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THE LAWS OF MANU

(c. 1500 BC )



CHAPTER I



The creation of the world


1. The great sages approached Manu, who was seated with a collected mind, and, having duly worshipped him, spoke as follows:

2. Please, divine one, declare to us precisely and in due order the sacred laws of each of the four chief castes (varnas) and of the intermediate ones.

3. For thou, O Lord, alone knowest the purport, i.e., the rites, and the knowledge of the soul, taught in this whole ordinance of the Self-Existent Supreme Reality (Svayambhu), which is unknowable and unfathomable.

4. Manu, whose power is measureless, being thus asked by the high-minded great sages, duly honored them, and answered, Listen!

5. This universe existed in the shape of Darkness, unperceived, destitute of distinctive marks, unattainable by reasoning, unknowable, wholly immersed, as it were, in deep sleep.

6. Then the divine Self-Existent Supreme Reality (Svayambhu), himself indiscernible, but making all this, the great elements and the rest, discernible, appeared with irresistible creative power, dispelling the darkness.

11. From that first cause, which is indiscernible, eternal, and both real and unreal, was produced that male (Purusha), who is famed in this world under the appellation of Brahman.

14. From himself (atmanah), he also drew forth the mind, which is both real and unreal, likewise from the mind egoism, which possesses the function of self-consciousness and is lordly;

15. Moreover, the great one, the soul [Atman = Supreme Self], and all products affected by the three qualities, and, in their order, the five organs which perceive the objects of sensation.

22. He, the Lord, also created the class of the gods, who are endowed with life, and whose nature is action; and the subtle class of the Sadhyas [minor gods], and the eternal sacrifice.

23. But from fire, wind, and the sun he drew forth the threefold eternal Veda, called Rig, Yajur, and Sama, for the due performance of the sacrifice. [The scriptures called into being by the Supreme Reality, Brahman.]

31. But for the sake of the prosperity of the worlds, he caused the Brahmin, the Kshatriya, the Vaisya, and the Shudra [the four castes] to proceed from his mouth, his arms, his thighs, and his feet.

51. When he whose power is incomprehensible, had thus produced the universe and men, he disappeared within himself, repeatedly suppressing one period by means of the other.


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1 George Bühler, translator [1886] [b](Sacred Books of the East, vol. 25. Manu was the legendary first man, the Adam of the Hindus. This is a collection of laws attributed to him. Spelling has been Americanized, and vocabulary and punctuation have been somewhat modernized.


52-57. When that divine one wakes, then this world stirs; when he slumbers in tranquilly, then the universe sinks to sleep. But when he reposes in calm sleep, the corporeal beings whose nature is action, desist from their actions and mind becomes inert. When they are absorbed all at once in that great soul [Atman = Supreme Self], then he who is the soul of all beings sweetly slumbers, free from all care and occupation. When this soul has entered darkness, it remains for a long time united with the organs of sensation, but performs not its functions; it then leaves the corporeal frame. Thus he, the imperishable one, by alternately waking and slumbering, incessantly revivifies and destroys this whole movable and immovable creation.

[..to be continued]

Chú ý các độc giả !!

Thread nay có những "Giáo điều" rất là hay và uyên thâm theo tuổi đời của nó; và cũng có thể liên hệ đến các tư tưởng rành mạch chỉ dạy sau này từ các Đấng Cao Cả trong các Kinh điển đã ghi lại qua sự hiểu và biết nào đó từ trong duy thức của các tín đồ ở những tôn phái khác nguồn cội bởi quốc gia, ngôn ngữ, văn hoá, phong tục..v..v..- thời xưa, theo thời thế, trình độ và kiến thức riêng của họ.

Xin hãy tôn trọng và đừng nên đã phá lẫn nhau !!

http://www.bergen.edu/phr/121/ManuGC.pdf


Caste duties and occupations


87. But in order to protect this universe He, the most resplendent one, assigned separate duties and occupations to those who sprang from his mouth, arms, thighs, and feet [i.e., to the four castes].

88. To Brahmins he assigned teaching and studying the Veda, sacrificing for their own benefit and for others, giving and accepting of alms.

