(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 )
