"Purusha Sukta of Vedas Misunderstood, Real Spirit of Manusmriti

and its core message ignored - Contribution of original Manusmriti in the

Dalit upliftment programme of Arya Samaj and its rippling effect in making of
modern India"

Literal translation of Vedas and particularly Purusha Sukta or Hymns to

Purusha has created lot of myth , misgivings and misunderstanding. The
word 'God' in this sukta should be interpreted as 'Purusha' or
'Brahman'(the Supreme Being or Supreme reality which pervades the
entire universe). Pt.Nardev Vedalankar, Editor of Shastra Navanitam(A
concise study of Hindu Scriptures), pub.by Arya Pratinidhi Sabha, South
Africa describes it as "The word 'Purusha' is derived from the Sanskrit verb,
'priyn' which means to fill. The word Purusha thus means one who exists
and pervades the entire universe. It could also mean one who lives in a
'pur' or a fortified city. This universe is likened to a 'pur' in which the
Supreme Being or the Supreme Entity dwells. This analogy is extended
further to describe the human body as a pur or city with the soul or
Jiva(atma) residing within it and also referred to as Purusha. So Purusha is
the Supreme Being or Supreme reality which resides in the heart of all
beings."

Brahmanoasya mukhamasida bahu rajanyakriah

Uru tadasya yadvaishya padabhyam shudro ajayat.
(Rigveda 10.90.12, Yajurveda.31.11).

Vedic Language Highly Symbolic

The above hymn of the Purush Sukta relating to Purusha(supreme

reality) is entirely an imaginative piece of writing and it is not to be literally
translated to mean that the Brahmin originated from the mouth of the
Purusha(all pervasive Supreme Entity and obviously implying
here formless), the Kshatriyas from the arms, the Vaishyas from the
abdomen and the Shudras from the feet. The unique characteristic of
Vedic language(different from classical Sanskrit) is that it is highly
metaphorical and symbolic and capable of multiple interpretation.
However, for a proper understanding of the sense of the Vedas, we have to
bear in mind the established standpoint of etymologists like Yaska that all
the Vedic words are derived from verbal roots and their meanings are
based on their derivation from verbal roots. Purusha Sukta is an analogy
between four limbs of the body(head, arms, thighs & feet identified
symbolically with society) and the four varnas, i.e., Brahmin, Kshatriya,
Vaishya and Shudra who as providers of knowledge, protection, wealth
and service are respectively required to eliminate ignorance, injustice,
inadequacy and indolence, the four social ills of the society and serve
mankind as per their functional values and natural propensities. Dr.Dilip
Vedalankar writes in his book 'Vedic Humanism'(pub.by Vijay Kumar
Govind Ram Hasanand, Delhi) "The Rigveda uses the metaphor of "person
like society". The organic view of society was explained by comparing the
Brahmins, Kshatriyas, Vaishyas and Shudras with the head, the hands, the
legs and feet respectively. The health of the body society required the
health of all the organs. Conversely the pain in one limb was the pain of
the social body which represented the life spirit of the oganism."
Thus, through mutual cooperation and co-existence, the aim of Vedic social
stratification (based on worth and not birth) is to make the entire society
happy, complete and perfect. Dr.S.P.Singh in 'VEDIC SYMBOLISM'
points out "This classification of society is not to be taken as epoch
specific, as it is generally misunderstood. Since the seers canvass of
thinking in this hymn(Purusha Sukta) is cosmic, his ideas can by no means
be confined to any specific period of human history and that also as
applicable to a specific group of people of that age."

Confusion between Varna and Jati - Myth and Reality of Caste System

Some scholars in their writings as well as the authors of the Report of the
Backward Classes Commission(Mandal Commission Report)of the Govt.of
India, opine that the above hymn of the Purusha Sukta as the source
of Janmana jati vyavastha(hereditory caste system). Linking
the allegorical Sukta to watertight hereditory caste system is baseless
and absurd. As a part of intellectual subversion, a section of western
scholars and in particular their Indian camp followers have confused the
two words of Sanskrit literature, i.e., varna and jati as same which has led
to several misconceptions about the Indian social system. Both Varna and
Jati are at poles asunder while the former is spiritual, based on worth of a
person and pre-vedic, the later is purely social, a post-vedic concept based
on birth.

