INTRODUCTION
Manu, the great Indian sage, who is considered the oldest of lawmakers in the annals of human civilization, has how beautifully given the essence of the Vedic Ethical Values, anointed as the corner stone of the Indian philosophy.Manu occupies a dominant place in Indian thought; he is one of the legendary progenitors of the race, a patriarch embodying in himself the roles of both ruler and spiritual teacher. "What Manu says is medicine," according to the Veda. The ordinances of Manu are considered to be as efficacious as the prescriptions of a physician (Yad vai manur avadat tad bheshajam). If Panini fixed Sanskrit grammar, then Manu fixed Indian conduct for all times. However, we need judge the Manu Smriti(MS) in the light of present times. In the words of Will Durant “the historians folly is to judge the past from the yardstick of the present’, and we should accord MS due scholarly sensitivity, concern and understanding'.The 'Laws of Manu' or 'Manu Smriti' or Manu Samhita ,the best-known ancient Indian treatise on religious law and social obligations, was probably first written down during the second and first centuries BC. Although commonly referred to as the "Laws" of Manu, these are more moral precepts than actual legal statutes.Basically the Smritis like Manu Smriti, are compilations of prescriptions and practices of various (mostly Vedic) schools, and attempt to generalize rules of conduct for all of Indian society during the epic and early classical periods . The Smritis, which are held to be an elaboration of the Srutis , are the principal codes of social law. The word 'smirti' means 'what is remembered' and is generally applied to all authoritative texts other than the Vedas. Thus, the Smritis are a sort of general guidebooks to social living under different circumstances and in different times. They supplement and explain the sociological and ritualistic injunctions of the Vedas, called Vidhi, and are thus also called Dharma-Sastras (scriptures on Dharma). Among the Smirtis the Smiritis of Manu, Yajnavalkya and Parasara are the most authoritative and renowned. According to Sage Manu, Dharma is to be known through the Vedas, Smritis, conduct of saints, who know and practise this Dharma., and finally one's own purified conscience. By following Dharma, one attains perfection. It is Dharma alone that comes to one's aid in the end. The MS is regarded as the oldest codification of rules of Dharma, which is a comprehensive term for all rules of righteous conduct in every sphere of human activities. The MS lays down the laws which regulate national, communal, family and individual obligations in general (Samanya) as well as in particular (Visesha), specialising in details on the Dharmas pertaining to the four castes, viz., Brahmanas or those forming the philosophical and spiritual strata of society, Kshatriyas, or kings and warriors or the military class in general, Vaisyas or the trading class which constitutes the economic side of social life, and Sudras or the servant class of society. The Smriti also deals with the Dharmas of Brahmacharins or students leading a life of continence and study under a preceptor or Guru, Grihasthas or householders who form the active, functional and professional aspect of the society, Vanaprasthas or recluses and hermits who have retired from active life as a preparation for the pursuit of spiritual realisation, and Sannyasins or monks who have renounced the world of activity and social contact for complete dedication to the ideal of the realisation of the Absolute. Summing up his instructions, he says that, of all Dharmas, the knowledge of the Self is supreme, for thereby one attains immortality. By seeing the Self in all beings and all beings in the Self, and practising thus equality of vision, one attains absolute suzerainty or Self-realisation.The essence of Dharma consists in the practice of fortitude (Dhriti), forbearance (Kshama), sense-control (Dama), non-appropriation of what does not belong to oneself (Asteya), purity in thought, word and deed (Saucha), restraint of mind (Indriyanigraha), clarified understanding (Dhi), knowledge of Truth (Vidya), truthfulness (Satya) and freedom from anger (Akrodha)(MS: 6.92).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 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 of later interpolations, which are not in consonance with the Vedas. MS deals with interesting cosmogony, definitions of what is right and fit (dharma), the sacraments, initiation and Vedic study, forms of marriage, hospitality and other rites, dietary laws, pollution and purification, rules for women and wives, royal law, many sorts of juridical matters, and also more religious matters, which include donations, rites, the doctrine of karma ("giving-back"), the soul, and punishment etc. Thus, law in the juridical sense is embedded in old religious law and practice. The framework for the notions and rules meted out, is the ancient model of a four-class society. The influence of the Dharma Shastra (Law Book) of Manu has been enormous, as it provided Hindu society with its practical morality.Let us have a glimpse of the Vedic ethical and moral values and the Code of Conduct prescribed in the Manu Smriti, to adjudge how many of the moral concepts are still valid even in the present times, when the deterioration of moral standards is shattering the very moral fabric of the society at large.
(A) SOURCE OF MANU SMRITI: The whole Veda (Sruti ) 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. Thus, 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. By Sruti (revelation) is meant the Veda, and by Smriti (tradition) the Institutes of the sacred law, and those two must not be called into question in any matter, since from those two the sacred law shone forth. The custom handed down in regular succession (since time immemorial) among the (four chief) castes (varna) and the mixed (races) of that country (India), is called the conduct of virtuous men(MS: 2.18). 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 (MS:2.8). According to the Manu Smriti, by the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the (acquisition of the) threefold sacred science, by offering (to the gods, Rishis, and manes), by (the procreation of) sons, by the great sacrifices, and by (Srauta) rites, this (human) body is made fit for (union with) Brahman (2.28). Further, the prescribed sacred laws are followed by learned (in the Veda) men and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection. He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless state and even in this (life) obtains (the fulfillment of) all the desires that he may have conceived.. 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 (MS 2.9). 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 (MS 2.11).
Ved Prakash
No comments:
Post a Comment