Sambodhi 1984 Vol 13 and 14

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

Page 81

J. R. Betai & R. S. Betai
option of actual renunciation of the world as also staying with son and family, though as a real Samnyasi (6.95). This shows that the Yatis of Aryadharma, the Sramana or Bhikkhu of Buddhism, and the Sadhus and Gaņis of Jainism are dependent upon householders for maintenance. This can be construed as an appeal as also as a request to men and women lo resort to Samnyasa with full thought and consideration only after becoming free from ones debts to the world, i.e., after passing through the first three Asramas and fulfilling ones worldly duty to himself and to the society. This constructive revaluation of Aryadharma is bound to strengthen Hindu way of life and Hindu social fabric. It is a steady view as compared to the enthusiastic view of Buddhism.
(5) When Manu accepts purity of race, higher and lower culture of men and social stratification, his insistence on concessions to brahmins in gencral and to the learned brahmins in particular, also deserves to be noted. Manu lays down exceptional priviledges for brahmins, firstly because his society was dominated by brahmins. But by laying down these special previledges, it seems that he tries to stem the tide of brahmins getting converted to Buddhism. We know too well that the best and foremost of Acaryas and scholars of Buddhism are originally brali mins. Many learned brahmins were attracted to this new faith whichi they served and defended more jealously than others. But Manu seems to have the feeling that if the social status of the brahmin is well guarded, one sound result will be the prevention of brahmins from getting converted to the other faith. And if we were to analyse and lay down a picture of the ideal brahmin of Mamu, who can deny the fact that this ideal brahmin with his highest restraints, responsibilities and a very plain way of life, with highest heights of thinking, is more or less on a par with the Bhikkhu or Sramaņa Brahmana of Buddhism ?
(6) We may next come to the jealous insis'ence of Manu on the very high unique status of Vedas or Sruti. Manu wants to protect, at all costs, this highest Vidya that is Dharma, source of Dharma, origin of all later kuowledge, the very word of god. He also states that the law of Manu is entirely based on the absolute authority of the Vedas. Manu's jealoui defence of the absolute authority of the Vedas is also inspired by several reasoni, 0.12 reaso:2 seems to be to keep this authority alive and firm against the tide of Buddhism that now and again directly and indirectly challenged this traditional claim.
(7) The whole sociological analysis of Manu and the ruls of social life. ethics, philosophy, law etc., that he lays down show that Manu is