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1.06_-_Magicians_as_Kings
2.07_-_On_Congress_and_Politics
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
the_Eternal_Wisdom

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Laws of Manu

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Laws of Manu. See MANU, LAWS OF


TERMS ANYWHERE

According to the Laws of Manu, hiranyagarbha “is Brahma the first male formed by the undiscernible Causeless cause in a ‘Golden Egg resplendent as the Sun,’ ” (SD 1:89). The Rig-Veda says that the incomprehensible divine germ of our universe, ” ‘the one Lord of all beings . . . the one animating principle of gods and man,’ arose, in the beginning, in the Golden Womb, Hiranyagarbha — which is the Mundane Egg or sphere of our Universe” (ibid.).

Bhavishya Purana (Sanskrit) Bhaviṣya Purāṇa [from bhaviṣya about to come to pass, future] One of the 18 principal Puranas, extant copies containing 7,000 slokas. While the original of this work is said to have been a revelation of future events by Brahma, it in main part is a treatise on various religious rites and observances, although containing other matter closely recalling portions of the Laws of Manu. Its chief deity is Siva.

Blavatsky gives a passage about Vishnu from the Laws of Manu, with interpolated remarks (SD 1:333): ” ‘Removing the darkness, the Self-existent Lord’ (Vishnu, Narayana, etc.) becoming manifest, and ‘wishing to produce beings from his Essence, created, in the beginning, water alone. In that he cast seed . . . That became a Golden Egg.’ (V.6, 7, 8, 9) Whence this Self-existent Lord? It is called this, and is spoken of as ‘Darkness, imperceptible, without definite qualities, undiscoverable as if wholly in sleep.’ (V.5) Having dwelt in that Egg for a whole divine year, he ‘who is called in the world Brahma,’ splits that Egg in two, and from the upper portion he forms the heaven, from the lower the earth, and from the middle the sky and ‘the perpetual place of waters.’ (12, 13.)”

Laws of Manu. See MANU, LAWS OF

Chatur-varna (Sanskrit) Caturvarṇa [from catur four + varṇa a caste, color, form, appearance] The Hindu four castes as presented in the Laws of Manu: the Brahmana or priest, Kshatriya or warrior and administrator, Vaisya or merchant, and Sudra or agriculturalist and servant. These four castes, while very ancient, belonged to the archaic civilization. In the Hindu view karmic merit and demerit work to place a person in his position in life in repetitive incarnations on earth. Thus a person might be a Brahmin, the highest of the castes, but if his life were such as to bring about a change in him, some subsequent incarnation would place him either in a higher or a lower position in life. A person might be a slave or beggar in one life, but if he lives in the higher part of his nature his next imbodiment might be that of a prince; or a prince in his palace might for karmic demerit, in his next life be born a slave.

Fourteen A septenate in which each member is dual. In the Hindu Laws of Manu, fourteen manus are enumerated; and in theosophy a root-manu and a seed-manu are given for each round. In a Hindu allegory, there arise from the churning of the ocean fourteen “precious things,” which in a corresponding Japanese system are enumerated as seven. See also KURMA-AVATARA

Grihastha (Sanskrit) Gṛhastha [from gṛha house, home + sthā to station oneself, stand] A householder; the second state or period in the religious life of a Brahmin, as enumerated in the Laws of Manu. He was supposed to perform the duties of the master of a house and father of a family, after having finished a preliminary course of studies and investiture with the sacred thread. He continued the reading and teaching of the Vedas, likewise making and assisting in sacrifices.

In the Laws of Manu (1:17) sukshma used in the plural refers to the six subtle principles from which the grosser elements are evolved (ahamkara and the fine tanmatras); other systems define 17 subtle principles of the five organs of sense, six organs of action, five elements, buddhi, and manas.

Kulluka or Kulluka-bhatta (Sanskrit) Kullūka, Kullūka-bhaṭṭa A writer supposed to be of the 15th century, well known because of his commentary upon The Laws of Manu, for which he received the title bhatta (learned man).

