'Indianness our only caste': PM invokes Narayana Guru
TNN / Updated: Apr 27, 2022, 05:40 IST
NEW DELHI: Prime Minister Narendra Modi on Tuesday said, "what we are up against is not the only thing that matters, but what kind of thinking, for what idea are we together, is more important".
In his address at a program to mark the 90th anniversary of the Sivagiri pilgrimage and the Golden Jubilee of Brahma Vidyalaya, Modi further said, "We all have one caste - Indianness. We all have only one dharma - seva dharma, to perform our duties. We all have only one God - more than 130 crore children of Mother India. Narayana Guru-ji's call of 'one caste, one religion, one God' gives a spiritual height to our patriotism."
He talked of education and science but never shied away from raising the glory of the dharma, faith and thousand years old traditions of India. Guru-ji campaigned against stereotypes and evils and made India aware of its reality," Modi said and added, "when we walk on this path of reforming the society, then a power of self-improvement is also awakened in the society."
Modi hailed the contributions of Sree Narayana Guru, a saint-cum-social reformer from Kerala, in the fight against caste discrimination. "If people follow Sree Narayana Guru's teachings and his message of 'one caste, one religion and one God', then no force in the world would be able to divide our country," Modi said and added that the guru's message showed the way towards an 'Atma Nirbhar Bharat'.
The event organised by the Sree Narayana Dharma Sanghom Trust in Delhi was held in the Prime Minister’s Residence.
The Sivagiri pilgrimage and Brahma Vidhyalaya began under the guidance of social reformer Sree Narayana Guru. The Sivagiri Pilgrimage which began in 1933 is held every year from December 30 to January 1 at Sivagiri in Thiruvananthapuram.
MY RESPONSE TO PM
His Excellency Sri. Narendra Modi,
Prime Minister of India,
Republic of India that is Bharat,
New Delhi, India
“आ नो भद्राः क्रतवो यन्तु विश्वत:”
Aa No Bhadraha, krutvo Yantu Vishwataha!
Let noble thoughts come to us from every side. Rk Veda I: 89:1
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I was extremely gladdened to read about your comments on H.H. Sree Narayana Guru. My wife Prema and I were married about 50 years ago in the Sree Narayana Guru Mandiram, No-9, Thiru Narayana Guru Rd, Vepery, Chennai, Tamil Nadu 600112 like millions have over the decades. At the Sree Sree Satyanarayana Temple in Middletown, CT 06457 which some fo us were able to build by organizing the CT. Valley Hindu Temple Society Sri Satyanarayana Swamy Temple (cvhts.org) at specific prayers especially offered to Lord Ayyappa of Sabarimala, Kerala, India, we chant the exact same words that your good self-chanted on April 27th at our temple. “We all have only one God for more than 130 crore children of Mother India. Narayana Guru-ji's call of 'one caste, one religion, one God' gives a spiritual height to our patriotism."
I am offering you the following documents: The Top row is the report of your extremely well-conceived and presented this most noble message during address at a programme to mark the 90th anniversary of the Sivagiri pilgrimage and the Golden Jubilee of Brahma Vidyalaya. I totally concur with this wise assertion, “Modi said and added, "when we walk on this path of reforming the society, then a power of self-improvement is also awakened in the society." I am offering a wonderful poem that exemplifies this concept in greater detail- ANUKAMBA-DASAKAM. This is in its essence an Ode to Lord Sree Krishna. On Page 5 I offer a few slokas with this quite insightful teaching that endorses your statement:
“अष्टादशपुराणानां सारं व्यासेन कीर्तितम् | There are other related messages that focus on this uplifting message that gain especial meaning when our Pradhan Mantri of 130 Crore our fellow country men and women who live in our Pavitra Bhoomi teaches these Sarvodaya and Paropakaraya punyaya message with sincerity on the 90th anniversary of the Sivagiri Pilgrimage. The next attachment- the third one from the top is the commentary I wrote after years of study and chanting on a beautiful inspirational and extremely educational poem of 100 verses composed and sung at SriSaila Hill. You might know it is a very beautiful holy place of pilgrimage with Sri Mallikarjuna Temple located there. In my