MANU’S STRANGE RULES ON HOSPITALITY! (Post No.5129)

Written by LONDON SWAMINATHAN

 

Date: 19 JUNE 2018

 

Time uploaded in London –  21-08  (British Summer Time)

 

Post No. 5129

 

Pictures shown here are taken from various sources such as Facebook friends, Wikipedia, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

 

 

Manu Smrti- Third Chapter continued….

My Comments

1.Hospitality is a unique feature of Hindu culture. It is found in Sanskrit and Tamil scriptures with equal emphasize only among the ancient languages. Sita of Ramayana and Kannaki of Tamil epic Silappadikaram worried about their inability to feed and honour the guests. The concept of feeding complete strangers to get religious merits is unknown in other ancient cultures. This shows that Hindus are the sons of the soil and they developed the culture in their own land. This explodes the theory of Vedic Hindus coming from outside.

Another aspect coming to light in the slokas is that the culture and the values were same from Kanyakumari Kashmir. It is equally empahsized in both Sanskrit and Tamil scriptures.

2.Manu Smrti is the oldest law book, older than Hammurabi’s (I have pointed out the reasons for my conclusion already). Here is one more point: The Vedic deities are mentioned in the slokas quoted here. If it is composed in second century BCE we would not have come across Vedic Kuhu and Anumati

  1. The five sacrifices given to five groups include trees, dogs, crows and people of Four Castes. That shows Manu is compassionate towards all living beings. Feeding dogs and crows as part of religious sacrifice is unknown in other cultures. This shows the uniqueness of Hindu culture. Feeding the crows and watering the plants as sacred thing is found in ancient Tamil books; it is one more proof to show that the culture in one from Kanyakumari to Kashmir.
  2. Sacrificing to goblins along with Vedic deities is also strange. But when we consider trees, crows and dogs are included in the list, it is not strange.

 

5.Manu asked the Hindus to give four things: Mat, Water, Room and KIND WORDS. It shows his high thoughts.

6.His definition of a GUEST is good; those who stay one night only are considered guests; he asks everyone to feed all the four castes; This does not correlate with the 40 or odd slokas/couplets which the Dravidians and Marxists use for their Anti Manu propaganda. They are later interpolations.

  1. Another strange thing is ‘newly married’ get priority in eating; he wants them to enjoy life fully!

8.Manu says the householder can eat only after feeding kinsmen, servants and the guests! This is unknown in any part of the world except the Hindus from Kanyakumari to Kashmir.

  1. Ancient Tamil literature also confirm all the oblations to manes who live in SOUTHERN Direction. So Tamils were ardent Hindus as others in the North. It is in Tirukkural and Purananuru. This explodes the theory of half -baked theories of Vedic Hindus coming from outside India. No other ancient culture has such belief about SOUTH or daily oblations to manes with WATER. Use of water in every ceremony shows that it is a tropical culture.
  2. He who prepares food for himself is a sinner is in Manu and Bhagavad Gita.
  3. Last but not the least, Manu asks to honour people who comes once a year! Good Advice!!

 

Third Chapter continues……………………..

Sacrifice to Vedic Deities

3-83. Let him feed even one Brahmana in honour of the manes at the Sraddha which belongs to the five great sacrifices; but let him not feed on that occasion any Brahmana on account of the Vaisvadeva offering.

3-84. A Brahmana shall offer according to the rule (of his Grihya-sutra a portion) of the cooked food destined for the Vaisvadeva in the sacred domestic fire to the following deities:

3-85. First to Agni, and next to Soma, then to both these gods conjointly, further to all the gods Visve Devah, and then to Dhanvantari,

3-86. Further to Kuhu (the goddess of the new-moon day), to Anumati (the goddess of the full-moon day), to Pragapati (the lord of creatures), to heaven and earth conjointly, and finally to Agni Svishtakrit (the fire which performs the sacrifice well).

  1. After having thus duly offered the sacrificial food, let him throw Bali offerings in all directions of the compass, proceeding (from the east) to the south, to Indra, Yama, Varuna, and Soma, as well as to the servants (of these deities).

 

To the Trees

3-88. Saying, ‘Adoration to the Maruts,’ he shall scatter some food near the door, and some in water, saying, ‘Adoration to the waters;’ he shall throw some on the pestle and the mortar, speaking thus, ‘Adoration to the trees.’

  1. Near the head of the bed he shall make an offering to Sri fortune, and near the foot of his bed to Bhadrakali; in the centre of the house let him place a Bali for Brahman and for Vastoshpati (the lord of the dwelling) conjointly.

 

Goblins- Ghosts

3-90. Let him throw up into the air a Bali for all the gods, and in the day-time one for the goblins roaming about by day, and in the evening one for the goblins that walk at night.

  1. In the upper story let him offer a Bali to Sarvatmabhuti; but let him throw what remains from these offerings in a southerly direction for the manes.

 

To the Crows

3-92. Let him gently place on the ground (some food) for dogs, outcasts, Candalas (Svapak), those afflicted with diseases that are punishments of former sins, crows, and insects.

  1. That Brahmana who thus daily honours all beings, goes, endowed with a resplendent body, by a straight road to the highest dwelling-place (i.e. Brahman).
  2. Having performed this Bali offering, he shall first feed his guest and, according to the rule, give alms to an ascetic (and) to a student.

 

Equal to Cow Donation/ Go Daana

3-95. A twice-born householder gains, by giving alms, the same reward for his meritorious act which (a student) obtains for presenting, in accordance with the rule, a cow to his teacher.

