I will gradually give the full Manusmriti or Manusanghita for all truth seekers.There is a belief that there is racism against shudra (ignorant) and women in Manusmriti.The truth is that there is no such thing if it is translated properly and not by the British translation.The British translation lacked spiritualism and the sole purpose was divide and rule,conversion and clashes between people.The British had been successful.We do not blame the current British people for what few British did in the past.Brahmins were attacked and killed when Nathuram Godse killed Mahatma Gandhi.British created continued agitations in Southern India and many Brahmins were killed.Read article The Plight of Brahmins By Meenakshi Jain I do not blame the masses of India who ignorantly fell in the plot of British regime.Law of Karma is universal and everyone individual pays the price whether he is a Shudra or a Brahmin.Blame no one.We have to move on,forget difference and raise in spirituality.The soul is one,we are points of energy in the soul.Karma makes us different from each other.By meditating,karma is burnt(good/bad) and we realize that we are the pure soul and not the body.Manusmriti beautifully deals with the unity of the soul.Manu gives full rights to each person to change his chaste/character/varna.Manu’s aim is that everyone attains Moksha or Salvation.Mahabharata says in Satyuga or Golden age one caste/character exist,everyone is a Brahmin(saint) and in coming Satyuga(Golden age),everyone will become a Brahmin(saint).Sanskrit was not an elite language but it was the language of the masses of India.We all have Brahmin ancestors but some of us left spirituality and Sanskrit learning.Vivekananda requests everyone to study Sanskrit because in all times there are people like British who will come and manipulate scriptures to suit their whims and fantasies.The bad translations did have an extremely negative impact on the society.
Sects, ceremonies, and books, so far as they are the means of a man’s realising his own nature, are all right; when he has realised that, he gives up everything. “I reject the Vedas!” is the last word of the Vedanta philosophy. Ritual, hymns, and scriptures, through which he has travelled to freedom, vanish for him. “So’ham, So’ham”– i am He, I am He and to say “Thou” to God is blasphemy, for he is “one with the Father”(Moksha/Nirvana).You do not have to die to obtain salvation.
The UPANISHADS have minutely classified every stage of spiritual advancement. A SIDDHA (“perfected being”) has progressed from the state of a JIVANMUKTA (“freed while living”) to that of a PARAMUKTA (“supremely free”-full power over death); the latter has completely escaped from the mayic thralldom and its reincarnational round. The PARAMUKTA therefore seldom returns to a physical body; if he does, he is an AVTAR/PROPHET/MESSENGER(FREE SOUL).
Father,Son,Holy Spirit(Christianity)
Pitra,Putra,Vishnu(Rig Veda)
Shiva,Brahma,Vishnu(Hinduism)
Supreme soul, consciousness,Aum
Tat,Sat,Aum(Hinduism)
Allah,Abraham,Ameen(Islam)
Shiva is Father( Absolute ) within and beyond vibratory creations.
Brahm or Brahma is the divine consciousness(Christ/Krishna consciousness)also called Abraham within vibratory creation.
Vishnu is the vibratory sound called Aum/OM heard during meditation.Also called Olmen/Ameen/Amen/Hum.It is the sound of Shiva/father within vibratory creations.
Allah is a sanskrit word meaning power(Shakti) of Shiva also has synonyms Kali,Durga,Sati etc and has many names in Hinduism and Islam.Power of the Brahma/divine consciousness is called Saraswati/Saraiswati/Sarah(knowledge) in Hinduism and Christianity.
Rama means the light within your heart.Rama Navami/Ramadan is celebration of this light.
Meditate and realize that Trimurti/Trinity/Prakriti is you.
MANUSMRITI
Chapter 1
Verse 1
Manu means “in whom the mind resides as Brahma (the ultimate Self).” There are two kinds of mind: restless and tranquil. When the restless mind becomes tran quil, it is Brahma Kutastha (in Oneness with the ultimate Self).
Note:Brahma means divine consciousness or Kautastha Chaitanya
When the air of respiration of the Kriyanwita makes the mind one-pointed, he becomes steady in sitting, Steadfast sitting and deeper concentration eventually make the breath tranquil.
Note: Kriyanwita means those who does Kriya Yoga meditation.Gandhi was one such Kriya Yogi initialized by Parmahansa Yogananda.Kriya yoga was taught by Avtar Krisha and revived by Lahiri Mahasaya.The whole of Manu Samhita deals with Kriya Yoga meditation.
The state of Tranquil Breath is the form of the Lord.
Then he becomes powerful, bestowed with the controlling capacities over six subjects: birth, death, suffering, happiness, hunger and thirst.