89. The Kshatriya he commanded to protect the people, to bestow gifts, to offer sacrifices, to study the Veda, and to abstain from attaching himself to sensual pleasures;

90. The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study the Veda, to trade, to lend money, and to cultivate land.

91. One occupation only the lord prescribed to the Shudra, to serve meekly . . . these other three castes.

CHAPTER II

Sacred rites.


26. With holy rites, prescribed by the Veda, must the

ceremony on conception and other sacraments be performed for twice-born [upper-caste, Brahmin, Kshatriya, and Vaisya] men, which sanctify the body and purify from sin in this life and after death.

27. By burnt oblations during the mother's pregnancy, by the Gatakarman (the ceremony after birth), the Kauda (tonsure), and the Maungibandhana (the tying of the sacred girdle of Munga grass) is the sin and corruption [bad karma], inherited from both parents, removed from twice-born men.

28. By the study of the Veda, by vows, by burnt oblations, by the recitation of sacred texts, by the acquisition of the threefold sacred science, by offering to the gods, Rishis [seers], and manes [deified souls of the dead], by the procreation of sons, by the great sacrifices, and by Srauta rites, this human body is made fit for union with Brahman.

29. Before the navel-string is cut, the Gatakarman (birth-rite) must be performed for a male child; and while sacred formulas are being recited, he must be fed with gold, honey, and butter.

30. But let the father perform or cause to be performed the Namadheya (the rite of naming the child) on the tenth or twelfth day after birth, or on a lucky lunar day, in a lucky muhurta (under an auspicious constellation).

31. Let the first part of a Brahmin's name denote something auspicious, a Kshatriya's be connected with power, and a Vaisya's with wealth, but a Shudra's express something contemptible.

32. The second part of a Brahmin's name shall be a word implying happiness, of a Kshatriya's a word implying protection, of a Vaisya's a term expressive of thriving, and of a Shudra's an expression denoting service.

33. The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction.

Bàn Cổ

http://vi.wikipedia.org/wiki/B%C3%A0n_C%E1%BB%95

Bách khoa toàn thư mở Wikipedia






Ông Bàn Cổ hai tay cầm hai mảnh trứng hỗn mang Âm Dương
Pangu in a Shennong-like "primitive man" dressing


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Chân dung Bàn Cổ từ Tam tài đồ hội

Bàn Cổ (tiếng Trung phồn thể: 盤古; giản thể: 盘古; bính âm: Pángǔ) được coi là vị thần khai thiên lập địa, sáng tạo ra vũ trụ trong thần thoại Trung Quốc. Đây cũng là vị thần đầu tiên trong Tam Thanh của Đạo giáo.

Theo Lão giáo, Bàn Cổ là thủy tổ của loài người, do Trời sanh ra, cũng giống như bên Thiên Chúa Giáo là Adam.

Chú ý : Tìm hiểu vào các Kinh Cựu Ước của Do thái sau này, và Lịch sữ đã ghi chép lại trong các giáo lý hủ lậu từ các thời đại cổ của trước đó thi sẽ hiểu ra ngay......."


Theo Tam Hoàng Thiên Kinh, sự tích Bàn Cổ như sau:

Tại núi Côn Lôn có một cục đá lớn đã thọ khí Âm Dương chiếu diệu rất lâu đời, nên đã thâu được các tánh linh thông của vũ trụ mà tạo thành thai người.

Sau 10 tháng 16 ngày, đúng giờ Dần, một tiếng nổ vang, khối đá linh ấy nứt ra, sản xuất một vị Linh Chơn hy hữu, một con người đầu tiên của thế gian, được gọi là Bàn Cổ.

Vừa sanh ra thì vị ấy tập đi, tập chạy, tập nhảy, hớp gió nuốt sương, ăn hoa quả, lần lần lớn lên, mình cao trăm thước, đầu như rồng, có lông đầy mình, sức mạnh vô cùng.

Một ngày kia, Bàn Cổ chạy qua hướng Tây, bắt gặp một cái búa và một cái dùi ước đặng ngàn cân. Bàn Cổ, tay phải cầm búa, tay trái cầm dùi, ra sức mở mang cõi trần.