  1. Let him give, in accordance with the rule, to a Brahmana who knows the true meaning of the Veda, even a small portion of food as alms, or a pot full of water, having garnished the food with seasoning, or the pot with flowers and fruit.
  2. The oblations to gods and manes, made by men ignorant (of the law of gifts), are lost, if the givers in their folly present (shares of them) to Brahmanas who are mere ashes.
  3. An offering made in the mouth-fire of Brahmanas rich in sacred learning and austerities, saves from misfortune and from great guilt.
  4. But let him offer, in accordance with the rule, to a guest who has come (of his own accord) a seat and water, as well as food, garnished (with seasoning), according to his ability.
  5. A Brahmana who stays unhonoured (in the house), takes away (with him) all the spiritual merit even of a man who subsists by gleaning ears of corn, or offers oblations in five fires.

Give Four Things!

  1. Grass, room for resting, water, and fourthly a kind word; these (things) never fail in the houses of good men.

 

One Night Stay is a Guest

  1. But a Brahmana who stays one night only is declared to be a guest (atithi); for because he stays (sthita) not long (anityam), he is called atithi (a guest).
  2. One must not consider as a guest a Brahmana who dwells in the same village, nor one who seeks his livelihood by social intercourse, even though he has come to a house where there is a wife, and where sacred fires are kept.
  3. Those foolish householders who constantly seek (to live on) the food of others, become, in consequence of that (baseness), after death the cattle of those who give them food.
  4. A guest who is sent by the setting sun in the evening, must not be driven away by a householder; whether he have come at supper- time or at an inopportune moment, he must not stay in the house without entertainment.

Hospitality to Guests

  1. Let him not eat any dainty food which he does not offer to his guest; the hospitable reception of guests procures wealth, fame, long life, and heavenly bliss.
  2. Let him offer to his guests seats, rooms, beds, attendance on departure and honour while they stay, to the most distinguished in the best form, to the lower ones in a lower form, to equals in an equal manner.
  3. But if another guest comes after the Vaisvadeva offering has been finished, the householder must give him food according to his ability, but not repeat the Bali offering.

Non Brahmin Guests

  1. A Brahmana shall not name his family and (Vedic) gotra in order to obtain a meal; for he who boasts of them for the sake of a meal, is called by the wise a foul feeder (vantasin).
  2. But a Kshatriya who comes to the house of a Brahmana is not called a guest (atithi), nor a Vaisya, nor a Sudra, nor a personal friend, nor a relative, nor the teacher.
  3. But if a Kshatriya comes to the house of a Brahmana in the manner of a guest, (the house-holder) may feed him according to his desire, after the above-mentioned Brahmanas have eaten.

 

Feed all the Four Castes

  1. Even a Vaisya and a Sudra who have approached his house in the manner of guests, he may allow to eat with his servants, showing (thereby) his compassionate disposition.
  2. Even to others, personal friends and so forth, who have come to his house out of affection, he may give food, garnished with seasoning according to his ability, at the same time with his wife.

Newly Married Get Priority

  1. Without hesitation he may give food, even before his guests, to the following persons, (viz.) to newly-married women, to infants, to the sick, and to pregnant women.
  2. But the foolish man who eats first without having given food to these (persons) does, while he crams, not know that (after death) he himself will be devoured by dogs and vultures.
  3. After the Brahmanas, the kinsmen, and the servants have dined, the householder and his wife may afterwards eat what remains.
  4. Having honoured the gods, the sages, men, the manes, and the guardian deities of the house, the householder shall eat afterwards what remains.
  5. He who prepares food for himself (alone), eats nothing but sin; for it is ordained that the food which remains after (the performance of) the sacrifices shall be the meal of virtuous men. (It is in Bhagavad Gita)

 

Once a Year!

  1. Let him honour with the honey-mixture a king, an officiating priest, a Snataka, the teacher, a son-in-law, a father-in-law, and a maternal uncle, (if they come) again after a full year has elapsed since their last visit.
  2. A king and a Srotriya, who come on the performance of a sacrifice, must be honoured with the honey-mixture, but not if no sacrifice is being performed; that is a settled rule.

to be continued………………….

POLITICAL IDEAS OF TAMIL POETS Vs MANU AND OTHER LAW MAKERS (Post No.5103)

Written by LONDON SWAMINATHAN

 

Date: 12 JUNE 2018

 

Time uploaded in London –  21-11  (British Summer Time)

 

Post No. 5103

 

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

 

POLITICAL IDEAS OF TAMIL POETS Vs MANU AND OTHER LAW MAKERS (Post No.5103)

 

Professor Bency Kumar Sarkar of Calcutta (Kolkata) has written an article about the political ideas of Cendeswara who has dealt with political thought under sixteen topics. When I read that I did my own quick research with the political thoughts of Tamil poet Tiruvalluvar. It is not a comprehensive one but touches all the 16 topics. Ilango of Tamil epic Silappadikaram also make several statements reflecting Tamil political thought.

Candesvara was the author of Raajaniiti Rantnaakaara. He lived in the fourteenth century and served as a minister under king Harisimha deva of Mithila (North Bihar). He was a student of law and so wrote this book. But he never claimed any originality, but collected materials from several ancient authors and produced them as a digest. So his work Rajaniiti Ratnaakara is a digest. In addition to collection Candesvara made comments as well.

 

Unfortunately, we have no law book in Tamil to compare with Sanskrit law books which are umpteen in number. But Sangam Tamil literature has several verses which deal with the law. Post Sangam works such as Tirukkural and 17 other minor works and Tamil epic Silappadikaram deal with law, but not separately. Tirukkural, a didactic work, may come nearer to a law book and Silappadikaram by Ilango is also useful to compare some points.