To him who believes in the words of Guru and concentrates on the ultimate Self in between the eyebrows is revealed the Devatas in a twinkling of an eye: Namely, Brahma (the Creator), Ganes (the god of success), Saraswati (the goddess of knowledge, music and rhythm), Jagadhatri (generator of the world) at the coccygeal center, Krisna and Radha at the sacral center, Rudra at the lumbar center, Iswara (God) at the dorsal center, Sadasiva at the cervical center and many other gods.
When the Kriyanwita places attention on the Devatas in between the eyebrows, reciprocally the Devatas look at the Kriyanwitas. The Devatas are pleased with whatever (that is, in the absence of mind) the Kriyanwitas offer them with open mind in worship and accept the offering. “Acceptance” is, in fact, by the ultimate Self through the Devatas, or gods. That is why the Devatas, or gods, become all-pervading. The gods reveal themselves to the Kriyanwita according to the nature of the offering to the ultimate Self at the After-effect-poise of Kriya.
It is said Vachana (Va – “in the ethereal state,” cha – “palate,” na – “teeth”): this means the Breath between the teeth and soft palate is tranquil on the ethereal level, and gradually, by dissolving, reveals whatever is in the mind inside,
Verse 2
The powerful Lord Brahma(divine consciousness) is revealed to all classes(character) accordingly (Brahmana, Khatriya, Vaisya and Sudra) and one has to rise in character:
Note: Manu gives full rights to each human being to change and rise in caste/character/varna but there is also scope of people falling down in varna/caste/character.The aim of Manu in Manusmriti is that everyone attains Sainthood.When the soul takes a body,it is raw.It’s called Shudra .It’s only through meditation,all souls rise in character till it becomes ego-less, desire-less and realizes the self as divine consciousness.
1) He who knows Brahma (the ultimate Self) is Brahmana.
2) He who practices Kriya abandoning the expectation for results thereof is Khatriya.
3) He who practices Kriya with the expectation for results thereof is Vaisya.
4) He who renders service to the above is Sudra.
The Sages requested the Master to tell them of the righteousness of the four classes and what ever gradually arises in between the classes.
Verse 3
You are alone.
You automatically have become all that is in the world. You have no scope to think about any place, even for your accommodation, for you are everywhere.
If you are no more, then the world is no more.
You are infinite.
You can know the cause of all, and you become the Perfect Being in meditation.
Verse 4
The Master worshipped the Sages, that is, offered them to the Tranquil Mind, and replied, “Oh, Dear Sages, Hark!’
Verse 5
In the Kutastha(spiritual eye) there is something finer than darkness which cannot be known perfectly. It has no sign and cannot be known perfectly by logic. It cannot be known distinctly, as it were tranquilized in sleep perfectly [free of thoughts]: this is the After-effect-poise of Kriya which only can be known by the words of Guru personally (Gurubaktagamya).
Verse 6
Thereafter, the Power of the powerful, manifested Form who is becoming automatically and who is seen and not seen in Kutastha(spiritual eye) is incomprehensible by the intellect, which is dragged into five elements far from the atom of Brahma (the ultimate Self) or Divine consciousness.
Verse 7
What is said above is non-sensible due to its subtle character, and, therefore, not possible to express straightaway. It is all-pervading in all beings in the beginning and end. It is beyond the scope of the concepts of the heart. It is revealed automatically by the practice of Kriya.
Verse 8
Through meditation He created many beings in the body and Self which are seen during Kriya practice. He created the Seed inside Water, the black color, or Star, which is seen in the Kutastha(spiritual eye).
Verse 9
The egg-like gold becomes radiant like the sun, and from there, the supreme Being is produced who is the Father of all beings: Brahma(divine consciousness).
From Brahma is created the Void, from the Void is created Air and from Air is created all movable things, beings and states of vibrations. So, one name of Lord Siva is Sarba, meaning “all but Lord Siva Himself are movable and immovable.”
Verse 10
Water is called Nara. There is such a person, Water, i.e., Kutastha, whose form is like a man and not like a man. He is the supreme Being. He comes through the Kutastha(spiritual eye). When one enters through that Door, then the supreme Being is realized. He resides in the black color of Kutastha(spiritual eye). Hence, His name is Narayana, “remembrance,” or “understanding, or realizing oneself, spontaneously.”
Verse 11
This Cause (Kutastha/spiritual eye), unmanifested, eternal, real and unreal is in the ultimate Self who has created and is creating all these. People used to call him Brahma(Divine consciousness).
Verse 12
After one year, that supreme Being divided the egg with the golden color(divine consciousness) while meditating on the Self.
Verse 13
He created sky and earth out of the two outer parts of that egg. In between he created ether and the eight sides: east, south, west, north, southeast, southwest, northwest and northeast, and water, i.e., the causal substance, Brahina(divine consciousness) or the ultimate Self.
