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It would be in keeping with the Southern Buddhist tradition as to the ungovernable violence of Asoka's youth, that he should have introduced into war horrors quite contrary to Manu and Indian custom; but here I must say that H. P. Blavatsky, though she does not particularize, says that there were really two Asokas, two 'Devanampiya Piadasis, the first of whom was Chandragupta himself, from whose life the tradition of the youthful violence may have been drawn; and there remains the possibility that this Kalinga War was waged by Chandragupta, not Asoka; and that it was he who made this edict, felt the remorse, and became a Buddhist.
The Self-born Manu has said that that man who does not eat meat, or who does not slay living creatures, or who does not cause them to be slain, is a friend of all creatures. Such a man is incapable of being oppressed by any creature. He enjoys the confidence of all living beings. He always enjoys, besides, the approbation and commendation of the righteous.
The legal rate of interest throughout the Babylonian Empire was 20%; the laws of Manu permitted 24%, while the laws of the Egyptians only stepped in to prevent more than 100%. But listen to this Hebrew law: If thy brother be waxen poor, and fallen in decay with thee, then thou shalt relieve him, yea, though he be a stranger or a sojourner, that he may live with thee: Take thou no interest of him, or increase; but fear thy God that thy brother may live with thee.
We have seen how, as a counter-check to philosophy and Buddhism, the Code of Manu reasserted the authority of the Vedas, and riveted anew the chains of caste, and how it compensated for its oppressiveness by many wholesome and benign regulations accomplishing more, perhaps, than all other literatures combined to maintain the stability of Hinduism, through its many vicissitudes, and in spite of the heterogeneous elements which it received and incorporated.
Lawgivers like Manu proclaimed the essential impurity of a woman's heart; codes and customs began to bind her with chains easy to forge and hard to break. Later followed the catastrophe that completed the change.
He is the first son of Bhanu, and that other fire who looks terrible when all the elements are in a tranquil state is called the Manjuman fire; he is the second son of Bhanu. And the fire to whom with Indra, the Agrayana oblation is enjoined to be made is called the Agrayana fire. And Stuva is the sixth son of Bhanu. Nisa was the name of another wife of that Manu who is known by the name of Bhanu.
Thou art the Grandsire Brahma, thou art Bhava, thou art Vishnu, thou art Skanda, thou art Indra, thou art Savitri, thou art Yama, thou art Varuna, Soma, thou art Dhatri, thou art Manu, thou art Vidhatri and thou art Kuvera, the Lord of treasures.
The essence of the story is the capture of a bride by a young man who seizes her garment and thus gets her in manu, as the Roman lawyers say. She bears him children, but, on recovering her garment, flies away and is no more heard of. This is the effective and affecting incident of which Matthew Arnold makes such good use in his Merman. It could obviously be used, as Mr.
Manu speaks of the superintendence of sacrifices as only one of several careers which the Brahman might choose; and if he might with equal right devote himself to study or to self-discipline, we see that another side of religion than that directing itself to external gods or occupying itself with outward acts, was pressing itself forward.
She gave birth to one daughter, the two Agnishomas, and also five other fire-gods. The resplendent fire-god who is honoured with the first oblations in company with the presiding deity of the clouds is called Vaiswanara. And that other fire who is called the lord of all the worlds is Viswapati, the second son of Manu.
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