Shruti And Smṛiti
Shruti is original theoretical knowledge while Smṛiti is applied knowledge. Shruti comes from God whereas Smṛiti comes from the Rishis. While the Shruti text is one [divided in four parts] and remains the same from the beginning to the end of the creation, Smṛiti texts are multiple, and they come from age to age from different bonafide Rishi-writers. There are many Smṛiti texts written by a host of Rishis [like Yajñavalkya, Parashar, etc.], but the Manu Smṛiti is considered to be pre-eminent among all of them, for the simple reason that
it owes its existence to one of the first-born human beings possessing advanced intellect (Manu),
it embodies Vedic knowledge, and
it upholds Vedic tradition.
This text is considered so important that it has had the largest number of commentaries composed in different parts of India. Its importance is further measured by the fact that any Smṛiti text that contradicts the Manu Smṛiti is not traditionally valued.
Scholars studying the contents of this Smṛiti affirm that if Panini has determined the nature of Sanskrit for all time, Manu has determined human conduct for all time. Over time, Manu proved to be the lawgiver par excellence, and his name became an epithet for what was righteous and proper. It is not strange, therefore, that the Taṇḍya Maha Brahmaṇa says that whatever Manu has enjoined is wholesome like medicine. Manu’s text was held in great reverence for centuries by Arya-Hindu scholars. Its laws and ethics were initially considered binding on people living in Indo-Arya society, for it was at one time regarded by Vedic tradition as the most important work after the Vedas.
The Fourteen Manu Ages
One cycle of cosmic creation lasts 4.32 billion years. This prolonged period is broken down into 14 smaller ages. Major climatic, and atmospheric changes create a tsunami-type deluge that brings each of these ages to a partial end, after which the next age begins. A historical figure called Manu, [the wise, thinking one], is asexually born at the beginning of each of these ages to re-introduce civilization and re-institute laws, precepts, morals, values, and usages among mankind. For this reason, the Manu of each of the fourteen ages is called the progenitor, lawgiver, and moral representative providing counsel for humanity. So, because there are fourteen ages, there are also fourteen Manus and their names are Swaayambhuva, Swaarochisha, Auttami, Taamasa, Raivata, Chaakshusha, Vaivasvata, Saavarni, Daksha-Saavarni, Brahma-Saavarni, Dharma-Saavarni, Rudra-Saavarni, Ruchi, Saavarni and Bhoota-Saavarni. Each Age is identified by, and named after, the name of its Manu, and so, each of these fourteen ages is thus called a Manu Age [Manwantar]. We are currently in the 7th such age, called the Vaivaswata Manu Age.
The Author Of The Manu Smṛiti
In the western year of 2023 AD, this current cycle of creation is calculated to be 1,972,949,123 [one billion, nine hundred and seventy-two million, nine hundred and forty-nine thousand, one hundred and twenty-three] years old. In the first of the fourteen Manu Ages, the first human beings were born asexually. Since they were not born from human parents, they were called God’s mind-born children, i.e., children conceived in God’s Cosmic Mind [Maanas Putra]. Among those first-borns, there were the four Rishis – Agni, Vayu, Aditya and Angiras – who had intuitively received the 20,358 Mantras of the four Vedas from God Himself. Also, among those first-borns was Maharshi Brahmaa who had received the four Vedas from the four Rishis as soon as they were inspired. This knowledge was orally passed down from Brahmaa to Manu, then to Mareechi, Bhrigu, and other Rishis. The best proof that Manu had lived at the beginning of human creation comes from India’s first etymologist, Yaska Muni who says in his Nirukta as follows:
Avisheṣheṇa putraaṇaam
Daayo bhawati dharmataḥ
Mithunaanaam visargaa’dau
Manuh swaayam-bhuvo’braveet [3:4]
In the beginning of [human] creation, Manu Swayambhuva himself declared that according to law, the right of inheritance belongs to both children [son and daughter] without any distinction whatsoever.
Even Shri Raam, who lived about 18 million years ago in the 24th Tretaa Age acknowledges Manu in the Valmiki Ramayaṇa. Also, the Mahabharata talks of Maharshi Manu in the earliest times being appointed by his grand [?]Father Maharshi Brahmaa as the first king among mankind. Maharshi Brahmaa was called Swayambhuva and Maharshi Manu was called Swaayambhuva (lit., son of Swayambhuva). Brahmaa taught and motivated Manu to churn the theoretical knowledge of the Veda and thereby create a code of practical laws, usages, and ethics for mankind to use to turn the wheels of organized society. In each subsequent age, this wise Manu, born to be progenitor, ruler and lawgiver, re-creates this same code based on the Veda and gives it to mankind so they can begin turning the wheel of human civilization. This code is called Manu Smṛiti.