Verse 14
The mind comes out from the Self, and the mind becomes good and bad. The mind is that Self: “THAT I AM.” Such type of feeling generates in the heart,
Verse 15
The cosmic state of Consciousness becomes the threefold qualities in all beings. All objects start to be received by the five senses. The objects are form (sight), taste, smell, touch and sound. The senses are the eye, tongue, nose, skin and ear.
Verse 16
The subtle form of the five senses and the Self is tremendously powerful, e.g., whatever is desired can be done.
With the Eye, the Form of the formless – Kutastha, the Spot, etc. – is seen.
The Ear listens to the sound of the Soundless, i.e., the inner Sound, or OM.
When the Tongue is raised [ is, when Khecharimudra, or Talabya Kriya, is successfull, it receives the taste of Tasteless, i.e., the Tranquil Air like nectar is felt in the throat.
In the Nose automatically the smell of the Smell-less is felt of many things and flowers.
With the help of Tranquil Air, The Skin touches the Touch of Brahma, which is beyond the ability of touch.
earth water fire air ether
smell juice (taste) vision (sight) touch sound
nose tongue eyes skin ears
These are the subtle forms of the five senses:
nose tongue eyes skin ears
undryable unweightable unburning unborn full
air life upper state unlikable solitary
Cause Light Illumination Beyond Pervading
Enrich Nectar Consciousness Pure individual
Container Cause Sinless Eternal Infinite
A U M ﻥ *
Bralima Visnu Rudra Iswara Sadasiva
(Creator) (Sustainer) (Absorber) (God) (Eternal)
Coccygeal Sacral Lumbar Dorsal Cervical
stool urine fire air sky (ether)
rectum progeny navel chest throat
A U M E A
Bhuchari Chachari Khechari Agachori Unmani
(Moving on land) (Curled movement) (Moving in air) (Invisible movement) (Absent minded)
Trikutt Trihatt Gohiari Utpitak Punydrabin
Preliminary Rhythm Middle Rhythm Standard Rhythm Esoteric Rhythm Great Esoteric Rhythm
Waking dream dreamless Beyond waking Pure Consciousness
Gross body Subtle body Cosmic body Great cosmic body Knowledge body
Rik Yaju Sama Atharva Subtle Veda
positive (Rajasa) divine (Sattva) negative (Tanuisa) qualities of Self
short-accent Rhythm,long-accent Rhythm,galloping or half-accentRhythm, harmonious half-accent Rhythm, Rhythmless
Deliverer Dental Whirling Crescent Spot
Blood lotus White lotus Yellow lotus Yellow-blue lotus Yellow lotus
Progeny Endurance Decaying Sun Moon
East South West North Upper
Southwestern Northeastern Northwestern Southeastern Down
Recent born God of sex Inner Man God Unmanifested
Down Above Middle Chest Unknowable
Gross body Only like jhum size Prehalf forepart Pulse size Flamelight
(three hands and
a half in length)
The Self, staying tranquil, created all beings through the vibration of OM.
Verse 17
The subtle bodies of the five senses and the ego, which are not seen, are in the subtle body of the Self.
The senses are the shelter. So its name can be said to be “body with the Self.” The wise call it “Source of mind.”
Verse 18
Thereafter individual beings start working according to their way.
Eternity makes the mind subtle with the help of cosmic Consciousness.
Verse 19
These seven are powerful from the Supreme Being: The five senses, cosmic Conscious ness and individual beings.
All these states manifest those subtle beings, five subtle vibrations and inner Sound, i.e., the physical body which is transitory but which comes out from eternal Self.
Verse 20
The quality of the sky is sound, which is in the air.
The quality of air is touch, which is in the fire and sound.
The quality of the fire is vision (form), which is in water, sound, touch, form and taste.
The quality of earth is smell in which are sound, touch, vision (sight), taste (fluid) and smell.
Ether is Brahma; there is no touch in ether, i.e., air is dissolved there and so there is no form (vision).
It is not possible to see form with the restless mind.
There is no taste in fire, i.e., there is no water in fire which is only fire by itself.
There is smell in water. There is nothing in earth, but everything is there in subtle form.
Therefore, when air enters the coccygeal center, then power is gained to produce all, i.e., in the physical body the seeker feels the distant form, juice, smeli, touch and sound.
Verse 21
The actions of all things are different according to their names, i.e., according to which sound they are known, or realized.
Everything according to the Veda, or Knowledge, is created according to different actions.
Verse 22
One becomes Devata, or god, by the practice of this Kriya. By the practice of this Kriya, when one attains the function of god, he gains understanding automatically by himself.
Being kind, one who has beome perfectly tranquil and who is living in life (Prana), is the Master who creates them [ and gods].