It is very interesting to see Tirukkural- a single book of the Tamils, covers almost all the topics except Coronation.

The author of the original article B K Sarkar has given the 16 topics and showed how many times Candesvara quotes the books or authors. I will use it as the base for my research and show how many times Tamil poets touched those topics (only a rough figure):-

1.THE KING

Kulluka Bhatta Rajaniiti Kamadhenu (twice); Guru (Brihaspati or Candesvara’s Guru), Yajnavalkya- thrice; Narada Niti aand Mahabharata- twice, Mahabharata – twice, Manu (4 times); Yasa, Naradiya Smrti, Harita

Tirukkural of Tiruvalluvar- Chapters 70, 39, 55, 56 (Total 40 couplets)

 

xxx

2.THE MINISTER

Manu (4), Yajnavalkya, Vysa, Amarakosa, Mahabharata, Harita, Nardas smriti.

Tirukkural of Tiruvalluvar -Chapter 64 (Ten couplets)

xxx

3.THE FAMILY PRIEST-

Vyasa, Manu (2), Yanjavalkya (1)

None

xxx

  1. THE JUDGE-

KaatyaayanaBrihaspati, Pallavakara Lakshmidhra, Harita, Vyasa, Manu, Narada.

Tirukkural of Tiruvalluvar -Chapter 12, 108

 

xxx

5.THE COUNCIL

Manu, Harita, Brhaspati

Tirukkural of Tiruvalluvar – Chapter 99, 100

6.FORTS

Manu, Yajnavalkya, Mahabharata

Tirukkural of Tiruvalluvar – Chapters 74,75

 

 

7.DELIBERATIONS

Manu, Yajnavalkya, Mahabharata

Tirukkural of Tiruvalluvar – Chapter 45

 

8.TREASURE

Manu, Yajnavalkya, Pallava

Tirukkural of Tiruvalluvar -Chapter 76+ couplet 247

 

 

9.THE ARMY

Manu (7 times), Kamandaka, Mahabharata

Tirukkural of Tiruvalluvar -Chapter 77, 78

 

10.THE GENERAL

Manu, Mahabharata, Rajaniti

Tirukkural of Tiruvalluvar -Chapter 77, 78

 

11.THE AMBASSADOR

Manu, Sukraniti, Yajnavalkya, Mahabharata, Pallava, Kamandaka

Tirukkural of Tiruvalluvar -Chapter 69

 

 

12.KING’S  FUNCTIONS

Manu, Yajnavalkya, Maya Maitra

Tirukkural of Tiruvalluvar- Chapter 39, 49, 50, 55, 56

 

 

  1. PUNISHMENT

Manu, Yajnavalkya, Narada, Pallava

Chapters 57, 55,44

 

  1. GIVING THE KINGDOM TO HIS ELDEST SON (THROUGH ABDICATION)

Manu, Kandaki, Harita, Narada, Vyasa, Mahabharata, Ramayana, Brihaspati, Katyayana

N/A

  1. GIVING THE KINGDOM TO HIS ELDEST SON (THROUGH PRIEST)

Manu, Amarakosa, Ramayana, sukraniti, Padmapurana, Lakshmidhara, Narada, Pallavakara

Pathitrupaththu (one of the 18 Major works of Sangam Period)

 

16.CORONATION

Candesvara cites 42 authors or books under this topic.

He quoted Manu 38 times

Yajnavalkya 19

Mahabharata 14

Narada 13

Kamandaka 2

Pallavakaara 8

Lakshmidhara 7

Katyayana 6 Times

Candesvaea did not consider Arthasastra as a dharma sastra. It is not a Law book but a book on politics and economics.

Tirukkural , Naladiyar and 16 other didactic works are called 18 Minor Works. They contain lot of law points.

 

–Subham–

 

 

DON’T SMACK BOYS; BE NICE TO THEM- MANU’S ADVICE (Post N0.4911)

DON’T SMACK BOYS; BE NICE TO THEM- MANU’S ADVICE (Post N0.4911)

 

WRITTEN by London Swaminathan 

 

Date: 13 April 2018

 

Time uploaded in London –  20-27  (British Summer Time)

 

Post No. 4911

 

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

 

 

 

WARNING: PLEASE SHARE MY ARTICLES; BUT DON’T SHARE IT WITHOUT AUTHOR’S NAME AND THE BLOG NAME. BE HONEST; OTHERS WILL BE HONEST WITH YOU.

 

We will continue with the Second Chapter of Manu Smrti and look at some more interesting matters

Manu warns the teachers not to be harsh with the students.

The second interesting advice is: if anyone praises you, consider it as poison; if anyone criticises you, take it as nectar.

The third interesting what gives one respect: for the Brahmins- knowledge, for the rulers- heroism, for the Vaisyas- wealth and for the fourth Varna- age. So everyone commands respect.

The fourth interesting point, if a young person is learned, he is given the respect like a father. He gives us an interesting episode; Kavi, son of Angiras, taught the elders the Vedas. While teaching them, he addressed them My Little Sons! The aged people were very angry and filed a case at the Supreme court of Indra loka The petition was rejected straight away and the judgement came in favour of the little boy Kavi. Very Interesting!

In slokas 157 and 158, good similes are used!

So many interesting points are dealt with Manu in this section of the Second chapter. Please read the original translation below:–

 

From the Second Chapter:-

2-148. But that birth which a teacher acquainted with the whole Veda, in accordance with the law, procures for him through the Savitri (Gayatri Mantra) , is real, exempt from age and death.

