Aupmanyav
Be your own guru.
Dharmashāstra~viruddho yo loke prachalitashcha yah, āryacharyānugo yashcha sa dharmo~tra uchyate. (1.19)
What is not against law books and which is prevalent among people, and what is according to the behaviour of nice people, I tell you that dharma here.
Rishibhishchāparairuktam swatvashāstreswhu tanmaya, vishweshwarasmritau sārtha varnyate yugasamgatam. (1.21)
What rishis have said in their law books, that I explain here according to times along with meaning.
Brahmanastu samutpannah jagaduktam purātanaih, navyā vidyutakanotpannam manyate tadshamshayam. (1.22)
In older times, they said the universe arose out of Brahman. People of today, believe that to have arisen certainly from atoms.
Sāmkhye purushasānnidhyāt prakritih srishtikāranam, tathā ghanarinānunam sānnidhyam nūtane mate. (1.23)
In Samkhya the coming together of purusha and prakriti is accepted as the reason for creation. According to the new belief, this is believed by coming together of positive and negative nuclear particles.
Agocharam brahma matam munibhistattvadarshibhih, vaigyanikairmatā shaktirmāyeti parigrihyatām. (1.24)
The rishis who knew the truth knew Brahman to be beyond understanding. What scientists accept as energy, understand that as Māya.
Saiva tāpe prakāshe cha chumbake vidyudādishu, bhuvi graheshu sūryeshu cha sarvatrāstīti nishchitam. (1.25)
That energy certainly exists everywhere in heat, light, magnetism, electricity, etc., and in Earth, and Sun.
Samsarakāranam Brahma māya tatchhaktirityadah, vedeshu yatsamakhyatam grāhyamasyām smritāvapi. (1.26)
The reason for the universe is Brahman and Māya is its power. That, which is mentioned in the Vedas should be taken as the view of this smriti too.
Kāranam yad vyavasthāyā asyāh shaktayā nirantaram, tadeva brahma gnānagamyamatīndriyam. (1.27)
Which is the eternal reason of this arrangement of power; that, which is known by knowledge and not attained by senses; know that as Brahman.
* "VISHWESHWARA SMRITI" (1947)
What is not against law books and which is prevalent among people, and what is according to the behaviour of nice people, I tell you that dharma here.
Rishibhishchāparairuktam swatvashāstreswhu tanmaya, vishweshwarasmritau sārtha varnyate yugasamgatam. (1.21)
What rishis have said in their law books, that I explain here according to times along with meaning.
Brahmanastu samutpannah jagaduktam purātanaih, navyā vidyutakanotpannam manyate tadshamshayam. (1.22)
In older times, they said the universe arose out of Brahman. People of today, believe that to have arisen certainly from atoms.
Sāmkhye purushasānnidhyāt prakritih srishtikāranam, tathā ghanarinānunam sānnidhyam nūtane mate. (1.23)
In Samkhya the coming together of purusha and prakriti is accepted as the reason for creation. According to the new belief, this is believed by coming together of positive and negative nuclear particles.
Agocharam brahma matam munibhistattvadarshibhih, vaigyanikairmatā shaktirmāyeti parigrihyatām. (1.24)
The rishis who knew the truth knew Brahman to be beyond understanding. What scientists accept as energy, understand that as Māya.
Saiva tāpe prakāshe cha chumbake vidyudādishu, bhuvi graheshu sūryeshu cha sarvatrāstīti nishchitam. (1.25)
That energy certainly exists everywhere in heat, light, magnetism, electricity, etc., and in Earth, and Sun.
Samsarakāranam Brahma māya tatchhaktirityadah, vedeshu yatsamakhyatam grāhyamasyām smritāvapi. (1.26)
The reason for the universe is Brahman and Māya is its power. That, which is mentioned in the Vedas should be taken as the view of this smriti too.
Kāranam yad vyavasthāyā asyāh shaktayā nirantaram, tadeva brahma gnānagamyamatīndriyam. (1.27)
Which is the eternal reason of this arrangement of power; that, which is known by knowledge and not attained by senses; know that as Brahman.
* "VISHWESHWARA SMRITI" (1947)