commentary I have included many sources of wisdom that is encompassed in our Sanatana Dharma faith tradition including treasures such as the Yoga Vasishta Sara Sangrahah including the holy precious words of Lord Sri Rama, Bhagvad Gita, Mahabharata, especially the Yaksha Prashna. There are also many slokas offering praise, seeking mercy, and offering Benedictions for the good of all creatures. The next attachments are a collection of Subhasita slokas that bear much relevance to the message your good self-have proclaimed on April 27. Finally, the fifth, the last but not the least attachment is my dissertation on the Pooja concepts/ precepts and principles which are incorporated when we perform ourselves or the priests conduct formally for us or our family members when individuals seek to offer prayers at home or in a place of worship including our Sree Sree Satyanarayana Temple. Bhagavan Jagad Guru Sri Krishna in Chapter 7, Verse 6 describes the four main types of devotees who seek to offer prostrations and specific articles. The document Pooja Vidhanam explains the core principles and precepts embedded in our ancient Dharma. This is offers an enlightened explanation Gita Chapter 7, Verse 16 – Four types of Divine seekers | Integral Yoga of Sri Aurobindo & The Mother (wordpress.com) I close this letter with this benediction: Mahatma Gandhiji- His life and Message in his own words (velandymanoharmd.com) The invocation to the Vedic Hymn Purusha Sooktam includes these blessings Swastir Maanushebhyaha, Urdhvam jigatu bhesajam, Sham no astu Dwipade, Sham Chatushpade. Om Shanti, Shanti, Shantihi. Samaano Mantra, Samiti Samaani; Samaanam Manasah Chittameshaam; Samaani Va Aakuti; Samaanaa hrudayaani va; Samaanam astu vo mano yataa vasu sahaasati “Common be your prayer; common be your end, common be your purpose; common be your deliberation. Common be your desires; Unified be your hearts; unified be your intentions, perfect be the union amongst you.” RK Veda, X, 191- 3, 4.
I welcome your responses. Namaste Ji I bow before you and seek you permission to take your leave Vande Mataram! Jai Hind!, Jai Jawan!, Jai Kisan! Jai Hanuman!
Velandy Manohar, MD., Distinguished Life Fellow, Am Psychiatric Association. Past Chair of Board of Trustees, of CT. Valley Hindu Temple Society Past part time Priest at Sree Sree Satyanarayana Temple.
I bow before you and seek you permission to take your leave Vande Mataram! Jai Hind!, Jai Jawan!, Jai Kisan!
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Good evening, Poojya Pradhan Mantri ji,
Namaste Ji.
Sree Narayana Guru
ANUKAMBA-DASAKAM [This is composed in Malayalam]
My experience from reading this Prayer it could be called Ode to Lord Karunakara who is Lord Krishna- remember the prayer- Karuna Cheyvan endu Tamasam
(Ten stanzas on Compassion)
Providing help to others has been defined as a virtuous action (punya) and inflicting suffering on others has been considered as a sinful act (papa). A compassionate mind rests on righteous or virtuous actions. Guru has elaborated the greatness of compassion using the medium of Anukamba-dasakam and exhorts us to make compassion a regular habit. This work was written in 1914.
Stanza 1.
oru peeda yerumbinum varu-
ttarutennullanukambayum sata
karunakara nalkukullil nin
thirumay vittakalatha chinthyum.
O! the Compassionate One (Karunakara), please bestow on me the feeling (the quality) that I should not cause suffering even to an ant, and that I should always have within me the thought that I should not distance myself from You.
Karunakaran (the creator of compassion) is the embodiment of compassion. When a devotee gets the awareness of God within (the Jeevatma and Paramatma are ONE), he also becomes a compassionate individual. When a devotee feels compassion and devotion (Dharma and Bhakti) within, he is a blessed one.
In the epic Mahabharata, Dharmaputra is described as the personification of Dharma. It was his devotion to the Lord, that made him and his brothers victorious in the Kurukshetra war. When Dharmaputra played the game of dice, the Lord was not with him. Therefore, he was defeated and lost everything. This clearly shows that it is not enough to have only Dharma, but it must be supported by devotion (Bhakti).
Stanza 2.
arulal varumimbam anpaka-
nnoru nenchaal varum allalokkeyum
irulanpine maattum allalin-
karuvakum karuvamitethinum.