In the process, whatever results from there is very subtle, hence is not comprehensible. Jagya, or Kriya, is created as it has been continuously.
Verse 23
To realize the ultimate Self through the sound of OM, the science of Kriya, or Breath, is created.
In it accordingly are: Agni (the god of fire) in the east, Bayu (the god of air) in the south, Sun (the god of energy) in the west, Rajasa (the positive qualities), Sattva (the divine qualities), Tam asa (negative qualities) and Rik, Yaju and Sama (the three Vedas), i.e., creation, sustenance, and decaying. The gross body produced is three-and-a-half hands’ size in length.
Verse 24
[All these are created eventually:] Time, Brahma and part of time (as far as the speed of mind can move), the Star in the Kutastha, the nine statues, the moon, the sun, Mars, Mercury, Jupiter, Venus, Saturn, the rivers (the movement of air in all the veins), the sea (the four seas, or four Vedas), the mountains, up and down, land and whatever is seen.
Verse 25
These come into manifestation: Tapa (austerities), desire, speech, one-pointed mind, Rati (magnetic stone), universal Mind, iron (in which magnitism generates), attachment, anger, and power.
All these beings, who were before, are created.
Verse 26
He created all beings with sorrows and happiness to attain the Knowledge beyond desires by Kriya, the Understanding of Kriya and non-Kriya (Akriya). This is usually realized in Kriya.
Verse 27
All are created according to the rules: the ten senses, the half subtle parts of the five senses (Panchatanmatra) and the five elements.
Verse 28
He added the actions, incoming and outgoing, to the beings, and He created this action, again and again, which is in fact Inaction.
Verse 29
He entered Himself there as the atom in violence and non-violence, sweetness and anger, religion and non-religion, truth and untruth.
To think about the Self is good, and all actions are bad.
Verse 30
As all seasons reveal their own influences during the time of change of season, likewise the actions of embodied beings are revealed gradually.
Kriya practice gradually reveals inner Realization.
Verse 31
For development of the people, He creates mouth, arms, thighs, legs, Bra hmana (priest), Khatriya (warrior), Vaisya (businessman) and Sudra (servant).Every person was given the divine consciousness to rise in caste/character.
Verse 32
That Brahma, or Self, divides His body, i.e., great ether, into two. Out of half of it is created the inner Being (Kutastha, black in color) and out of the other half is created light as nature (woman).
That part of Kutsatha creates universal Form.
Verse 33
That Great Being meditating at Tapaloka, or Trikuti (between the eyebrows), addressed the Sages to listen.
All of these Sages who, like Narada, are at once sanctified having been advised by the Guru and born twice and who are honest and great are created by Me (Manu, or the Mind).
Verse 34
The universal Mind creates all beings through the restless air of respiration, the ten Sages and the Creator.
Verse 35
In the Kutastha, the first ten Sages (Marich, Atri, Angirasa, Pulastya, Pulaha, Kratu, Pracheta, Vasistha, Bhrigu and Narada) are seen.
Verse 36
I, Manu, created the gods, those who are great-like-the-sky and the powerful Sages. The whole creation comes out of the Mind as thoughts.
Verse 38
Electricity, the moon, clouds, red rainbows, shooting stars, sounds like thunder, Mars, and small and big lights are created.
Verse 41
According to my instructions, those ten Sages created their action, meditation, and, according to the state of Yoga, animate and inanimate things.
Verse 42
One’s birth is in whichever status of action, or Kriya, one is.
Verse 50
In this world, from Creator to creeping plant, all are moving. The world is perfectly eternal and yet is always in change.
Verse 51
Thus, that Powerful, Unthinkable Brahma, or the ultimate Self, has created this world and myself and, transcending time perfectly, has been dissolved.
The example is the state of After-effect-poise of Kriya.
Verse 52
When this Self in the form of Devata, or god, considers worldly things to be unreal and only holds onto the Self through sincere Kriya practice, then automatically the sentiment “I am nothing, I have nothing” generates at the After-effect-poise of Kriya. Then the eyelids of all remain perfectly closed, i.e., nobody wants to open his eyes.
Verse 53
The feeling generates automatically to remain attuned at the state of Sainadhi. One who is practicing Kriya is a craving soul. One who is embodied is the individual self whose duty is to attain eternal Tranquility by the practice of Kriya through the senses.
Only then can the seeker attain inwardness, or restrainment. At that state, the mind never goes outward from one object to another, and the seeker feels to remain silent.
Verse 54
When the Yogi remains attuned in Samadhi, he is in Oneness with eternal Tranquility spontaneously
Then the selves of all beings, i.e., the selves of the five elements, being exclusively one- pointed, sleep in Happiness, i.e., sleep but in the conscious state, like a waking-dream state.
