VEDA IS THE ETERNAL EYE OF THE GODS AND MEN- MANU (Post No.8200)

WRITTEN BY LONDON SWAMINATHAN

Post No. 8200

Date uploaded in London – 18 June 2020       

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We have come to the end of Manava Dharma Shastra, the world’s first law book, older than the Hammurabi’s. (Please see my earlier articles for the dating of Original Manu Smriti)

**Just before the conclusion, he says through the mouth of Bhrgu (the whole book is written by Bhrgu, not Manu) that the Vedas are eternal. That is, it was born with the Big Bang. It was born with the Gods.

**He adds no one can master it, no one can comprehend its full meaning (see sloka 12-94)

**The eternal teachings of the Vedas sustain all living beings – 12-99

**A man who knows the true meaning of the Vedas attains moksha 12-102

Good Better Best

**In 12-103 he says even reciting the Veda without understanding gives you something good.

Those who read the books are better than those who do not know them;

Those who remember them are better than those who read them;

Those who understand them are better than those who remember them;

And those who put them into action are better than those who understand them – 12-103

DEMOCRACY IN MANU SMRTI

**In slokas 12-111 to 12-115 Manu advocates meaningful democracy

**In sloka 12—91 and 12-125 Manu echoes  Bhagavad 

Gita

**Earlier in sloka 12-83  he lists six qualities which define Brahminism

**In slokas 12-86 to 12-91 he describes two types of Vedic activities 

***

MANU SMRITI FINITO (12-73 to 12 -126)

12- 73. In proportion as sensual men indulge in sensual pleasures, in that same proportion their taste for them grows.

74. By repeating their sinful acts those men of small understanding suffer pain here (below) in various births;

75. (The torture of) being tossed about in dreadful hells, Tāmiśra and the rest, (that of) the Forest with sword-leaved trees and the like, and (that of) being bound and mangled;

(21 Types of Hells are listed already in 4-84 to 4-91)

76. And various torments, the (pain of) being devoured by ravens and owls, the heat of scorching sand, and the (torture of) being boiled in jars, which is hard to bear;

77. And births in the wombs (of) despicable (beings) which cause constant misery, and afflictions from cold and heat and terrors of various kinds,

78. The (pain of) repeatedly lying in various wombs and agonizing births, imprisonment in fetters hard to bear, and the misery of being enslaved by others,

79. And separations from their relatives and dear ones, and the (pain of) dwelling together with the wicked, (labour in) gaining wealth and its loss, (trouble in) making friends and (the appearance of) enemies,  

80. Old age against which there is no remedy, the pangs of diseases, afflictions of many various kinds, and (finally) unconquerable death.

81. But with whatever disposition of mind (a man) forms any act, he reaps its result in a (future) body endowed with the same quality.

82. All the results, proceeding from actions, have been thus pointed out; learn (next) those acts which secure supreme bliss to a Brāhmaṇa.

SIX ACTIVITIES FOR BRAHMINS

83. Studying the Veda, practising austerities, the acquisition of true knowledge, the subjugation of the organs, Ahimsa/abstention from doing injury, and serving the Guru are the best means for attaining supreme bliss.

84. If you as) whether among all these virtuous actions, performed here below, there be one which has been declared more efficacious than the res) for securing supreme happiness to man,

85. 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.

86. Among those six (kinds of) actions enumerated above, the performance of) the acts taught in the Veda must ever be held to be most efficacious for ensuring happiness in this world and the next.

87. For in the performance of the acts prescribed by the Veda all those (others) are fully comprised, (each) in its turn in the several rules for the rites.

TWO KINDS OF  VEDIC ACTIVITIES (Pravritti & Nivritti)

88. The acts prescribed by the Veda are of two kinds, such as procure an increase of happiness and cause a continuation of mundane existence, Pravritti, and such as ensure supreme bliss and cause a cessation of mundane existence, Nivritti.

89. Acts which secure the fulfilment of wishes in this world or in the next are called Pravritti such as cause a continuation of mundane existence; but acts performed without any desire for a reward, preceded by the acquisition of true knowledge, are declared to be Nivritti such as cause the cessation of mundane existence.

90. He who sedulously performs acts leading to future births (Pravritti) becomes equal to the gods; but he who is intent on the performance of those causing the cessation (of existence, Nivritti) indeed, passes beyond (the reach of) the five elements.

ECHO OF BHAGAVAD GITA

91. 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.

92. After giving up even the above-mentioned sacrificial rites, a Brāhmaṇa should exert himself in (acquiring) the knowledge of the Soul, in extinguishing his passions, and in studying the Veda.

93. For that secures the attainment of the object of existence, especially in the case of a Brāhmaṇa, because by attaining that, not otherwise, a twice-born man has gained all his ends.

94. The Veda is the eternal eye of the manes, gods, and men; the Veda-ordinance is both beyond the sphere of human power, and beyond the sphere of human comprehension; that is a certain fact.

Doctrines to be rejected

95. All those traditions (smriti) and those despicable systems of philosophy, which are not based on the Veda, produce no reward after death; for they are declared to be founded on Darkness.

96. All those (doctrines), differing from the (Veda), which spring up and (soon) perish, are worthless and false, because they are of modern date.

