The Need for Manu Samhita

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On 27 Oct 2000, Christopher Shannon wrote:

 

>

> (1) No one ever suggested following Manu-Samhita separately and exclusive

of

> Srila Prabhupada's teachings.

 

Agreed.

 

> (2) Srila Prabhupada himself quotes Manu-samhita and other dharma-sastras

> throughout his teachings - specifically with regard to such subjects as

> marriage, raja-dharma, varnashrama dharma, etc.

 

Agreed.

 

> (3) Manu-samhita and other dharma-sastras go into extensive detail

regarding

> the theory and practice of varnasrama-dharma. Srimad-Bhagavatam may give

> principles but does not give such extensive details about the practice of

> varnashrama-dharma.

 

Agreed.

 

If you disagree, then where (for example), in

> Bhakti-rasamrita-sindhu, are there any specific details on how to perform

a

> marriage? :-) In Srimad-Bhagavatam, Canto 7, Chapter 14, titled "Ideal

> Family Life", the word "marriage" is to be found only once in either the

> text or the purports (so much for details :-).

>

> Of course, we may say that principles are enough, and details, after all,

> are details, so we can do as we like as long as it is (somehow) based on

> principles. But then why speculate? If detailed information is there

from

> an authoritative source, why should we speculate and not accept authority?

 

Agreed. That is why I said devotees respect and follow the current state

laws, in which ever place they are, such as in USA he does left driving and

when he comes to India, he does right hand driving.

 

 

> (4) I think it is unwise to consider Manu-Samhita as something only fit

for

> "academic interest", especially considering that Srila Prabhupada himself

> considered it authoritative and quoted from it. This kind of language can

> qualify as "veda-nindanam", or blasphemy of the Vedic literatures, which

is

> a nama-aparadha. And why would someone who is factually detached from

> worldly endeavor have an "academic interest" in anything at all?

 

Thank you for correcting me here. Anyway I did not have atleast the mood of

blaspheming Manu Samhita here. As long as I approach Manu Samhita through

Srila Prabhupada's books I think I am safe. My understanding was until and

unless some one thoroughly scrutinisingly studies Srila Prbhupada's books,

it is not safe to go for other scriptures. Did Srila Prabhupada not say all

that we wanted to know were in his books.

 

"In our Krishna consciousness movement we have therefore limited our study

of Vedic literatures to Bhagavad-gita, Srimad Bhagavatam, Sri Chaitanya

Caritamrta and Bhaktirasamrta sindhu. These four works are sufficient for

preaching purposes. They are adequate for the understanding of the

philosophy and the spreading of missionary activities all over the world."

------Srila Prabhupada.

 

There are two systems of Vedic knowledge. One deals with transcendental

knowledge and the other deals with material knowledge. Vedas except Vedanta

deal with material knowledge, in general (Dharma, Artha, Kama and Moksha).

Ofcourse, most of the state laws are originating from Manusamhita.

 

We cannot rejecting anything which can be used in Krishna's service. So how

can we reject Manu Samhita as long as it can be used in Krishna's service.

 

As long as the bird is in the cage, we have to take care of both the cage

and the bird. And to take care of the cage we need material sciences. But

definitely, how much material sciences we must take from Manu Samhita and

from Vedas, for our practical day to day applications is definitely there in

Srila Prabhupada's books, letters etc,.

 

We cannot definitely take every statement of Manu Samhita, or even Vedas and

apply them in our daily life. For example, in chapter ideal family life in

SB if I remember correctly, there are mainly 5 things grihasthas are

supposed to do and all are related to Prasadam. My understanding is what

ever is there in all the Vedas, about Family life, are inside these 5

principles. If some one follows these five principles, all the other

things, will fall in place.

 

> (5) If the process of bhakti "burns all sins", then there should be a

> practical demonstration of that. Some people do, but many do not. In

fact,

> it could be argued that most do not. Does this prove that Bhakti-yoga does

> not work? No, but it means we have to refine our understanding of what it

> means to practice bhakti yoga with regard to *members of ISKCON*. Even if

> the books are there, and even if they are sincere, we see so many ISKCON

> devotees fall down.

 

I remember the analogy of the electricfan fan. If the fan is switched off,

it takes some time for it to come to a stop. Bhakti burns all sins is

understood through *FAITH* in the words of Guru, Sadhu and Shastra and not

by practical demonstration, for which we are depending on our imperfect

senses, which any way we cannot comprehend.

 

A temperory fall down is not considered as a fall down. Again Bg 9.3 "Those

who are not faithful in this devotional service cannot attain Me o conqueror

of enemies.Therefore they return to the path of birth and death in this

material world".

 

So some people burn sins and some people do not is only due to lack of faith

in Bhakti and nothing else. Also falldowns the reasons are different from

case to case, again which we cannot speculate what might be the reason.

 

Devotees are beyond Varna and Asrama. We only have to work in some varna

and stay in some Asrama. As Srila Prabhupada said, if we donot work, we

will have disentry. Every one must work including Sannyasis. Quote Bg 6.1

 

Here is another discussion which is very relevant for our discussion.

 

Srila Prabhupada: Yes. Our position is that we are above varna-asrama. But

for the management of the ideal society we are introducing this. But as far

as we are concerned, Krsna conscious men, we are above varna-asrama. To

show the people that we are not escaping we can take part in any order of

life. That is our position. Just like if I brush somebody's shoes, that

does not mean that I am shoemaker. My position is the same, but to show how

to do it . . . Just like the servant is doing and the master is saying, "Oh,

you cannot do it, just see." Just like I show you how to mop. I am not a

mopper, but I show you how to mop. So our position is like that. We do not

belong to any varna or asrama but we have to show this rascal. Just like

Druva Maharaj, he is perfect Vaisnava, but when he was king he was fighting

like anything. When the enemy attacked his kingdom he was killing them like

anything and the enemy's king came and asked him to pardon them and he

immediately accepted. And the king wanted to give him some benediction

that, "He was so great that simply on my request he will stop killing me."

But he said, "That's all right, thank you. You give me the benediction that

I become a pure lover of Krsna." That's all the benediction he asked. He

was so powerful and the enemy could have given him the whole wealth of the

universe but he remained, "Thank you very much. You give me the benediction

that I remain a pure devotee of Krsna." This is Vaisnava. He is doing

everything but his aim is to please Krsna. Similarly, even if we take to

varna-asrama. Similarly, if we act in varna-asrama, still we have nothing

to do with varna-asrama.

 

-----------Srila Prabhupada, morning walks, 1974 Vrindavan.

 

Your humble servant,

Bhadra Govinda Das.