Verse 55
In that state of sleeping, nothing is seen with the senses, and the Kriyanwita remains attuned to the Above in the head without doing any work.
Verse 56
The individual being lives in the five elements like an atom as seed and in Samadhi. At tunement enters everywhere again, Leaving that attunement state, he reverts back to the previous state.
Verse 57
Thus, the seeker practices Kriya at the waking-dream state and attains Eternity.
Verse 58
He taught these Scriptures by Himself to me, and I taught other Sages too.
Verse 59
Thereafter, the powerful Manu created the following: the Creator (Brahma), the desireless state and desire, the power of inner Wisdom, Buddhi (intelligence), Chitta (heart), the power of vision and the Breath at the heart.
Sage Bhrigu has studied all these Scriptures. He will tell you.
Verse 64
The time length of blinking after the state of Samadhi is called Nimes, In other words, mind moves from one thought to another in that time length.
Eighteen such Nimes constitute a period called Kastha. In other words, mind can perform the whole operation by this period. Thirty Nimes constitute the period of Muhurta. In other words, during this period mind engages itself to function. Sixty such Kalas, day and night, at the coccygeal center perform fifteen times the functions of Rajasa Guna, at the sacral center, fifteen times the functions of Tamasa Guna. At the lumbar center, which remains half of the night in dark, fifteen times. At the dorsal center, the tranquil quality of actions are performed the fifteen times.
In other words, this is Rest.
This constitutes day and night from the human being.
Verse 65
The sun is at the navel. If the body is measured, the navel will be at the halfway point.
Therefore, the division of day and night starts from there. For man night is for sleeping and day is for the actions of positive (Rajasa) and negative (Tamasa) qualities,
In the daytime, revelations take place. Six months of the northern circle (Dakshinayana) is day and night for the gods.
Verse 66
Pitriloka is Kutastha [ area in between the eyebrows]. From the dorsal center to the place between the eyebrows is divided into two:
From the dorsal to the throat, the action is called dark fortnight (Krisna Paksha), meaning thereby that all actions are done by the god who is operating between the dorsal center and the throat, but it is seen and is not seen when it [ state of breath] remains in natural position.
And when action is done between the throat and Kutastha, it is called bright fortnight (Suklapaksha). When it is unconscious, it is night, a dream-state where the dreamer sees yet does not see.
Verse 67
One year (Dakshinayana) makes one day and night of the gods. For the Yogi, the north ern circuit is night and the southern circuit is day. When they remain attuned in Samadhi, it is their day. The day for the ordinary people is when they are attached to the things of illusion, which is the night for the Yogi. Proof is in the Gita, 2:69.
Verse 68
Both day and night for one who meditates on the ultimate Self (Brahma) become one. Twelve years make one Yuga (Union).
In these twelve years, gradually, he understands perfectly: He remains twelve years at the Kutastha, then twelve years in the Spinal Cord, and then in the next twelve years, he dissolves in the Self.
Verse 69
Satyayuga contains 4,000 godly years. That is, up to 4,000 times of attaining Samadhi, or Attunement, is Satyayuga.
Together the last step of Kaliyuga and the first step of Satyayuga constitute the concept of intellect, which is called Sandhya, or “Union.”
Three steps of Samadhi, or Attunement, and its parts and they remain attuned in the state of Samadhi.
For example, the four Danda constitute Kaliyuga. It can produce one Danda of Satyayuga. Then three Danda of Satyayuga constitute Samadhi, or Attunement.
Thereafter, its vibration of addiction continues one Danda more, which is also the duration of the pure state of Vibration.
Therefore, the previous three Danda and one subsequent Danda make four Dandas of Satyayuga.
Verse 70
The Sandhya [ transitory period] of Union in the Treta, Dwapara and Kali Yugas is like in the Satyayuga but has 1,000 and 100 times less in each of these Yugas as compared to Satyayuga.
The Sandhyangsa [a fraction of a Union period] in Kaliyuga is composed of 100 times, There are 400 times in Satyayuga. This makes 500.
So, in Kaliyuga inner Realization is achieved sooner.
Verse 71
12,000 of such Yugas make up one Yuga of the gods. 12,000 times of Samadhi, or Attunement, make the seeker a god.
Verse 72
One thousand godly Yugas make one Day of Brahma (the ultimate Self), and one thousand godly Yugas make one Night.
Verse 73
The end of that one thousand godly Yugas is the Day of Brahma; similar is the Night.
The Day of Brahma is felt there. Without the Day, how can the Night be known?
