruti and other scriptures are based on direct perception of reality.
It is only an atheist who shall insist on justifying or contradicting Vedic wisdom based on pure pedantic argumentation in absence of direct perception. Since such atheists are potent enough to disrupt pursuit of Vedic wisdom by seekers and novices, Maharsi Manu has mandated that such disbelievers must be shunned under every circumstance. Atheist is a complete pariah in the scheme of Vedic wisdom and it’s pursuit.
Arthakamesvasaktanam Dharmajnanam Vidhiyate I
Dharmajijnasamananam Pramanam Param Srutih II I / 69 II
(Those completely devoid of passions and possessions, alone attain Vedic wisdom. Those desirous of attaining wisdom of Dharma, must indulge deeply in Veda-s, sacrosanct and inviolable.)
Vedas are the ultimate word in so far as definition of Dharma is concerned. As established earlier, Dharma has been defined in Vedas by Siddha Yogis and Maharsis in communion with Param Brahmatma, based on outstanding Samskara-s arising out of unredeemed Karma-s enacted earlier by Jivatma. If Dharma is violated by anyone, outstanding Karma-s remain unredeemed, leading to decline and regression in the cosmic journey through the world. That alone imparts cardinality upon Dharma as mandated in Veda-s, sacrosanct, inevitable and inviolable. One must pursue Vedic wisdom to ascertain one’s Dharma with respect to one’s Varna.
Vedic wisdom with respect to Dharma and Varna is attainable and assimilable only to those who are significantly detached from passions and desires of every order. Passions, desires are prominent contaminants that hinder discriminative cognition, do not allow the seeker to cognise real Dharma and pursue with all it’s earnestness. A seeker is ordained to prepare himself appropriately before indulging in Vedic wisdom to comprehend Varna specific Dharma.
All these injunctions and mandates are entirely Varna-neutral.
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