Maharishi Manu proclaims flexibility of Varnas and their growth

Vedas proclaim that all human beings should move forward in unison and
there cannot be any distinction on the basis of birth. Atharva Veda says
"All the four Varnas should live in harmony and with love" Priyam ma krnu
devesu priyam rajasu ma krnu, priyam sarvasya pasyata uta sudra
utarye.(Atharva Veda 19-62-1). As per true Vedic concept, the duty of
each Varna is to serve the society and every individual irrespective of his
varna has to discover his soul. Soceity will not obstruct the growth and
progress of even Shudra to awaken his soul. That is why Manusmriti
( WITHOUT INTERPOLATIONS) says: "Shudro brahmanatameti
brahmanashchaiti shudratam. Kshatriyanjalamevamtu
vidyadvaishyattathaiva cha."(Manusmriti 10/65)
i.e. a Shudra can become a brahmin by acquiring
learning, merit, virtuous life, etc.and a brahmin lacking in
above traits becomes a Shudra. The above principle of
merit, action and personality traits (Guna-karma-
Swabhava) also holds good for Kshatriya and Vaishya
for their upward or downward mobility.

SPURIOUS INTERPOLATIONS, ADDITIONS, AND ALTERATIONS IN

ORIGINAL MANUSMRITI

A perusal of complete Manusmriti will reveal that it is a carrier of

paradoxes. We have noble commandments and profound philosophy in
some of the verses and at the same time there are objectionable verses
totally opposed to the original and advanced thoughts of Maharishi Manu.
Manu who considers Vedas as the final authority and said "Vedo khilo
dharma mulam" i.e., 'Vedas are the main source of all Law' while in the
presently available Manusmriti we find many verses which are not in
accordance with the Vedic precepts. Further we find that there are verses
supporting meat eating and some verses against it. In certain verses
women & shudras have been highly eulogised while in some they have
been looked down upon. An important question arises here that when
ordinary writers avoid self contradictory statements in their works, is it
possible that a person of Maharishi Manu's stature shall ever allow for
paradoxical views in his own Dharma Sastra which has a universal
significance? According to Dr.Kewal Motwani teachings of Manu have not
only influenced India but also several other countries of Far East, South
Asia, West Asia and Europe.Source: Manu Dharma Sastra by Dr.Kewal
Motwani, pub.by Ganesh & Co.(Madras) Pvt.Ltd.,1958 Ed.

In the present day available complete Manusmriti contradictions and

interpolations are of course there which have led to mis-conceptions.
Dr.Surendra Kumar, former Principal, Govt.College Gurgaon and presently
Vice Chancellor, Gurukul Kangri, Haridwar in his book "Opposition to Manu
Why?" pub.by Arsh Sahitya Prachar Trust, Khari Baoli, Delhi observes on
scientific examination of Manusmriti that there are interpolations which
have been added to it from time to time designed to suit the vested
interests of interpolators. "The original verses are contextually relevant and
written in a sober style which match with the principle of due
consideration for an individual's merits, actions and potentialities so dearly
upheld by Manu. The interpolated verses are written in a different style and
are not only irrelevant and out of context but also thematically
discordant." To carry out social reform programmes, Swami Dayananda
Saraswati extensively quoted only original verses of Manu in his
works since he accepted interpolations in Manusmriti. Taking cue from
Swamiji, a number of Arya Samaj scholars in the last over hundred years
have come out with several editions of Manusmriti by purging
interpolations from complete manusmriti. However, the latest edition of
Vishudh Manusmriti(sans interpolations) by Dr.Surendra Kumar is
considered to be most authoritative, scientific and exhaustive. In his above
publication, out of 2685 verses in the complete Manusmriti, Dr.Kumar has
pin pointed 1471 shlokas as interpolations while 1214 verses are original.
The criteria adopted by Dr.Surendra Kumar for identification of interpolated
verses is based on logical yardsticks,namely, 1. Vishay-
Virodh(Contradiction in subject matter), 2.Prasang-Virodh(Contextual
contradiction), 3.Anter Virodh (Internal Contradiction),
4.Puneraktiyan(Repetition), 5.Shailey- Virodh (Contradiction in style),
6.Avanter Virodh(Accretion in interpolated verses),7.Ved-
Virudh(Contradiction to the Vedas) Note:Since Manu believes in the final
authority of the Vedas, obviously the verses contradicting Vedas are
interpolated.

