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Contents
PAGE
82
Brahmacharya
or student life
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"Let a student* who has not violated his vows of Brahmachaarya(student-life),
and has conducted himself, righteously according to
the advice of his preceptor, enter married life after
he has studied with their subsidiary sciences, the four
Vedaas, three Vedas, two Vedas, or one Veda only." MANU
3: 2.
"Let
him, who has faithfully discharged his duties towards
his preceptor and received from his father, - natural
or spiritual (i.e., the teacher), the gift of the knowledge
of the Veda, sit on an elegant bed, decked with a garland
of flowers; and let his father ( natural or spiritual)
honor him with the present of a cow." MANU 3: 3. A female
student possessed of the aforesaid qualification should
also be honored in the same way by her father.
"Let
a twice-born man (Braahman, Kshatriya, and Vaish) after
having obtained the consent of his teacher and taken
the bath ( prescribed for the ceremony of Return Home
from the seminary), return home and espouse a maid,
of his own Class, endowed with excellent qualities."
MANU 3: 4.
*Male or female
PAGE
83
"A
girl, who is not descended on his mother's side within
the sixth degree and does not bear the same family name
(Gotra) as his father's. is eligible for marriage."
MANU 3: 5.
It
is a fact that "we do not love or value a thing, that
we are familiar with, so much as one that is hidden
from our view." SHATHAPATHA BRAAHMANA. For instance,
if a person has heard a great deal about the sweetness
of sugar, but never tasted it, his mind is taken up
with the desire of tasting it. Or when we hear a person,
who is not known to us, highly extolled for his excellent
qualities, it makes us very eager to make his acquaintance.
For the same reason, a man should marry a girl, who
comes from a distant country and is not a near relative
either on his mother's side or father's side.*
The
advantages and disadvantages of distant and near marriages
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The advantages and disadvantages of distant and near
marriages respectively are:-
- Any
two persons who have, in their childhood, lived near
each other, played and quarreled together, loved one
another, noticed each other's faults, imperfections,
ebullitions of temper
*At Washington city before
the National Medical Association long since in the
session there, Dr. S.M. Bewis made the following shocking
statement: "My researches give me authority to say
that over ten per cent of the deaf and dumb, and over
five percent of the blind , and nearly fifteen percent
of the idiotic in our State institutions for subject
of these effects, are the offspring of kindred parents."
PAGE
84
and
misbehaviors, and perhaps sometimes, even each other
undressed, if married to each other, can never love
each other to the extent desired.
- The
marriage of near relatives does not improve the race
from want of interchange of fluids and essences (such
as blood) of the body, it rather deteriorates it,.
This is analogous to the addition of water to water,
no new quality being produced.
- As
the addition of sugar and such medicines as ginger,
improves the taste and quality of milk, so does the
marriage of people, who are not related to each other
(either on father's or on mother's side), improve
the race.
- As
in the case of an invalid, change of climate and diet
very often effects a cure, so does marriage with foreigners
or distant people improve the health of the parties
and prove beneficial in every other respect.
- When
the parties are nearly related to each other and live
amongst their people, the sorrows and joys of one
family will
PAGE
85
affect
the other and there will be many occasions for family
disputes to arise; while marriages among distant
people and consequent separation from relatives
lengthen the thread of mutual love. This is not
the case when they live near their people.
- When
marriages are contracted with people of foreign or
distant countries, things and news from those countries
can be easily obtained (and consequently relations
between different countries become closely established).
This not possible when people marry near relatives
or persons living near their homes, or, in their own
country.
In
Sanskrit a daughter is called duhitri (from
Du - distant, Hit - good), because the marriage
of a girl to a man who comes from a distant country
or distant part of the same country is productive
of good.
- If
the bride's people do not live very far from her husband's
home, there is a possibility of her parents becoming
poor, as whenever she visits her parents, they will
have to give her something or other by the way of
a present.
- If
their people live near at hand, on any slight friction
taking place between the husband and the wife, she,
feeling assured that her people will support her,
will at once leave her husband and go to her parents.
That may become the cause of mutual reviling and wrangling,
for, women, as a rule, are so easily offended and
pleased.
Choosing
a spouse
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"In connecting himself with wife, let a man studiously
avoid the following ten families, be they ever so great
in political power or rank, or ever so rich in cows,
goats, horses, elephants, gold or grain."* MANU 3: 6.
*Similarly, while choosing a husband,
let a girl avoid a man from the aforesaid families.
PAGE
86
"The
family which is not religious, that which is destitute
of men of character, that in which the study of the
Veda is neglected, that the members whereof have long
and thick hair on the body and that which is subject
to such diseases as Piles, consumption, Asthma, Bronchitis,
Dyspepsia, Epilepsy, Leprosy, and Albinism; because
all these faults and diseases are transmitted to the
offspring.* Therefore both husband and
*A good example is given by Sir
Alfred Garrod, who writes:- "A few years since, I was
consulted by a gentleman laboring under a severe form
of gout with chalk stones, and although not more than
fifty years old, hea had suffered from the disease for
a long period. On inquiry, i ascertained that for upwards
of four centuries the eldest son of the family had invariably
been afflicted with gout when he came into possession
of the family estate." (Gout and Rheumatic Gout, by H.A.
Garrod, M.D., F.R.S.) - (Marriage and Disease, by S.A.
Strahan, P.220.)
As to advice respecting marriage, it may at once be said
that those already suffering from any form of tubercular
disease should not marry. Neither should anyone marry
a member of a family in whicn consumption or other form
of tubercular disease is common. - (Marriage and Disease,
by S.A. Strahan, p. 212).
PAGE
87
wife
should come from good (physically, morally and intellectually)
families." MANU 3: 7.