Manu ::: Manu in the esoteric system is the entities collectively which appear first at the beginning ofmanifestation, and from which, like a cosmic tree, everything is derived or born. Manu actually is thespiritual tree of life of any planetary chain of manifested being. Manu is thus in one sense the thirdLogos; as the second is the father-mother, the Brahma and prakriti; and the first is what we call theunmanifest Logos, or Brahman (neuter) and its cosmic veil pradhana.In other words, the second Logos, father-mother, is the producing cause of manifestation through theirson, which in a planetary chain is Manu, the first of the manus being called in the archaic Hindu systemSvayambhuva.During a Day of Brahma or period of seven rounds, fourteen subordinate or inferior manus appear aspatrons and guardians of the race cycles or life-waves (See also H. P. Blavatsky, The Secret Doctrine,passim; also Manvantara).Manu is likewise the name of a great ancient Indian legislator, the alleged author of the Laws of Manu(Manava-dharma-sastra).

Medhatithi (Sanskrit) Medhātithi [from medhā wisdom, intelligence + atithi guest] The guest of wisdom or intelligence; a luminary in law and commentator on the Laws of Manu.

Naraka (Sanskrit) Naraka In mythology, a place of torment, a hell, but such popular understandings are but exoteric blinds. The narakas are rather worlds in the spheres of matter, the globes of the planetary chain. They are called thus because they are rupa (form) worlds as contrasted with the arupa (formless) spheres of spirit. The narakas are generally regarded as 21 in number, as in the Laws of Manu. “These ‘hells’ are called vivifying hells because . . . any being dying in one is immediately born in the second, then in the third, and so on; life lasting in each 500 years (a blind on the number of cycles and reincarnations). As these hells constitute one of the six gati [jatis] (conditions of sentient existence), and as people are said to be reborn in one or the other according to their Karmic merits or demerits, the blind becomes self-evident” (TG 225).

Root- and seed-manu, in certain relations, are spoken of as being respectively the prime cause and its accumulated final effect at the end of the round. As we are now in the middle of the fourth round, there have so far been seven principal or round-manus. By reason of nature’s analogical procedures, there is for each globe of a planetary chain a root-manu at the beginning of its several succeeding periods of activity, and a seed-manu at the end of the same; as being their spiritual offspring, the names are the same as those by which the principal or round-manus are known. This list of root- and seed-manus for each round is given in The Laws of Manu (cf SD 2:309): 1) Svayambhuva, Svarochi or Svarochisha; 2) Auttami, Tamasa; 3) Raivata, Chakshusha; 4) Vaivasvata (our progenitor), Savarna; 5) Daksha-savarna, Brahma-savarna; 6) Dharma-savarna, Rudra-savarna; and 7) Rauchya, Bhautya.

Sadhya (Sanskrit) Sādhya [from the verbal root sādh to finish, complete, subdue, master] To be fulfilled, completed, attained; to be mastered, won, subdued. As a plural noun, a class of the gana-devatas (divine beings), specifically the jnana-devas (gods of wisdom). In the Satapatha-Brahmana of the Rig-Veda their world is said to be above the sphere of the gods, while Yaska (Nirukta 12:41) gives their locality as in Bhuvarloka. In The Laws of Manu (3:195), the sadhyas are represented as the offspring of the pitris called soma-sads who are offspring of Viraj; hence they are children of the lunar ancestors (pitris), evolved after the gods and possessing natures more fully unfolded; while in the Puranas they are the sons of Sadhya (a daughter of Daksha) and Dharma — hence called sadhyas — given variously as 12 or 17 in number. These various manners of describing the ancestry of the sadhyas originated in different ways of envisioning their origin. In later mythology they are superseded by the siddhas, the difference between sadhyas and siddhas being in many respects slight. Their mythological names are given as Manas, Mantri, Prana, Nara, Pana, Vinirbhaya, Naya, Dansa, Narayana, Vrisha, and Trabhu. Two of the names are two of the theosophic seven human principles — manas and prana; while Nara and Narayan, are other aspects of man, human or cosmic. Blavatsky terms the sadhyas divine sacrificers, “the most occult of all” the classes of the dhyanis (SD 2:605) — the reference being to the manasaputras, those intellectual beings who sacrificed themselves in order to quicken the fires of human intelligence during the third root-race. “The names of the deities of a certain mystic class change with every Manvantara” (SD 2:90); thus they are called ajitas, tushitas, satyas, haris, vaikuntas, adityas, and rudras. The key to the various names given to these higher beings lies in the composite nature of each one of them. In every manvantara and in each minor cycle of a manvantara, every being unfolds another aspect of itself, just as mankind unfolds new but latent powers and senses in each age. Special names were often given to each of the sevenfold, tenfold, or twelvefold aspects of these high beings.

