VALUES OF LIFE

VALUES OF LIFE
The Manu Smriti has laid down a system of values of life which welded the people of India into a nation and all these values come within the purview of Dharma. It prescribed ‘Duties Towards Other Living Beings’ including Samanya Dharma -A Code of Conduct for all human beings, Raja Dharma -The Duty of Rulers, Respect for Womanhood, Equality (Samanata), Gratitude (Kritajnata), Compassion (Daya), Simple Life -Sparing use of Natural Resources, Service (Seva -Paropakara), Sacrifice (Tyaga).

DUTY TOWARDS OTHER LIVING BEINGS
In our culture and civilization, primary importance attached was to duty -based society, in which the right given to an individual was the right to perform his duty. This position is declared in the following verse of the Bhagvadgita thus : " Your right (adhikara) is to perform your duty".
Neither should one cling to life nor court death, but live a life of non-attachment, doing one's duty properly. This duty based philosophy laid down for the individual and the society makes India qualitatively different from others. This is a need -based culture in contrast to greed -based civilizations. The right given to an individual is the right to perform his duty. It is this philosophy which is the essence of the Bhagvadgeeta. This value alone can instill in individuals the desire to perform their duty and to surrender/sacrifice their personal interests in the larger interest of the nation and/or humanity.

Ø CAUSES FOR EVIL ACTIONS:
MS analyses causes for evil action as follows:
“Action which springs from the mind, from speech and from the body produces either good or evil results. By action are caused various conditions of men. Mind is the instigator for all actions which are connected with and performed by the body". MS12. 3 -7

There are three kinds of evil actions, which fall under ten heads:
Ø Three sinful mental actions: A sin takes its origin in the mind in three ways:
· Coveting the property of others;
· Thinking what is undesirable; and
· Adherence to evil doctrines.
These three types of sinful mental actions give rise to four types of evil verbal actions or three types of wicked bodily actions:
Ø The four evil verbal actions:
Speaking an untruth;
Attacking another in abusive or strong language
Carrying tales against another person; and
· Talking ill of others.
Ø The three wicked bodily actions are:
Taking what is not given;
Injuring living beings; and
Illicit intercourse with another man's wife
According to Justice M. Rama Jois, ‘the aforesaid analysis of the various evil mental and bodily actions cover the whole field of civil or criminal injury that an individual causes to another. The instigation comes from the mind. Thus, the sin first takes root in the form of mental action and thereafter expresses itself in the form of verbal or bodily evil actions which inflict civil or criminal injury as the case may be on others against whom they are directed. All the civil and criminal injuries which an individual may cause to others, such as appropriating the property belonging to others or denying what is due to others, or defamation, assault, theft, cheating, robbery, causing hurt, murder, rape, adultery, which are covered by the modern civil and criminal laws under various systems of law, fall under anyone or more of the four evil verbal actions or three wicked bodily actions as analysed by Manu. The several provisions made in the Manu Smriti follow this basic analysis. Before laying down the code of conduct for implicit obedience by individuals and the penalty for disobedience at the hands of the king (the State), Manu cautions everyone to have self -control, so that his mind does not act as the instigator for committing any sinful mental action which would inevitably lead to one or the other type of evil verbal actions or wicked bodily actions.’
In the present times, human beings are subjecting others to untold misery and agony by their evil actions perpetrated for purely selfish ends. In particular onslaught and assault on women are on the increase and this is heinous and most degrading. For such purposes they are using the most modern arms and ammunitions. Everyday news papers carry news of such atrocities committed by individuals for one reason or the other. Thus, scientific inventions which are intended to be a boon to humanity are becoming a curse. Why is it so? The answer is not far to seek. In fact this should have The reason is human beings have not been educated and trained to exercise control over the mind, speech and bodily actions and not to inflict injury on others with purely selfish motive. In fact this should have been the most fundamental education to be imparted to individuals right from their childhood by which alone human beings develop the capacity to control their mind, speech and bodily actions. Everyone should be made to realise, that for the sake of satisfying ones greed or desire one were to indulge in illegal and immoral acts, he might secure a momentary physical enjoyment, but would land himself in deep trouble by losing mental peace and happiness and thus he has to suffer through out his life.’ It is by such education only that the character of an individual can be moulded so that he lives a useful, purposeful and honest life which gives him real happiness and enables him to devote his time energy and capacities to the service of other human beings and prevents him from exploiting others for selfish ends.