Writing about interpolations in Manusmriti, Dr.K.V. Paliwal states "A

reference in Narad Smriti also says that Manu wrote a dharma shastra,
comprising 24 sections, 1080 chapters, and 1,00,000 verses and read it
over to Narad who abridged it into 12000 verses and read it over to
Markandeya. Markandeya abridged the verses to 8,000 and passed on to
Sumati Bhargava who, in turn himself abridged them to 4,000 verses."
"Revisions and changes continued to be affected in it between the period of
its writing and the commentary by Medhatithi in the 9th century".
Medhatithi during his time cried from house tops and condemned mixing of
interpolations in Manusmriti. Readers interested in deeper study of original
Manusmriti who would like to know about additions, adulterations and later
accretions shall find the research work of Dr.Surendra Kumar in both
his Sampurna Manusmriti and Vishudh Manusmriti(pub.by Arsh Sahitya
Prachar Trust, Khari Baoli, Delhi) very useful and informative. Note:
Sometime back Sanskar Channel showed a series of lectures on
Manusmriti by Acharya Pradyumnji, Guru of Swami Ram Devji. As a
matter of fact, entire Dalitodhar programme undertaken for upliftment of
downtrodden classes by Arya Samaj since 1875 has been greatly
influenced and motivated by original verses of Manusmriti. Swami
Dayananda Saraswati and scholars from Arya Samaj extensively took
support from shlokas of Manusmriti in their writings and discourses to build
a modern India with ancient progressive values. As a result, a large
number of Gurukul students born in Dalits/OBCs/non brahmin families who
after completing their education in Vedic texts became Pandits/Purohits of
Arya Samaj and some of them even had the distinction of becoming
eminent Vedic scholars.

King and Brahamanas liable for maximum punishment while Shudra

for minimum punishment for the same crime as per Manu's Penal
Code.

Even the king could lose his position if he dared to deviate from the legal
code. Where an ordinary person should be fined a small amount, for the
same offence king should be fined a thousand times more(Manusmriti 8-
336). As per Manu's penal code, while determining the quantum of
punishment, a brahmin is liable for most rigorous punishment for a similar
offence as compared to the other three vernas because being more
knowledgeable he is expected to be the role model for the entire society.
Manusmriti (8-337,338) says "A convict in similar crimes like theft etc. has
to be punished keeping in mind the principle that higher the status of an
individual and higher the knowledge level, the greater he should realise his
responsibility. Thus, a Shudra is to be punished 8 times more, the
Vaishya 16 times more, a Kashatriya 32 times more, a Brahmin 64 times
more or 128 more rigorous for a similar crime of theft.

Due to the endless repetition of the Upper Caste Oppression Theory which
is based on half baked knowledge and one sided view of our
vast literature, it has not only established firmly into the minds of a
common man but also that of intelligentsia. The impact of this can be seen
on the 'Report of the Backward Classes Commission'(Mandal Commission
Report). In Chapter IV(Vol.I&II) the report states "One important outcome of
this ritual ranking of castes has been to create deep - rooted vested
interests in this system and to enable the higher castes to exploit the lower
ones through the institutional framework of social organisation." The
above Report also states "Like the limbs of the body, they cannot properly
exchange their place or function".

The above statements are contrary to the Vedic ethos

and teachings since Vedic Soceity in general did not
stop the progress or self development of any individual.
For ascending the social order complete flexibility has
been shown in various scriptures. Mahabharta says "A
man cannot be a brahmin on account of his family.
Even a Chandal who exercises restraint and has a good
conduct is a brahmin"(Mahabharata Van Parva
 226.14). There are numerous instances of children of
non-Brahmana parents becoming Brahmana by virtue of
their merit, action, learning and temperament. Swami
Dayananda Saraswati in Chapter IV of his magnum
opus Satyartha Prakasha says "Jabali of the
Chhandogya Upanishad whose birth and lineage were
unknown became a Brahmana. Sage Vishwamitra was
born in a Kshatriya family but became Brahmarshi.
Sage Matunga belonged to a very low Chandala family
but became Brahmana and called a Rishi". Apart from
the popular verse 10/65, Manusmriti has dozen of other
verses downgrading Brahamanas to Shudra,such as,
2/37,2/40, 2/103, 4/245,etc for neglecting their
prescribed duties and upgrading shudras(9/335) in
accordance with the merit, action and abilities of a
particular varna.
OTHER HISTORICAL EXAMPLES REGARDING CHANGE OF VARNA

1. Kavash Ailush, a son of a slave-woman, and Vatsa, a son of a Shudra-

woman became Rigvedic Rishis for their having become seers of
Mantras(exponents of Vedic hymns).