*Epilepsy is, in fact, one of
the most strongly hereditary of all diseases. In this
respect, it is on a footing with the suicidal impulse,
melancholia, drunkenness, and gout. Dr. Russell Renolds
found heredity well marked in 31 per cent of his cases,
and says, " I am therefore, led to believe that an hereditary
tendency of epilepsy is much more common that it is generally
represented to be by recent writers on the subject." Echeverria
said 28 per cent of all cases coming under his notice
were hereditary. Webster in England, and Esquirol in France,
declared that a third of all cases of epilepsy depended
on family taint, while Dr. Gowers, one of the greatest
authorities on the subject, asserts that no less than
36 per cent of all epilepsy has hereditary transmitted
predisposition as a foundation.
I
myself have records of 143 consecutive cases of epilepsy,
as they appeared for admission into an asylum for the
insane. There were 93 males and 50 females. Of the males,
344 per cent were members of families in which either
epilepsy or insanity of some description had already
appeared; of the females, 50 per cent belonged to the
same classes; while in 398 of the total of both sexes
there was positive evidence of hereditary taint. I would
also remark that in a considerable number of my cases,
no history of any kind could be obtained.- (Marriage
and Disease, by S.A. Strahan, p - 134-135)
PAGE
88 - 89
"Let
a man never marry one who is pale and anaemic, nor one
who is altogether a bigger and stronger person than
himself or has a redundant member,* nor one who is an
invalid, nor one either with no hair or too much hair
or too much hair,** nor one immoderately talkative,
nor one with red*** eyes." MANU 3: 8.
*All families in which diabetes
occurs should be looked upon with suspicion, and should
epilepsy, idiocy, insanity, or deaf-mutism also have appeared
in the family, it is a very grave question whether marriage
should be ventured upon. -(Marriage and disease, by S.A.
Strahan, p.131).
**Here we do at times find cases to support the theory,
but it is amongst those less grave characters which, while
unmistakably marked, do not so rapidly go to extinction
of the family that we must find our strongest proof, among
such characters are hore-lip, cleft palate, club-foot
squint, cataract supernumerary fingers or toes, color-blindness,
premature baldness, or greyness, deaf-mutbifida, and the
like; or on the other hand, where the characters physiological.
Instances of repeated transmission of any or all of the
above-mentioned characters can be found everywhere around,
and , doubtless, cases will present to the mind of the
reader.. -(Marriage and Disease, by Dr. S.A. .Strahan,
p.63).
A
still more peculiar case was that of Edward Lambart,
"the human porcupine", as he was called; this man's
skin was covered by warty projections which were periodically
moulted. He had six sons and two grandsons similarly
affected, while the females of the family escaped; the
two grandsons mentioned having seven sisters who were
free from the peculiarity. (Dr.S.A. Strahan's Marriage
and Disease, p. 71).
"In
the village of Koshilovo (Grodno Government) there are
over 50 peasants who have more than usual number of
fingers. According to interesting particulars published
in the Novoe Vremye, they are all descendants of a peasant
who married in the first half of the last century, and
who had extra fingers on one of his hands. In the present
generation this abnormality is reported to the extent
of 2, 3, 4, and 5 even additional fingers. Some cases
simply show a thumb duplicated from the first joint.
As the result of intermarriage the deformity is spreading
to neighboring villages. It dispenses the young men
from military service, however sound they may be constitutionally."
- (the Eugenics Review, London.).
***The word in the text is Bhura or brown. But I think
this is not right. Very likely there has been a slip
of the pen here. The word in the verse which has been
translated into Bhura (brown) is Fingalaa which has
been rendered into Pilaa or yellow in the author's book
called Sanskaar Vidhi. Here however, it seems that the
word means red. -Tr.
PAGE
90
"Nor
one with the name of star,* of a tree,** or of a river,***
or of a mountain,**** nor one bearing a name denoting
low origin,^ or servility,^^ nor one named after a bird,+
, a snake, ++ nor one whose name inspires terror." MANU
3: 9. These names are despicable and belong to other
things as well.+++
"Let
him choose for his wife, a girl who has a graceful figure
without any deformity, who has a pretty name, who walks
gracefully like a swan or an elephant, who has fine
hair and lovely teeth, and whose body is exquisitely
soft." MANU 3: 10.
O.
~ What is the best time for marriage and which is
the best form?
The
best time and form of marriage
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A. ~ The best time for marriage, for a girl, is from
the sixteenth to the twenty-fourth year of her life
and for a man, from the twenty-fifth to the forty-eighth
year. The marriage of a girl of sixteen to a man of
twenty-five years is called Inferior marriage. Of a
girl of eighteen or twenty with a man of thirty-five
or forty is called medium marriage. Of a girl of twenty-four
with a man of forty-eight is called superior marriage.
The
best form of marriage is that by choice (Swayamvara),
after the education of the contracting parties is finished
and their Brahmacharya for the aforesaid period completed.
Happy is the country wherein the people devote themselves
to the pursuit of knowledge, live chaste lives, and
adopt the aforesaid form of marriage. Down into the
depths of misery sinks that country wherein the people
do not practice Brahmacharya, nor acquire knowledge,
where early
*As Ashvini, Rohni, etc.
**As Rose, etc.
***Such as Ganges, etc.
****Himdlyd.
^Kali (Black), etc.
^^Chaandali (an outcast), etc.
+ Mend, Parrot, etc.
++ As Naagi (snake), etc.
+++ The idea of the sage Manu seems to be that the people
should not give ugly name to their children. -Tr.
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91
marriage
and marriage between the unsuitable, are prevalent,
for, marriage preceded by the practice of Brahmacharya
and perfection of knowledge is the basis of all true
reform and the source of all true happiness; the reverse
of it brings on the absolute ruin of people who follow
it.
O.
~Says Paraasara, the Law giver:-
"A girl at the age of eight is called Gauree,*
at nine, Rohinee,** at ten, Kanya,***
thereafter she is called
Rajaswalaa.**** If she is not married before she
becomes Rajaswalaa (i.e., till the tenth year), her
father, , mother and elder brother, all of them shall
go to hell.
A.
~ Says the Brahma Puraana (that has just been
composed by us) "In one second after birth, a girl is
called Gauree, in two seconds she becomes Rohinee,
in three, Kanya, and thereafter Rajaswalaa.