SAMANYA DHARMA
The meaning of Sanskrit word Dharma' is very wide. In fact there is no equivalent word corresponding to Dharma in any of the languages of the world. All the rules of righteous conduct of human beings in every sphere of human activity evolved from times immemorial in India, fall within the meaning of the word Dharma, which applies to all, whether they belong to any religion or not. It is code of conduct for all human beings for for all times to come. It is eternal as indicated in MS:10-63 . Ahimsa (non-violence), Satya (truthfulness), Asteya (not coveting the property of others), Shoucham (purity), and Indriyanigraha ( control of senses) are, in brief, the common Dharma for all.
RAJA DHARMA
According to Justice M.Rama Jois, ‘this is equivalent to the modern Constitutional Law. Rajadhaima regulated the power and duties of the King. It was made obligatory for the king to give equal protection to all his subjects without discrimination. On this subject, 'Manu Smriti' says :
“Just as the mother earth gives equal support to all the living beings, a king should give support to all without any discrimination.”MS 9-31
Again in Bhagavadgita, Lord the Krishna lays down the proper code of conduct by saying that a person who observes such a code of conduct is dear to Him:
“The person who hates none, who is friendly and has compassion for all, who has no selfishness and ego, who , maintains balance of mind in pain and pleasure, who has contentment, is steady in meditation, self controlled, and firm in his decision, who is dedicated to me, and who is my devotee is dear to me.”

REJECTION OF ARTHA AND KAMA IF AGAINST DHARMA

REJECTION OF ARTHA AND KAMA IF AGAINST DHARMA
“Reject wealth/money and desires which are contrary to Dharma. Reject also such rules of Dharma obedience to which lead to unhappiness of a few or which cause public resentment.” (MS 4.176).
It means that Dharma must control the desire (kama) as well as the means of acquisition of wealth and deriving pleasure (Artha). Dharma ,therefore, prescribes the rules of right conduct, observance of which was considered necessary for the welfare of the individual and society. Considering an integrated view of life, rules of right conduct covering almost every sphere of human activity such as religion, rules regulating personal conduct of an individual, as a student, as a teacher, as a house-holder, as a husband, as a wife, as a son, as a hermit, as an ascetic, including rules regulating taking of food and the like were prescribed in MS. Dharma, therefore , laid down a code of conduct covering every aspect of human behaviour, the observance of which was considered a must for the peace and happiness of individuals and society.’

The principles set out above are fundamental and have manifested themselves through various provisions meant to sustain the life of the individual and society. It is for this reason, all the works on Dharma declare with one voice that Dharma is that which sustains the world. Every act or conduct which was in disobedience to rules of Dharma was called Adharma and was declared to be injurious to society and the individual.
Observance of Dharma a Must for Peaceful Co-existence
The necessity of scrupulous practice of Dharma is forcefully expressed by Manu :
“Dharma protects those who protect it. Those who destroy Dharma get destroyed. Therefore, Dharma should not be destroyed so that we may not be destroyed as a consequence thereof.”
(MS:8-15)
According to Justice M Rama Jois, ‘the principle laid down in this saying is of the utmost importance and significance. In the above very short saying, the entire concept of Rule of Law is incorporated. The meaning it conveys is that an orderly society would be in existence if everyone acts according to Dharma and thereby protect Dharma, and such an orderly society which would be an incarnation of Dharma, in turn, protects the rights of individuals. Rules of Dharma were meant to regulate the individual conduct, in such a way as to restrict the rights, liberty, interest and desires of an individual as regards all matters to the extent necessary in the interest of other individuals, i.e., society and at the same time making it obligatory for society to safeguard and protect an individual in all respects through its social and political institutions. Briefly put, Dharma regulated the mutual obligations of the individual and society. Therefore, it was stressed that protection of Dharma was in the interest of both the individual and society. Manu Smriti warns; Do not destroy Dharma, so that you may not be destroyed. A 'State of Dharma' was required to be always maintained for peaceful co-existence, happiness and prosperity.’ It is needless to state that it is only when a substantial number of citizens of a nation are by and large of "Dharma / law abiding Nature" the Rule of law can be maintained. But, if the majority are not of a law abiding nature, the nation gets destroyed.’

