Podcast appearances and mentions of manu smriti

Varna System in the Upanishad, Mahabharata, and Manu Smriti

18th Chapter: verse 40, 41, 42, 43, 4440th verse: “Everyone in this world is dictated by these three gunas.”Lord Krishna divides human traits in three areas – sattvic, rajasik and tamasik.A sattvic person is calm and serene even in difficult situations. A rajasik person is swayed by his circumstances. A tamasik person is lazy, confused and deluded.The sattvic person has emotional equanimity. He is not elated in success and he is not devastated in failure. The rajasic person is swayed by success and failure.Lord Krishna discusses these traits because he wants us to combine action with mental equilibrium. Understanding that everything in this world is transient – success, failure, heath and so on – we should develop an attitude that helps us remain in perfect equanimity of mind even in difficult situations.The 41st verse onwards, Lord Krishna discusses four groups of people based on people's innate spiritual qualities (gunas). These four groups are: (1) Brahmana (2) Kshatriya (3) Vaishya (4) Sudra.In Hindu tradition, there were also four stages of human life and four values which guide human life.The four stages of human life are Brahmacharya (student), Grhastha (householder), Vanaprastha (forest hermitage) and Sannyasa (renunciate). Manu Smriti says that when one sees the face of his grandchild, when his face begins to wrinkle and when his hair begins to turn grey, he should retire to a life of hermitage.The four values that guide human life are dharma, artha, kama, and moksha. Kama represents our desires, what we want to achieve. Artha represents the means to achieve those goals. Dharma represents a set of moral disciplines that guide and regulate our pursuit of artha and kama. Moksha represents the highest value in human existence and means liberation from the bondage of samsara.42nd verse: “Who is a brahmana? Lord Krishna lists the following qualities: Shama (control of mind), dama (control of the senses), Tapah (austerities for a higher purpose), saucha (mental and physical purity), kshantih (forbearance), uprightness, jnanam (natural inclination for knowledge), vijnanam (realization), astikyam (belief in the law of karma and doctrine of reincarnation).43rd verse: “Who is a Kshatriya? Lord Krishna lists the following qualities: ambition for power, boldness, fortitude, dexterity, not running away from battle, generosity, assertion of freedom.”44th verse: “Who is a Vaishya? Lord Krishna lists the following duties: agriculture, cattle rearing and trade – an inclination to do business and acquire wealth.” In the midst of earning wealth, the Vaishya may engage in higher duties such as charity. These duties are based on the social circumstances that prevailed when Gita was written.44th verse: “Who is a Sudra? Lord Krishna lists the following duties: not interested in higher values, want to do simple service.”Lord Krishna lists these four groups to represent four levels of human evolution. We can always climb up the ladder, acquire sattvic qualities, and become a Brahmana.Shankaracharya defines Brahmana as one who has a dominance of Sattva-guna and in whom Rajo guna is secondary.Shankaracharya defines Kshatriya as one who has a dominance of Rajo-guna, and in whom sattva-guna is secondary.Shankaracharya defines Vaishya as one who has a dominance of Rajo-guna, and in whom tamo-guna is secondary.Shankaracharya defines Sudra as one who has a dominance of Tamo-guna, and in whom Rajo-guna is secondary.Highest spiritual evolution happens when we transcend the three gunas. Such a person is called Guṇātita. One has to be fully established in sattva guna to transcend the three gunas.In spiritual life, we are all individual travelers. Just like someone traveling in a train meets other travelers – similarly, it is an accidental meeting with our near and dear ones in this life. Our journey comes to an end when we experience and realize our true identity as the Atman.