If she be not married till she become Rajaswalaa, her
father, mother, brother, sister and maternal uncle,
one and all shall go to hell."
O.
~ The verses, you have quoted, are not authoritative.
A.
~ Why are they not authoritative? If Brahma's verses
are not authoritative how could yours be?
O.
~ Well! Well! Do you not hold even Parasaasara and
Kashi Naath as authorities?
**Gauree means fair and is also
the name of the wife of Mahaadeva one of the incarnations
of the deity mentioned in the Puraana.
**Rohinee means red, it is also the nme of the wife of
Vasudeva, a Puranic God.
***Kanya, a maid.
**** One that mentruates. (This has been just composed
by us).
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92
A.~
Do you not hold Brahmaa an authority? Is Brahma
not greater than Paraasara and Kaashi Naath? If you
do not believe in Brahma, we reject your Paraasara
and Kaashi Naath.
O.
~Your quotation cannot be held authoritative, because
it teaches an impossibility. One thousand seconds are
taken in childbirth alone, how could a girl , then,
be married when she is only one, two or three seconds
old; nor can any good result from a marriage at such
and impossible age.
A.
~ If our verses convey an impossible meaning, so do
yours; because a marriage even at the age of eight,
nine, or ten years is useless, for it is only at the
age of twenty-five year, that a man's body is properly
developed and the reproductive element perfected, and
it is at the age of sixteen, that a woman's body is
strong enough and her reproductive organs sufficiently
developed to bear good and healthy children.*
The
reproduction of children in a girl of eitht years is
an impossibility. Besides naming girls, as, Gauree
(fair) and Rohinee (red), is simply absurd, because
a girl may be dark as well as fair. Again Gauree wa
sthe wife of Mahaadeva and Rohinee of Vasudeva, whom
you Puranics (Hindus) regard as mothers. You imagine
your girls as representing Gauree and Rohinee, how could
you then be justified in marrying them to do so? How
could it ever be in conformity with the dictates of
true religion?
It
follows, therefore, that both your verses and ours are
absolutely wrong and devoid of authority. Just as we
composed a few verses and palmed them off as Brahma's,
so have other people forged those verses and in order
to stamp them with authority have passed them off as
the
*In his book Sushruta, the great
surgeon, Dhanwantri forbids sexual connection between
persons who are under the aforesaid ages thus:- "If a
girl under sixteen conceive of a man under twenty-five
years, she very often miscarries but if she does not miscarry
and the child is born at full time he does not live long,
but if he does live long, he is nothing bu a weakling;
never should, therefore, a man have sexual intercourse
with a girl of a very tender age." SUSHRUTA Sutra sthana
10:47, 48. The perusal of the principles (of Sexual Physiology)
laid down in scientific books observation of the laws
of nature and reasoning on this subject cannot but lead
one to the irresistible conclusion that a man and a woman,
undertwenty-five and sixteen years respectively, are not
fit for discharging reproductive functions. All those
who violate the above principles come to grief.
PAGE
93
writings
of Paraasara and other sages. It is best, therefore,
to reject all these so-called authorities and recognize
the Veda alone as the proper authority in all
matters and set accordingly.
"It
is better that men and women should remain single till
death rather than marry unsuitables; i.e., persons of
mutually unsuitable qualities, characteristics and temperaments
should never marry each other." MANU 9: 89
Says
Manu:- "Let a maid wait for three years after she has
begun to menstruate and then let her choose for herself
a husband, who is her equal." MANU 9:90. A girl menstruates
once a month and, therefore, it is after she has menstruated
thirty-six times in three years that she becomes marriageable
but not before.
All
this goes to prove that it is not right or proper that
marriages before aforesaid period, or of unsuitables,
should ever take place.
O.
~Should marriage be under the control of parents
or the contracting parties themselves?
A.
~ It is best that it should be under the control of
the contracting parties. Even if parents ever think
of arranging a match, it should, under no circumstances,
ever be done without the consent of the parties for
when people choose their partners for life themselves,
there is less likelihood of mutual disagreement and
the children born of such a union are also of a superior
order.
There
is nothing but trouble in store for those whose marriage
is not of their own choice - they having been simply
forced into it. The real factors in marriage are the
bride and the bridegroom, and not their parents. It
is they who will be happy if they agree well together
and they alone will suffer if they disagree.
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94
"In
whatsoever family the husband is contented with his
wife, and the wife with her husband, it is there and
there only that happiness, wealth and honor dwell permanently."
MANU 3: 60. And wheresoever the husband and the wife
disagree and squable, there is nothing but misery, poverty,
and disgrace.
The
Swaymvara marriage, i.e., marriage by choice
- the most ancient form of marriage in India - is the
vest form of marriage. Before a man and a maid think
of marrying, they should see that they suit each other
in point of knowledge and disposition, character, beauty,
age, strength, family,* stature, and built of body and
the like. Until they suit each other in all these things,
no happiness can result from marriage. Nor can marriage
in early life ever lead to any beneficial result.
"That
man alone, who, after having taken the vows of Brahmacharya
at the time of his initiation (Upnayana) into it and
observed them strictly in student life, has perfected
his knowledge, refined his character, and who is well-dressed
and enters married life in the full bloom of youth is
as if born again (in knowledge and wisdom).
He
makes a name for himself and enjoys happiness. He is
firm and courageous; his mind is centered on the increase
of knowledge and attainment of wisdom. Men or learning
and piety give him their helping hand to elevate him.
He is thus honored amongst them. Those who marry without
having previously practiced Brahmacharya and
acquired knowledge and culture, or who do so at an early
life, are absolutely ruined, nor are they ever respected
by the wise and the learned." RIG VEDA 3:8: 4.
*Vide Page 85 where the list of
families with whom no marriage connections should be formed
is given. -Tr.