Manu Samriti on Human Desires

MANU SAMRITI ON HUMAN DESIRES
HUMAN DESIRES



“There is no act of man which is free from desire; whatever a man does is the result of the impulse of desire”.(MS2.4)

Manu states that the force behind every action of a human being is his desire (kama). The natural desire of man was found to be the desire to have enjoyment of wealth i.e., material pleasure (artha) as also emotional and sexual enjoyment (kama), culminating in all evil actions of human beings ,which in turn gave rise to conflict of interests among individuals. Further, it was found that the desire (kama) of human beings could also be influenced by the other impulses inherent in human beings such as anger (krodha), passion (moha), greed (lobha), infatuation (mada), and enmity (matsarya). These six natural impulses were considered as six internal enemies of man (arishadvarga), which if allowed to act uncontrolled could instigate him to entertain evil thoughts in the mind for fulfilling his own selfish desires and for that purpose cause injury to others. Manu, on this basis, explained the causes of all civil and criminal injuries inflicted by the action of one against the other.
To act solely from a desire for rewards is not laudable. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit, for whatever (man) does, it is (the result of) the impulse of desire. (MS2: 2-3.).
The consequences of not controlling desires which arise in the mind are explained in the
Bhagvadgita :






Bhagvadgita Ch. II 62-63

“When a man begins to think of securing anything in the first instance attachment to that develops. Attachment leads to desire; when the desire is not fulfilled it leads to anger; anger in turn leads to loss of sense of good and bad; this loss leads to destruction of sound discretion and finally; the loss of sound discretion leads to total destruction -the man perishes.”

How true it is! We see everyday the human beings just to achieve their selfish purposes indulging in all sorts of crimes, misappropriation, onslaught on women, corruption. This ultimately ruins them and their families and also adversely affects the society as a whole.

DHARMA
Mahabharata the great epic which is acclaimed as the Manava Kartavya Sastra (code of duties of human beings) contains a discussion of this topic. On being asked by Yudhistira to explain the meaning and scope of DHARMA, Bhishma who had mastered the knowledge of Dharma replied thus:

SHANTHI PARVA - 109-9-11
“It is most difficult to define Dharma. Dharma has been explained to be that which helps the upliftment of living beings. Therefore, that which ensures the welfare of living beings is surely Dharma. The learned rishis have declared that which sustains is Dharma.”
Again in Karna Parva (ofthe Mahabharta) eulogises Dharma has been eulogised in the following words:
"Dharma sustains the society, Dharma maintains the social order Dharma ensures well being and progress of Humanity. Dharma is surely that which fulfils these objectives . (Ch.. 69 Verse 58)

Manu Smriti has brought 'Dharma' under five heads:




MS10-63
“Ahimsa(non-violence), Satya (truthfulness), Asteya (not acquiring illegitimate wealth), Shoucham (purity), and Indriyanigraha (control of senses) are, in brief, the common Dharma for all the varnas”.
Thus, Abstention from injuring (creatures), veracity, abstention from unlawfully appropriating (the goods of others), purity, and control of the organs, Manu has declared to be the summary of the law for the four castes.
According to Justice Rama M. Jois, “The first rule is not to indulge in violence against other living beings. The second rule requires every one to be truthful in day to day life. The third rule ‘of not acquiring illegitimate wealth’ is of the utmost importance. It is the desire to secure wealth by illegal methods which makes a man corrupt, a cheat, a smuggler, a black marketeer, an exploiter, and makes even men in noble professions exploit the miseries of others to make more and more money in utter disregard to professional ethics. Therefore, it is very essential to ingrain in the heart and mind of every individual the desire not to indulge in 'asteya' i.e., acquiring wealth by illegitimate and immoral methods. The fourth one commands every individual to maintain purity of thought, word and deed (Trikarana shuddi i.e., Kaya, Vacha, Manasa), which is also called Antaranga Shuddi (internal/mental purity) and Bahiranga Shuddi (external purity or purity in action). This rule means absolute honesty in that there should be harmony in thought, word and deed of an individual. One should not think something in the mind, speak something else, and do entirely another thing. The fifth rule i.e., control of senses is also important, as it is lack of control over the senses which results in individuals indulging in all types of illegal and immoral actions, being instigated by the one or more of the six inherent enemies (Arishadvargas). This lands himself as well as others in misery and loss of happiness.’ However, the mere knowledge of the rules of Dharma does not make a man 'Dharmishta' i.e., a man acting always in conformity with Dharma. Therefore, Dharma has to be ingrained in the mind of every individual from child hood. According to Justice M.Rama Jois, ‘just as triple antigen for giving immunity to the body against dreaded disease has to be administered to a young child for giving immunity to the mind against sinful thoughts Dharma- the sextuple antigen has to be administered to the mind of an individual as part of education. It is a slow but a sure process. This process was called 'Samskara'.

