Bs Murthy
However, the moot point is whether or not Manu can be exonerated on the grounds that his original composition was subsequently fouled by caste prejudices and vested interests, and it seems to be the case. It all began thus: 1.1. The great sages approached Manu, who was seated with a collected mind, and, having duly worshipped him, spoke as follows: 1.2. ’Deign, divine one, to declare to us precisely and in due order the sacred laws of each of the (four chief) castes (varna) and of the intermediate ones. 1.3. ’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 (Svayambhu), which is unknowable and unfathomable.’ 1.4. He, whose power is measureless, being thus asked by the high-minded great sages, duly honoured them, and answered, ’Listen!’ 1.5. 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. As would be evident from the following, 1.2 was a later-day interpolation intended to drag the discourse onto the four caste track from 1.31 onwards with many more insertions, albeit intermittently, though fatally. 1.25. Austerity, speech, pleasure, desire, and anger, this whole creation he likewise produced, as he desired to call these beings into existence. 1.28. But to whatever course of action the Lord at first appointed each (kind of beings), that alone it has spontaneously adopted in each succeeding creation. 1.29. Whatever he assigned to each at the (first) creation, noxiousness or harmlessness, gentleness or ferocity, virtue or sin, truth or falsehood, that clung (afterwards) spontaneously to it. 1.30. As at the change of the seasons each season of its own accord assumes its distinctive marks, even so corporeal beings (resume in new births) their (appointed) course of action. 1.31. But for the sake of the prosperity of the worlds he caused the Brahma
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