Compassion leads to joy. If there is no compassion in the heart, miseries are sure to follow. Ignorance (of the Lord) destroys compassion and becomes the root cause of sorrow. This can even lead to premature death. A man reaps what he sows Compassion begets compassion. Those actions committed without compassion for others lead to misery and suffering. Ignorance induces us to perform sinful acts. These become the cause of sorrow. It is also true that sinful acts can result in loss of money, health and fame. At times it may lead to premature demise. [ Guru- Shishya Anusha Shana of the Taittiriya Upanishad has lessons to be learned
Stanza 3.
arul anpanukamba moonninum
porulonnanithu jeevatharakam
‘arulullavanaanu jeevi’ ye-
nnuruvitteeduka ee navakhari.
Compassion, mercy and honesty are qualities based on the same foundation of Truth. In principle, these motivate man to help others, which are of virtuous actions. Such actions assist a man to cross the ocean of Samsara (repeated births and deaths and associated sorrows).
“Only those who have compassion, are real human beings” (arulullavanaanu jeevi). This is a nine-syllable mantra (in Malayalam) composed by Sree Narayana Guru. This should be chanted like any other mantra, according to Guru.
Here he has assumed the role of a Mantrasrashta (a creator of mantras).
Stanza 4.
arulillayathenkilasthi thol
sira naarunnorudambu thanavan
maruvil pravahikkumambuva-
ppurushan nishphala gandha pushpamam.
A man without compassion is a stinking torso made of bones, skin and nerves. He is just an animal in a pigsty. {The pig sty being the outer coverings.} Guru has described the body as a stinking barrel of a gun in Atmopadesa-satakam stanza 8.
If a man is devoid of compassion, he is like a mirage, which only gives the false notion of the existence of water. Similarly, a man without compassion gives the false notion about himself, though, in fact, he cannot be called a human being. He is like a flower that does not have scent or bear fruit. Without these qualities, a flower is useless to man, like existence without a purpose.
Stanza 5.
varumaru vidham vikaravum
varumarillarivinnithinnu ner,
uruvamudal vittu keerthiya-
muruvarnninganukamba ninnidum.
The human body takes birth, grows, undergoes metamorphosis, decays and finally gets destroyed. Compassion does not have these six different transformations. In other words, compassion (Truth) is timeless- it has no beginning or end. Compassionate persons will be remembered even after their death. They continue to live in the heart of millions, in the form of fame.
In the stanzas six to ten that follows, Guru has elaborated with examples, the features of compassionate souls.
Stanza 6.
paramarthamurachu thervidum
porulo, bhootadayakshamabdiyo?
saraladvaya bhashyakaaranam
guruvo yee anukambayandavan?
Lord Krishna is referred to as the Charioteer who advises (Arjuna) about the Eternal Truth. Lord Buddha was an ocean of mercy and patience. (Jayadevan in Geeta Govindam describes him as ‘Sahrudaya-hrudaya’ –the compassionate hearted). Adi Sankara was the lucid exponent of Advaita philosophy. Guru says that a compassionate person can be considered equal to such great men.
Stanza 7.
purushkriti poonda daivamo?
naradivyakriti poonda dharmamo?
paramesa pavithra putrano?
karunavan nabi muthuratnamo?
Is the Compassionate person, the creator of compassion (God) in the human form? Or Dharma in the divine human form? Or else he may be Jesus, the son of God, or he the compassionate jewel, Prophet Mohammed?
Stanza 8.
jvara maatti vibhooti kondu mu-
nnaritham velakal cheytha moorthyo?
aruthathe valanju padiyau-
tharamam novu kedutha siddhano?
Or Is he the Thirujnanasambhandar, who could perform miracles? (cure illnesses with vibhooti), Or Is he Thirunavakkarasan, the rishi who wandered as a singer and alleviated the pain (sorrows) of people?
Stanza 9.
haranannezhuthi prasidhamam-
marayonnothiya mamuneendrano?
mariyathudalodu poyora-
pparamesante parartyabhakthano?
Is he the Manikavachakar, the great saint, who wrote the famous work on Lord Siva? Is he Nandanar, the selfless devotee of Parameswara who ascended heaven with his body?
Stanza 10.
nararoopameduthu bhoomiyil
perumareedina kamadhenuvo?
paramadbhuta danadevata-
tharuvo yee anukambayandavan.
Or Is he the divine cow (Kamadhenu- the cow that gives whatever you desire), in the form of a human? Or the Kalpavriksha, the divine tree that produces all that you ask for?