PAGE
95
"Let
girls, who are virgins, resembling cows that have never
been milked before, who have passed the period of childhood
and are about to leave single lives, are well-educated
and cultured, fit to bear all the responsibilities of
married life, and are in the full bloom of youth, who,
by the practice of Brahmacharya, have reached
a state of excellence and wisdom, which only those of
great learning and high virtues can attain, marry husbands
of mature age and bear children by them." RIG VEDA 3:55:
16.Never should they think of men even in their dreams
in early life. This alone can give them happiness in
this world and herafter. Early marriage i even more
harmful to a woman than to a woman.
"Just
as men, quick on perception and action, energetic, in
full youth, strong in body and capable of discharging
reproductive functions marry maidens, who are young,
dear to their hearts, and enjoy life to a good old age(a
hundred years or more), and are well-blessed with children
and grand-children, so should all men and women do.
Since seasons, mornings and evenings, days and nights,
all tend to take away the beauty and strength of the
body and bring on old age, I (whether a man or a woman),
should practice Brahmcharya, acquire knowledge,
perfect my character, gain in strength of body and soul
and attain full youth before I get married." RIG VEDA
1:178: 1. All those who violate these principles of
marriage do so against the teachings of the Vedas, hence
they never can be happy.
As
long as in this country (India), sages and seers, emperors
and kings and other people followed the aforesaid system
of marriage by choice (Swamvarivivah) precede by a life
of Bramacharya devoted to the acquisition of
knowledge and culture and perfection of the body, it
continually progressed and prospered. Since its inhabitants
have neglected Brahmacharya and the pursuit of
knowledge,
PAGE
96
and
have instead, taken to child-marriage - and that too
under the control of the parents, - India has been steadily
declining. It, therefore, behoves all good and sensible
men to do away with this pernicious system, and introduce
instead, marriage by choice in accordance with the divisions
into Classes, (Varna Vyavasthoo) which should be based
on the qualifications, accomplishments and character
of the individuals.
Marriage
of the highest Class
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O.~ He, whose parents are Brahmans, is a Brahman
indeed. But can a person, whose parents are not Brahmans
ever become a Braahman ( the highest class).
A.
~ Yes. Many, in the past, have become Braahmans
many in the present do and many in future, will. Here
are some of the historical proofs. In the Chhaandogya
Upnishad we read that the sage Javaal of
an unknown Class became a Braahman. In the Mahaahaarata,
it is written that Mishwaamitra, Kshatriya (second
class) became a Braahman, so did the sage Maatang
an outcast by birth. Even at the present day, he who
possesses the qualification, character and knowledge
of a Braahman is respected as such and the ignorant
are treated as Shoodraas (lowest class). So will
it be in the future.
O.~
How can the body formed out of the reproductive elements
- male and female - change in character and assume a
new form suitable for another Class.
A.
~ A man does not become a Braahman because his
body was the product of the reproductive elements derived
from the bodies of Braahmanparents. Says Manu,
"The study of the true sciences, the practice of Brahmacharya,
the performance of Homa, the acceptance of truth
and rejection of untruth the dissemination of true knowledge
leading a virtuous life as enjoined by the Veda,
the performance of seasonal Homa, the reproduction
of good children, faithful discharge of the five
Great Daily Duties, and doing such other good works
as are productive of beneficial results to the community,
such as developing technical arts, association with
the good and the learned, truthfulness in word, deed
and thought, and devotion to public good and the like,
all these things go make a Braahman" MANU 2:
28.
PAGE
97
Now
do you not believe in this verse?
O.~Yes,
I do.
A.
~ Well, then, why do you believe that the division into
Classes is based on the accident of birth?
O.~
It is not I alone who think so. There are many others
who believe with me, it being the most ancient usage
from time immemorial. Do you oppose even the most ancient
customs?
A.
~ No! But on account of your perverted understanding
we do.
O.~How
is it that our understanding you call perverted, whilst
you think yours is rightly directed?
A.
~ Simply because you call a usage, which is only six
or seven generations old, as the most ancient custom,
whilst we call that custom ancient which has been in
vogue from the time of the revelation of the Veda
or that of Creation of the world to the present day.
Do
you not see in this world that good parents some-time
get wicked children, and good children have wicked parents,
at other time both are good or bad? Why cannot the Braahman
children then become Shoodraas or vice-versa?
You people are sunk in doubt and ignorance. Se, what
the great sage Manu says:-
"Let children walk in the footsteps of their forefathers,
but only if they be good, not otherwise; since by treading
the path of good and pious men, no one ever comes to
grief." MANU 4: 178. Do you believe this?
O.~Yes,
I do.
A.
~ Besides, whatever has been revealed in the Veda
by God is ancient, but whatsoever is opposed to it can
never be called ancient. Should all people believe like
this or not?
O.~Certainly
they should.
A.~
He who refuses to believe in it should be asked. "If
a person's father be poor and he grows rich, should
hem therefore, through the pride of his father's poverty,
throw away his wealth? If a man's father be blind, should
his son also pluck his eyes out?
PAGE
98
If
a man's father be of low character, should his son also
be do wicked deeds'? No, never. On the other hand, it
behoves all men to imbibe their parents' virtues only,
not their vices. He who believes that one's Class is
determined by the accident of his birth, not by his
own character, accomplishments and acquisitions, should
be asked do it is that he does not recognize a man a
Braahman, even when he has left his Class and
become an outcast, or has turned a Christian or a Muhammadan.
The
only answer he can give is that he has left off the
performance of duties required of a Braahman.
If proves, therefore, that only those who faithfully
discharge the high duties of a Braahman, can
be called Braahmans. even if a low-born man were
to possess qualifications, accomplishments and character
of a superior Class, he should be recognized
as such; and if a man, high-born though he be, were
to act like a man of an inferior Class, he should
be relegated to it.
O.~The
Yajur Veda says "Braahmans were born of His - God's
- mouth, Kshatriyaas, out of His arm, Vaishayaas, out
of His thighs, and Shoodraas, out of His feet." Now
just as the mouth can never become an arm, nor can an
arm become the mouth, so can never a Braahman become
a Kshatriya, etc., nor, can the latter become the former.