Sudra (Sanskrit) Śūdra A member of the lowest of the four castes or social divisions made in the Vedic period in India. In the Laws of Manu, the Sudra was regarded as a servant to the three other castes: the Brahmins or priest-philosophers, the Kshattriya or administrator-king and soldier, and the Vaisya or agriculturist or trader. The Sudra is said to have sprung from the feet of Purusha, while the Rig-Veda gives his origin as coming from the feet of Brahma. See also CHATUR-VARNA

Tapas (Sanskrit) Tapas Warmth, fire, heat; abstraction, meditation. To perform tapas is to sit for contemplation or undergo some special observance. Occultly the inner fire or spiritual flame aroused by intense abstraction of thought or meditation. The Laws of Manu says tapas with the Brahmins is sacred learning; with the Kshatriyas, protection of subjects; with the Vaisyas, giving alms to Brahmins; with the Sudras, service.

The egg symbol appears in many cultures. In the Laws of Manu, for instance, it is stated that the Self-existent Lord, becoming manifest, created water alone; in that he cast seed which became a golden egg (hiranyagarbha); having dwelt in that egg for a divine year, Brahma splits it, forming heaven and earth. Brahma thus both fructifies the egg and is produced from it. Again, the female evolver or emanator is first a germ, a drop of heavenly dew, a pearl, and then an egg; the egg gives birth to the four elements with the fifth (akasa); it splits, the shell being heaven, the meat earth, and the white the waters of both space and earth. Vishnu, too, emerges from the egg. In Egypt, Osiris is born from an egg, like Brahma; the egg was sacred to Isis and therefore the priests never ate eggs.

There are four Vedas: the Rig-Veda, Yajur-Veda, Sama-Veda, and Atharva-Veda, this last commonly supposed to be of later date than the former three. The Laws of Manu always speaks of the three Vedas. The Rig-Veda is the original work, the Yajur-Veda and Sama-Veda in their mantric portions are different arrangements of its hymns for special purposes. The Vedas are divided into two parts, the Mantra and Brahmana. The Mantra part is composed of suktas (hymns in verse); the Brahmana part consists of liturgical, ritualistic, exegetical, and mystic treatises in prose. The Mantra or verse portion is considered more ancient than the prose works; and the books in which the hymns are collected are called sanhitas (collections). More or less closely connected with the Brahmanans (and in a few exceptional cases with the Mantra part) are two classes of treatises in prose and verse called Aranyaka and Upanishad. The Vedic writings are again divided into two great divisions, exoteric and esoteric, the former called the karma-kanda (the section of works) and the latter the jnana-kanda (section of wisdom).

Viraj (Sanskrit) Virāj Sovereign, splendid; in Hindu mythology, the son of Brahma who on analogical lines becomes Manu. In the Laws of Manu Brahma divides his body into male and female parts and in the female part (Vach) creates Viraj, who is also Brahma, the type of all male beings, as Vach is the type of female beings. “Manu declares himself created by Viraj, or Vaiswanara, (the Spirit of Humanity), which means that his Monad emanates from the never resting Principle in the beginning of every new Cosmic activity: that Logos or Universal Monad (collective Elohim) that radiates from within himself all those Cosmic Monads that become the centres of activity — progenitors of the numberless Solar systems as well as of the yet undifferentiated human monads of planetary chains as well as of every being thereon” (SD 2:311). A verse in the Rig-Veda (10:205) has Viraj spring from Purusha, and Purusha spring from Viraj.