In stanza 5, Guru says compassion is Truth. After this he states that the compassionate ones are equal to the noble seekers/seers of Truth. In other words, the compassionate people are also seers of Truth.
Phala Sruthi (Fruits accrued from chanting, learning and practicing the message. No effort goes to waste. VM)
arumamarayothumarthavum
guruvothum muniyothumarthavum
oru jathiyilullathonnuthan
porulorthalakhilagamathinum.
Arumamara refers to Vedas. What the Vedas state and the seers and preceptors (Gurus) say are the same. If we examine the Truth all Agamas teach the same.
The scriptures and seekers of Truth state this fact: “Providing help to others is a noble action- causing misery, is a sin”. (Paropakaram punyam, papam para peedanam) The Gurudeva has covered this aspect in Atmopadesa-satakam stanzas 24 and 25.
It is not enough merely to refrain from hurting others or causing sorrow to others (non-violence), which is a form of inaction. One must affirmatively, do good to others (compassionate action). This additional concept of positive action is implied in the words Jeeva-karunyam and Anukamba, which deal with compassion and mercy in the real sense and purport.
Poojya Pradhan Mantri, ModiJI
I would like to add these wonderful insights of our ancient sages: Namo Paramam Rishibhyo, Namo Paramam Rishibyaha. Namo Namaha.
A.
परोपकार: पुण्याय पापाय परपीडनम् | अदभुत संस्कृत श्लोक - भाग 6 | हिंदी साहित्य मार्गदर्शन (hindisahityadarpan.in)
अष्टादशपुराणानां सारं व्यासेन कीर्तितम् |
परोपकार: पुण्याय पापाय परपीडनम् ||
हिंदी अनुवाद:
कीर्तिस्वरूप अठारह पुराणों के सार के रूप में महर्षि व्यास ने सिर्फ दो बातें कहीं !! दूसरो का उपकार करने से पुण्य होता है और दुःख देने से पाप । एक प्रचलित कहावत भी है -परहित सरिस धरम नहि भाई, परपीड़ा सम नहि अधिकाई
English Translation:
Amidst all the 18 Puranas, know only two gospels of Maharshi Vyas to be true, that doing good to others conduces to merit and doing harm to them leads to Sin.
B.
Seva / Sewa - Selfless Service! (sanskritimagazine.com)
Paropakara Punyaya, Papaya Para Pidanam
1.Paropakara yA Punyaya, Papaya Parapeedanam
“Whatever conduces to the good of others is noble deed and should be followed”
2. Ishwara Sarva Bhutanam Itruddesha Arjuna Tishtati
“The same God who is present in me is also present in other human beings.”
3.Shatahasta Samahara, Sahasrashasta Sankira
“Earn with hundreds of hands, and distribute with thousands.”
4. Datavyamiti Yaddanam Deeyatenupa KarineDeshe Kale cha Patercha Taddanam Sattvikam Smarutam
“That gift which is made to one who can make no return, with the feeling that it is one’s duty to give, and which is given at the right place and time and to a worthy person, that gift is held sattvik.”
We can all do the same!! I pray on my knees that God enables me to accomplish this consistently with all my heart and soul.
Gita Bhasya- Adi Guru Sankaracharya.
“Priyataam pundarikaksha, sarva Yagneswaro hariḥ, tasmin tushte, Jagat tushte, Prinite prinitaam Jagat. When Lord is satisfied, the world is satisfied, when the Lord is pleased the world is pleased.”
“Dhyana mūlam gurormurtih puja mulam guruh padam mantra mūlam gurorvakyam moksha mulam guruh kripa”
The very form of Guru is the root of Meditation, Guru’s feet, the root of worship. Guru’s words forms the root of Mantras and Grace of Guru the root of Liberation ,says Sage Vyasa.
Guru is said to be worthy of such respect and unwavering trust of the disciple, since he takes the responsibility for molding the disciple into what he should be. The disciple that follows Guru’s word with faith, is supposed to be assured of reaching the goals (sometimes irrespective of the personal merit of the teacher).
Om Tat Sat Sree Krishna Arpanam Astu
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Velandy Manohar, MD.
Subhashitam (sanskritdocuments.org)
यस्य नास्ति स्वयं प्रज्ञा शास्त्रं तस्य करोति किम् ।
लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति ॥
Meaning:
(this shloka poses two questions, for which answers are obvious and the questions are as follows:) What will the shAstra do for him who has no sense of his own? What will a mirror do for him who has lost his eyes?