A.
~ Your translation of the aforesaid mantra is wrong.
The word His has reference to the word Purusha
, the Formless All-pervading Being, in the preceding
mantra. Being Formless He could not have such organs
as the mouth. Were He to possess these organs, He could
never be Omnipresent, nor therefore Omnipotent, no could
He then create and sustain this universe and resolve
it into the elementary condition, nor dispense justice
to the souls according to their deeds good or bad, nor
could He be Omniscient, Unborn, Immortal and the like.
The
true meaning, therefore, of this mantra is that it this
universe created and sustained by the Omnipresent God,
he who is the (mukh) head, leader among men, is called
a Braahman, he in whom power and strength (Baahu*)
reside preeminently in a Kshatriya. He who travels about
from place to place
*Baahu, verily is strength, verily
Baahu is power." Shatpatha Braahman.
PAGE
99
for
the purposes of trade, etc., and obtains all things
(for the community) on the strength of his thighs (i.e.
is the support of the community just as the thighs are
that of the human body) is called a Vaishya,
lastly a Shoodra is like feet, the lowermost
part of the body, because he is ignorant.*
Other
authorities translate this mantra in the same way; as
for instances, the Shatapatha Braahman says,
"These (Braahmans) are said to be born out of the head
as they are the heads - leaders". Just as the head is
the highest organ in the body, so is that man the nobles
and the best in the body of politic whose knowledge
is perfect and whose acquisitions, accomplishments and
character are of the highest order amongst men. He is,
therefore, called a Braahman.
Besides,
it is as impossible for any thing to be born out of
the mouth of God (Since being without a body, He has
no mouth nor any other organ) as the marriage of the
son of a barren woman. Had Braahmans been born
out of the mouth of God, it being their material cause,
their bodies ought to have been round, like the mouth,
in shape. Likewise the bodies of Kshatriyaas, Vaishayaas,
and Shoodraas ought to have been like arms, thighs
and feet respectively in shape, but they are not so.
Besides,
even supposing some were born in the manner you speak
of, those who were born out of the mouth and other organs
might have justly been entitled to be called Braahmans,
etc., but not you who were born, like other men, out
of your mother's womb. Why should you then pride yourselves
on being Braahmans when you did not come out
of the mouth of God? We have proved, therefore, that
you translation of the aforesaid mantra is wrong, whilst
ours is right.
The
sage Manu holds the same view. Says he " "As the son
of a Shoodraa may attain the rank of a Braahmanif
he were to possess his qualifications, character and
accomplishments, and as the son of a Braahman
may
*And therefore fit for menial
service only.
PAGE
100
become
a Shoodraa, if he sinks to his level in his character,
inclinations and manners even so must it be with him
who springs from a Kshatriya; even so with him
who is born of a Vaishya. In other words, a person
should be ranked with the Class whose qualifications,
accomplishments and character he possesses." MANU 10:
65. It is written in the A'pastambha Sootraas
that "A low Class man may, by leading a virtuous life,
rise to the level of a higher Class man and he should
be ranked as such. In like manner a high Class man can
by leading a sinful life, sink down to the level of
a Class low than his, and should be considered as such."
Apastambha Sootraas,
The
same law applies to women in determining their Class.
By
the application of this law, each Class, being comprised
of individuals who possess all the qualifications that
are necessary for admission into it, is kept in a stage
of unadulterated purity, that is to say, no Kshatriya,
Vaishya or Shoodraa is allowed to enter into
or remain in the Braahmana Class. Similarly,
Kshatriya, Vaishya and Shoodraa Classes
also remain unadulterated. In short, there can be no
admixture of Classes, hence no class will be disgraced
or become the subject of reproach in the public eye.
O.~Supposiing
a family has only one child and that enters into a different
Class, who will then look after the old folks? Besides,
the family line will die out. How would you provide
for such cases?
A.
~ Neither will the old people be neglected nor will
the family line come to an end, because the State -
Political and Education Assemblies* - will provide them
with children of their own Class in exchange for their
own children, hence, there will be no confusions or
chaos in the society.
Classes
of all persons should be determined according to their
qualifications, accomplishments and character in the
twenty-fifth on the sixteenth year, according as they
are males or females. They should also marry persons
of their own Class, namely, A Braahman, a Braahman
woman; Kshatriya a Kshatriya woman: A
Vaishya, a Vaishya woman, and a Shoodra,
a Shoodraa woman. It is then and then only that
the people will faithfully discharge the duties of their
respective Classes and secure, thereby, perfect harmony.
*See Chapter 6 of this book for
the composition and powers of these assemblies. - Tr.
PAGE
101
QUALIFICATIONS
AND DUTIES OF THE FOUR CLASSES
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"Studying
and teaching, performing , Yajna* and assisting others
in doing it, giving alms, and receiving gifts - these
six are duties of a Braahman." MANU 1: 88. But
should be borne in mind that "The receiving of gifts
is a mean thing."
- "Restraining
the mind from entertaining sinful thoughts.
- Keeping
the senses from the pursuit of unrighteousness and
directing them, instead, in the path of rectitude.
- Living
a pure, chaste life by the practice of lifeBrahmacharya.
- Attaining
purity (of mind and body)**.
- Having
firm faith in the power of truth and righteousness
and being perfectly indifferent to the applause or
censure of the world, pleasure or pain heat or cold,
hunger or thirst, profit and or loss, honor or disgrace,
and sorrow or joy, in the discharge of one's duties.
- Cultivating
tender heartedness, humility, straightforwardness
and simplicity of character.
- Acquiring
a profound knowledge of the Veda and other
Shaastraas, attaining the ability to teach
others, the power to discriminate between right and
wrong, and the knowledge of all things (animate or
inanimate) as they really are.
- Possessing
a perfect knowledge of all entities - from earthly
things to God - and
*Yajna is the application
of the knowledge of the physical, chemical and physiological
and the like properties of material substances and
of psychological ones of mental substances. It, therefore,
generally requires the association of men and objects.
