It is found in the North wall of the second Prakaara. The epigraph is about Vikrama Chola. It may be noted that the Chola Kings used the epbithet,'one who followed the Laws of Manu'.
Tag: laws of Manu
The Mansusmriti,Hinduism, one of the Books on Code of Conduct covers a wide range of subjects, from Naminf the individual to even Toilet practices. Toilet Rules, Manusmriti.
Social Order seems to take priority. The Laws of Manu on selecting a Bride , to me, seems very rational. As parents most of us follow the same without articulating or even aware of it. To ensure Offspring without Genetic disorders Manu prohibits marriage with immediate blood relatives. And with chronic illness and birth defects. He insists on not marrying from a Family without a Male Heir. Boys' parents know how difficult it is to interact with a child with no brother/s for they normally are unaware of Mael view-point. And in the event of the demise of the girl's father, if there are no Males to interact on behalf of the Girl, it creates n running the Family at times of crisis. Manu pays scant regard to the wealth of the Girl's Family. He has also provided some physical marks which might have a bearing on the character of the Bride.
Manusmriti provides exhaustive details on the modes of Dress,the Staff(Danda) a Brahmin is expected to carry, The process of preparing the Upaveeda How to drink water and how to eat, for Brahmins. The rules as is the norm are very stringent. Here they are. Naming the Brahmin.
I have devoted some posts on this subject.
I have been asked by email the Manu Smriti's stand on Brahmins and the discipline needed to learn the Vedas.
Laws of Manu
Manu Smriti.
I am reproducing aversion of Manu Smriti on this and you may read the Full Text in the Link.
You would find details on this and also on Naming of Children and a host of information.
Manu Smriti, Chapter II.
1. Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection.
2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda.
3. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit.
4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire.
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