While Dharma touches on a wide varieties of topics, the essence of Dharma common to all human beings has also been declared in Mahabharata::



Mahabharata ( Shanti Parva (60- 7 -8)
"Being free from anger, (Akrodaha) sharing one's wealth with others, (Samvibhagaha) forgiveness, (Kshama) truthfulness, procreation of children from ones wife alone, purity (in mind, though and deed), (shoucham) not betraying the trust or confidence reposed, (Adrohaha) absence of enmity, maintaining the persons dependent on oneself, these are the nine rules of Dharma to be followed by persons belonging to all sections of society ".
Mahabharata ( Shanti Parva (60- 7 -8)
Truthfulness, to be free from anger, sharing wealth with others, (samvibhaga) forgiveness, procreation of children from one's wife alone, purity, absence of enmity, straightforwardness and maintaining persons dependent on oneself are the nine rules of the Dharma of persons belonging to all the varnas”.

CODE OF CONDUCT AND ETHICAL VALUES

(H ) CODE OF CONDUCT AND ETHICAL VALUES
Manu Smriti expounds Code of Conduct and Ethical Values inter alia in following verses: SATTVA, RAGAS AND TAMSA QUALITIES (GUNAS):
Know Goodness (sattva), Activity (ragas), and Darkness (tamas) to be the three qualities of the Self, with which the Great One always completely pervades all existences. (MS12.24).

When one of these qualities wholly predominates in a body, then it makes the embodied (soul) eminently distinguished for that quality.(MS12.25).
Sattva( Goodness) is declared (to have the form of) knowledge, Tamas ( Darkness) (of) ignorance, Ragas ( Activity) (of) love and hatred; such is the nature of these (three) which is (all-) pervading and clings to everything created(MS 12.26).
When (man) experiences in his soul a (feeling) full of bliss, a deep calm, as it were, and a pure light, then let him know (that it is) among those three (the quality called) Sattva (Goodness) (MS12.27).
What is mixed with pain and does not give satisfaction to the soul one may know (to be the quality of) Rajas(Activity), which is difficult to conquer, and which ever draws embodied (souls towards sensual objects)(MS 12.28).

What is coupled with delusion, what has the character of an indiscernible mass, what cannot be fathomed by reasoning, what cannot be fully known, one must consider (as the quality of) Tamas( Darkness) (MS 1229).
The study of the Vedas, austerity, (the pursuit of) knowledge, purity, control over the organs, the performance of meritorious acts and meditation on the Soul, (are) the marks of the quality of Sattva(Goodness)(MS12.31).

Delighting in undertakings, want of firmness, commission of sinful acts, and continual indulgence in sensual pleasures, (are) the marks of the quality of Ragas( Activity)(MS12.32).

Covetousness, sleepiness, pusillanimity, cruelty, atheism, leading an evil life, a habit of soliciting favours, and inattentiveness, are the marks of the quality of Tamas( Darkness)(MS12.33).