Thuở đó Trời Ðất còn mờ mịt. Ngài ước cho phân biệt Trời Ðất thì nhơn vật mới hóa sanh được. Ngài ao ước vừa dứt tiếng thì sấm nổ vang, Thiên thanh, Ðịa ninh, vạn vật sinh ra đều có đủ cả.

Ngài liền chỉ Trời là Cha, chỉ Ðất là Mẹ, muôn dân là con. Ngài chính là tôn chủ sáng lập thế gian, nên cũng gọi Ngài là Thái Thượng Ðạo Quân.

Ngài tự xưng là Thiên tử, tức là con Trời, cai trị muôn dân. Ngài là vị vua đầu tiên của cõi thế gian nên gọi Ngài là Thiên Hoàng.

Bàn Cổ thọ được 18.000 tuổi rồi qui Thiên.

Tiếp theo thì có Ðịa Hoàng, rồi Nhơn Hoàng, nối nhau cai trị thiên hạ.

Ðó là Tam Hoàng (Thiên Hoàng, Ðịa Hoàng, Nhơn Hoàng) vào thời khởi thủy của nước Trung Quốc.

Nhiệm Phưởng, thế kỷ 6, đã viết huyền thoại Bàn Cổ trong quyển Thuật Dị Ký rằng:

"Ngày xưa khi Bàn Cổ chết, đầu biến thành bốn ngọn núi, hai mắt biến thành mặt trời và mặt trăng, mỡ biến thành sông biển, râu tóc biến thành thảo mộc. Thời Tần và Hán, dân gian kể rằng đầu của Bàn Cổ là Đông Nhạc, bụng là Trung Nhạc, tay trái là Nam Nhạc, tay phải là Bắc Nhạc, và hai chân là Tây Nhạc. Các văn nhân ngày xưa kể rằng nước mắt của Bàn Cổ là sông, hơi thở là gió, giọng nói là sấm, đồng tử trong mắt là ánh sáng."

Thế thì là theo niềm tin nơi tôn giáo của dân tộc Thiên Tử ni từ ngàn năm trước kia cho đến ngày nay là do sự Tự tôn của họ đến vị Thiên Đế Brahma mà ra. Họ tôn trong. một vị Thiên Đế MALE hơn là FEMALE cũng là vì bản chất 'MALE' của ÔNG BÀN CỔ là ở chỗ ni.

TRUNG QUỐC THẦN KỲ QUÁ NỖI !!

Còn văn hoá của Việt nam ta thì cũng thế. Chồng NÓI thì vợ phải Nghe, le hoe là bị ..hihi..." Physically abuse" ngay ! Vì lẻ này, các Ôn ấy cứ vẫn tiếp diễn thói quen bám gốc, nương vào NAM TÁNH đó mà phát hoạ thêm ra các thói quen tự mãn, cao mạng, tự coi mình như là vị "Tiểu Thiên đế" thứ thiệt "Ảo giác" mà độc quyền, độc đoán trong đời sống sinh hoạt nơi xã hội từ đạo đức, cung ứng, truỵ lạc .. đủ mọi thứ ....mà chèn ép phái Nữ phũ phàng từ trong định luật bất biến của NIẾT BÀN : PHẬT TÁNH đều bình đẳng như nhau !

Cái BẪY CAO MẠNG, VÔ MINH của NAM CHÚNG làm ảnh hưởng đến sự bất ỗn tâm thức của chúng sanh nơi địa cầu cũng là xuất phát ra từ ở chỗ .. ni !

Initiation


36. In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmin, in the eleventh after conception that of a Kshatriya, but in the twelfth that of a Vaisya.

37. The initiation of a Brahmin who desires proficiency in sacred learning should take place in the fifth year after conception, that of a Kshatriya who wishes to become powerful in the sixth, and that of a Vaisya who longs for success in his business in the eighth.

38. The time for the Savitri (initiation of a Brahmin) does not pass until the completion of the sixteenth year after conception, of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth.

39. After those periods, men of these three castes who have not received the sacrament at the proper time become Vratyas (outcastes), excluded from the Savitri (initiation) and despised by the Aryans.