"The word Yajna which originally indicates any action
requiring association of men and objects, productive
of beneficial results is always translated by European
Scholars, as sacrifice. The notion of sacrifice is
a purely Christian notion and has no place in the
Vedic philosophy. It is foreign to the genuine religion
of India. Hence all translations in which the word
sacrifice occurs are to rejected as fallacious." -
The terminology fo the Vedaas and European Scholars.
**
Manu says: "Water washes off the impurities of the
body, truth exalts the mind, knowledge and strict
devotion to duty elevate the soul and possession
of ideas refines the intellect."
PAGE
102
the
proper application thereof.
- Having
perfect faith in the Veda,
- God,
- and
salvation,
- belief
in the past and future life of the soul,
- love
of righteousness and knowledge and
- association
with the good and the learned,
- always
cheerfully serving the father, mother tutor, and the
altruistic teachers of humanity and never maligning
these.
These
fifteen characteristics and accomplishments must be
found in a person, before he or she can be called a
Braahman or a Braahmani (female)." Bhagvat
Gita.
- "To
protect people by the administration of perfect justice
without fear or favor, i.e., by showing due respect
to the good and punishing the wicked.
- To
spend money in furthering the cause of truth and justice
and in advancing knowledge and serving the deserving.
- To
perform Homaand other Yajnaas.
- T0
study the Veda and other Shaastraas
- To
shun the allurements of sensual gratification by perfect
control of the senses and thereby constantly augment
the powers of the body and the soul." MANU 1: 89.
- To
be fearless in fighting with enemies though they be
in thousands and he be single handed.
- To
be bold, and dignifies and fee from all weakness.
- To
be firm of resolution and cool under difficulties.
- To
be clever in the discharge of public duties and in
the pursuit of studies and never to run away as to
ensure victory.*
- To
be liberal-minded.
- To
be just in dealings with all and always to keep his
word." GITA.
These eleven are the duties and qualifications of a Kshatriya.
*If the field could be won by
running away or putting the enemy on a false track or
through strategem, he should do so
PAGE
103
- To
keep herds of cattle, breed, improve and multiply
them.
- To
spend money, etc., in the advancement of knowledge
and truth.
- To
perform Yajnaas, such as Homa.
- T
study the Veda and other Shaastraas
- To
lend money on interest.*
- To
cultivate land,.
These are the duties and qualifications of a Vaishya>
"It
behoves a Shoodraato earn his living by faithfully
serving Braahmans, Kshatriyaas and Vaishyaas,
without showing and disrespect, jealousy and conceit.
This one thing alone is a Shoodraa's duty and
qualification." MANU 1: 91.
The
duties and qualifications of all the four Classes have
thus briefly been described. All individuals should
be placed in different Classes according to their qualifications,
accomplishments and character. By adopting this system
all will advance in every respect, because the higher
Classes will be in constant fear of their children being
degraded to the Shoodraa Class, if they are not
properly educated. The same fear will also make the
children acquire knowledge and culture. Whilst the lower
Classes will be stimulated to exert themselves for admission
into the Classes above them.
To
recapitulate, the education of the community and the
preaching of religion should be entrusted to Braahmaans,
because they, being men of profound learning and exemplary
character, can discharge those duties most satisfactory.
By entrusting the affairs of the State to Kshatriyas,
a country never suffers through misrule or mismanagement.
Tending
the cattle, business, etc., should be entrusted to Vaishyaas,
as they can do this work properly. A Shoodraa
is to do menial service, because being ignorant through
lack of education, he is fitted for nothing higher,
but can minister to the physical requirements of the
community.
*The rate of interest should range
from 3 to 16 per cent, per annum and should never exceed
this. When the debtor has paid back double of what was
lent to him, even the principal must be considered as
paid off. The debtor should never pay at rates exceeding
the above limit. Nor should any one lend money at a higher
rate.
PAGE
104
It
is the duty of the ruler and other responsible persons
to see that all the four Classes discharge their duties
faithfully.
CHARACTERISTICS
OF MARRIAGE
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Marriage
is of 8 kinds:-
- Brahma.
- Deva.
- A'rsha.
- Praajaapatya.
- A'sura.
- Gaandharva.
- Raakhasa.
- Paishaacha.MANU
:3: 12.
- Brahma.~
The marriage, by mutual consent, of two such persons
as have, through the regular practice of Brahmacharya
acquired perfect knowledge, righteousness, and culture,
is called Brahma.
- Deva.~
The giving away of a beautifully dressed daughter
(by her father), to one, who officiates at a great
Yajna, is called Deva.
- A'rsha
is that kind of marriage, solemnized in lieu of consideration
received from the bridegroom.
- Praajaapatya
is the marriage relation into which both parties enter
with sole object of furthering the cause of righteousness.
- .A'sura
is a form of marriage solemnized after both the bride
and the bridegroom have been bribed.
- Gaandharva
is the reciprocal (sexual) congress of a youth and
a maiden with a mutual desire proceeding from lust,
in which (all social) laws have been utterly disregarded.
- Raakhsasa
is the forcible or fraudulent abduction of a maiden
from her home.
- Paishaacha
is the forcible deduction of a girl, while she
is sleeping, intoxicated or disordered in intellect.
PAGE
105
Of
all these 8 kinds of marriage, Brahma is
the best, Deva and Praajaapatya are
middling quality, A'rhsa, A'sura and Ghaandharva
of inferior quality, Raakhssa is base, whilst
Paishaacha is the lowest and most wicked.
It
should be borne in mind that the bride and the bridegroom
should not before marriage be allowed to meet each
other in retirement, since, such a meeting of young
people may lead to bad consequences.
When
boys and girls become of a marriageable age,* in
other words, when only 6 or 12 months are left in
the completion of their Brahmacharya and
education, let the photographs or picture of boys
be sent to the teachers of Girls' schools, and those
of girls, to those of Boys' schools.