2-150. That Brahmana who is the giver of the birth for the sake of the Veda and the teacher of the prescribed duties becomes by law the father of an aged man, even though he himself be a child.

2-151. Young Kavi, the son of Angiras, taught his relatives who were old enough to be fathers, and, as he excelled them in sacred knowledge, he called them ‘Little sons.’

  1. They, moved with resentment, asked the gods concerning that matter, and the gods, having assembled, answered, ‘The child has addressed you properly.’
  2. ‘For a man destitute of sacred knowledge is indeed a child, and he who teaches him the Veda is his father; for the sages have always said “child” to an ignorant man, and “father” to a teacher of the Veda.’
  3. Neither through years, nor through white hairs, nor through wealth, nor through powerful kinsmen comes greatness. The sages have made this law, ‘He who has learnt the Veda together with the subsidiary subjects is considered great by us.’

2-155. 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.

 

 

  1. A man is not therefore considered venerable because his head is grey; him who, though young, has learned the Veda, the gods consider to be venerable.
  2. 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.
  3. 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 Rig Veda
  4. Living beings must be instructed in what concerns their welfare without using violence (smacking them) , and sweet and gentle speech must be used (not scolding) by a teacher who desires to abide by the sacred law.
  5. He, forsooth, whose speech and thoughts are pure and ever perfectly guarded, gains the whole reward which is conferred by the Vedanta.
  6. Let him not, even though in pain, speak words cutting others to the quick; let him not injure others in thought or deed; let him not utter speeches which make others afraid of him, since that will prevent him from gaining heaven.
  7. A Brahmana should always fear adulation/ praising as if it were poison; and constantly desire to suffer scorn as he would long for nectar.
  8. For he who is scorned nevertheless may sleep with an easy mind, awake with an easy mind, and with an easy mind walk here among men; but the scorner utterly perishes.
  9. A cultured person must study the whole Veda together with its ancillary subjects, performing at the same time various kinds of austerities and the vows prescribed by the rules of the Veda.
  10. Let a Brahmana who desires to perform austerities, constantly repeat the Veda; for the study of the Veda is declared to be in this world the highest austerity for a Brahmana.

 

2-169. According to the injunction of the revealed texts the first birth of a Hindu is from his natural mother, the second happens on the tying of the girdle of Munga grass, and the third on the initiation to the performance of a fire sacrifice.

2-172. He who has not been initiated should not pronounce any Vedic text excepting those required for the performance of funeral rites, since he is on a level with a Sudra before his birth from the Veda.

2-174. Whatever dress of skin, sacred thread, girdle, staff, and lower garment are prescribed for a student at the initiation, the like must again be used at the performance of the vows/ rites.

–Subham–

DON’T HATE YOURSELF AND OTHERS- MANU, BUDDHA, CHANAKYA & VALLUVAR AGREE! (Post 4631)

DON’T HATE YOURSELF AND OTHERS- MANU, BUDDHA, CHANAKYA & VALLUVAR AGREE! (Post 4631)

 

Written by London Swaminathan 

 

Date: 18 JANUARY 2018

 

Time uploaded in London  6-18 am

 

 

 

Post No. 4631

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Hatred to oneself leads to death;

to another person loss of wealth;

to the king to destruction and

to a Brahmin to the destruction of the family

–Chanakya Niti, chapter 10, sloka 11

aatmadveshaad bhavenmrtyuh paradveshaad dhanakshyah

rajadveshaad bhavennaaso brahmadveshaat kulakshayah

 

We know that if someone hates oneself, it leads to one’s suicide; if one hates others it leads to conflicts and clashes resulting in destruction of life or property.

 

The message is any form of hatred creates problems.

Buddha in Buddhist Veda Dhammapada and Tiruvalluvar in Tamil Veda Tirukkural deal with this topic. It shows the importance of the topic.

The opposite of hatred is Love.

 

Chanakya dealt with hatred in only one couplet/ sloka.

 

Tamil poet Tiru valLuvar deals with this topic in ten couplets!

 

Valluvar says,

Out of hatred arise all evils; out of love comes the glory that is called discreteness- Kural 860

“The evil of hatred is the grief of griefs. If it is rooted out, you can enjoy the joy of joys (854)

Nip in the bud the feeling of hostility and you prosper well. FOr one is fast ruined by fomenting hatred – Kural 858

 

Buddha said,
For hate is not conquered by hate; hate is conquered by love. This is a law eternal (Dhammapada1-5)

 

Valluvar said,
The best punishment for those who do evil to you, is to shame them by returning good for evil (Kural 314).

 

Manu hates Hatred!

Manu, the author of the world’s first book on law—Manu Smrti deals with hatred in more places than the Buddha.

 

In the very beginning he says law book is ‘only for those who are without passion or hatred’!

 

“Learn the religion that is constantly followed by learned men, good men who have neither passion nor hatred”- Manu 2-1

“If someone speaks wrongly and someone questions wrongly, one of them will die or incur other’s hatred “ 2-11

“By obstructing his sensory powers, destroying passion and hatred, and doing no violence to living beings, he becomes fit for immortality”- 6-60

 

“The man who is deluded to hate the king will certainly be destroyed, for the king quickly makes up his mind to destroy him” – Manu 7-12

 

“ A husband should wait for one year for a wife  who hates him; but after a year, he should take away her inheritance and not live with her”- 9-77

“Satva Guna is traditionally regarded as knowledge, Rajo Guna as hatred and passion, Tamo Guna as darkness and ignorance”– Manu 12-26

Duryodhana was an embodiment of hatred and jealousy; Yudhishthira was a symbol of love and righteousness. Duryodhana destroyed himself; Yudhishthira survived! This is a lesson from the Mahabharata.

