CHAPTER : 4

TREATS OF MARRIAGE AND MARRIED LIFE. RETURN HOME FROM SCHOOL (SAMAAVARTANA) AND MARRIED LIFE (GRIHASTTHA)

CONTENTS OF THE CHAPTER

"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

"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.*

 

04.02 - THE ADVANTAGES AND DISADVANTAGES OF DISTANT AND NEAR MARRIAGE

The advantages and disadvantages of distant and near marriages respectively are:-

1. 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."

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   and misbehaviors, and perhaps sometimes, even each other undressed, if married to each other, can never love each other to the extent desired.

2. 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.

3. 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.

4. 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.

5. When the parties are nearly related to each other and live amongst their people, the sorrows and joys of one family will

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   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.

6. 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.

7. 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.

8. 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.

*Similarly, while choosing a husband, let a girl avoid a man from the aforesaid families.

"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).

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).

"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.

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"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.

 

04.04 - THE BEST TIME AND FORM OF MARRIAGE

O. ~ What is the best time for marriage and which is the best form?

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.

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).

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.

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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"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.

"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,

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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.

04.05 - MARRIAGE OF THE HIGHEST CLASS

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).

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.

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.

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.

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04.06 - QUALIFICATIONS AND DUTIES OF THE FOUR CLASSES

"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."

1. "Restraining the mind from entertaining sinful thoughts.
2. Keeping the senses from the pursuit of unrighteousness and directing them, instead, in the path of rectitude.
3. Living a pure, chaste life by the practice of lifeBrahmacharya.
4. Attaining purity (of mind and body)**.
5. 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.
6. Cultivating tender heartedness, humility, straightforwardness and simplicity of character.
7. 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.
8. 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."

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   the proper application thereof.

9. Having perfect faith in the Veda,

10. God,

11. and salvation,

12. belief in the past and future life of the soul,

13. love of righteousness and knowledge and

14. association with the good and the learned,

15. 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.

1. "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.

2. To spend money in furthering the cause of truth and justice and in advancing knowledge and serving the deserving.

3. To perform Homaand other Yajnaas.

4. T0 study the Veda and other Shaastraas

5. 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.

6. To be fearless in fighting with enemies though they be in thousands and he be single handed.

7. To be bold, and dignifies and fee from all weakness.

8. To be firm of resolution and cool under difficulties.

9. To be clever in the discharge of public duties and in the pursuit of studies and never to run away as to ensure victory.*

10. To be liberal-minded.

11. To be just in dealings with all and always to keep his word." GITA.

*If the field could be won by running away or putting the enemy on a false track or through strategem, he should do so

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1. To keep herds of cattle, breed, improve and multiply them.

2. To spend money, etc., in the advancement of knowledge and truth.

3. To perform Yajnaas, such as Homa.

4. T study the Veda and other Shaastraas

5. To lend money on interest.*

6. To cultivate land,.

"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.

04.07 - CHARACTERISTICS OF MARRIAGE

Marriage is of 8 kinds:-

1. Brahma.

2. Deva.

3. A'rsha.

4. Praajaapatya.

5. A'sura.

6. Gaandharva.

7. Raakhasa.

8. Paishaacha.MANU :3: 12.

1. 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.

2. Deva.~ The giving away of a beautifully dressed daughter (by her father), to one, who officiates at a great Yajna, is called Deva.

3. A'rsha is that kind of marriage, solemnized in lieu of consideration received from the bridegroom.

4. Praajaapatya is the marriage relation into which both parties enter with sole object of furthering the cause of righteousness.

5. .A'sura is a form of marriage solemnized after both the bride and the bridegroom have been bribed.

6. 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.

7. Raakhsasa is the forcible or fraudulent abduction of a maiden from her home.

8. Paishaacha is the forcible deduction of a girl, while she is sleeping, intoxicated or disordered in intellect.

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   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

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   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.

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   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.

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   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.

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   "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.

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   "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

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   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.

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   "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. To recapitulate:-
   

9. Brahma Yajna. it comprises studying and teaching the Veda and other Shaatraas, morning and evening devotions and practice of Yoga.

10. Devayajna. it comprises the feeding of fire with clarified butter and odoriferous substances, association with the learned and the good, cultivation of purity, truthfulness and similar other good qualities, and the advancement of knowledge. These two Yajnas should be performed daily (during the twilights).