Let
the teachers then send for the diaries** of those
who are alike in outward appearance, and study them
carefully. When they find any two students (one
male and the other female), resemble each other
in disposition, temperament, character, and accomplishments,
and consider them suited to each other for marriage,
let them place the photo and the diary of one in
the hands of the other, and ask them to inform them
of their intention (i.e., whether they would care
to marry each other or not).
If
the be quite willing to marry each other, let the
Return home ceremony of both be performed simultaneously.
They should be allowed to converse with each other
or hold a discussion (on any subject to test each
other's knowledge and ability) in the presence of
their tutors, parents and other respectable people.
Whatever
questions or answers, on any confidential subjects,
one would like to put, or give to the other, should
be done in writing before the assembly. As soon
as they feel that their love for each other is strong
enough to entitle them to marry and have, consequently,
made up their minds to do so, the very best arrangement
should be made with regard to their diet so that
their bodies, that had weakened through the practice
of rigid
*Minimum marriageable age
for a girl is 16 years, while that for a boy 25 years.
-Tr.
**These diaries should be kept even since children
are born, first by parents, and then by tutors when
they have left home and joined their schools. In these
books should be recorded whatever the parents and
tutors have noticed in their children or pupils with
regard to their dispositions, temperaments, general
behavior, habits, character, physical ailments, as
manifested in sport, everything in connection with
the development of their bodies and gradual unfolding
of their minds.-Tr
PAGE
106
discipline
and hard life of Brahmacharya, and strict
devotion to studies, may soon, gain in muscles and
strength just as the new moon grows into the full
moon. Afterwards, on the day, the bride has ceased
to menstruate and taken her bat of purification,
let a Vedi be made and a pavilion erected*
and Homa performed with clarified butter
and odoriferous substances, etc. Let the bride and
the bridegroom invite learned men and women on this
occasion and honor them properly.
Let
them then do all that is necessary, for the occasion
in accordance with the directions given in our book
called the Sanskaara Vidhi, on the day which
has been previously decided upon for the purpose
of generating a new life and most cheerfully go
through the ceremony of joining hands before all,
and finish the whole marriage ceremony by 10 pm
or 12pm and retire.
Let
the husband follow the proper method of discharging
semen and the wife that of drawing it up. As far
as possible, they should never waste their reproductive
elements perfected and preserved by the practice
of Brahmacharya, because, the children born
of the union of such reproductive elements (male
and female) are of a very superior order.
When
during the act of sexual intercourse the semen is
about to be discharged, let them be quite still,
let the nose of one be quite opposite to that of
the other, and the eyes of one to those of the other
and so on; in other words, their bodies should be
straight, and their minds perfectly happy. Their
bodies should not bend one way or the other.
Let
the husband relax his body, and the wife, as soon
as the semen enters her vagina, draw up her breath,
pull together her genitals and draw up the semen,
so that it finally rest in the uterus.** an enlightened
woman will know at that very moment if she has conceived.
In
any case non- appearance of menses at the end of
the month will make it clear to all if conception
has taken place. Let them both then have a bath
in clean water. Let them take as much milk as they
desire,*** and go to sleep in their respective beds.
This plan should be followed whenever they wish
to generate a new life. When after one month the
menses do not appear, and they are consequently
*Should the bride and the
bridegroom care to have their marriage celebrated
in the presence of their tutors, let it be done there
(i.e., in the seminary), otherwise the house of the
bride's parents is the proper place for it.
** This is a very delicate subject. It would not be
proper to dwell on it any further. These few remarks
should suffice to suggest all that my be necessary.
*** It should be first boiled with dry ginger, satton,
cardamom and then cooled down before it is taken.
PAGE
107
convinced
that conception has taken place, the husband should
not approach his wife for one year, for, by following
this advice, a child of a very superior order is
born and the children that follow are also as good
as the first-born; whilst on the other hand, by
violating this law the reproductive element is uselessly
lost, the lives of the husband and the wife are
shortened and they are afflicted with diverse diseases.
But they should, by no means, cease to treat each
other most lovingly.
Let
the husband preserve his reproductive element and
the wife take care of her child in utero. They should
conduct themselves in the matter of diet and dress
in such a manner that the husband may not lose his
reproductive element even in sleep, while the body
of the child in utero is ell nourished and grows
in beauty, loveliness, strength and energy, and
the child is born during the 10th (lunar) month
(of pregnancy).
The
wife should particularly take care of herself from
the 4th month but more particularly from the 8th.
She should never use purgatives, dry, non-nutritious
articles, intoxicants and other substances that
are prejudicial to the growth of intellect and physical
strength. On the other hand she should use such
articles of food and drink as good rice, wheat,
lentils and other pulses, clarified butter, and
milk.
She
should also vary her diet intelligently according
to the climate of the locality (she lives in) and
the season of the year.* There are two Sanskaars
to be performed during conception, viz., one in
the 4th month called Punsavana** and the
other in the 8th called Simantonayana.***
These should be performed in a fitting manner.
After
confinement the mother and her child should be most
carefully looked after. About 2 inches from the
navel the cord should be tied with a stout but soft
ligature, and then cut off in front of it. It should
be tied in such a manner that not a drop of blood
escapes from the child's body. The mother and the
child should then be given a bath with warm and
scented water. The room should be well cleansed
and Homa performed with clarified butter
and odoriferous substances. The father should, then,
utter "thy name is Veda" in the right ear
of the child and dip a gold pencil in a mixture
of honey and
*Shunthipaaka and Saubhagya
Shunthipaaka should be kept ready before hand for
use (These preparations are considered as highly invigorating
to the system). Such nutritious substances as milk
ad butter, and condiments and medicine as ginger enter
into their composition.-Tr.
**/*** The object of these Sanskaars is to influence
the physical and mental development of the child n
utero by publicly charging the enviente woman to carry
out certain instructions relation to her physical
and intellectual well-being. Be it noted that this
is the most impressionable period during pregnancy.-Tr.