A Subhashita A Day ASAD (sanskritdocuments.org)
Subhashitam - 90 | Sanskrit.Today
सर्पः क्रूरः खलः क्रूरः सर्पात्क्रूरतरः खलः ।
मन्त्रौषधवशः सर्पः खलः केन निवार्यते ॥
Meaning:
The serpent is cruel; a wicked man is cruel. But a wicked man is cruel more than a serpent. A serpent can be controlled by spells and medicines but by what can a wicked man be controlled?
Subhashitam | Vidyaadaanam (wordpress.com)
Shloka 211
भोजनं विप्रसङ्कीर्णं मन्दिरम् बन्धुसंयुतम् ।
शयनं सुतसङ्कीर्णं देहि मे मधुसूदन ॥
भोजनं विप्रसङ्कीर्णं बन्धुसंकीर्णमन्दिरम् । शयनं सुतसङ्कीर्णं देहि मे मधुसूदन ॥ – पाठान्तरम्
भोजनम् विप्रसङ्कीर्णम् मन्दिरम् बन्धुसंयुतम् शयनम् सुतसङ्कीर्णं देहि मे मधुसूदन ।
(हे) मधुसूदन ! विप्रसङ्कीर्णं भोजनं (च), बन्धुसंयुतं मन्दिरं (च), सुतसङ्कीर्णं शयनं (च), मे देहि ।
O Madhusūdana (मधुसूदन) ! Give (देहि – दा) me (मे – अहम्) these – Food (भोजन) that is consumed amidst the congregation of Brahmins (विप्र-सङ्कीर्ण), a house (मन्दिर) that has relatives (बन्धु-संयुत) and a bed room (शयन) filled with kids (सुत-सङ्कीर्ण). A person having these three is considered to be very fortunate.
Shloka 212
गणेशः स्तौति मार्जारं स्ववाहस्याभिरक्षणे ।
महानपि प्रसङ्गेन नीचं सेवितुमर्हति ॥
गणेशः स्तौति मार्जारं स्ववाहस्याभिरक्षणे । महानपि प्रसङ्गेन नीचं सेवितुमिच्छति ॥ – पाठान्तरम्
गणेशः स्तौति मार्जारम् स्ववाहस्य अभिरक्षणे महान् अपि प्रसङ्गेन नीचम् सेवितुम् अर्हति ।
गणेशः स्ववाहस्य अभिरक्षणे मार्जारं स्तौति । महान् अपि प्रसङ्गेन नीचं सेवितुम् अर्हति ।
Ganesha (गणेश) prays (स्तौति – स्तु) a cat (मार्जार) for the safety (अभिरक्षण) of his vehicle, i.e., the mouse (स्व-वाह). Even (अपि) Great men (महान् – महत्) could end up (अर्हति – अर्ह्) honoring (सेवितुम्) an inferior person (नीच) due to the circumstances (प्रसङ्ग).
Shloka 213
सन्तप्तायसि संस्थितस्य पयसो नामापि न श्रूयते
मुक्ताकारतया तदेव नलिनीपत्रस्थितं दृश्यते ।
अन्तःसागरशुक्तिमध्यपतितं तन्मौक्तिकं जायते
प्रायेणाधममध्यमोत्तमगुणः संसर्गतो जायते ॥
सन्तप्तायसि संस्थितस्य पयसो नामापि न श्रूयते मुक्ताकारतया तदेव नलिनीपत्रस्थितं दृश्यते ।
स्वात्यां सागरशुक्तिमध्यपतितं तन्मौक्तिकं जायते प्रायेणाधममध्यमोत्तमगुणः संसर्गतो जायते ॥ – पाठान्तरम्
सन्तप्तायसि संस्थितस्य पयसः नाम अपि न श्रूयते मुक्ताकारतया तत् एव नलिनीपत्रस्थितम् दृश्यते अन्तःसागरशुक्तिमध्यपतितम् तत् मौक्तिकम् जायते प्रायेण अधममध्यमोत्तमगुणः संसर्गतः जायते ।
सन्तप्तायसि संस्थितस्य पयसः नाम अपि न श्रूयते । नलिनीपत्रस्थितं तत् एव मुक्ताकारतया दृश्यते । अन्तःसागरशुक्तिमध्यपतितं तत् मौक्तिकं जायते । प्रायेण अधममध्यमोत्तमगुणः संसर्गतः जायते ।
Even (अपि) the name (नाम) is not (न) heard (श्रूयते-श्रू) of the drop of water (पयस्) that is on (संस्थित) a hot iron plate (सन्तप्तायस्), as it loses its existence completely. The very same (एव) thing (तद्) (water droplet) is seen (दृश्यते-दृश्) to have taken the shape of a pearl (मुक्त-आकारता) when dropped on a lotus leaf (नलिनी-पत्र-स्थित). But, even in the middle of the ocean, that (तद्) drop of water that falls into the oyster inside the ocean (अन्तः-सागर-शुक्ति-मध्य-पतित) becomes (जायते-जा) a real pearl (मौक्तिक). Perhaps (प्रायेण), a person becomes (जायते-जा) endowed with wretched, average or extra-ordinary qualities (अधम-मध्यम-उत्तम-गुण), by the company (संसर्गतः) he keeps.