Verse 74
At the end of Day and Night is part of Union, which is perfectly tranquil. Samadhi, or Attunement, which state is beyond ordinary intellect, is called “supra-intellect” or “transcendent intellect.” That transcendent intellect is Brahma, or the ultimate Self.
When by His desire the attunement is over, then again creation, i.e., the Day (what is Night for the gods) starts.
That Brahma, or ultimate Self, becomes Sat (Being) and Asat (Non-being), and the individuals are in being and non-being. For that reason, the inner Self (Kutastha) becomes being and non-being.
Thus creation is completed.
Verse 75
The Holy Day of Brahma, or the ultimate Self, meaning thereby the atom of action with the attachment to the results that is revealed in the Day, automatically is being created.
After the realization of the ultimate Self, all appears as Sky.
Therefore, the Sky is created first, the sound or quality of which is not felt. Only the Yogi hears by the quality of sound when somebody says something from a distance.
Verse 76
After the Sky is created, its quality (its sound which is concentrated forcefully) is knocked.
Gandha means “smell” (ga means “sound at the throat”). Smell cannot be seen by the eyes, but air brings it to the nose. That smell remains wet, (mixed with wet and dry). That wet smell is dried by the air and becomes pleasing to the mind. This is called “purity.” The smell being knocked by the air touches Brahma, or the Self. Then smell is felt, i.e., being dissolved, it be comes tranquil.
Verse 77
By the practice of Kriya the seeker gets one “light” which is not darkness and not light. Thereafter, another light is generated which reveals every form, or manifestation.
Verse 78
Seeing forms or visions, the mind becomes tranquil and feels taste when it is wet from water. Earth, which has the quality of smell, is felt.
Therefore, in the body of Yogis fine smells and [ distant smells can be felt.
Verse 79
If 12,000 Yugas of gods are multiplied by seventy one, then one Manwantar (one new mind) is produced. 852,000 years make one Manwantar. This is external.
About 24,000 times Pranayam makes Samadhi, or Attunement. Thirty-six Samadhis, or Attunements, make one new mind, or Manwantar.
This happens to those Kriya practitioners who practice: 852,000 / 36 = 23,666 and 2/3.
Those who are good Kriya practitioners breathe once every hour.
In twenty-four hours, 21,736 breaths take place.
Yuga means rajasika (positive) and tamasika (negative).
When both become one (flow in the Spinal Cord) when in 24 hours 2,000 breaths are used to blowing in a natural course, then one godly Yuga is held.
Thus by six days 12,000 godly Yugas are held.
In the physical body, there are seventy-two main nerves, and air blows violently in these nerves excepting those of the Spinal Cord (Bra hmanari), which makes the number seventy-one.
6 x 71 = 426 days / 30 1 year, 2 months and 6 days: which makes a new mind for the Yogi. This is internal.
426 x 2,000 = 852,000. That is, if the breath blows 2,000 times regularly by 426 days, then it blows 852,000 times.
When such breaths blow, then the mind is transformed for the Yogi. This is internal.
Verse 80
There are many minds in this created world. Brahma, or the ultimate Self, is creating and dissolving, like a play, as if one boy while going along on the path, saw some clay, took some of it and put it in a pot. He does this again and again, having no intention to play. Suddenly, it comes to his mind and he starts this play.
Brahma, or the Self, is playing again and again with creation and dissolution, like a play without any desire.
Verse 81
Religion is divided into four steps:
1. Raising the tongue
2. Crossing of knot of the dorsal center
3. Crossing of knot of the navel
4. Crossing of knot of the coccygeal center
These are the four steps of religion.
Sakala: (Sa is the sound of sa; ka is “head”; la is “the force of Brahma, or the ultimate Self’) means Kriya, which reveals the Truth, Kutastha Brahma, the ultimate Self.
Thereafter, everything becomes just One, then Tranquility and lastly, Samadhi, or Attune ment. At that time, the mind merges into the Mind.
These four steps of Truth are felt as Brahma, or the ultimate Self. In non-religion (Adharma), Tranquility never generates, and this is seen by the Purusa, or the expert seer of Kutastha.
Verse 82
Tranquility and Kriya also stealing and illusion are one step less [ each successive Yuga].
Verse 83
Tranquility and fulfillment, the four hundred years of longevity – all these become one hundred years less in successive Yugas.
Verse 84
The four Vedas on the four sides are: Rik, Yaju, Sama and Atharva. That is, the first Pranayam is in the east, and meditation is in the west, i.e., in the Spine. Omkar Kriyas make the union of the south, north and all sides.
If Kriya is practiced in the world according to the Vedic rules, then in all Yugas longevity would be four hundred years.
Treta, that is, Kriya practice only in the Spine, can provide three hundred years longevity.
Martanang is in this world. Asischaiba Karinanang is receiving longevity according to one’s results of action. Pravaba is perfectly tranquil.