PAGE
108
clarified
butter and write (the syllable ) Aum on it
tongue, and let it also lick a little of this mixture
off the pencil, and then hand over the child to
its mother. Let her suckle it if it be inclined
to take the breast. If there be no milk in its mother's
breast let it be suckled by some other woman who
has been thoroughly examined (as to her general
health, the quality and quantity of her milk, etc.).
Let
the child and its mother be then removed to another
clean, capacious and well-ventilated room wherein
they should be kept, and Homa performed with
clarified butter and odoriferous substances daily,
morning and evening. Let the child be suckled for
the first six-days by its mother who should be fed
on a variety of light and nourishing foods. She
should also have her private parts seen to.
On
the sixth day let the lying-in-woman leave her room
and engage a wet-nurse for her child. He wet-nurse
should be fed on good and wholesome foods and drinks.
She should suckle the child a well as nurse it.
The mother should keep a watchful eye over her child
so that it is not neglected in any way. Let her
also apply some plaster over her breasts in order
to check the flow of milk. She should also diet
herself properly.
Let
the parents of the child perform the Naming
ceremony (on the 11th day of its birth) and other
Sanskaars in due course of time. When the
wife menstruates again and takes her bath of purification,
let them both (i.e., her husband as well as herself)
follow the plan of generating a new life that has
been set forth above>
The
sage Manu says on the subject:-
"He that is contented with his own wife and avoids
conjugal embraces on the eight forbidden nights
and is .Ritugaami* is a Brahmachari
a married man though he be." MANU 3: 50
"Wherever
the husband is quite contented wit his wife, and
the wife with her husband, in that family alone
all prosperity, fortune and happiness perpetually
dwell. And wherever they disagree and squabble there
poverty, ill-fortune and misery are assuredly permanent."
MANU 3"60.
*i.e., follows the plan of
generating a new life as has been laid down. -Tr.
PAGE
109
"Certainly
if the wife do not love and please her husband,
being unhappy he will not be sexually excited, and,
consequently no offspring will be produced. But
even if the children are born, they are very wicked
and of a low type." MANU 3: 61.
"If
the husband does not please his wife, she being
unhappy, the whole family is unhappy and miserable;
but if the wife be quite contended with her husband,
the whole family enjoys felicity." MANU 3: 62.
"Let
women be always propitiated (worshipped) by their
fathers and brothers, by their husbands and the
brothers of their husbands, in other words, they
should speak sweetly to them and provide them with
good food, nice clothes and ornaments, and thereby
keep them happy. Those who seek great prosperity
and happiness should never inflict pain on women."
MANU 3: 55.
"Where
women are honored (worshipped), in that family great
men are born; but where they are not honored, there
all acts are fruitless. Where women pass their days
in misery and sorrow because of the misdeed (such
as adultery) of their husbands that family soon
entirely perishes, but where they are happy because
of the good conduct of their husbands, the family
continually prospers." MANU 3: 56, 57.
PAGE
110
"Let
women, therefore, be always honored by being given
presents of clothes an ornaments, and supplied with
good food at festivals, jubilees and he like occasions,
and thereby made happy by those men who are desirous
of wealth and prosperity." MANU 3: 59.
In these quotations the word worshipped, of course,
means duly honored. Let the husband and the wife
whenever they separate from or meet each other for
the first time during the day or the night, greet
each other with Namastay which means , I
respect you.
"Let
a woman attend to her household work most cheerfully
and with great dexterity keep her utensils and apparel
clean, her house tidy, her furniture free from dust,
all eatables pure clean, and free from dirt. Let
her never be lavish in expenditure. Let her cooking
be done so nicely that the food may act on the system
like a good medicine and keep away disease (bodily
and mental). Let her keep a proper account of her
(income and ) expenditure, and show it to her husband
(if necessary), use her servants properly and see
that nothing goes wrong in the house. MANU 5: 150.
"Let
a man accept (the hand of) a good woman, precious
stone of different kinds, knowledge, truth purity,
gentle speech and various technical arts from all
men and from all countries." MANU 2: 240.
"Let
a man utter what is true; but let him say what is
pleasing, i.e. good for others. Let him not speak
a disagreeable truth (e.g., let him never call a
one-eyed man, one-eyed). Not to let him speak an
agreeable falsehood. This is the Eternal Dharma
(true conduct of life). Let him speak
PAGE
111
kindly,
i.e., what is good for others, but let him not maintain
fruitless enmity and altercation wit any." MANU
4: 138-139. Let him say what is good for another,
even though it may offend him. In the Mahabhaarat
the sage Vidur says: "In this world, O Dhritraashtra,
there are many people who would say sweet things
to please and flatter others; but rare is the man
who would say or hear a truth which is unpleasant
to his ears but really conducive to his good." Mahaabhaarat,
Udyoga Parva, Vidur Niti.
It
behaves all good men to point out one's faults and
shortcomings to one's face and her their own (from
others). But the way with the wicked is that they
talk of one's merits to one face, whilst they speak
of his demerits behind his back. So long as a man
does not reveal his defects to another, he cannot
get rid to them nor can be acquire good qualities.
Let a man never speak ill of another. Detracting
from one's merits or as his merits, and of his demerits
as demerits constitutes Nindaa or misrepresentation;
whilst speaking of a man's merits as his merits,
and of his demerits as demerits constitutes Stuti,
whilst untruthfulness in speech constitutes Nindaa.
"Let
the husband and the wife daily read and recite the
Veda and other Shaastraas that give
increase of wisdom, teach the means of acquiring
wealth, and promote their welfare. Let them also
carefully revise what they had studied during their
student life and teach the same. Since as far as
a man thoroughly understands the Shaatraas,
so far can his knowledge and wisdom advance, and
so far his love for them grow." MANU 4: 19, 20.
PAGE
112
"Let
him constantly perform the Five Great Daily Duties,
viz., Brahmayajna, Devayajna, Valivaishwadevayajna,
Pitriyajna and Atithiyajna, to the best of his power.
Out of these five Yajnas we have already
described the first two in the preceding chapter. |