    "It is said in the Atharva Veda, "The Homa substances (such as clarified butter, musk, camphor, saffron) used in the morning homa keep the air pure and wholesome till the next morning, while those burnt in the evening Homa keep the air pure till the evening and thereby promote health, strength and intellect.." ATHARVA VEDA 19:7: 3, 4.

    "A Dwija should, therefore, perform his Sandhya upaasanaa (devotioins) and Agnihotra (Homa), daily at sunrise and sunset." SHADYINSHA BRAHMANS 4: 5.

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    "He who neglects these two duties daily in the morning and in the evening, should be excluded from the society of Dwijaas, (the three upper classes of regenerates) in other words, he should be treated as a Shoodra."MANU 2: 103.

    03.08 - THE PERFORMANCE OF HOMA AND SANDHYA

    O ~.Why should not Sandhyaa be performed three times a day?

    A~. Day and night do not meet three times a day. Light darkness meet but twice in 24 hours, i.e., in the morning and in the evening. Should a man refuse to believe this and persist in midday, he should be asked to perform his Sandhyaa at midnight. Should he be willing to do so, let him also do it at the union of a prahara,* of an hour with an hour, of a minute with a minute, of second with a second. This he would find impossible to do.

    Besides, not a single authority of any Shaastraa is to be found in support of this practice. Hence, it is right to perform Sandhya and Homa only twice a day, not three times . time is no doubt divided in to three periods - past, the present, and the future, - but Sandhyahas nothing to with this division.

11. Pitriyajna consists in serving learned men, great teachers, scholars, one's father, mother, old people, great men, and great yogis.

    This Yajna is divided into 2 parts:-
    1.Shradhaa is derived from shrat - truth. That by which truth is accepted is called shradhaa whilst that which is done with Shradha; i.e., with the object of embracing truth, is called Shradha.

    ---

    *A Prahara is equal to 3 hours,-Tr.

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    2. Tarpana is anything done to please one's father, mother and other elders (who are alive). And make them happy.*
    Tarpana is again sub-divided into three parts:-
    A ~ Deva Tarpana. "We serve Brahma** and the like Devaas. We serve Brahma'swife and the like Devis. We serve Brahma's sons, disciples and the like. We serve Brahma's companions and assistants."

    The Shatapatha Brahmmana says:-
    "Verily, the learned are Devaas."

    • Brahman is one who has mastered the four Vedaas, along with their subsidiary sciences. Even those who are a little less learned than a Brahma are called Devaas. the wives of a Brahma and other Devaas who are also learned men like their husbands, are calledDevis.

    • ~ Rishi Tarpana. This consists in serving and honoring learned men like Marichi, the great grandson of Braahmaa, who teaches boys, learned women, like the wives of Marichi and other great teachers, who teach girls, their learned sons, daughters and pupils , comppanions and assistants (who are also teachers).

    • ~Pitri Tarpanaconsists in thoroughly satisfying Pitars by offering them most regularly good food, clothes, beautiful conveyances, etc.; in other words, it consists in lovingly serving them the doing everything in one's power to keep their bodies healthy and their souls happy.

    The following are the different kinds of Pitars:-
    

    1. A Somasada is one who is well-versed in the spiritual and physical sciences.

    2. An Agnishwaatais one who is well-versed in the science of Agni, i.e., heat, light, electricity and the like (forces).

    ---

    *It should be borne in mind that this yajna is meant for the living and not for the dead. (The author condemns the practice of offering oblations to the manes, which is in vogue at present throughout India.
    ** Since Brahma was the first man to master all the four Vedas, this word has come to mean master of the four Vedas. It is title like Vyaasa, literally diameter and therefore, one whose intellect has penetrated the subtle meaning of the Vedas.

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    1. A Barhishadis one who is engaged in advancing knowledge and doing other useful works.

    2. A Somapaais one who is the guardian of health and strength, who uses essences of powerful herbs, etc., and thus frees himself as well as others from disease. In other words he is a doctor.

