Alwar Emberumanar Seerar Thooppul Thiruvenkadamudaiyan Thiruvadigale Saranam!
We are very happy to announce the start of our series on ‘Manu Dharma’. We feel this work of Manu was the most mis-understood among the ‘Smritis’ by both (by-birth!) Brahmins and others. Though Sri Vaishanavam is concerned only on Bagavathas ( Divine Characteristic of a Being), We feel that, its is our duty to popularize this ‘Manu Dharma’ in real tone! May be the translation of one G.Buhler may not be an authentic one, but it gives us a good idea on this work (upon which several mis-interpretations were made by Indian Colonial rulers to divide this society)!
Scholars like Sri Oppiliyappan Koil Sri.Varadhachary Sadagopan Swamy, Sri Anbil Ramaswamy Swamy, ‘Sri Vaishnava Sudarazhi’ Sri. D.A. Joseph Swamy, ‘Sri Kainkarya Sri’ Soundararajan Swamy, ‘Sri Hayagriva Sevaka’ Sri TC Shrinivasan Swamy, Dr.Sadagopa Thathacharyar Swamy, ‘Natteri’ Sri Srihari Swamy, ‘Sri Rangam’ Sri Murali Bhattar Swamy and other Scholars and Vidhwans of various Mutts and Sannidhis of Hindu Religion, should write the real translation of this work, portraying the good traits as characterized by Sri Manu in the base work.
Sri Manu Smriti – Manava Dharma Sasthra – Chapter I
Excerpts from The Laws of Manu, c. 1500 BCE (Before Common Era)
Translated by G. Buhler (Courtesy: http://hinduism.about.com/ )
The great sages approached Manu, who was seated with a collected mind, and, having duly worshipped him, spoke as follows:
‘Deign, divine one, to declare to us precisely and in due order the sacred laws of each of the (four chief) castes (varna) and of the intermediate ones.
‘For thou, O Lord, alone knowest the purport, (i.e.) the rites, and the knowledge of the soul, (taught) in this whole ordinance of the Self-existent (Svayambhu), which is unknowable and unfathomable.’
He, whose power is measureless, being thus asked by the high-minded great sages, duly honoured them, and answered, ‘Listen!’
This (universe) existed in the shape of Darkness, unperceived, destitute of distinctive marks, unattainable by reasoning, unknowable, wholly immersed, as it were, in deep sleep.
Then the divine Self-existent (Svayambhu, himself) indiscernible, (but) making (all) this, the great elements and the rest, discernible, appeared with irresistible (creative) power, dispelling the darkness.
He who can be perceived by the internal organ (alone), who is subtile, indiscernible, and eternal, who contains all created beings and is inconceivable, shone forth of his own (will).
He, desiring to produce beings of many kinds from his own body, first with a thought created the waters, and placed his seed in them.
That (seed) became a golden egg, in brilliancy equal to the sun; in that (egg) he himself was born as Brahman, the progenitor of the whole world.
The waters are called narah, (for) the waters are, indeed, the offspring of Nara; as they were his first residence (ayana), he thence is named Narayana.
From that (first) cause, which is indiscernible, eternal, and both real and unreal, was produced that male (Purusha), who is famed in this world (under the appellation of) Brahman.
The divine one resided in that egg during a whole year, then he himself by his thought (alone) divided it into two halves;
And out of those two halves he formed heaven and earth, between them the middle sphere, the eight points of the horizon, and the eternal abode of the waters.
From himself (atmanah) he also drew forth the mind, which is both real and unreal, likewise from the mind egoism, which possesses the function of self-consciousness (and is) lordly;
Moreover, the great one, the soul, and all (products) affected by the three qualities, and, in their order, the five organs which perceive the objects of sensation.
(………. to be Continued)
Courtesy: — STVD Community