40. With such men, if they have not been purified according to the rule, let no Brahmin ever, even in times of distress, form a connection, either through the Veda or by marriage.

65. The ceremony called Kesanta (clipping the hair) is ordained for a Brahmin in the sixteenth year from conception; for a Kshatriya, in the twenty-second; and for a Vaisya, two years later than that.

66. This whole series of ceremonies must be performed for females also, in order to sanctify the body, at the proper time and in the proper order, but without the recitation of sacred texts.

67. The nuptial ceremony is stated to be the Vedic sacrament for women and to be equal to the initiation, serving the husband equivalent to the residence in the house of the teacher, and the household duties the same as the daily worship of the sacred fire.

Đọc qua trang này Saigon cảm thấy nó có phần hơi giống như pháp tu Kín của Trường phái Essense thời cổ từ các Thánh nhân người Do Thái khi xưa.

Bây giờ mang ra so lại theo cái biết và hiểu phàm nhân thì hình như là các Kinh Cựu Ước và các Tạng kinh khác của họ cũng có phần liên quan với nhau trong căn bản thiền định tư duy qua các nguồn dịch và văn hoá khác nhau ở từng thời đại với Giáo lý tu tập của Ba La Môn giáo - Ấn quốc từ ngàn năm trước.


Đi từ căn bản thiền định một, rất lâu ..năm hầu loại bỏ đi phần trí thức (Causal) để được vào sâu trong đẳng cấp Trí huệ qua Pháp môn và năng lực gia trì của Vị Tôn Sư họ ban phát cho !

The First Stage of Life: Studentship



69. Having performed the rite of initiation, the teacher must first instruct the pupil in the rules of personal purification, of conduct, of the fire-worship, and of the twilight devotions.

70. But a student who is about to begin the Study of the Veda, shall receive instruction after he has sipped water in accordance with the Institutes of the sacred law, has made the Brahmanjali (proper salutation), has put on a clean dress, and has brought his organs under due control.

74. Let him always pronounce the syllable Om at the beginning and at the end of a lesson in the Veda; or unless the syllable Om precedes the lesson, it will slip away from him, and unless it follows it will fade away.

75. Seated on blades of Kusa grass with their points to the east, purified by Pavitras (blades of Kusa grass), and sanctified by three suppressions of the breath (Pranayama), he is worthy to pronounce the syllable Om.

88. A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a charioteer his horses. [The said organs are the ear, the skin, the eyes, the tongue, the nose, the anus, the . . . [genitals], the hands, the feet, the organ of speech, and the internal organ (mind).]

93. Through the attachment of his organs to sensual pleasure a man doubtlessly will incur guilt; but if he keep them under complete control, he will obtain success in gaining all his aims.

94. Desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire fed with clarified butter.

95. If one man should obtain all those sensual enjoyments and another should renounce them all, the renunciation of all pleasure is far better than the attainment of them.

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http://www.SupremeMasterTV.com


96. Those organs that are strongly attached to sensual pleasures cannot so effectually be restrained by abstinence from enjoyments as by a constant pursuit of true knowledge.

97. Neither the study of the Vedas, nor liberality, nor sacrifices, nor any self-imposed restraint, nor austerities, ever procure the attainment of rewards to a man whose heart is contaminated by sensuality.

98. That man may be considered to have really subdued his organs who, on hearing and touching and seeing, on tasting and smelling anything, neither rejoices nor repines.

99. But when one among all the organs slips away from control, thereby man's wisdom slips away from him, even as the water flows through the one open foot of a water-carrier's skin.

108. Let an Aryan who has been initiated daily offer fuel in the sacred fire, beg food, sleep on the ground, and do what is beneficial to this teacher, until he performs the ceremony of Samavartana on returning home.

165. An Aryan must study the whole Veda together with the Rahasyas [secret interpretations], performing at the same time various kinds of austerities and the vows prescribed by the rules of the Veda.

173.The student who has been initiated must be instructed in the performance of the vows and gradually learn the Veda, observing the prescribed rules.

175. But a student who resides with his teacher must observe the following restrictive rules, duly controlling all his organs, in order to increase his spiritual merit.