2.Valmiki who (according to some legends) was lowly-born acquired the

fame which goes with the name of Maharishi Valmiki.

3.Slave woman's son, Vidur, became the Prime Minister of Raja

Dhritarashra and came to be known as Mahatma.

4. Shri Ram, a son of King Dashratha, and Shri Krishna, born in a Yadav
family, came to be regarded as God. They became venerable even for the
Brahmanas, their birth in a Kshatriya family notwithstanding.

5.On the other hand, Ravana who was born in a clan of Pulastya Rishi
came to be called a Rakshasha 'demon' for indulging in evil deeds and for
his mis-conduct.

6. Raghu, the ancestor of Rama had a son named Pravridha. He was

outcast from the Kshatriya clan due to his misdeeds and misdemeanour
and became a demon.
7. Trishanku, originally a king became a Chandal.

8. Many of the Vishwamitra's sons came to be called Shudras.

(Source: 1."Opposition to Manu Why?" by Dr.Surendra

Kumar, pub.by Arsh Sahitya Prachar Trust, Delhi and

2."Untouchability Alien to Hindu Dharma", by Dr.K.V. Paliwal(pub by Hindu

Writers Forum, New Delhi, 2005 Ed.)

Varna System Cycles - sometimes by birth and sometimes by worth

- Periods of degeneration followed by periods of regeneration

The eminent Vedic scholar, Mr.Kireet Joshi in a seminar organised by

WAVES at New Delhi remarked "Even when there have been failures
and periods of decline, there have been sudden revivals and creations
of new institutions and forms which have not hurt the fundamental
continuity." Opposition to Caste system based on birth has also been
going on since ancient times. Manu Smriti, Mahabharata, Bhagwat Gita
and various other scriptures clearly record Varna determination as per ones
personality traits, i.e. Guna, Karma and Swabhava. The world is governed
by three gunas, i.e., Sattva(quality of purity and goodness), Rajas (passion
and activity) and Tamas (ignorance and inertia). It is the combination and
domination of one of these three gunas which make a person a brahmin,
kshatriya, vaishya and shudra. Swami Vidya Nand Vidhey elaborates this
in his book on Gitayog(4.13) that a brahmana has sattvik, kshatriya has
rajsik, vaishya has a mix of sattvik and rajsik while a shudra has a
combination of rajsik and tamsik gunas. Later Jain Tirthankars, Mahatma
Budha, Sidhas from 9th to 12th century, Gorakh Nath and other Naths from
12th to 15th century exploded the birth based cast rigidies. One full
chapter of Dhampada is devoted to the description of a true Brahmin. A
large number of disciples of Mahatma Budha were Brahmins who preached
budhism both within and outside India. Budha says "Not by birth is one a
Brahmana, nor is one by birth a non Brahmana. It is by ones actions a
person becomes a brahmin"Dhampada. As per Skand Purana"Every body
is born as a Shudra, however, by education - sanskaras, he becomes a
Dwija(twice born). Meghatheeth who wrote a commentry on Manu Smriti in
9th century, remarked that Varna was determined by ones actions(karmas)
and not by birth(janma).

The core message of Bhakti movement which originated in the south in 8th
century spread subsequently all over the country was also the same. Its
main exponent in North was Ramananda - a brahmin who had a formative
influence on number of medieval age saints. Ramananda is regarded as
Guru of not only Kabir but of several low caste saints, such as
Ravidas(even brahmins of Banaras used to touch his feet), Pipa, Sain and
Dhana. The works of Ramananda's disciples are included in the Guru
Granth Sahib(Adi Granth) while the highest representation has been given
to Kabir with 541 hymns. Guru Nanak and other Sikh Gurus continued
their crusade against hereditary caste system and gave a verdict that it is
only the karma which decides ones varna(caste). It can therefore be
inferred that at different points of time, caste system in India has been
either Karmana or Janmana and both cycles of caste rigidies as well
as flexibilities have been there since ancient times.

