mAnava dharma SAstra — A perspective
My earliest article on ‘dharma’ was written in 2009 after carefully studying the dharma SAstra that talked about the 4 quarters,4 phases,4 fold purpose,4 ages/eons; the basis of fundamental order — https://plaintruthsfromprasad.blogspot.com/2009/05/four-quarters-phases-meanings-of-life.html
As my writing generally focuses on the mOksha or nirvRtti, I have not touched on the tri-varga of the pravRtti aspect of dharma-artha-kAma much. Mentioned a bit of this on http://prasad-yoga.blogspot.com/2010/08/closing-remarks.html
When I started to collect some articles on darSana, SAstra and vijAnana, I have touched upon the importance of the purpose of life on this earlier article: https://medium.com/darsana-sastra-vijnana/purposeful-life-with-5d5eaae7508b
Also, discussed the nature of SAstra in this article: https://medium.com/darsana-sastra-vijnana/the-nature-of-sastra-dfbc7276e811
Ethics as a subject of modern philosophy discusses the golden rule and categorical imperative — I have discussed reconciling both these paradigms into a principle to derive my own system of ethics on “universal well being bestows on oneself the individual prosperity” — https://www.quora.com/What-are-some-examples-of-modern-day-categorical-imperative/answer/Prasad-Chitta
I happen to read an English translation of manu-smRti just today. The title of the book “The Laws of Manu” and found that the essence of the SAstra is lost in translation.
- dharma SAstra is not a law book; dharma has two prominent meanings:
a. dharyate-iti-dharmaH — that which holds a whole as a whole is dharma,
b. cOdanA-lakshanH-dharmaH — that which has a quality to drive is dharma
A SAstra that reveals both the above aspects from universal and individual point of view is dharma SAstra. The very opening of mAnava dharma SAstra declares this point. - dharma SAstra will not say “this is right” or “this is wrong” — It declares the true nature (dharma) of multiple distinctions. Something that is improper for a brahmachari is a proper duty of a grihastha. Something that is improper for a man is a proper duty for a woman. A proper understanding of the system made up of 4 * 4 * 4* 4 aspects is needed to derive a law or “code of conduct”.
- SAstras are teaching aids to the teachers and NOT self-study guides for students.
- The author of mAnava dharma SAstra is the first manu (svAyambhuba manu) who was the selected king of last manvantara of past kalpa tested by supreme lord in the incarnation of matsya ( a small fish asking this king for protection from the big fist and then grew into a huge fish and protected the king and appointed him as the first manu of this kalpa). So, all the humans are the descendants of Manu; and in the interest of declaring the nature of dharma i.e., the first purpose life to all humans, through the sage Bhrigu this SAstra has been revealed.
Starting with the process of manifestation, the first six chapters (of the modern division of mAanava dharma SAstra) deals with the Ashrama dharmas I.e., four phases of life — a student, householder, forest dweller, and a renounced man.
Two chapters (7 and 8) deal with the duties of a King and the enforcement of the law on the subjects being governed.
Most controversial chapter 9 deals with the strI dharma i.e., duties of women with reference to hires and inheritance. The legality of sons born in various types of relations between men and women is dealt with in this portion.
Chapter 10 is another most controversial portion which is misunderstood dealing with anulOma and pratilOma vivAhas (acceptable and unacceptable inter-caste marriages) and the duties of children born of such marriages. It also deals with the inheritance of wealth to different kinds of children born in different types of marriages.
Chapter 11 deals with the various kinds of parihAras for those who realize their mistakes and repent to correct the errors (major and minor) by themselves. There is a focus on Apaddharma also in the scripture that gives alternative ways of following dharma in distress.
and finally, the last portion (chapter 12) is dedicated to the final purushartha, mOksha. Complete release from the cycle of karma and dharma by self-realization.
The goal of dharma SAstra is to direct the seekers of ultimate purpose on to the right path of four-fold purpose-driven four-phase life in a coherent four-class society according to the four broad divisions of time (yuga) by declaring it. Taking to this direction is completely a voluntary process — enforcement is only done by the local governments according to the prevailing “codes of conduct” defined by constitutions, civil and criminal procedures as defined by the “lawmakers” of the respective governments of respective parts of the Earth.
As every individual ‘jeeva’ passes through multiple lifespans in various worlds, they naturally evolve into a higher purpose of life. At the point they reach the comprehensive four-fold purpose as the goal (moving away from only twofold; making wealth and fulfilling desires by any possible means), this scripture will reveal itself to those deserving jeevas to make them followers of manu i.e., mAnava. There is no “external” push that is needed to do that. The pull towards will come from inward. This transformation towards sanatana dharma is gentle and profound in a very mystically natural way.
Beyond manu-smRti, there are other dharma SAstras which are followed by different groups of people. (My tradition is Apasthambha’s dharma SAstra and at the core of it all the dharma SAstras agree on the principles of satyam, ahimsa, saucam — truthfulness, non-violence, and purity of three layers of mind, speech and action for universal and individual wellbeing)
As a final note, these non-contextual translations of dharma SAstra are only worth the title: “The loss of Manu”! They are only creating harmful contradictions and misunderstanding of the tradition. It is always advisable to approach a traditional guru to seek the right interpretation of dharma when in doubt!
Om tat sat