When a (man), having done, doing, or being about to do any act, feels ashamed, the learned may know that all (such acts bear) the mark of the quality of Tamas(Darkness)(MS12.35). But, when (a man) desires (to gain) by an act much fame in this world and feels no sorrow on failing, know that it (bears the mark of the quality of) Ragas( Activity)(MS 12.36).
· But that (bears) the mark of the quality of Sattva (Goodness) which with his whole (heart) he desires to know, which he is not ashamed to perform, and at which his soul rejoices.
The craving after sensual pleasures is declared to be the mark of Tamas (Darkness), (the pursuit of) wealth (the mark) of Ragas(Activity), (the desire to gain) spiritual merit the mark of Sattva( Goodness); each later) named quality is) better than the preceding one(MS12.38).

CODE OF CONDUCT IN GENERAL
He who possesses faith may receive pure learning even from a man of lower caste, the highest law even from the lowest, and an excellent wife even from a base family ( 2. 238).

Excellent wives, learning, (the knowledge of) the law, (the rules of) purity, good advice, and various arts may be acquired from anybody. (2.240).

Even from poison nectar may be taken, even from a child good advice, even from a foe (a lesson in) good conduct, and even from an impure (substance) gold(2.239).
Wealth, kindred, age, (the due performance of) rites, and, fifthly, sacred learning are titles to respect; but each later-named (cause) is more weighty (than the preceding ones)(2.136).
As the man who digs with a spade (into the ground) obtains water, even so an obedient (pupil) obtains the knowledge which lies (hidden) in his teacher (2.218).
The seniority of Brahmanas is from (sacred) knowledge, that of Kshatriyas from valour, that of Vaisyas from wealth in grain (and other goods), but that of Sudras alone from age (2.155).

As an elephant made of wood, as an antelope made of leather, such is an unlearned Brahmana; those three have nothing but the names (of their kind)(2.157).

As a eunuch is unproductive with women, as a cow with a cow is unprolific, and as a gift made to an ignorant man yields no reward, even so is a Brahmana useless, who (does) not (know) the Rikas. (2.158).
Whatever is dependent on others is misery; whatever rests on oneself is happiness; this in brief is the definition of happiness and misery. (4.160). Let him carefully avoid all undertakings (the success of) which depends on others; but let him eagerly pursue that (the accomplishment of) which depends on himself( MS4.159).
One should not allow one’s spirit to be frustrated by earlier failures; till death one should strive for prosperity and should never consider it difficult to attain [MS 4.137] .
When the performance of an act gladdens his heart, let him perform it with diligence; but let him avoid the opposite (MS4.161).
No calamity happens to those who eagerly follow auspicious customs and the rule of good conduct, to those who are always careful of purity, and to those who mutter (sacred texts) and offer burnt-oblations MS4:146).
Neither a man who (lives) unrighteously, nor he who (acquires) wealth (by telling) falsehoods, nor he who always delights in doing injury, ever attain happiness in this world (MS4.170).
Let him avoid (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to the Dharma (the sacred law), and even lawful acts which may cause pain in the future or are offensive to men (MS4.176).
Giving no pain to any creature, let him slowly accumulate spiritual merit, for the sake (of acquiring) a companion to the next world, just as the white ant (gradually raises its) hill. For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his companions; spiritual merit alone remains (with him). Single is each being born; single it dies; single it enjoys (the reward of its) virtue; single (it suffers the punishment of its) sin (MS4:238-40).

He who is persevering, gentle, (and) patient, shuns the company of men of cruel conduct, and does no injury (to living creatures), gains, if he constantly lives in that manner, by controlling his organs and by liberality, heavenly bliss(MS4.246).
He who injures innoxious beings from a wish to (give) himself pleasure, never finds happiness, neither living nor dead.(MS: 5.45).

He who does not seek to cause the sufferings of bonds and death to living creatures, (but) desires the good of all (beings), obtains endless bliss (MS5.46).

He who does not injure any (creature), attains without an effort what he thinks of, what he undertakes, and what he fixes his mind on(MS5.47).

Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to (the attainment of) heavenly bliss; let him therefore shun (the use of) meat(MS5.48). Having well considered the (disgusting) origin of flesh and the (cruelty of) fettering and slaying corporeal beings, let him entirely abstain from eating flesh (MS5.49).
Among all modes of purification, purity in (the acquisition of) wealth is declared to be the best; for he is pure who gains wealth with clean hands (MS:5.106).