If you want to live without problems, don’t hate anyone.

 

–subham–

 

 

 

Manu’s Most Beautiful 12 Couplets (Post No.4504)

WRITTEN by London Swaminathan 

 

Date: 16 DECEMBER 2017 

 

Time uploaded in London-  17-59

 

 

Post No. 4504

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.

 

All the Hindu scriptures we have today, except Vedic literature and Bhagavd Gita, are updated versions. Hindus always update their scriptures and so there is scope for interpolations. For instance, Narendra Modi became the 14th Prime Minster of India on 26 May 2014. Pauraniks will write it in a different language:

 

“In the Kaliyuga there will come a man with the name of Indra from the land of Somnathji and he would rule India from Indraprastha for long. He is fond of a flower that grows in water. He would not be from the Brahmana or Kshatria castes. He would paint the land with saffron colour. He will be flying high in yantra Pakshis (mechanical birds)”

 

Even the events that had already happened, they would put in future tense as if it was written in 1000 CE or before. It is a style or genre.

 

In the same way lot of materials are added to Manu Smrti during the time of Brahmin rule- the Sunga Dynasty. All those were put in the mouth of Manu or Bruhu. Lot of things against shudras were added. But how can one know which is new which is old. It is very easy if one reads the whole book without any bias. Most of the anti-shudra materials are at the end of the chapters. So any one could have added them easily or amended them easily. Another touch stone is there. We can easily find out what sort of man Manu was by reading the full book.

 

Here is a proof to show that he was genuinely a man of honesty and integrity. In the second chapter, there are 12 slokas or couplets which show that he held Vedas in high esteem. After upholding the Vedas he gives free hand to every one. He says if anyone has doubts or conflicts of interest they can always follow the tradition that is followed by the elders. Then one can follow what gives one real pleasure. This means one should not act against his or her conscience.

 

All adults know what is right and wrong; all of us know which gives one permanent happiness that which never affects others. If something gives us happiness, but pricks our conscience then that is not true happiness. If one cannot do a thing in public, then it is not happiness. So he give the four marks to identify the Dharma or right things or righteousness:

Here are the first 12 Slokas of Second Chapter of Manava Dharma Shastra or Manu Smrti, the Hindu Law Book, in fact the oldest Law book in the world:

 

1. Learn that sacred law which is followed by men learned in the Veda and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection (passion).

 

2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not to be found in this world: for on that desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda.

 

3. 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.

 

4. Not a single act here below appears ever to be done by a man free from desire; for whatever man does, it is the result of the impulse of desire.

 

5. He who persists in discharging these prescribed duties in the right manner, reaches the deathless state and even in this life obtains the fulfilment of all the desires that he may have conceived.

 

6. The whole Veda is the first source of the sacred law, next the tradition and the virtuous conduct of those who know the Veda further, also the customs of holy men, and finally self-satisfaction.

 

7. Whatever law has been ordained for any person by Manu, that has been fully declared in the Veda: for that sage was omniscient.

 

8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on the performance of his duties.

 

9. For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this world and after death unsurpassable bliss.

 

10. But by Sruti (revelation) is meant the Veda, and by Smriti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth.

 

11. Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the virtuous, as an atheist and a scorner of the Veda.

 

12. The Veda, the sacred tradition, the customs of virtuous men, and one’s own pleasure, they declare to be visibly the fourfold means of defining the sacred law.

 

My Views:-

Most beautiful points are

1.Four fold Mark of Religion

Vedas, Law Book, Customs of virtuous men, One’s own pleasure (Self Satisfaction)

 

2.No one acts without desire. If anyone does anything without desire, one reaches the highest stage

3.Good men are those who have neither hatred nor passion.

The rules Manu insists for the twice born are very strict. If someone follows those strict rules, the concessions he gives to learned Brahmins are justified.

Two recent things that happened in the British courts point in this direction.

(1).A girl who is an Oxford University student hit her boy friend in drunken state. But the judge spared her the prison sentence saying that since she was very studious having higher education, he did not want to send her to prison.

Here we see those who have knowledge are given concessions.

(2). The second incident was about a doctor. Because of his status the judge exempted him from coming to the witness box.

(3). In the Soviet Union, even the most dictatorial government in the world did not send Sakharov, the father of nuclear science, to concentration camps. He was given lot of concessions.

This is the reason that Buddha and Manu said even if the Brahmins kill their own father and mother, destroy a king and the kingdom no sin would touch them.(Please read my earlier articles on this topic)

 

–Subham–

 

MANU IN TAMIL VEDA TIRUKKURAL: Rev GU Pope and Father Beschi compare -1 ( Post No.4459)

MANU IN TAMIL VEDA TIRUKKURAL: Rev GU Pope and Father Beschi compare -1 ( Post No.4459)


Written by London Swaminathan 

 

Date: 4 DECEMBER 2017 

 

Time uploaded in London-  21-07

 

 

Post No. 4459

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.

 

Rev. G U Pope, a Tamil scholar and Christian preacher published The Sacred Kural of Tiruvalluva Nayanar in 1886 with his English translation. Throughout the book he had used his predecessors’ views. He had used Italian Jesuit priest Constantine Joseph Beschi’s Latin translation of Tirukkural, the Tamil Veda and also the translation of Ellis. They have compared some of the Kural couplets with the Manu Smrti, also known as Manava Dharma Shastra.