Period of decadence - Vedic Studies falling into oblivion

The saints of the sant tradition started with a spirit of social criticism and
protest directed against the caste ridden and ritualistic brahminism
and barren scholasticism of the Vedas since these groups did not practice
their teachings. Actual Vedic Studies had fallen into oblivion and even
Brahmanas were unable to comprehend various shades of meanings of the
Vedas. That is why Kabir had to point out "Do not say that the Vedas are
untrue, Untrue person is one who does not delve deep into their
study" (Adi Granth page 1330). The period of decadence continued till
19th century and this is evident from the autobiography of Maharishi
Devendra Nath Tagore who remarked"The Vedas had become virtually
extinct in Bengal. Nyaya and Smriti shastras were merely studied in every
tol(Sanskrit School) and many Pandits versed in these Shastras came forth
thence, but the Vedas were totally ignored. The business of the
Brahmanas, that of learning and teaching the Vedas, had altogether
disappeared from the country, they remained Brahmanas only in name,
bereft of all Vedic knowledge, bearing the sacred thread only, with the
exception of one or two learned Brahman Pandits they did not even know
the meaning of their daily prayers." Disturbed by the declining
state of true Vedic tradition which was getting extinct, Swami Dayananda
had to give a clarion call "Back to the Vedas."

MAHARISHI DAYANANDA SARASWATI OPENED DOORS FOR STUDY

OF VEDAS FOR ALL INCLUDING WOMEN

Swami Dayananda opened the doors for the study of Vedas for the
downtrodden classes and women and quoted Yajurveda in this regard:

"Yathemam vacham kalyanimavadani janebhyah. Brahma rajanyabhyam

shudraya charyay swaya charnaya."(Yajurveda 26.2). "Just as God
reveals and tells the Veda-vani(divine knowledge) to the Brahmanas, the
Kshatriyas, the Vaishyas, the Shudras, women, servants and men of the
best quality born elsewhere, so should all men teach and spread it to one
and all. No one is unauthorised in this regard".(Eng.translation from
Dr.K.V. Paliwal's book - Manu Ambedkar and Caste System pub.by Hindu
Writers'Forum, New Delhi).

When Swami Dayanand found Maharaja of Jodhpur indulging in various vices and
evil things, Swamiji reprimanded him and advised Maharaja to study the duties and
responsibilities of Rulers as given in Chapter 7 to 9 of Manusmriti.

VARIOUS DALITODHAR SABHAS SET UP BY ARYA SAMAJ FOR

UPLIFTMENT OF DOWNTRODDEN CLASSES:

Thus, Arya Samaj movement while takingcue from Swami

Dayananda Saraswati's works who apart from the
Vedas also attached great importance to Manusmriti
(free of interpolations) took up various programmes
for the upliftment of depressed classes and established
number of Dalitodhar Sabhas in the country namely:
1.Megodhar Sabha, Sialkot, 1903
2.Dayanand Dalitodhar Sabha, Lahore, 1930
3.Arya Dalitsabha, Dinanagar(Punjab)
4.Amritsar Achutodhar Sabha
5.Achutodhar Sabha, Lakimpur
6.Lahore Megh Sabha
7.Ashprishyata Nivarak Samriti, Allahabad
8.Achutodhar Sabha, Meerut
9.Ashprishyata Nivaran Sangh, Bihar
11.Depressed Classes Mission of India
12.Bengal and Assam Depressed Classes Mission
13.All India Shradhanand Dalitodhar Sabha, Delhi, - 1923
(Source: Contribution of Arya Samaj in the Making of Modern India 1875-
1947 by Radhey Shyam Pareek, pub.by Sarvadeshik Arya Pratinidhi
Sabha, New Delhi,1973 Ed.)

However, despite the efforts of Arya Samaj towards upliftment of

depressed classes and to revive our ancient literature in its true
perspective, the misinterpretation of Vedas mainly by Imperialist scholars of
19th century continued due to their meagre knowledge of Vedic Sanskrit
and as a part of their policy of divide and rule which led to several
misconceptions about Vedic studies including the distorted Varna social
system (caste system). Therefore, it is only an intelligent approach to the
symbolic poetic expressions of the Vedas and other Arsha literature
(composed by rishis) which would reveal the true nature of Varna System
 - the four divisions of social and occupational castes based on worth of a
person rather than his birth.

Some moot points demanding reconsideration and indepth study to

explode myths:

1. Is it really justified to dub Vedic civilization as rigid and uncompromising

which is established on the principles of Vedic socialism with provisions
made by Arsha literature, Lord Krishna, Maharishi Manu and other rishis
for change of varna as per ones personality traits and characteristics?