176. Every day, having bathed, and being purified ----, he must offer libations of water to the gods, sages and manes, worship the images of the gods, and place fuel on the sacred fire.

177-179. Let him abstain from honey, meat, perfumes, garlands, substances used for flavoring food, women, all substances turned acid, and from doing injury to living creatures. [Let him also abstain from] anointing his body, applying collyrium to his eyes, [and] from the use of shoes and of an umbrella or parasol, [and] from sensual desire, anger, covetousness, dancing, singing, and playing musical instruments, [and also from] gambling, idle disputes, backbiting, and lying, [and] from looking at and touching women, and from hurting others.

180.Let him always sleep alone, let him never waste his manhood; for he who voluntarily wastes his manhood, breaks his vow.

199. Let him not pronounce the mere name of his teacher without adding an honorific title behind his back even, and let him not mimic his gait, speech, and deportment.

201. By censuring his teacher, though justly, he will become in his next birth an ass, by falsely defaming him, a dog; he who lives on his teacher's substance, will become a worm, and he who is envious of his merit, a larger insect.

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http://www.SupremeMasterTV.com/WOW


Teacher, Father, Mother



226. The teacher is the image of Brahman, the father the image of Prajapati (the lord of created beings), the mother the image of the earth, and an elder full brother the image of oneself.

227. That trouble and pain which the parents undergo on the birth of their children cannot be compensated even in a hundred years.

228. Let him always do what is agreeable to those two and always what may please his teacher; when those three are pleased, he obtains all those rewards which austerities yield.

229. Obedience towards those three is declared to be the best form of austerity; let him not perform other meritorious acts without their permission.

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230. For they are declared to be the three worlds, they the three principal orders, they the three Vedas, and they the three sacred fires.

231. The father, forsooth, is stated to be the Garhapatya fire, the mother the Dakshinagni, but the teacher the Ahavaniya fire; this triad of fires is most venerable.

232. He who neglects not those three, even after he has become a householder, will conquer the three worlds and, radiant in body like a god, he will enjoy bliss in heaven.

233. By honoring his mother he gains this nether world, by honoring his father the middle sphere, but by obedience to his teacher the world of Brahman.

234. All duties have been fulfilled by him who honors those three; but to him who honors them not, all rites remain fruitless.

237. By honoring these three, all that ought to be done by man is accomplished; that is clearly the highest duty, every other act is a subordinate duty.



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G-I-Ớ-I

WHOA !! Căn bản Tu Thiền trong TAM GIỚI ( ĐẠT đến cảnh giới ĐẠI PHẠM THIÊN ) cũng đâu phải là dễ dàng như Ai ai đói đang mộng tưởng đến hỉ.

Mỗi "Phẫm chất" trong các cảnh Giới khác nhau cũng đều là MỘT với của Ngài BRAHMA ngự trị. Như là VISHNU - SHIVA tạo ra mỗi Thức giác khác nhau trong "Cảnh Giới" mà họ cai quản bởi cái " Hoàn Mỹ " từ đấng CREATOR này SÁNG TẠO ra......

Con đường tu hành của thiền sinh đến cảnh giới nào, bên trong sẻ khai mở phần TRÍ vào trong cảnh giới đó. Đó là Phẩm chất của sự Thiền tinh tấn ..........mà không ai dám VỌNG NGỮ được.


Giới Luật trong các Tôn Giáo Lớn với các Đại MINH SƯ đều TÔN TRỌNG các Vị THIÊN ĐẾ NÀY. Không có được NĂNG LỰC của MINH SƯ TẠI THẾ ban phát qua Lễ "QUY Y" thì làm sao mà các thiền sinh thoát ra khỏi các nghiệp lực trong cõi thứ nhất đang bám lấy mang vào trong đời sống vô thường này nhỉ. Nói chi là HƯỞNG THỤ CÁNH GIỚI CỰC LẠC TỪ PHẠM THIÊN GIA TRÌ CHO là vậy !!