I will give their list below:

 

 

Role of a King

Valluvar says in his Kural Couplets,

The world clings to the feet of the great leader who wields his sceptre with love for his subjects (Kural 544)

The leader saves his subjects from enemies and flawlessly punishes wrong doers (549)

The judge gives capital punishment to wicked killers like removing weeds from a flourishing field (550)

 

 

Manu says in the Seventh Chapter,

  1. Let him be ever ready to strike, his prowess constantly displayed, and his secrets constantly concealed, and let him constantly explore the weaknesses of his foe.
  2. Of him who is always ready to strike, the whole world stands in awe; let him therefore make all creatures subject to himself even by the employment of force.
  3. Having fully considered the purpose, (his) power, and the place and the time, he assumes by turns many (different) shapes for the complete attainment of justice.
  4. The (man), who in his exceeding folly hates him, will doubtlessly perish; for the king quickly makes up his mind to destroy such (a man).

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Oppression of a Tyrant

Valluvar says in his Kural Couplets,

The leader who does not injure and adopt proper measures each day – his kingdom will perish day by day (Kural 553)

 

Let them that want their greatness to continue begin with sternness and punish within measure (562).

 

Manu says in the Seventh Chapter,

  1. Having fully considered the time and the place (of the offence), the strength and the knowledge (of the offender), let him justly inflict that (punishment) on men who act unjustly.

 

  1. Let the king, having carefully considered (each) affair, be both sharp and gentle; for a king who is both sharp and gentle is highly respected.

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Espionage

Valluvar says,

Kural Couplets 581-590

The reports given by one spy must be tested and verified through another spy (Kural 588)

The spies must be sent one by one, apart; if three spies agree, the information shall be confirmed (589)

Able spies watch keenly the officers, kinsmen and the enemies and all for information (584)

 

Manu says in the Seventh Chapter

  1. Let that (man) always personally visit by turns all those (other officials); let him properly explore their behaviour in their districts through spies (appointed to) each.
  2. For the servants of the king, who are appointed to protect (the people), generally become knaves who seize the property of others; let him protect his subjects against such (men).
  3. On the whole eightfold business and the five classes (of spies), on the goodwill or enmity and the conduct of the circle (of neighbours he must) carefully (reflect).

xxxxxxxx Subham xxxxxxxxxxxxx

 

 

 

KILL ANYONE, NO SIN IF YOU ARE A BRAHMIN: MANU AND BUDDHA SAY! (Post No.4402)

Written by London Swaminathan 

 

Date: 16 NOVEMBER 2017

 

Time uploaded in London- 21-09

 

 

Post No. 4402

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.

 

 

KILL ANYONE, NO SIN IF YOU ARE A BRAHMIN: MANU AND BUDDHA SAY! (Post No.4402)

Manu said that if anyone can recite the Rig Veda, even if he destroys the three worlds, he incurs no sin!

Buddha said that even if a Brahmin killed a king, his father and mother, he incurs no sin! It may look strange. But one must read between the lines.

 

What is the message they want to give us?

A true Brahmin who has mastered Rig veda can’t think of anything like hurting anyone; leave alone destroying the three worlds.

A true Brahmin, according to Buddha, is equal to a saint, i.e. one with saintly virtues. So, he can’t think of hurting anyone.

 

Tamil poet Tiru Valluvar also said that “A Brahmin is kind to all creatures” (Kural 30)

 

MANU ON RV

“A Brahmin by retaining Rig Veda (RV) in his memory incurs no guilt, though he should destroy the three worlds”– 11-261

Manu on the Veda

“The Veda is the eternal eye of the ancestors, gods and humans; the teachings of the Veda are impossible to master and impossible to measure; this is an established fact”–Manu 12-94

The same verse is translated by Monier Williams as follows:-

“The Veda is of patriarchs and men

And even of gods, a very eye eternal

Giving unerring light; it is beyond

All finite faculties, nor can be proved

By force of human argument—this is

A positive conclusion”–  Manu 12-94

 

 

Buddha Says:–

 

“And a saint, a Brahmin, is pure from past sins; even if he had killed his father and mother, had murdered two noble kings, and had ravaged a whole kingdom and its people”

–Buddha in Dhammapada, Sloka 294

 

Because he has put away evil, he is called a Brahmin; because he lives in peace, he is called a ‘samana’; because he leaves all sins behind, he is called a ‘Pabbajita’, a pilgrim.

–Buddha in Dhammapada, Sloka 388

Ons should never hurt a Brahmin; and a Brahmin should never return evil for evil

–Buddha in Dhammapada, Sloka 389

 

It is important that we should never quote anything out of context; more important is that we should understand the meaning behind the words.

Foreigners who quoted Vedic hymns always used them out of context and took literary meaning. So we must be careful when we read anything written by foreign and non-Hindu hands.

–Subham, Subham-

Manu and Longfellow: Great Men think Alike (Post No.4074)

Written by London Swaminathan
Date: 12 July 2017
Time uploaded in London- 18-24
Post No. 4074

 
Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.

 

 

Tamil saint Tiru Jnana Sambandar says we can lead a good life on the earth; there is no paucity of good things (good ways)here (mannil Nalla vannam Vaazalaam…..)

 

Manu said this first in the Manava Dharma Sastra:

“On the path on which his fathers and grandfathers have walked, on that path of good man let him walk, and he will not go wrong” 4-178

H W LONGFELLOW (1807-1882) said,

 

A PSALM OF LIFE

WHAT THE HEART OF THE YOUNG MAN
SAID TO THE PSALMIST

 

Art is long, and Time is fleeting,
And our hearts, though stout and brave,
Still, like muffled drums, are beating
Funeral marches to the grave.