The 18th chapter is the longest and is about moksha-sannyasa-yoga. It is also considered as a summary of the previous 17 chapters.Moksha means liberation from the bondage of samsara. In modern times, it can be interpreted as liberation from utilitarian values, ultimately reaching a state where we stop searching for continuous happiness, and where we don't suffer from the ups and downs of life.Sannyasa means giving up the feeling up doer-ship and the renouncement of ego.The chapter starts in the first verse with a question from Arjuna. He asks: “What is the nature of Sannyasa and Tyaga? I want to know the distinction between the two.”In previous four chapters, Lord Krishna taught Arjuna that one should give up activities that are rajasic or tamasic in nature and evolve towards sattvic activities. Lord Krishna also says in the 8th verse of the 3rd chapter: “No one can escape the need for action. It is impossible to be in a state of inaction.” So, one the one hand, Lord Krishna says that action is inescapable. On the other hand, he says that one should perform sattvic activities only without desire for results, and one should give up other activities. Arjuna's question is rooted in his confusion as to what actions should be performed.In Hindu tradition, two underlying principles guide human life.The first principle is that every person has to go through four stages of life: Brahmacharya (student), Grhastha (householder), Vanaprastha (forest hermitage) and Sannyasa (renunciate). Manu Smriti says that Grhastha ashrama supports all the other three stages of human life. There is also another verse which says that when one sees the face of his grandchild, when his face begins to wrinkle and when his hair begins to turn grey, he should retire to a life of hermitage. It may take several life cycles for one to reach the stage of sannyasa.The second principle is the division of society based on people's innate spiritual qualities (gunas) and their actions (karmas). The four groups for conduct of duties are: (1) Brahmana (2) Kshatriya (3) Vaishya (4) Sudra. The groups should not be seen as higher or lower. Rather, it is a system to analyze people based on natural temperaments.Those who take to Sannyasa give up all activities related to worldly desire. They only undertake activities that are for the good of others and that have no selfish motive.According to Yamunacharya, who wrote Gitartha Sangraha, the central teaching of the 18th chapter is: “Whatever we do according to the principles laid down by ancient spiritual teachers is appropriate. Whatever we do that is against these principles is inappropriate.” The essence of this statement is to progress in spiritual life by practicing our everyday activities with a sattvic attitude and giving up our sense of doer-ship – “God is acting, I am not acting.”1st verse: Arjuna asks: “I want to know the meaning of Sannyasa and Tyaga.”2nd verse: Lord Krishna answers: Tyaga means giving up the desire for results. Sannyasa means giving up all activities motivated by selfish desire.”There are two levels of Sannyasa. The primary is Mukhya sannyasa, where one takes to sannyasa because of one's natural evolution. The secondary is Gauna sannyasa, where one is ordained into sannyasa by an institution.There is a statement in one of the Upanishads: “When a person wants to become a monk, at that very moment, he should become a monk.” It may happen at an early age, as was the case with Shankaracharya, or it may happen at old age. The split second that one develops an intense conviction that the world is transient, at that moment he should quit the world. This is the ideal concept of sannyasa and is called Mukhya sannyasa. Buddha's case is an example of Mukhya sannyasa.If a person has studied scriptures and takes sannyasa as part of an institution without full spiritual evolution and without full conviction that the world is impermanent, that sannyasa is secondary and is called Gauna Sannyasa.3rd verse: “According to Samkhya philosophy, all actions should be given up. According to Mimamsa philosophy, performance of Yajna, dana and tapah should not be given up.”According to Shankaracharya, one can ascend to higher stage of sannyasa from any stage in life. He says that a monk should not give up laukika karma – everyday duties and responsibilities. Instead, he should give up all ritualistic activities meant for material prosperity. He should do his duties with a sense of sanctity and sacredness, without any selfish motive. This way his activities turn into a worship towards God, his mind becomes pure, and he becomes fir for the highest spiritual evolution.

Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.7th verse: “The food that we eat is linked to the three gunas. The way we practice rituals, austerity and charity is also linked to the three gunas.”The Chandogya Upanishad contains the first important discussion on the effect of what we eat and the true meaning of food. Shankaracharya has also written commentaries on the broader meaning of food. Food is not just hat we eat with mouth – our mind also eats food. It is all the ideas and associations that we imbibe and that impact our emotions and feelings. The five senses of perception and the sense objects – they all bring food to the mind.The verse in Chandogya Upanishad is:आहार शुद्धौ सत्त्व शुद्धिः सत्त्व शुद्धौ स्मृतिः ध्रुवा स्मृति लम्भे सर्व ग्रन्थीनां विप्र मोक्षः || [7.26.2] It means: “From purity of food comes purity of mind. From purity of mind comes constant remembrance of higher spiritual ideas. From constant remembrance of higher spiritual ideas comes liberation from bondage.”We remember what we are interested in. What are we are interested in depends on the structure of the mind. Whatever the mind has in its system, it wants more of it. If the mind is pure, it remembers and imbibes higher spiritual ideas.In a broader sense, mind refers to Antahkarana, which is made up of four compartments (mind, intellect, memory system, ego sense). In darkness, we may speculate whether something is a pillar or a human – this comes from mind, which is the speculative faculty. When we conclusively determine that it is a pillar, it comes from the intellect which is the determining faculty. We may remember that we had seen a similar pillar elsewhere – that comes from chittam, which is the memory system. And then we may think “I am the one who saw it” – that comes from ahamkara, which is the ego sense.8th verse: “Foods that enrich vitality, energy, strength, health, cheerfulness, mental equilibrium, appetite, contentment, and which are nourishing and agreeable, are liked by those endowed with Sattva guna.”Bhagavata Purana emphasizes that we should only eat what we need for our health and sustenance. It says: “One should only eat what the system permits to eat. Those who eat more, fall sick and become a liability to themselves.” In a broader sense it also means: “Those who are greedy and keep things which they do not need and which belong to others, such people are thieves.”There is an ancient ayurvedic verse from Sushruta Samhita, which defines health in a universal sense.“sama dosha sama agnischa sama dhatu mala kriyaaha| Prasanna atma indriya manaha swastha iti abhidheeyate”It means that a man is in perfect health when he is physically, mentally, spiritually and emotionally healthy. In particular, this verse emphasizes that physical health needs to be complemented with a pleasantly disposed and contented mind, senses and spirit. They should not remind us of their existence.Manu Smriti defines what is the wrong type of food. It says:ANAROGYAM ANAYUSYAM ASVARGYAM CA ATIBHOJANAM APUNYAM LOKA VID VISTAM TASMAT TAT PARIVARJAYET (MANU SMRITI 2/57)It means: “One should avoid the following: (1) Food that is not good for health (2) Food that reduces the duration of life (3) Food does not guarantee good health in next life (4) Eating too much (5) Food that makes us do sinful deeds (6) Food that causes people to ridicule you.”Food has both a gross and subtle dimension. At a gross level, the food needs to be hygienically pure. At a subtle level, it means food that is prepared and served by people with good temperament and with affection.The 24th verse of the 4th chapter of Gita is the Brahma-Yajna-Mantra. It is uttered with a deep sense of reverence before people eat food, so the food is purified. With the imagery of a Vedic ritual (Yajna), this verse says: “the process of offering, what we offer, the one who offers, into what it is offered, the act of performing the ritual, the goal to be reached – everything is Brahman.”There is nothing in this world, but Brahman. With this strong conviction, when we utter this mantra before eating food, then whatever we eat becomes purified. Whatever we eat, we should eat with a prayerful attitude.We should be moderate when it comes to eating food. Our body should not complain after we eat food. Extreme fanatical fasting and extreme gluttony are both non-spiritual.9th verse: “Foods that are bitter, sour, saline, hot, pungent, dry and burning are liked by those endowed with Rajo guna.”Food that creates temporary emotional excitement, violent tendencies, and disturb the balance of the mind are of the rajasika type.Gita has no reference to vegetarianism. There is no indication that ancient vedic culture was a vegetarian culture. The discussion of sattvik, rajasik and tamasik food goes beyond the concepts of vegetarian and non-vegetarian. Lord Krishna is addressing food in the context of the entire humanity.

The idea that ancient Indians were non-violent is completely wrong." - Upinder Singh, author of Ancient India; Culture of Contradictions talks to @utterflea on godess worship and misogyny, Buddhism, the Manu Smriti and more on the Books & Authors podcast.

Manu Smriti history and my analysis.. --- Send in a voice message: https://anchor.fm/shivashankar-c/message Support this podcast: https://anchor.fm/shivashankar-c/support

Ein Beitrag zum Sanskritwort: Manusmriti Manu Smriti Hier findest du: Sanskrit Wörterbuch Seminare zum Thema Sanskrit Seminare mit Sukadev Seminarübersicht Yoga Vidya YouTube Live Kanal Online Seminare Video Seminare Yoga Vidya kostenlose App Yoga Vidya Newsletter Yoga Vidya Online Shop Schon ein kleiner Beitrag kann viel bewegen... Spende an Yoga Vidya e.V.!

The main is to explore and know about Manu Smriti to know our social structure of society.

Athiti ist ein Gast, ein Reisender. In der Manu Smriti heißt es: Athiti Devo Bhavaha – Der Gast ist Gott geworden, oder auch: Der Gast sei dein Gott. Yajna heißt Opfer, aber auch Ritual, Verehrungsritual. Athiti Yajna ist das Opfer der Gastfreundschaft, das Ritual der Gastfreundschaft. Gottesverehrung geschieht nicht nur auf einem Altar, in einem … „Atithi Yajna – Opfer der Gastfreundschaft – Hinduismus Wörterbuch“ weiterlesen

Die Manu Smriti ist eine der Heiligen Schriften Indiens. Erfahre mehr darüber, was die Manu Smriti ist, welche Bedeutung sie im Kontext der indischen Spiritualität hat und was der Inhalt der Manu Smriti ist. Manu ist der mythologische Autor der Manu Smriti. Smriti heißt wörtlich „das Erinnerte“. Smriti steht für Überlieferung. Die Manu Smriti ist … „ManuSmriti – Gesetzestexte“ weiterlesen

“Os Animais, tambores, iletrados, castas baixas e mulheres…são dignos de serem espancados.” Citação do “Manu Smriti, um livro das escrituras religiosas Hindus. Assim começa o filme discutido nesse podcast. Nossos amigos e colaboradores: Marcos Noriega, Douglas Fricke (Podtrash), Emerson Teixeira (Cronologia do Acaso), Ivan PD (Tumblr Masculino Feminino) conversam sobre o filme de Shekhar Kapur […] O post Masmorra Cast #47 – Dia Internacional da Mulher: A Rainha Bandida apareceu primeiro em Masmorra Cine.