    3. A Havirbhuja is a learned man who lives on foods and drinks other than meat and spirituous liquors.

    4. An A'jypa is one who protects highly useful objects, and eats and drinks butter, milk, and the like articles.

    5. Sukalinais one who employs his time in furthering the cause of truth and righteousness.

    6. A Yama, ( a judge) is one who administers justice and thereby protects the good and punishes the wicked.

    7. APitaa (father) is one who provides food for his children, honors and protects them. He is also the author of their being.

    8. Pitaamahaa - Grandfather.

    9. Maataa (mother) is one who honors her children by giving them food and doing other useful things for them.

    10. Pitaamahi- the mother of one's father.

    11. Prapitaa mahi - the grandmother of one's father.

    12. Wife>

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    13. Sister and other relations.

    14. People of the same stock of bearing the same surname, and other old men and women.

    4. Vaishwadeva Yajna, consists of three parts:-
    

    • When the meal is ready, let the householder take all kinds of cooked food other than sour, salt and alkaline, such as contain sugar, butter and milk, fetch fire out of the hearth, and throw oblations of the food into it reciting the mantraas beginning with Om Agnaye Swaha all the while. The sageManu holds the same view. "Let a Dwija perform Homa in the (kitchen) fire with whatever has been cooked in the kitchen for the purpose of purifying its air in the following manner." MANU 3: 84.

    • Let him place some food on a (ordinary) plate or leaf-plate after reciting each of the specific Mantraas in all directions of the compass beginning with the east. Let this food be offered to an atithi, and in his absence thrown into the fire.

    • Then let him place salt food, such as pulses, rice, vegetables and bread in 6 parts (on a plate) on the ground reciting the specific mantraas at the time. Here is an authority from Manu for this act.

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    "Let him gently place on the ground some food for dogs, fallen wretches, outcasts, those afflicted with terrible diseases ( such as lepers), birds ( as crows), insects (as ants.") MANU 3: 92.

    Let him the give this food to one who is hungry, distressed, diseased, or to dogs, crows and other such creatures. The object of performing Homa is to purify the kitchen air, whilst that of offering food is to atone for the unintentional injury done to various living creatures.

    5. ~ Atithi Yajna. An Atithi is one whose date of coming is not certain or fixed. Whenever a Sanyaasi, who is virtuous and a preacher of truth, itinerates for the good of all, is a perfect scholar, is a Yogi of the highest order, happens to visit a house-holder let him offer him water to wash his feet and face, and to sip, and then offer a comfortable seat respectfully, give him good food and drink and other good things (such as clothes), and thus serve him most diligently and make quite comfortable.

    Then let him benefit himself by his good company by learning such things in Physical and Spiritual Science, and would help him in acquiring virtue, wealth (worldly possessions), in gratifying legitimate desires, and obtaining salvation. Let him conduct himself in accordance with his good advice. On suitable occasions, even a house-holder and a king can be honored as atithis, but

    "Let him never honor even by a greeting those that revile the Vedaas or conduct themselves against their teachings, those that lead anti-Vedic lives, tell lies, practice frauds and live like cats, [Just as cats hide themselves and keep staring at rats and then in a moment pounce upon them, kill them and fill their stomachs; likewise are such men as gain their selfish ends by lying , cheating and acting in other ways like cats. They are, therefore, called cat-like] those that are obstinate, stubborn and vain, do not know anything themselves nor would they follow the advice of another, (i.e., those who follow the dong-in-the-manger policy,) those that are sophists and talk

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    nonsense like the Vedaantistsof the present day who declare that they are Brahma, the world is a delusion, the Vedaas and Shaastraas and even God are fictitious and spin similar other yarns, those that live like herons )Just as a heron stands quietly on one leg as if in deep meditation but really keeps a watchful eye on some fish all the time to whose life it soon puts an end , and thereby accomplishes its selfish end, so do the Vairaagees and Khaakis of today who are very stubborn, obstinate and enemies of the Veda, such men are, therefore, called heron-like)." Such men if honored multiply, increase sin and unrighteousness in the world, they are not only themselves do such works as bring about their degradation but also sink their followers to the lowest depths of ignorance and misery.