In the world’s broad field of battle,
In the bivouac of Life,
Be not like dumb, driven cattle !
Be a hero in the strife !

Trust no Future, howe’er pleasant !
Let the dead Past bury its dead !
Act,— act in the living Present !
Heart within, and God overhead !

    Lives of great men all remind us
We can make our lives sublime,
And, departing, leave behind us
Footprints on the sands of time ;

    Footprints, that perhaps another,
Sailing o’er life’s solemn main,
A forlorn and shipwrecked brother,
Seeing, shall take heart again.

Let us, then, be up and doing,
With a heart for any fate ;
Still achieving, still pursuing,
Learn to labor and to wait.

 

Bhagavad Gita 3-21

Whatever a great man does, the same is done by others as well. Whatever standard he sets, the world follows.

Dr Radhakrishnanan comments on this sloka:

“The Gita points out that the great men are the path makers who blaze the trail that other men follow. The light generally come through individuals who are in advance of society They see the light shining on the mountain heights while their fellows sleeps in the valley below”.

 

Swami Chinmayananda says,

“The moral rejuvenation of a society in any period of history can take place only because of the example set up by the leaders of that nation. Students can be disciplined only when teachers are well behaved; the minor officials cannot be kind and honest when the rulers of the country are corrupt and tyrants. Children’s behaviour depends entirely upon , and is ever controlled by, the standard of purity and culture of their parents.

–Subham–

 

 

ABOUT SIN: from Tamil and Sanskrit Literature! (Post No.3653)

Picture of Hell with sinners

 

Compiled by London swaminathan

Date: 20 FEBRUARY 2017

Time uploaded in London:- 11-05 am

Post No. 3653

Pictures are taken from various sources; thanks.

contact; swami_48@yahoo.com

 

A sin committed does not, like a cow, bear fruit soon; one sees it sons and grandsons, it not in oneself; a sin necessarily bears consequences like a heavy (indigestible) meal in the belly –Mahabharata 1-75-2

naa dharmas carito raajan sadyah phalati gaur iva

putresu vaa naptrsu vaa n aced aatmani pasyati

phalaty eva dhruvam paapam gurubhuktam ivo dare

-Mbh 1-75-2

 

Tamil Veda Tirukkural on Sin

 

There may be forgiveness for any sin but not for ingratitude (Tirukkural 110)

 

For those who harmed the cows, who did abortions, who harmed Brahmins, there is atonement; but for those who have been ungrateful, there is no atonement- Alathur Kizar in Purnanauru verse 34

 

Harming Brahmins is a sin: Puram34, 43

 

 

Deeds forbidden by the wise – who dare to do them? –even if they succeed, suffer grief and troubles (Tirukkural 658)

 

Though he sees his mother starving, let him not do those actions which are condemned by the wise (Tirukkural 656)

 

Never do a wrong for which you repent afterwards. Once done repeat it not (Tirukkural 655)

 

All profits, that make others weep, depart with tears. Even if lost, blessings flow from good deeds(Tirukkural 659)

 

Even in adversity, men gifted with an unfaltering vision, never do actions that are disgraceful (Tirukkural 654)

 

Picture 2 of Hell

 

Manu on Sins

 

Five Great Sins/ Pancha mahaapaataka

 

Killing of Brahmana- Brahmahatya

Consuming liquor- suraapaanam

Stealing- Steyam

Misbehaving with teacher’s wife- Gurvanga naagamah

Having association with the above – Samsargi

 

Brahmahatyaa suraapaanamsteyam gurvanganaagamah

Mahanti paatakaanyaahustasamsargi cha panchamah

–Manu smrti 11-54

 

If one mainly practises virtue [punya] and to a lesser extent vice [påpa], one obtains bliss in a heavenly realm, clothed with those very elements. 12:20.

 

But if one primarily practices vice and less virtue, one suffers, deserted by the elements, the torments inflicted by Yama. Having endured those torments of Yama, one again enters, free from taint, those very five elements, each in due proportion. 12:21-22.

 

He who has committed an offence and has repented, is freed from that offence, but he is purified only by [the resolution of] ceasing [to sin and thinking] ‘I will do so no more.’11:231.

 

He who, having either unintentionally or intentionally committed a reprehensible deed, desires to be freed from [the blame of it, must not commit it a second time. 11:233.

 

Having thus considered in his mind what results will arise from his deeds after death, one should always be good in thoughts, speech, and actions. 11:232.

 

The penances for transgressions [made public] have been thus declared according to the law; learn next the penances for secret [transgressions]. 11:248.

 

Sixteen suppressions of the breath [Prå±åyama] accompanied by [the recitation of] the Vyåhritis and of the syllable Om, purify, if they are repeated daily, after a month even the murderer of a learned priest. 11:249.

 

Even a drinker of [the spirituous liquor called] Sura becomes pure, if he mutters the hymn [seen] by Kutsa, ‘Removing by thy splendour our guilt, O Agni,’ &c., [that seen] by Vasishtha, ‘With their hymns the Vasishthas woke the Dawn,’ &c., the Mahitra [hymn] and [the verses called] Suddhavatis. 11:250.

 

Even he who has stolen gold, instantly becomes free from guilt, if he once mutters [the hymn beginning with the words] ‘The middlemost brother of this beautiful, ancient Hotri-priest’ and the Sivasaºkalpa sûkta. 11:251.