The supreme source of knowledge

97. The four castes, the three worlds, the four orders, the past, the present, and the future are all severally known by means of the Veda.

98. Sound, touch, colour, taste, and fifthly smell are known through the Veda alone, (their) production (is) through the (Vedic rites, which in this respect are) secondary acts.  

99. The eternal lore of the Veda upholds all created beings; hence I hold that to be supreme, which is the means of securing happiness to these creatures.

100. Commander of armies, royal authority, the office of a judge, and sovereignty over the whole world must know the Vedas ( he only deserves who knows the Veda-science_.

VEDIC FIRE DESTROYS SINS

101. As a fire that has gained strength consumes even trees full of sap, even so he who knows the Veda burns out the taint of his soul which arises from (evil) acts.

102. In whatever order (a man) who knows the true meaning of the Veda-science may dwell, he becomes even while abiding in this world, fit for the union with Brahman.

Good, Better, Best in possessing Vedic Knowledge

103. Even forgetful students of the sacred books are more distinguished than the ignorant, those who remember them surpass the forgetful students, those who possess a knowledge of the meaning are more distinguished than those who only remember the words, men who follow the teaching of the texts surpass those who merely know their meaning.

(This is in Tirukkural 134)

104. Austerity and sacred learning are the best means by which a Brāhmaṇa secures supreme bliss; by austerities he destroys guilt, by sacred learning he obtains the cessation of (births and) deaths.

105. The three (kinds of evidence), perception, inference, and the (sacred) Institutes which comprise the tradition (of) many (schools), must be fully understood by him who desires perfect correctness with respect to the sacred law.

106. He alone, and no other man, knows the sacred law, who explores the (utterances) of the sages and the body of the laws, by (modes of) reasoning, not repugnant to the Veda-lore.

107. Thus the acts which secure supreme bliss have been exactly and fully described; (now) the secret portion of these Institutes, proclaimed by Manu, will be taught.

108. If it be asked how it should be with respect to (points of) the law which have not been (specially) mentioned, (the answer is), ‘that which Brāhmaṇas (who are) Śiṣṭas propound, shall doubtlessly have legal (force).’

109. Those Brāhmaṇas must be considered as Śiṣṭas who, in accordance with the sacred law, have studied the Veda together with its appendages, and are able to adduce proofs perceptible by the senses from the revealed texts.

Democracy – Ten Member Council

110. Whatever an assembly, consisting either of at least ten, or of at least three persons who follow their prescribed occupations, declares to be law, the legal (force of) that one must not dispute.

111. Three persons who each know one of the three principal Vedas, a logician, a Mimāmsaka, one who knows the Nirukta, one who recites (the Institutes of) the sacred law, and three men belonging to the first three orders shall constitute a (legal) assembly, consisting of at least ten members.

112. One who knows the Rigveda, one who knows the Yajur-veda, and one who knows the Sāma-veda, shall be known (to form) an assembly consisting of at least three members (and competent) to decide doubtful points of law.

113. Even that which one Brāhmaṇa versed in the Veda declares to be law, must be considered (to have) supreme legal (force, but) not that which is proclaimed by myriads of ignorant men.

Assembly of 1000 Fools is NOT Democracy

114. Even if thousands of Brāhmaṇas, who have not fulfilled their sacred duties, are unacquainted with the Veda, and subsist only by the name of their caste, meet, they cannot (form) an assembly (for settling the sacred law).

115. The sin of him whom dunces, incarnations of Darkness, and unacquainted with the law, instruct (in his duty), falls, increased a hundredfold, on those who propound it.

116. All that which is most efficacious for securing supreme bliss has been thus declared to you; a Brāhmaṇa who does not fall off from that obtains the most excellent state.

Conclusion of the sacred law

117. Thus did that worshipful deity disclose to me, through a desire of benefiting mankind, this whole most   excellent secret of the sacred law.

118. Let (every Brāhmaṇa), 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.

119. 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.

120. Let him meditate on the ether as identical with the cavities (of the body), on the wind as identical with the organs of motions and of touch, on the most excellent light as the same with his digestive organs and his sight, on water as the same with the (corporeal) fluids, on the earth as the same with the solid parts (of his body);

Brahma , Vishnu, Maheswara

121. On the moon as one with the internal organ, on the quarters of the horizon as one with his sense of hearing, on Vishnu as one with his (power of) motion, on Hara as the same with his strength, on Agni (Fire) as identical with his speech, on Mitra as identical with his excretions, and on Prajāpati as one with his organ of generation.

122. Let him know the supreme Male (Purusha, to be) the sovereign ruler of them all, smaller even than small, bright like gold, and perceptible by the intellect (only when) in (a state of) sleep (-like abstraction).

123. Some call him Agni (Fire), others Manu, the Lord of creatures, others Indra, others the vital air, and again others eternal Brahman.

124. He pervades all created beings in the five forms, and constantly makes them, by means of birth, growth and decay, revolve like the wheels (of a chariot).

125. He who thus recognises the Self through the Self in all created beings, becomes equal (-minded) towards all, and enters the highest state, Brahman.

126. A twice-born man who recites these Institutes, revealed by Manu, will be always virtuous in conduct, and will reach whatever condition he desires.

–Subham– The End

Manu Smriti Finished

tags — Manu Smrti, last part, Veda Eternal eye, democracy

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