Proof is found in the Gita:
“Lord Siva, the Self, is He who is embodied in the Tranquility of Ida, Pin gala and Susumna,
i.e., the Spinal Cord, or Saririnam.”
Verse 85
Religion is Kriya.
It is being reduced gradually during Satya, Treta, Dwapara and Kali Yugas, i.e, Bijnana Pada, or Tranquility is less than Samadhi, or Attunement. Jnana, or Knowledge, is less than inner Realization. Kriya, or practice, is less than Realization.
Verse 86
Satya Yuga is to hold onto the Kutastha, or inner Self, Treta is to see the Kutastha. Dwa para is to generate Happiness through Kriya practice, and Kali Yuga is to initiate into Kriya.
Verse 87
The secret religion of all religions is the great radiant Kutastha(spiritual eye), the inner Self, who creates the separate functions of mouth, arms, thighs and legs respectively.
Saint (Brahmanas) are created from the mouth, warriors (Khatriya) from the arms, tradesmen and farmers (Vaisya) from the thighs, and the servant class (Sudra) from the legs.You build your own character/caste by reaching the level of spirituality by practicing kriya.
Verse 88
Kutastha creates the following functions for the Brahmana: To study and cause others to study, to advise, to practice Kriya and to perform Jagya and cause others to perform, to practice Kriya and to receive Happiness and cause others to practice Kriya. One should practice Kriya to generate sincerity, one should donate, that is, give Kriya [ into Kriyaj and one should realize through Kriya practice.
Verse 89
All these functions are meant for Khatriyas: Protection of the senses, donation of Kriya, that which can be given after the tongue is raised, the feeling of Bliss after Kriya, holding (the attention) on the Self after dissolving the intellect, practicing religion with attachment to results thereof, i.e., practicing Kriya with restlessness which amounts to non-practicing of Kriya.
Verse 90
The functions of craving seekers, or Vaisya, are as follows: To protect those who do not practice Kriya and to create an environment for them so that they can always listen to the glories of the Self and thereby be lead to one honest way, to donate for these arrangements with attachment to the results, to hear name and fame and to be enthusiastic about these activities.
Verse 91
The only function of the servant class is to serve these three classes and to inspire them so that they might not feel disturbance in practicing Kriya.
Verse 92
From the coccygeal center to the sacral center is impure, from the sacral center to the lumbar center is pure, from the lumbar center to the above is more pure, and in the mouth is the purest. This is told by Lord Siva.
Verse 93
The best organ is the mouth. At the state of Attunement, Brahmana becomes the supreme Person through the mouth by Kriya practice.
Verse 94
The supreme Being reveals from the mouth. By His desires, all - gods and Kutastha - dissolve in Samadhi, or in the state of highest Concentration.
Verse 95
Brahmana eats through the mouth. Nothing remains except Brahma, or the ultimate Self. He is formless, Brahma. When attunement in Oneness (Samadhi) is achieved, even the inner Self (Kutastha) is dissolved. What else is required?
Verse 96
Among the five elements, the living being is great. Among the living beings, the intelligent being is great. Among the intelligent, being is great. Among intelligent beings, man is great. Among men, the Brahmana is great.
One who practices Pranayam in the east and then in the west and later Omkar Kriyas gradually becomes the seer (who sees the supreme Being in the inner Self, Kutastha). These are increasingly great.
Verse 97
Whoever sees the supreme Being is great. Greater is he who knows the supreme Being, that is, who has attained Realization, Greater than him is he whose intellect is poised in inner Wisdom where the eyes become tranquil.
Greater than this is the subject (Karta). Whatever he desires is done. Greater than him is he who knows the ultimate Self (Brahma), for then he becomes [ who goes] beyond the doer (Akarta).
Verse 98
Having known the ultimate Self (Brahma), the seeker who remains always in the Atom of the ultimate Self, being the seer, sees all inner beatific Visions in Kriya practice. Then, he imagines himself to be in Oneness with the ultimate Self (Brahma).
Verse 99
Thus, the feeling of being with the ultimate Self is generated, but the mind wants to remain with individuals and the world.
Iswara (God) keeps secret the inner Realization from all beings in His own hand. He holds the power of inner Realization.
Verse 100
All belongs to Brahma, the supreme Being (Uttam Purusa).
Whatever has come into motion in this world, among them great things, belongs to Bra hma. Whoever lives in the supreme Being is great. All these belong to him.
Verse 101
All things are from the inner Self (Brahmamoy). The inner Self is enjoying them. The Self is giving to the Self for the Self. All are for the Self. Therefore, there is no violence. Brahma has no egoistic sentiment such as “I am enjoying them” other than as the Lord Himself enjoying them.