--SPGT--

Hãy ăn chay để giảm bớt sự Hâm nóng toàn cầu





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Cúm gia cầm

" Tội của Gia tiên !! "



http://vi.wikipedia.org/wiki/C%C3%BAm_gia_c%E1%BA%A7m

"Religion is a cow. It gives milk, but it also kicks"

-- Buddha --




----------------------ooOoo-----------------------



Pranayamap - (From Hatha Yoga and Ashtanga Yoga)




http://www.yogapoint.com/info/pranayama.htm



"Pranayama is control of Breath". "Prana" is Breath or vital energy in the body. On subtle levels prana represents the pranic energy responsible for life or life force, and "ayama" means control . So Pranayama is "Control of Breath". One can control the rhythms of pranic energy with pranayama and achieve healthy body and mind.

Patanjali in his text of Yoga Sutras mentioned pranayama as means of attaining higher states of awareness, he mentions the holding of breath as important practice of reaching Samadhi. Hatha Yoga also talks about 8 types of pranayama which will make the body and mind healthy.

Five types of prana are responsible for various pranic activities in the body, they are Prana, Apana, Vyan, Udana & Samana. Out of these Prana and Apana are most important. Prana is upward flowing and Apana is downward flowing. Practice of Pranayama achieves the balance in the activities of these pranas, which results in healthy body and mind.

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Thân ái,

CHAPTER III


The Second Stage of Life: Householder



1. The vow of studying the three Vedas under a teacher must be kept for thirty-six years, or for half that time, or for a quarter, or until the student has perfectly learnt them.

2. A student who has studied in due order the three Vedas, or two, or even one only, without breaking the rules of studentship, shall enter the order of householders.

4. Having bathed, with the permission of his teacher, and performed according to the rule the Samavartana the rite on returning home, a twice-born man shall marry a wife of equal caste who is endowed with auspicious bodily marks [on the palms of the hands and on the soles of the feet].

12. For the first marriage of twice-born men, wives of equal caste are recommended; but for those who through desire proceed to marry again the following females, chosen according to the direct order of the castes, are most
approved.

13. It is declared that a Shudra woman alone can be the wife of a Shudra, she and one of his own caste the wives of a Vaisya, those two and one of his own caste the wives of a Kshatriya, those three and one of his own caste the wives of a Brahmin.

14. A Shudra woman is not mentioned even in any ancient story as the first wife of a Brahmin or of a Kshatriya, though they lived in the greatest distress.

15. Twice-born men who, in their folly, wed wives of the low (Shudra) caste, soon degrade their families and their children to the state of Shudras.

17. A Brahmin who takes a Shudra wife to his bed, will after death sink into hell; if he begets a child by her, he will lose the rank of a Brahmin.

The Obligation to Honor Women



55. Women must be honored and adorned by their fathers, brothers, husbands, and brothers-in-law, who desire their own welfare.

56. Where women are honored, there the gods are pleased; but where they are not honored, no sacred rite yields rewards.
41

57. Where the female relations live in grief, the family soon wholly perishes; but that family where they are not unhappy ever prospers.

58. The houses on which female relations, not being duly honored, pronounce a curse, perish completely, as if destroyed by magic.

59. Hence men who seek their own welfare, should always honor women on holidays and festivals with gifts of ornaments, clothes, and dainty food.

60. In that family, where the husband is pleased with his wife and the wife with her husband, happiness will assuredly be lasting.

http://www.bergen.edu/phr/121/ManuGC.pdf

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CHAPTER IV


Becoming a Householder


1. Having dwelt with a teacher during the fourth part of a man's life, a Brahmin shall live during the second quarter of his existence in his house, after he has wedded a wife.


Proper Means of Subsistence for a Brahmin

2. A Brahmin must seek a means of subsistence which either causes no, or at least little pain to others, and live by that except in times of distress.

3. For the purpose of gaining bare subsistence, let him accumulate property by following those irreproachable occupations which are prescribed for his caste, without unduly fatiguing his body.

11. Let him never, for the sake of subsistence, follow the ways of the world; let him live the pure, straightforward, honest life of a Brahmin.

12. He who desires happiness must strive after a perfectly contented disposition and control himself; for happiness has contentment for its root, the root of unhappiness is the contrary disposition.