Virasvamin (Sanskrit) Vīrasvāmin The father of Medhatithi, the author of the Manubhashya, the commentary on the Laws of Manu.

Vriddha-manu (Sanskrit) Vṛddha-manu [from vṛddha old + manu an ancient legislator] An ancient recension of The Laws of Manu, probably the original work, referred to in some Sanskrit writings, but not known to Orientalists.

Vyahritis (Sanskrit) Vyāhṛti-s [from vi-ā-hṛ to utter] The mystical utterance of the names of the seven lokas (worlds): bhur, bhuvah, svar, mahar, janar, tapar, and satya. The three first are called the great vyahritis, and in the Laws of Manu (2:76) are said to have been milked by the prajapatis from the Vedas: bhur or bhuh from the Rig-Veda, bhuvar or bhuvah from the Yajur-Veda, and svar or svah from the Sama-Veda. These three mystical words “are said to possess creative powers. The Satapatha Brahmana explains that they are ‘the three luminous essences’ extracted from the Vedas by Prajapati (’lords of creation,’ progenitors), through heat. ‘He (Brahma) uttered the word bhur, and it became the earth; bhuvah, and it became the firmament; and swar, which became heaven.’ Mahar is the fourth ‘luminous essence,’ and was taken from the Atharva-Veda. But, as this word is purely mantric and magical, it is one, so to say, kept apart” (TG 367).



QUOTES [9 / 9 - 9 / 9]


KEYS (10k)

   7 Laws of Manu
   1 Laws of Manu VI. 72
   1 Laws of Manu. II. 193

NEW FULL DB (2.4M)

   7 Laws of Manu

1:The ignorant is a child. ~ Laws of Manu. II. 193, the Eternal Wisdom
2:Let him destroy by deep meditation the qualities that are opposed to the divine nature. ~ Laws of Manu VI. 72, the Eternal Wisdom
3:By not doing evil to creatures and mastering one's senses...one arrives here below at the supreme goal. ~ Laws of Manu, the Eternal Wisdom
4:earn what are the duties which are engraved in the hearts of men as their means of arriving to beatitude. ~ Laws of Manu, the Eternal Wisdom
5:The soul is its own witness, the soul is its own refuge. Never despise thy soul, that supreme witness in men. ~ Laws of Manu, the Eternal Wisdom
6:But the man who bringeth not by his own movement on living beings the pains of slavery and death and who desireth the good of all creatures, attaineth to happiness. ~ Laws of Manu, the Eternal Wisdom
7:At the close of the great Night...He whom the spirit alone can perceive, who escapes from the organs of sense, who is without visible parts, Eternal, the soul of all existences, whom none can comprehend, outspread His own splendours. ~ Laws of Manu,
8:To refrain from all evil, to speak always the truth, to abstain from all theft, to be pure and control the senses, that in sum constitutes the duty which theManu has prescribed for the four classes. ~ Laws of Manu, the Eternal Wisdom
9:At the close of the great Night...He whom the spirit alone can perceive, who escapes from the organs of sense, who is without visible parts, Eternal, the soul of all existences, whom none can comprehend, outspread His own splendours. ~ Laws of Manu, the Eternal Wisdom

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:The ignorant is a child. ~ Laws of Manu. II. 193,
2:Let him destroy by deep meditation the qualities that are opposed to the divine nature. ~ Laws of Manu VI. 72,
3:By not doing evil to creatures and mastering one’s senses...one arrives here below at the supreme goal. ~ Laws of Manu,
4:Learn what are the duties which are engraved in the hearts of men as their means of arriving to beatitude. ~ Laws of Manu,
5:The soul is its own witness, the soul is its own refuge. Never despise thy soul, that supreme witness in men. ~ Laws of Manu,
6:But the man who bringeth not by his own movement on living beings the pains of slavery and death and who desireth the good of all creatures, attaineth to happiness. ~ Laws of Manu,
7:To refrain from all evil, to speak always the truth, to abstain from all theft, to be pure and control the senses, that in sum constitutes the duty which theManu has prescribed for the four classes. ~ Laws of Manu,
8:At the close of the great Night...He whom the spirit alone can perceive, who escapes from the organs of sense, who is without visible parts, Eternal, the soul of all existences, whom none can comprehend, outspread His own splendours. ~ Laws of Manu,
9:At the close of the great Night...He whom the spirit alone can perceive, who escapes from the organs of sense, who is without visible parts, Eternal, the soul of all existences, whom none can comprehend, outspread His own splendours. ~ Laws of Manu,