Verse 102
His action is in the context of Kriya, in other words to unify the positive (rajasa) and negative (tamasa) into one, So the self-caused Manu has made this Scripture and revealed these Kriyas.
Verse 103
Only one who has seen the inner Self (Kutastha) and not others is qualified to practice this Kriya path.
Advise the disciples clearly, but do not advise the others.
Verse 104
If the seer of the inner Self (Kutastha) practices Kriya sincerely with body, speech and mind, then he is not affected by defective practice.
Verse 105
Through the practice of this Kriya by the Kriyanwita, seven generations of ancestors and seven generations of descendants become liberated.
Verse 106
By the practice of Kriya, one attains Peace, intelligence, name and fame, longevity and Samadhi, or Attunement.
Verse 107
In this Kriya, just one Kriya is told: to hold onto the ultimate Self (Brahma) is good and not to hold onto Him is a defect.
The four classes have specified conduct:
The Brahmana is to hold onto the inner Self (Kutastha).
The Khatriya is to practice Kriya abandoning expectations for results.
The Vaisya is to practice Kriya with the expectations for results of Kriya practice.
The Sudra is to serve all other classes without any discrimination and also try his level best to rise in caste/character.
Verse 108
The duty of a Brahmana is first to practice religion, that is, to practice Kriya, specially listening to the sound of OM, and remembering, or seeing [inner Self].
For that reason he must be in tune by the practice of Kriya and hold onto the ultimate Self eternally.
Verse 109
Conduct means to hold onto the ultimate Self. Whoever is away from this Self and wants to realize the Self (as a matter of fact, when the enlightened soul is away from the Self, he becomes like an ordinary person) attains inner Realization by the Veda,
That is, he does not enjoy whatever is realized from the speed of Breath of the four sides of the physical body or the fruits [ powers] of the Veda but rather keeps himself restrained, at the After-effect-poise of Kriya. He generates the feeling, “I am nothing, and I have nothing. The whole world is the ultimate Self.” Such is the type of fruits he attains.
Verse 110
Having seen such things in Kriya, the main work of the Sages (Munis) whose minds are dissolved in the ultimate Self (Brahma) is to practice Kriya. Their movements, or conduct and meditation (Tapasya) is to fix attention on the inner Self (Kutastha), and this is called conduct. They have accepted this conduct considering it the best.
Verse 111
Creating the world perfectly by the practice of Kriya, the intellect becomes perfectly dissolved [ poised in inner Wisdom].
Thereafter, practicing Kriyas in large numbers is like taking a bath between the eyebrows (Trikuti, or Tribeni) and remaining in Wisdom.
Verse 112
Intelligently staying with the wife (the speed of the Kriya on the left side of the body of the seeker) and sitting perfectly, the seeker should practice Omkar Kriyas (Mahajnana) every day with reverence.
Verse 113
Whichever way the mind goes should be watched. When the movement of the four sides of the Veda is noticed, then it is one bath, i.e., being satisfied.
At that time, all things become pure irrespective of purity and impurity, eatable and non- eatable (prohibited food).
Verse 114
Then the seeker, practicing Kriyas with the Tranquil Breath on the supreme Nature and putting insight into the inner Self (Kutastha), dissolves individuality, i.e., becomes liberated.
As a result there is no desire.
Then, a religion, Rajayoga, is produced, and he does all and yet does nothing, It should be experienced through practice. Otherwise, one cannot understand.
As an example, Sage Durbasa eats only durba grass, yet he eats all, or Lord Krisna, who married thousands of ladies, still calls himself a celibate (Brahmachari).
Verse 115
Then the seeker sees solutions to problems. That is, whenever he opens his eyes, he understands the feeling of the mind. The woman sees the nature (Swabhab) of man: the seeker can understand the different divisions of Kriyas. He can understand the tricks and the causes of suffering. Also, it means to overcome.
Verse 116
The seeker can understand the misconduct of businessmen (Vaisya) and the servant class (Sudra). This appears easily in the mind, and he can know the obstructions to religion and its remedies.
Verse117
The manifestation in this world is covered by three qualities: negative, positive and tranquil, or Ida, Pingala and Susumna (Spinal Cord). Thereby, the movement is continuing as birth and death, and judgment is passed accordingly as to whether liberation is to be awarded or not.
Verse 118
The Sage Manu has described the nature of action and how one can attain the Religion of all religions, the Religion of Kula Kundalini, the eternal Religion.
Whoever keeps the attention of the mind away from the ultimate Self (Brahma), in this or that way, is called “stupid.”
Whoever has realized all this by Kriya practice is described here.
This is the end of the First Chapter of Manusanghita as told by Bhrigumuni.