Duties of a Brahmin Householder

14. Let him, untired, perform daily the rites prescribed for him in the Veda; for he who performs those according to his ability, attains to the highest state.

15. Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor let him accept presents from any giver whosoever he may be.

16. Let him not, out of desire for enjoyments, attach himself to any sensual pleasures, and let him carefully obviate an excessive attachment to them by reflecting on their worthlessness in his heart.

17. Let him avoid all means of acquiring wealth which impede the study of the Veda; let him maintain himself anyhow, but study, because that devotion to the Veda-study secures the realization of his aims.

18. Let him walk here on earth, bringing his dress, speech, and thoughts to a conformity with his age, his occupation, his wealth, his sacred learning, and his race.

21. Let him never, if he is able to perform them, neglect the sacrifices to the sages, to the gods, to the Bhutas [cosmic spirits], to men, and to the manes.

29. No guest must stay in his house without being honored, according to his ability, with a seat, food, a couch, water, or roots and fruits.

30. Let him not honor, even by a greeting, heretics, men who follow forbidden occupations, men who live like cats, rogues, logicians, arguing against the Veda, and those who live like herons.

40-42. Let him, though mad with desire, not approach his wife when her courses appear; nor let him sleep with her in the same bed. If he avoids her while she is in that condition, his wisdom, energy, strength, sight, and vitality will increase.

60. Let him not dwell in a village where the sacred law is not obeyed, nor stay long where diseases are endemic; let him not go alone on a journey, nor reside long on a mountain.

61. Let him not dwell in a country where the rulers are Shudras, nor in one which is surrounded by unrighteous men, nor in one which has become subject to heretics, nor in one swarming with men of the lowest castes.

64. Let him not dance, nor sing, nor play musical instruments, nor slap his limbs, nor grind his teeth, nor let him make uncouth noises, though he be in a passion.

80-81. Let him not give to a Shudra advice, nor the remnants of his meal, nor food offered to the gods; nor let him explain the sacred law to such a man, nor impose upon him a penance. For he who explains the sacred law to a Shudra or dictates to him a penance, will sink together with that man into the [dreadful] hell called Asamvrita.




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Say unto them, As I live, saith the Lord God, I have NO PLEASURE in the death of the wicked; but that the wicked turn from his evil way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?


==Ezekiel 33:11==

Various Moral Rules for all Householders



http://www.bergen.edu/phr/121/ManuGC.pdf



155. Let him, untired, follow the conduct of virtuous men, connected with his occupations, which has been fully declared in the revealed texts and in the sacred tradition (Smriti) and is the root of the sacred law.

156. Through virtuous conduct he obtains long life, through virtuous conduct desirable offspring, through virtuous conduct imperishable wealth; virtuous conduct destroys the effect of inauspicious marks [on the palms of the hands and on the soles of the feet].

157. For a man of bad conduct is blamed among people, constantly suffers misfortunes, is afflicted with diseases, and short-lived.

158. A man who follows the conduct of the virtuous, has faith and is free from envy, lives a hundred years, though he be entirely destitute of auspicious marks.

172. Unrighteousness, practiced in this world, does not at once produce its fruit, like a cow; but, advancing slowly, it cuts off the roots of him who committed it.

173. If the punishment falls not on the offender himself, it falls on his sons; if not on the sons, at least on his grandsons; but an iniquity once committed never fails to produce fruit to him who wrought it.

174. He prospers for a while through unrighteousness; then he gains great good fortune; next he conquers his enemies; but at last he perishes branch and root.

175. Let him always delight in truthfulness, obedience to the sacred law, conduct worthy of an Aryan, and purity; let him chastise his pupils according to the sacred law; let him keep his speech, his arms, and his belly under control.

238. Giving no pain to any creature, let him slowly accumulate spiritual merit for the sake of acquiring a companion in the next world, just as the white ant gradually raises its hill.

239. For in the next world neither father, nor mother, nor wife, nor sons, nor relations stay to be his companions; spiritual merit alone remains with him.

240. Single is each being born; single it dies; single it enjoys the reward of its virtue; single it suffers the punishment of its sin.