Shloka 213
सन्तप्तायसि संस्थितस्य पयसो नामापि न श्रूयते
मुक्ताकारतया तदेव नलिनीपत्रस्थितं दृश्यते ।
अन्तःसागरशुक्तिमध्यपतितं तन्मौक्तिकं जायते
प्रायेणाधममध्यमोत्तमगुणः संसर्गतो जायते ॥
सन्तप्तायसि संस्थितस्य पयसो नामापि न श्रूयते मुक्ताकारतया तदेव नलिनीपत्रस्थितं दृश्यते ।
स्वात्यां सागरशुक्तिमध्यपतितं तन्मौक्तिकं जायते प्रायेणाधममध्यमोत्तमगुणः संसर्गतो जायते ॥ – पाठान्तरम्
सन्तप्तायसि संस्थितस्य पयसः नाम अपि न श्रूयते मुक्ताकारतया तत् एव नलिनीपत्रस्थितम्
दृश्यते अन्तःसागरशुक्तिमध्यपतितम् तत् मौक्तिकम् जायते प्रायेण अधममध्यमोत्तमगुणः संसर्गतः जायते ।
सन्तप्तायसि संस्थितस्य पयसः नाम अपि न श्रूयते । नलिनीपत्रस्थितं तत् एव मुक्ताकारतया दृश्यते
। अन्तःसागरशुक्तिमध्यपतितं तत् मौक्तिकं जायते । प्रायेण अधममध्यमोत्तमगुणः संसर्गतः जायते ।
Even (अपि) the name (नाम) is not (न) heard (श्रूयते-श्रू) of the drop of water (पयस्) that is on (संस्थित) a hot iron plate (सन्तप्तायस्), as it loses its existence completely. The very same (एव) thing (तद्) (water droplet) is seen (दृश्यते-दृश्) to have taken the shape of a pearl (मुक्त-आकारता) when dropped on a lotus leaf (नलिनी-पत्र-स्थित). But, even in the middle of the ocean, that (तद्) drop of water that falls into the oyster inside the ocean (अन्तः-सागर-शुक्ति-मध्य-पतित) becomes (जायते-जा) a real pearl (मौक्तिक). Perhaps (प्रायेण), a person becomes (जायते-जा) endowed with wretched, average or extra-ordinary qualities (अधम-मध्यम-उत्तम-गुण), by the company (संसर्गतः) he keeps.
Shloka 217
वृद्धौ च मातापितरौ साध्वी भार्या सुतः शिशुः ।
अप्यकार्यशतं कृत्वा भर्तव्या मनुरब्रवीत् ॥
वृद्धौ च मातापितरौ साध्वी भार्या सुतः शिशुः अपि अकार्यशतं कृत्वा भर्तव्याः मनुः अब्रवीत् ।
वृद्धौ मातापितरौ च, साध्वी भार्या च, शिशुः सुतः च, अकार्यशतं कृत्वा अपि भर्तव्याः (इति) मनुः अब्रवीत् ।
Aged (वृद्ध) parents (मातापितृ), chaste (साध्वी) wife (भार्या), and infant (शिशु) child (सुत) are to be protected (भर्तव्याः), even (अपि) by doing (कृत्वा) hundred wrong deeds (अकार्य-शतम्). Thus say (अब्रवीत् – ब्रू) Manu (मनु).