The Laws of Manu — SBE Vol. 25 (trans. Georg Bühler, 1886)

XXV, 13; Vi. LV, 9.

46. Vi. LV, 10.

77. Vi. LV, 11. The SAvitri, i.e. the verse tat savitur varezyam, , Rig-veda II, 62, 10.

78, Vi. LV, 12; Baudh. II, 11, 6.

7g. Vi. LV, 13; Baudh. IV, 1, 29; Vas. XXVI, 4.

80. Vi. LV, 14.

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timely (performance of the) rites (prescribed for) them, will be blamed among virtuous men.

81. Know that the three imperishable Mahavyahrztis, preceded by the syllable Om, and (followed) by the three-footed SAvitrt are the portal of the Veda and the gate leading (to union with) Brahman.

82. He who daily recites that (verse), untired, during three years, will enter (after death) the highest Brahman, move as free as air, and assume an ethereal form.

83. The monosyllable (Om) is the highest Brahman, (three) suppressions of the breath are the best (form of) austerity, but nothing surpasses the SAvitrt; truthfulness is better than silence.

84. All rites ordained in the Veda, burnt oblations and (other) sacrifices, pass away; but know that the syllable (Om) is imperishable, and (it is) Brahman, (and) the Lord of creatures (Pragapati).

85. An offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed

81. Vi. LV, 15. Brahmazo mukham, literally, ‘the mouth of Brahman,’ is probably meant to convey the double sense given in the translation. Both interpretations are given by Medh., Kull., and Ragh., while Gov., Nar., and Nand. explain it merely by ‘the beginning or portal of the Veda;’ see also Ap. I, 13, 6.

82. Vi. LV, 16. 83. Vi. LV, 17.

84. Vi. LVI, 18. ‘Pass away,’ i.e. ‘as far as their results are concerned’ (Medh., Gov., Kull., N4r.), ‘as far as their form and their results are concerned’ (Nand.). Sacrifices procure only the perishable bliss of heaven, while the constant recitation of the syllable Om secures union with Brahman. According to Medh.,Gov., Kull., and R&gh., Brahman is here a neuter; according to N4r. and Nand., a masculine. The words ‘and (it is) Brahman (and) Prag4pati’(Medh., Gov., Nar., Ragh.) are taken by Kull. as ‘since it is Brahman (and) Pragapati,’ by Nand. as ‘just like Brahman, the Lord of creatures,’

85. Vi. LVI, 19; Vas. XXVI, 9. The sacred texts meant are, of course, Om, the Vyahretis, and the GAyatri.

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according to the rules (of the Veda); a (prayer) which is inaudible (to others) surpasses it a hundred times, and the mental (recitation of sacred texts) a thousand times.

86. The four Pakayagzas and those sacrifices which are enjoined by the rules (of the Veda) are all together not equal in value to a sixteenth part of the sacrifice consisting of muttered prayers.

87. But, undoubtedly, a Brahmaza reaches the highest goal by muttering prayers only; (whether) he perform other (rites) or neglect them, he who befriends (all creatures) is declared (to be) a (true) Brahmama.

88. A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a charioteer his horses.

88. A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a charioteer his horses.

89. Those eleven organs which former sages have named, I will properly (and) precisely enumerate in due order, go. (Viz.) the ear, the skin, the eyes, the tongue, and the nose as the fifth, the anus, the organ of generation, hands and feet, and the (organ of) speech, named as the tenth.

86. Vi. LVI, 20; Vas. XXVI, 10. ‘The Pakayagiias,’ i.e. ‘the so-called great sacrifices to gods, manes, goblins, and men (III, 70) excluding the Brahmayagfia’ (Medh., Kull., Nar., Nand.). Gov. and R&gh. understand the term as indicating ‘ ‘all Sm4rta and Srauta rites ;’ see also Jolly on Vishzu, loc. cit.

87. Vi. LVI, 21; Vas. XXVI, 11. Maitra, ‘one who befriends (all creatures),’ i.e. ‘does not offer animal sacrifices.’ Ragh. proposes also the interpretation ‘he who worships Mitra, the Sun.’ Brahmana, ‘a (true) Br&hmama,’ i.e. ‘one connected with Brahman,’ ‘one who will be absorbed in Brahman’ (Kull.), ‘the best of Brahmazas’ (brahmish/Aah, Ragh.). Medh. and Gov. take the last clause differently, ‘it is declared (in the Veda that) a Brahmana (shall be) a friend (of all creatures).’

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gi. Five of them, the ear and the rest according to their order, they call organs of sense, and five of them, the anus and the rest, organs of action.

92. Know that the internal organ (manas) is the eleventh, which by its quality belongs to both (sets); when that has been subdued, both those sets of five have been conquered.

93. Through the attachment of his organs (to sensual pleasure) a man doubtlessly will incur guilt ; but if he keep them under complete control, he will obtain success (in gaining all his aims).

94. Desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter.

95. If one man should obtain all those (sensual enjoyments) and another should renounce them all, the renunciation of all pleasure is far better than the attainment of them.

96. Those (organs) which are strongly attached to sensual pleasures, cannot so effectually be restrained by abstinence (from enjoyments) as by a constant (pursuit of true) knowledge.