"Os Animais, tambores, iletrados, castas baixas e mulheres...são dignos de serem espancados." Citação do "Manu Smriti, um livro das escrituras religiosas Hindus. Assim começa o filme discutido nesse podcast. Nossos amigos e colaboradores: Marcos Noriega, Douglas Fricke (Podtrash), Emerson Teixeira (Cronologia do Acaso), Ivan PD (Tumblr Masculino Feminino) conversam sobre o filme de Shekhar Kapur (1994) A Rainha Bandida, que conta a história real de Phoolan Devi a notória Rainha Bandida da Índia. Eles conversam sobre a política, religião,  como funciona o sistema de castas. Phoolan foi uma espécie de Robin Hood indiano? Como ela se sentiu sabendo que seria feito um filme sobre a sua história? Que personagem tão controverso e interessante! Um bom filme que gerou um excelente bate papo.  

Eine Geschichte über den Sinn des Lebens, über Tod, Vergänglichkeit und Ewigkeit. http://www.yoga-vidya.de/reinkarnation-wiedergeburt.html. Sukadev erzählt eine alte Geschichte aus der Mahabharata: Ein Yaksha stellt Yuddhishthira 3 Fragen: Was ist es, ohne das der Mensch kommt, wofür er im Leben viel tut, und ohne das er geht? Was ist es, mit dem der Mensch kommt, das sich im Lauf des Lebens ändert, und mit dem er dann verändert wieder geht? Was ist es, mit dem der Mensch kommt, das sich nicht verändert, und mit dem er wieder geht?

Eine Geschichte über den Sinn des Lebens, über Tod, Vergänglichkeit und Ewigkeit. http://www.yoga-vidya.de/reinkarnation-wiedergeburt.html. Sukadev erzählt eine alte Geschichte aus der Mahabharata: Ein Yaksha stellt Yuddhishthira 3 Fragen: Was ist es, ohne das der Mensch kommt, wofür er im Leben viel tut, und ohne das er geht? Was ist es, mit dem der Mensch kommt, das sich im Lauf des Lebens ändert, und mit dem er dann verändert wieder geht? Was ist es, mit dem der Mensch kommt, das sich nicht verändert, und mit dem er wieder geht?

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Eine Geschichte aus der Mahabharata über den Sinn des Lebens, über Leben und Tod , über Vergänglichkeit und Ewigkeit. Sukadev Bretz, Gründer und Leiter von Yoga Vidya, erzählt die Geschichte eines Rätsels und seiner Lösung: Ein Yaksha , also eine Art Geist, stellt Yudhishthira 3 Fragen. Was ist es, ohne das der Mensch kommt, wofür er im Leben viel tut, und ohne das er geht? Was ist es, mit dem der Mensch kommt, das sich im Lauf des Lebens ändert, und mit dem er dann verändert wieder geht? Was ist es, mit dem der Mensch kommt, das sich nicht Der Beitrag Leben und Tod Lebenssinn: Yaksha Manu Smriti erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Eine Geschichte aus der Mahabharata über den Sinn des Lebens, über Leben und Tod , über Vergänglichkeit und Ewigkeit. Sukadev Bretz, Gründer und Leiter von Yoga Vidya, erzählt die Geschichte eines Rätsels und seiner Lösung: Ein Yaksha , also eine Art Geist, stellt Yudhishthira 3 Fragen. Was ist es, ohne das der Mensch kommt, wofür … „Leben und Tod Lebenssinn: Yaksha Manu Smriti“ weiterlesen

Eine Geschichte aus der Mahabharata über den Sinn des Lebens, über Leben und Tod , über Vergänglichkeit und Ewigkeit. http://www.yoga-vidya.de/reinkarnation-wiedergeburt.html . Sukadev Bretz, Gründer und Leiter von Yoga Vidya, erzählt die Geschichte eines Rätsels und seiner Lösung: Ein Yaksha , also eine Art Geist, stellt Yuddhishthira 3 Fragen: Was ist es, ohne das der Mensch kommt, wofür er im Leben viel tut, und ohne das er geht? Was ist es, mit dem der Mensch kommt, das sich im Lauf des Lebens ändert, und mit dem er dann verändert wieder geht? Was ist es, mit dem der Mensch kommt, das sich nicht verändert, und mit dem er wieder geht? Dies ist ein kürzerer Podcast und der erste aus einer Reihe von Podcasts. In den nächsten Tagen werden wir täglich eine Sendung online stellen... Wir hoffen, es inspiriert dich - auch wenn das Thema etwas ernster ist.