IN CHAPTERS [6/6]



   1 Occultism
   1 Integral Yoga




   3 The Secret Doctrine


1.06 - Magicians as Kings, #The Golden Bough, #James George Frazer, #Occultism
  Thus the ancient Hindoo law-book called _The Laws of Manu_ describes
  as follows the effects of a good king's reign: "In that country

2.07 - On Congress and Politics, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: The Laws of Manu do they represent the ancient penal code of the past?
   Sri Aurobindo: Manusmriti is a compilation made by the Brahmins and it is not very old. It was, I believe, somewhere about the first century that the laws were compiled. They must be embodying, of course, the former laws. There were punishments in those days, fines, corporeal punishments, mutilation and even capital punishment.

BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
  * How wise and grand, how far-seeing and morally beneficent are the Laws of Manu on connubial life,
  when compared with the licence tacitly allowed to man in civilized countries. That those laws have

BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  the disfigured Laws of Manu) is found too far-fetched, then turn to Revelation. Whatever interpretation
  profane mystics may give to the famous Chapter xvii., with its riddle of the woman in purple and

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  by the whole range of Sanskrit literature, such as the Puranas and the Laws of Manu. In these "Laws"
  or "Ordinances of Manu," it is said that Brahma first creates "the ten lords of Being," the ten Prajapati

the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
  13) At the close of the great Night...He whom the spirit alone can perceive, who escapes from the organs of sense, who is without visible parts, Eternal, the soul of all existences, whom none can comprehend, outspread His own splendours. ~ Laws of Manu
  The Divine Essence View Similar God in All
  --
  5) The ignorant is a child. ~ Laws of Manu. II. 193
  6) Ignorance is the night of the spirit, but a night without stars or moon. ~ Chinese Proverb
  --
  5) Let him destroy by deep meditation the qualities that are opposed to the divine nature. ~ Laws of Manu VI. 72
  6) As in a house with a sound roof the lain cannot penetrate, so in a mind where meditation dwells passion cannot enter. ~ Dhammapada
  --
  9)Learn what are the duties which are engraved in the hearts of men as their means of arriving to beatitude. ~ Laws of Manu
  10)A one and single direction is needed which will conduct us to a one sole end. ~ Philo
  --
  18) The soul is its own witness, the soul is its own refuge. Never despise thy soul, that supreme witness in men. ~ Laws of Manu
  The Good Combat
  --
  24) To refrain from all evil, to speak always the truth, to abstain from all theft, to be pure and control the senses, that in sum constitutes the duty which theManu has prescribed for the four classes. ~ Laws of Manu
  25) In every way evil company should be abandoned, because it gives occasion to passion, wrath, folly, dissipation, loss of decision, loss of energy. These propensities are at first a bubbling froth, but they become as if oceans. ~ Narada Sutra
  --
  19) By not doing evil to creatures and mastering one's senses...one arrives here below at the supreme goal. ~ Laws of Manu
  20) Discovering himself everywhere and in all things, the disciple embraces the entire world in a sentiment of peace, of compassion, of love-large, profound and without limits, delivered from all wrath and all hatred. ~ Magghima Nikaya
  --
  7) But the man who bringeth not by his own movement on living beings the pains of slavery and death and who desireth the good of all creatures, attaineth to happiness. ~ Laws of Manu
  8) He who abstains from all violence towards beings, to the weak as to the strong, who kills not and makes not to kill, he, I say, is a Brahmin. ~ Dhammapada

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