The body is cleansed by water, the internal organ is purified by truthfulness, the individual soul by sacred learning and austerities, the intellect by (true) knowledge(MS5.109).
Contentment, forgiveness, self-control, abstention from unrighteously appropriating anything, (obedience to the rules of) purification, coercion of the organs, wisdom, knowledge (of the supreme Soul), truthfulness, and abstention from anger, (form) the tenfold law(MS6.92).
And in accordance with the precepts of the Veda and of the Smriti, the Grahastha ((householder) is declared to be superior to all of them; for he supports the other three. As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders (MS: 6.89-90).
Dharma ( 'Justice’, not exactly), being violated, destroys; Dharma, being preserved, preserves: therefore, Dharma must not be violated, lest violated Dharma destroys us (MS8.15). For divine Dharma justice (is said to be) a bull (vrisha); that (man) who violates it (kurute 'lam) the gods consider to be (a man despicable like) a Sudra (vrishala); let him, therefore, beware of violating Dharma MS8.16).
The only friend who follows men even after death is Dharma; for everything else is lost at the same time when the body (perishes) (MS8.17).
But with whatever disposition of mind (a man) forms any act, he reaps its result in a (future) body endowed with the same quality(MS12.81).
Studying the Veda, (practising) austerities, (the acquisition of true) knowledge, the subjugation of the organs, abstention from doing injury, and serving the Guru are the best means for attaining supreme bliss(MS12.83).

(If you ask) whether among all these virtuous actions, (performed) here below, (there be) one which has been declared more efficacious (than the rest) for securing supreme happiness to man(MS12.84) (The answer is that) the knowledge of the Soul is stated to be the most excellent among all of them; for that is the first of all sciences, because immortality is gained through that.(MS12.85).
· He who sacrifices to the Self (alone), equally recognising the Self in all created beings and all created beings in the Self, becomes (independent like) an autocrat and self- luminous(MS12.91).

Let him, concentrating his mind, fully recognise in the Self all things, both the real and the unreal, for he who recognises the universe in the Self, does not give his heart to unrighteousness (MS 12.118). The Self alone is the multitude of the gods, the universe rests on the Self; for the Self produces the connexion of these embodied (spirits) with actions (MS12.119). He who thus recognises the Self through the Self in all created beings, becomes equal (-minded) towards all, and enters the highest state, Brahman (MS12.125).
Manu declares “non violence, constant adherence to truth, non thieving, being pure, and keeping the senses in control-this is the essentially common dharma for all the four varnas” (MS 10.62).
· Manu has given essence of the ethical values in the following verse:




(MS12.35 )
"If a man in his conscience, feels ashamed/guilty to do an act, or while doing an act, or after doing an act, it is the clearest indication of Tamasa Quality -viz, the act is a sin ".

Thus, the soul (Atma) constantly reminds a person of his/her misdemeanours. It is for this reason that the individual feels ashamed within, though before others he may try to pose as a good man. It calls upon every individual to establish an internal check, which alone is the guarantee for good conduct, as if he listens to his conscience he will not commit the sin.
Manu rouses the conscience of an individual in a verse which is intended to be part of an exhortation to witness:

MS8-84
“The Soul itself is the witness of the Soul and the Soul is the refuge of the soul Despise not thy own Soul the supreme witness to the acts of men”.( MS8-84)

‘One should not be under the impression that one can do wrong or evil in secret, without the knowledge of others, for the very sky, earth, water, sun, moon, fire, wind, day and night, and one's own heart and soul, will stand witness to one's action in due course of time.’ Restraining one's mind in a state of equilibrium of thought, one should visualise both the good and the bad as appearances of the Self, to put an end to all inclination to unrighteousness. The Self alone is all, the gods and everything is contained in the Self. That is to be known as the Supreme Purusha which is the ordainer of all things, subtler than the subtle and realisable by sharp understanding. The eternal advise by Manu for all human beings to be followed throughout life is : not to indulge in self- deception. The soul is the witness, the soul is the police, the soul is the judge. The soul is capable of indicating what is wrong and what is right. A man with good samskara immediately yields to the advice. But a man who is unable to control his desire, falls a prey to sinful desire. This is the fate of those who commit murder, rape,,who indulge in corruption and who are ultimately caught and punished. They may not be caught , or even if caught and prosecuted for want of evidence in the Courts, they may not go to jail, but they are bound to suffer by losing mental peace and by loss of reputation for themselves and members of their families. That is why it is said that death is preferable to loss of reputation.’
Manu again warns every individual in the following words:



MS: 4.174
“Those who indulge in adharma (may) attain immediate success and secure fulfillment of their desires. They overpower their opponents. But ultimately their ruin down to the roots is certain.” ( MS: 4.174 )

MANU SAMRITI MALIGNED BY LATER INTERPOLATIONS

The Manu Smriti by Manu maligned due to later Interpolations.
Respected Moderator and esteemed Members,
The Manu Smriti(MS), which is the Manual on dharma (right behaviour, law , morality and such things) has 2,694 stanzas in 12 chapters. However, Dr. Surender Kumar, in his well-researched thought provoking book "The Manu Smriti" (in Hindi), has explained in detail how out of the 2685 shlokas only 1214 are the genuine ones and the remaining 1471 (almost 55%) are non-genuine ones, being later interpolations, inconsistent with Manu's thoughts, and being not in consonance with the Vedas. The learned author has also indicated against each such verse,( which he considers interpolation) , detailed reasons why he consideres it so being against the basic Principles laid down by Manu and why such verses should be discarded. A perusal of the above well-researched "The Manu Samriti(in Hindi) published by Arsh Sahitya Prachar Trust, Delhi (1991) would transpire that the concerned verses being interpolations and added later on by vested interests, need be ignored altogether.

Posted by: "Ved Prakash Bhatia" vpbhatia39@yahoo.com Fri Oct 10, 2008 3:02 pm (PDT)
____________________________________________________________________
Namaste Ved Prakash Bhatia Ji- from ganesh
Thursday, October 23, 2008 10:19 AM
From: "ganesh p" ganesh151@gmail.com
To: "Ved Prakash Bhatia" vpbhatia39@yahoo.com
Namaste Ved Ji,
Thank you for this most interesting article.Wish to obtain an english version of Dr. Surender Kumar's bookDo you know I can go about this. I reside in Canadathank you.
ganesh
______

MS ON ALLUREMENT TO SENSUAL PLEASURES

(D) ALLUREMENT TO SENSUAL PLEASURES

• A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a charioteer his horses(MS: 2.88).
• Know that the internal organ (manas) has been subdued, both those (two) sets of five (external organs) have been conquered. (MS2.92).
• Through the attachment of his organs (to sensual pleasure) a man doubtlessly will incur guilt; but if he keep them under complete control, he will obtain success (in gaining all his aims).(2.93.)
• Desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter (2.94).
• If one man should obtain all those (sensual enjoyments) and another should renounce them all, the renunciation of all pleasure is far better than the attainment of them.(2.95)
• Those (organs) which are strongly attached to sensual pleasures, cannot so effectually be restrained by abstinence (from enjoyments) as by a constant (pursuit of true) knowledge (2.96).
• Neither (the study of) the Vedas, nor liberality, nor sacrifices, nor any (self- imposed) restraint, nor austerities, ever procure the attainment (of rewards) to a man whose heart is contaminated (by sensuality)(2.97).
• If he keeps all the (ten) organs as well as the mind in subjection, he may gain all his aims, without reducing his body by (the practice) of Yoga (2.100).
• But when one among all the organs slips away (from control), thereby (man's) wisdom slips away from him, even as the water (flows) through the one (open) foot of a (water-carrier's) skin(2.99).
• He who desires happiness must strive after a perfectly contented disposition and control himself; for happiness has contentment for its root, the root of unhappiness is the contrary (disposition)(MS 4.12).
• Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully obviate an excessive attachment to them, by (reflecting on their worthlessness in) his heart (MS:4.16).
• That man may be considered to have (really) subdued his organs, who on hearing and touching and seeing, on tasting and smelling (anything) neither rejoices nor repines.(MS:2.98).
• In consequence of attachment to (the objects of) the senses, and in consequence of the non-performance of their duties, fools, the lowest of men, reach the vilest births ( MS: 12. 52).
• Coveting the property of others, thinking in one's heart of what is undesirable, and adherence to false (doctrines), are the three kinds of (sinful) mental actions (12.5).
• Abusing (others, speaking) untruth, detracting from the merits of all men, and talking idly, shall be the four kinds of (evil) verbal action.(MS12.6).
• Taking what has not been given, injuring (creatures) without the sanction of the law, and holding criminal intercourse with another man's wife, are declared to be the three kinds of (wicked) bodily actions ( MS12.7).
• (A man) obtains (the result of) a good or evil mental (act) in his mind, (that of) a verbal (act) in his speech, (that of) a bodily (act) in his body (MS 12.8).