Dharma
The word Dharma has defied all attempts to find its parallel in English. An intense study of the Manu Smṛiti will show that, even though Dharma is difficult to define, we see Manu giving an all-comprehensive applied meaning to the term. He shows that the word Dharma covers a wide range of meanings – from qualities and characteristics of objects to natural characteristics and tendencies in people, and to what should and should not be done in society. Because of its diverse meanings, there are many categories of Dharma – spiritual, physical, social, economic, political, historical, etc. When Manu talks of social Dharma, he refers even to safety, cleanliness, sanitation, and civic consciousness, to courteous and polite ways of behavior, and everything else that becomes a guide to overall cultured conduct [9:282]. Dharma, in its broadest sense, is a network of diversified but interrelated duties that is applicable differently to beings of different classes and status in life, and differently to men and women. Manu, however, says all of this with a caveat – he says that the entire Veda is the source of Dharma and that only those practices that are generally not objectionable and not opposed to the teachings of the Veda are to be included within the scope of Dharma. He does recognize, however, that there are customs [Dharmas] peculiar to different regions, classes, families, to associations and communities, and they must all be given safeguards and must be accommodated into mainstream society. In speaking of Age-related Dharma [Yuga Dharma], Manu introduces an element of liberalism, adaptation, and adjustment, and says that concessions must be granted to those who cannot follow the general rules of Dharma in moments of challenge and misfortune. And, finally, in the broad network of Dharma is included the concept of Moksha, of spiritual freedom, the final realization of both Self and God. This is the legitimate purpose of all living, and so, all activities of life must be harmonized with this spiritual end. This, in the Manu Smṛiti, is the highest Dharma. Man can undertake no action without being prompted by desire. But so are animals too. Animals are prompted by instinctive desire. Many human beings also act out of instinctive desire. Lord Manu advises that it is not spiritually productive to act on the sole urge of instinctive desire. And so, to help human beings regulate, prioritize, and divinize their actions, Manu promotes the universal principles of Dharma. As the Brihad Aranyak Upanishad says, there is nothing greater, stronger, and more impactful than Dharma because Dharma is identical with Truth and Moral Order, and it occupies a position higher than that of even rulers, for all rulers, without exception, are bound by the laws of Dharma. In the four-fold enumeration of the goals of life, Dharma is the foundational force of paramount importance, and so, it is enumerated first. Wealth [Artha] and enjoyment [Kaama] come next because they are regulated and controlled by Dharma. Manu exhorts teachers and scholars to teach Dharma to the world without being offensive, but at the same time, while using sweet words, no one should compromise Dharma and Truth. Also, in accumulating Dharmic credit, one, again, should never violate the feelings of any living being since Dharma is that which ensures welfare for the world and non-injury for living beings. So crucially important is Dharma that Manu stipulates that wealth and enjoyment devoid of Dharma should be abandoned, while, on the other hand, any rule of Dharma that causes pain to creatures must also be abandoned [4:176]. When we divinize our actions through Dharma, we are ensured an abundance of both virtuously acquired wealth [Artha] and stress-free enjoyment [Kama]. This ultimately leads to the attainment of the final human goal called Moksha, a term used for freedom, self-realization, and soul emancipation. Moksha is the highest possible ideal for any human being. These four – Dharma, Artha, Kama, and Moksha – makeup one continuous striving, and no well-intentioned act throughout life, even though poorly executed, is ever lost in the final summation. In one of his most inspiring verses, Lord Manu says: A person must not allow his spirit to be frustrated, crushed, or depressed because of previous failures. Let him positively keep looking for betterment until he dies, never thinking that he won’t achieve his aims [4:137]. The above and other similar verses have caused many Western thinkers like the German philosopher Friedrich Nietzsche [1844- 1900] to assess the Manu Smṛiti as containing an affirmation of life, a triumphing, agreeable sensation in life. In showing appreciation for Manu, he acknowledges that only that person could have written such a law book, strove to become perfect and ambitious, and engaged in the highest art of living.