2. Barring the period of decline, is it really true that all low as well as
intermediate castes (OBCs) are victims of oppression of a society whose
major doctrine of religion has been non-violence, compassion and
benevolence?

3. Is it appropriate to describe forward castes as undemocratic and

oppressive while the entire nation remained under foreign yoke for more
than 1000 years?

4. Is it also justified to describe the so called upper castes as biased who

even today respects gifted personalities and their scholarship irrespective
of their birth and lineage like Maharishi Valmiki, Rishi Matunga, Rishi
Jabali, Sant Ravi Das, Sant Kabir, etc.?

5. Is it reasonable to brand a social order as closed and restrictive which

allowed spread of its knowledge (especially that of epics) beyond the
frontiers of the country and opened the doors of Universities of Nalanda
and Taxila for foreign students?

6. Is it relevant on the part of some scholars influenced by western

thinking of the 19th century to ridicule a civilization as primitive which gave
knowledge of zero to the world apart from various other contributions of
Vedic Sciences?

7. Is it valid to describe Vedic Culture as pro-upper caste which right from

the epic age has been condemning upper caste persons like Ravana,
Duryodhana, Kans, etc. for their wicked character?

8. Is it reasonable to characterize forwards as racial with a prejudiced mind

who since time immemorial have been worshippping Lord Hanumana -
popularly called as a Vanara clan king and by some people - a tribal
hero?
9. Is it justified to condemn Maharishi Manu - the first law giver as pro-
brahminical who for committing the same crime/offence prescribes
maximum punishment for a brahmin and the least punishment for a
shudra?

10. Is it worthwhile on the part of some politicians to stigmatise Maharishi

Manu whose statue is installed in the Senate Chamber of the Philippine
Republic, and whose law book references were found in a
manuscript below the wall of China when a Japanese bomb blew off a
part of the wall in Mangolia in 1932.(Note: Pl.see Manu Dharma Sastra by
Dr.Kewal Motwani).

11. Is it fair to criticize Manu whose legacy and dharma sastra are of universal
significance having influenced the cultures of countries of far east, Asia and even
Europe? (Note: Pl.see Manu Dharma Sastra by Dr.Kewal Motwani).

12. In the light of Rig Vedic hymn(9.112.3) which talks of 'members of the
same family following different vocations(father a doctor, son a skilled
workman, mother operating a grinder) and living together happily', is it
proper to generalise that Vedic Varna System is like a water tight
compartment with no freedom to choose or change ones profession?

13. Is it valid to accept officially a particular caste as backward and some of

the artisan classes as low - who being promoters of art, craft, agriculture
and technology have been saluted in the Vedic hymns(Yajurveda
Chap.16)?

14. As per pauranic stories, generally Brahmins were poor and historically some
of the so called backwards like 'yadavas' have not been a deprived class. Lord
Krishna who hails from the Yadava community and Sudama a brahmin studied
together in the same Gurukul while the former became a king and later remained a
poor brahmin. In the light of above, which is the deprieved class?

15. If as per the interpretation of Purusha Sukta of Veda by some biased

scholars,the position of feet in the body is inferior and that of head superior, then
why pain in the feet is felt by the head? In the Indian tradition while greeting a
senior, do we touch the head or feet?

The opponents of Manusmriti perhaps would not have made some of the
allegations pertaining to the so called age-old upper caste oppression, if
they had taken a view of Indian tradition in totality. Any one looking at our
vast ancient and rich literature with an Isolated, subjective,selective and
peripharal approach without any consideration of interpolations in
Manusmriti shall neither be able to explode the myths nor find the gems of
deeper Vedic truths.
Undoubtedly, there is an Urgent need to revisit Maharishi Manu whose teachings
have influenced a large part of humanity over a long period of time and in this
context Dr.Kewal Motwani has very rightly remarked:
"Thus, judged from a purely pragmatic point of view, Manu is
the only Teacher among the elect of the human race, whose
teachings have done the greatest good, to the greatest number
of people, over the largest area of the world and for the
longest period of time! But this phase of human history has
escaped the attention of academic historians and in vain shall
be our search for even a hint of it in the history text-books,
now in schools, colleges and universities throughout
the world."(Source: Manu Dharma Sastra by Dr.Kewal
Motwani, pub.by Ganesh & Co.(Madras) Pvt.Ltd.,
Ed.1958).

( Y.K. Wadhwa )