MANU SAMRITI ON RECITATIONS OF OM/SAVITRI

MANU SAMRITI ON RECITATIONS OF OM/SAVITRI (GYATRI MANTRA)

(C) RECITATION OF ‘OM’ AND SAVITRI

• Let him (the student) always pronounce the syllable Om at the beginning and at the end of (a lesson in) the Veda; (for) unless the syllable Om precede (the lesson) will slip away (from him), and unless it follow it will fade away(2.74).
• Pragapati (the lord of creatures) milked out (as it were) from the three Vedas the sounds A, U, and M, and (the Vyahritis) Bhuh, Bhuvah, Svah(2.76); He milked out from the three Vedas (as it were) that Rik-verse, sacred to Savitri (2.77).
• Let him stand during the morning twilight, muttering the Savitri until the sun appears, but (let him recite it), seated, in the evening until the constellations can be seen distinctly (2.101).
• He who stands during the morning twilight muttering (the Savitri), removes the guilt contracted during the (previous) night; but he who (recites it), seated, in the evening, destroys the sin he committed during the day (2.102). But he who does not (worship) standing in the morning, nor sitting in the evening, shall be excluded from all the duties and rights of an Aryan. (2.103).

With regard to the recitation of Savitri (Gyatri Mantra), let us recall the sacred Gayatri Mantra:
Om bhur bhuvah svah. Tatsavitur varenyam bhargo devasya dhimahi.
Dhiyo yo nah prachudayat.(Rig.veda 3.62.10; Yv 3.35)
“O being becoming and bliss! May we imbibe in ourselves the choicest effulgence of the divine creator, so that He evokes our intellect.”
Indian culture is rooted on the principles of Gayatri, protector of prana and the goddess of wisdom and pure intelligence and yajna, noble deed. Gyatri is revered as the mother and yajna the father of Indian culture. The Aitareya Brahmnana defines Gayatri as that which protects prana, which means the source of liveliness, consciousness and vitality. The element within us that grants us the ability to move, work, think and possess our wisdom and life is called prana. It is the presence of prana that keeps us alive. Prana is the soul residing in our body. A Gyatri exponent , who is full of prana, is enthusiastic, determined, courageous, patient, hopeful and active. A person whose prana is strong and protected from becoming depleted becomes powerful( strong) and hardworking and achieves happiness in both the external world(materialistic happiness) and of the inner self(Spiritual happiness).Aitareya Brahmna advises prevention of waste of prana and its preservation by invoking the grace of Gayatri. According to Adi Sankara righteous intelligence through which that Being, that reality, can be known, is Gayatri. Ritubhara prajana is that aspect of the brain that enables us to discriminate between truth and untruth, fame and notoriety, and right and wrong. The decision-making ability conferred by ritumbhara prajana is based on divine inspiration. Gayatri inspires the brain to remain saturated with the divine, virtuous qualities, which in turn inspire man on to the path of true well-being. Cultivating noble thoughts and practicing righteous deeds safeguards and increases our strength. With every act we become stronger. On the other hand, thoughts and actions inspired by impure intelligence (shorn of the Gayatri) decrease the power of prana day by day.
True wisdom keeps our lifestyle satvika- pure and austere- by maintaining control over the senses like willful avoidance of sensual pleasures, simple and natural daily routine, hard-working attitude. These qualities keep life energetic , preserve our strength and increase life span. We suffer in life due to lack of righteous knowledge. Gayatri acts as a bright divine light, a message of hope for such people caught in the darkness of ignorance. It opens up the door to material , mental and spiritual bliss. It grants us, as if it were, a third eye: the eye of wisdom through which we can look at the world prudently and attain the aim of life, self-awakening.