Sambodhi 1984 Vol 13 and 14

Author(s): Dalsukh Malvania, Ramesh S Betai, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 80

Buddhism Vs. Manusişti
75
of renunciation promised by Buddhism at any age because Manu promisus the highest spiritual rise through life. Normally all men attain to higher pursuits through life.
(2) The worldly life is too much with us, and, as far as this life is concerned, naturally man has certain desires and expectations. No man is free from this, even the Vedas an.l Karm Lyoza resulted from this Karma of man (2.2). What is necessary is resorting to right and proper desires (2.5); man might have a natural desire for worldly fams, he might desire immortality. Both these are possible on the path of social life based on social norms, ethics and values laid down by Manut. When Manu emphasises tliis reality of life, naturally man will have the right perspective about individual and social life, he will also have a correct perspective of renunciation and this can and will prevent man from cscapism and from fear and disgust of life. Mal will be inspired by a spirit of discrimination. Thus, the social fabric and order will remain unshaken and man will become fit to attain to supreme bliss in duc course of time.
(3) This is again in line with Manu's emphasis on the need generally for all men to pass through all the three Aśramas before man embraces Sannyasa. If man hurries up to resort to Samnyasa before naturally passing through the first thres stages and developing his mind and person. ality and also inclinations in such a manner that man's Samnyasa comes As naturally as his worldly life, there will be perversions that will have adverse effect both on social life and on maa's Samnyāsa. Thoughi Manu has accepted the possibility of exceptions (5.15 g), this view applicable to all men, rules out the possibility of immature, hurried Samyasa for which man might not be fully prepared physically, emotionally, psyehologically and in all respect. Who can deny the fact that the last fear and the consequent perversity is possible when renunciation, with all its firm vows, rules and denials, is permitted simply at the will of the individual at any age in life?
(4) It is again, with this point in view that Manu lays down that of all the Aśramas, the householder's is supreme, because he maintains the other three and in all respects the social order with its four Asramas is dependent upon the housholder. This is cmphasised in the sixth Adhyaya after the glorification of Vanastha and Samasin (6.87, 89 and 90). In 6.87 again, Manu states that actually there is only one Asrama that divides itself into four. He therefore further shows ibat ultimately even the householder can rise to the stag: of Yati, and here he gives