 

But if one fasts for three days, bathing thrice a day, and reciting [while standing in water] the Aghamarshana sûkta (Rig Veda10-190), is [likewise] freed from all offences causing loss of caste. 11:260. 5

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Picture of Punyaloka/Heaven

Sin in Bhagavad Gita

 

What pleasure can be ours, O Krishna, after we have slain the sons of Dhritarashtra? Only SIN will accrue to us if we kill these malignant.

Alas, what a great SIN have resolved to commit in striving to slay our own people through our greed for the pleasures of the kingdom.1-36, 45

 

But if thou doest not this lawful battle, then thou wilt fail thy duty and glory and will incur SIN.

Treating alike pleasure and pain,gain and loss, victory and defeat, then get ready for battle. Thus thou shall not incur SIN. 2-33, 38

But by what is a man impelled to commit sin, as if by force, even against his will, O Krishna? 3-36

The All pervading Spirit does not take on the SIN or the merit of any. Wisdom is enveloped by ignorance; thereby creatures are bewildered. 5-15

But those men of virtuous deeds in whom SIN has come to an end, freed from the delusion of dulaities, worship Me steadfast in their vows. 7-28

The gateway of this hell leading to the ruin of the soul is threefold, lust, anger and greed. Therefore, these three one should abandon 16-21

 

xxx

Man is never punished FOR his sins but BY his sins. To dissipate our energies through the sense organs is the vulgar hobby of the thoughtless mortal.

–Swami Chinmayananda

Sin and mercury are hard to digest- Ramakrishna Paramahamsa

xxxx

 

xxxx

Five Karma Candaalaah

 

Five lowest category of people are:

Atheist – naastikah

Wicked -pisunah

Ungrateful- krtaghnah

Sinner- dirgha dosakah

By birth- janmatah

Naastikah pisunashchaiva krtaghno diirghadosakah

Chatwaarah karmachandaalaa janmataschaapi panchamah

 

–Subham–

 

 

Manu’s Beautiful Definition of Dharma!(Post No. 3564)

Written by London swaminathan

 

Date: 21 January 2017

 

Time uploaded in London:- 15-48

 

Post No.3564

 

 

Pictures are taken from different sources; thanks.

 

 

 

contact: swami_48@yahoo.com

 

 

What are the sources of Dharma?

Veda- Four Vedas

Smrti – Law Books

Sadaacaara – Good Conduct

Priyamaatmanah – What is pleasing to mind

vedah smrtih sadaacaarah sasya ca priyamaatmanah

etat caturvidham praahuh sakshaaddharmasya lakshanam

–Manu Smrtih 2-12

 

Manu, the first law giver in the world has defined righteousness. As always believed Vedas and Smrtis (law books) are the source of Dharma. It is very difficult to translate the word ‘Dharma’ in English. But Tamils succeeded in Tamilizing that Sanskrit word as ARAM (Dharam in Hindi). The most interesting point of this definition is WHAT IS PLEASING TO MIND!

 

Does it mean that anyone can do anything that which pleases one’s mind? No. It must be a good conduct. Why did he add this after giving three sources? That is because Dharma also changes according to time, location and the circumstances. So, when one in doubt he does what pleases his mind  without violating the other three factors i.e. Vedas, Smrtis (law books) and accepted good conduct. I will give you one example.

 

Brahmin priests get enormous number of Dhotis (Veshti) in a year by performing various rituals. But they don’t get enough money to pay for their house rent, bills and travel etc. When they met Kanchi Paramacharya, he suggested that if there are too many dhotis involved in a ceremony, they can get money with a small thread representing Vesti/dhoti.

 

So, when someone is in doubt about following certain rules, one can always consult the saints or elders living at that time. Sri Sathya Sai Baba made Gayatri a universal mantra, available to everyone. He did not insist initiation or caste or sacred thread to recite Gayatri, the most powerful mantra in the three Vedas. This is applicable to Baba devotees, because they have already fallen in a divine, religious grew. So, nothing could go wrong if they are in the grew.

 

In the very first verse of the Second Chapter of Manu Smrti, Manu says, “Learn Dharma that is constantly followed and assented to in the heart by learned men, good men who have neither HATRED or PASSION – Manu 2-1

 

Narada Smrti says that the Four Feet of Dharma are

Jnaanam – Knowledge

Dhyaanam – Contemplation of Inner Self

Sama – Control of Mind

Dama- Control of Sense Organs

 

catushpaadaa hi dharmasya jnaanam dhyaanam samo damah

–Narada smrtih 1-8

Valluvar’s Definition

 

“That which should be done is virtue;

That which should be avoided is vice

–Tiruk Kural 4-40

 

Tiruvalluvar, author of the Tamil Veda, Tirukkural, also defines Dharma in ten couplets.

He says, “What brings more glory to man than righteousness? It gives prosperity (on earth) and also happiness (in heaven)- Kural 41

 

Do good deeds unceasingly, as far as you are able, by thought word and deed 43

Do the deeds of charity now without postponing them to your old age; for they will be unfailing help to you in the hour of death- 46

Buddha on Righteousness!

 

Gautama Buddha explains Dharma (righteousness) in 17 couplets in Dhammapada (Path of Dharma). He said nothing new. All are already in the Gita and Upanishads.

“A man is not great because he is a warrior and kills other men; but because he hurts not any living being, he in truth is called a great man” (269)

“A man is not on the path of Dharma if he settles matters in a violent haste (256)

“He in whom three sins (envy, greed and deceit) are uprooted and who is wise and has love, he is in truth a man of honour”(263)

 

Is short, everything said by Buddha is already in Mahabharata.

 

Long Live Dharma!

–Subham–