    04.09 - THE USE OF THESE FIVE GREAT DAILY DUTIES

    The uses of these 5 Great Daily Duties (Yajnas) are:-
    

12. Brahmayajna is the cause of advancement in knowledge, culture, righteousness and refinement of manners, etc.

13. Agnihotra causes the purification of air, rain and water, and thereby conduces to the happiness of the world. The use of pure air for respiration, pure water, and pure food promotes health, strength, energy and intellect, which in their turn help men to acquire virtue, wealth, gratify (righteous) desires, and attain salvation. Since Agnihotra purifies the air, water, etc., it is also called Devayajna.

14. Pitri Yajna. -

    1. The service of father , mother , other learned persons and great souls, leads to the increase of knowledge and wisdom which help a man to discriminate between Right and Wrong. The acceptance of what is right and the rejection of what is wrong makes him happy.<.li> It is also right to serve our father, mother, tutor, in return of the services they rendered us while we were young. The faithful performance of this Yajna saves us from the charge of ingratitude.

15. Valivaishwadeva Yajna. Its uses are the same as have been mentioned before. [Briefly speaking, they are as follows:
    

    1. Purification of the kitchen air.

    2. The discharge of our obligations towards the sick, the needy, the fallen and towards those faithful and useful animals and birds, etc. which are dependent on us for sustenance.

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    3. It is also a kind of atonement for the pain and suffering we unknowingly inflict on the lower creation in the daily routine of our lives. -Tr]

16. Atithi Yajna

    1. As long as there are no atithisof the highest order in this world, progress cannot be made.

    2. as they go about in all countries (of the world), teaching and preaching truth, no hypocritical and fraudulent practices can flourish.

    3. The house-holders can also easily attain true spiritual knowledge in all places.

    4. One religion prevails among all men.

    5. Unless there are atithis, doubts cannot be dispelled, and without the removal of doubts, there can be no firm faith. How can then there be any happiness without firm faith?

    "Let a man wake up early in the morning at (about 4 A.M.), having relieved the necessities of nature (and taken a bath), let him think upon the means of acquiring virtue and wealth, and upon the causation of his bodily diseases (if any) and contemplate God." MANU 4: 92.

    He should never lead an unrighteous life. Unrighteousness practiced in this world does not go unpunished, nor does it immediately produce its fruit (like a cow). This is the reason why the ignorant do not fear sin, but it must be borne in mind that the practice of unrighteousness advancing slowly cuts off the very root of your happiness." MANU 4: 174.

    The worker of iniquity crosses the bounds of righteousness just as water in a tank breaks as under its banks and runs in all directions,

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    so does he, through the practice of untruthfulness, deceit, and fraud, in other words through transgressing the commandments of the Vedas that are true guardians (of human happiness), and through hypocrisy, take possession of other people's wealth and property, and prospers for a while, next with this wealth he obtains nice foods and drinks, good clothes, jewelry, houses and carriages, and wins social position and fame, even conquers his enemies through foul means, but at last he soon perishes like a tree whose root has been cut off."

    Let a learned man always honestly instruct his pupils in the ways of truthfulness and righteousness, as taught by the Veda (viz., freedom from prejudice and partiality, the practice of truth and justice, and the rejection of untruth) and in nobility of character and purity." MANU 4: 175.

    "Let him never quarrel or wrangle with one who officiates at a Yajna, with a teacher of truth and unrighteousness, with a maternal uncle, an atithi and a dependent., with children, ages and sick men, with a doctor of medicine, with people springing from the same paternal stock or belonging to the same Class as he, connects by marriage (such as a father-in-law) and friends, with his wife, and his daughter, and with his servants." MANU 4: 171, 181.

    A Dwija, who does not practice Tapaassuch as the practice of Brahmacharya, truthfulness, one who dos not study (the Veda), one who is eager to accept gifts; these three sink into the greatest depths of misery and rain on account of their wicked deeds, just as he who attempts to

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    cross an ocean in a boat made of stone sinks down" MANU 4: 190
    They no doubt sink but they also carry the donors down with them, for, "Wealth although earned by righteous means, given to the aforesaid three, ruins the donor in this very life, and the recipient in the next." MANU 4: 193.

    "As he who attempts to cross the water in a boat of stone, sinks to the bottom, even so an ignorant donor and an ignorant donee sink low; in other words are afflicted with misery and pain." MANU 4: 194

    04.10 - CHARACTERISTICS OF IMPOSTERS

END OF CHAPTER 4