97. Neither (the study of) the Vedas, nor libera-

92. ‘ By its quality,’ i.e. by the quality called samkalpa, the power of determining or shaping the impressions of the senses.

93- Dosham, ‘ guilt’ (N4r.), is taken by Medh., Gov., and Kull. in the sense of drish/4drish/am dosham, ‘ misery and guilt ;’ by Ragh. as samsarakhyam, ‘the misery of repeated births.’ ‘Success (in gaining all his aims),’ i.e. ‘the rewards of all good works and rites’ (Medh.), or ‘final liberation’ (N4r., Ragh.), or ‘all the aims of men, final liberation and the rest’ (Gov., Kull.).

as samsarakhyam, ‘the misery of repeated births.’ ‘Success (in gaining all his aims),’ i.e. ‘the rewards of all good works and rites’ (Medh.), or ‘final liberation’ (N4r., Ragh.), or ‘all the aims of men, final liberation and the rest’ (Gov., Kull.).

g6. Asevay&, ‘by abstinence from enjoyments’ (Gov., Nér., Nand.), means according to Medh. and Kull. ‘ by avoiding places where enjoyments are to be obtained,’ i.e. ‘by dwelling in the forest’ (Medh.),p. 98 lity, nor sacrifices, nor any (self-imposed) restraint, nor austerities, ever procure the attainment (of rewards) to a man whose heart is contaminated (by sensuality).

98. That man may be considered to have (really) subdued his organs, who on hearing and touching and seeing, on tasting and smelling (anything) neither rejoices nor repines.

99. But when one among all the organs slips away (from control), thereby (man’s) wisdom slips away from him, even as the water (flows) through the one (open) foot of a (water-carrier’s) skin.

100. If he keeps all the (ten) organs as well as the mind in subjection, he may gain all his aims, without reducing his body by (the practice) of Yoga.

101. Let him stand during the morning twilight, muttering the Savitri until the sun appears, but (let him recite it), seated, in the evening until the constellations can be seen distinctly.

102. He who stands during the morning twilight muttering (the SAvitrt), removes the guilt contracted during the (previous) night; but he who (recites it),

99. ‘ Wisdom,’ i.e. ‘ power of control over the senses’ (Medh., Gov., Ragh.), or ‘knowledge of the truth’ (Kull.). I read with Medh., Gov., N&ar., Nand., Ragh., K., and the Bombay edition padat, instead of p4trét. The explanation of the simile has been given correctly by Haughton in his note on Sir W. Jones’ translation.

100. Nar. and Nand. take yogataA, ‘by the practice of Yoga,’ with the chief clause, and Medh. mentions this construction too.

Iol. Ap. I, 30, 8; Gaut. II, ro-11 ; Vas. VII, 16; Baudh. II, 7,
Vi. XXVIII, 2-3; Yagi. I, 24-25.

roz,. Vas. XXVI, 2-3; Baudh. I, 7, 18, 20. Medh. and Gov. point out that only trifling faults can be expiated in this manner, otherwise the chapter on penances would be useless.

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seated, in the evening, destroys the sin he committed during the day.

103. But he who does not (worship) standing in the morning, nor sitting in the evening, shall be excluded, just like a Sfdra, from all the duties and rights of an Aryan.

104. He who (desires to) perform the ceremony (of the) daily (recitation), may even recite the Savitri near water, retiring into the forest, controlling his organs and concentrating his mind.

105. Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily portion of the Veda, no regard need be paid to forbidden days, likewise when (one repeats) the sacred texts required for a burnt oblation.

105. Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily portion of the Veda, no regard need be paid to forbidden days, likewise when (one repeats) the sacred texts required for a burnt oblation.

106. There are no forbidden days for the daily recitation, since that is declared to be a Brahmasattra (an everlasting sacrifice offered to Brahman); at that the Veda takes the place of the burnt oblations, and it is meritorious (even), when (natural phenomena, requiring) a cessation of the Veda-study, take the place of the exclamation Vashaé.

107. For him who, being pure and controlling his organs, during a year daily recites the Veda according to the rule, that (daily recitation) will ever cause sweet and sour milk, clarified butter and honey to flow.

103. Baudh. II, 17, 15.

104. Baudh. II, 11,6. ‘Even,’ i.e. ‘if he is unable to recite other
Vedic texts.’

105-106. Ap. I, 12, 1-9; Vas. XIII, 7. The last clause of verse 106 finds its explanation by the passage from the Satapatha-brahmana, quoted by Ap. I, 12, 3. Anadhydyaé (‘not studying’) means ‘a cause for the interruption of the study, such as thunder or a violent wind, which takes the place of the exclamation Vashas.’

107. Vi. XXX, 34-38; Y4gh. I, 41-46. Nr. and Nand. explain the four terms ‘sweet and sour milk, clarified butter and

[25] E

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108. Let an Aryan who has been initiated, (daily) offer fuel in the sacred fire, beg food, sleep on the ground and do what is beneficial to his teacher, until (he performs the ceremony of) Sam4vartana (on returning home).

109. According to the sacred law the (following) ten (persons, viz.) the teacher’s son, one who desires to do service, one who imparts knowledge, one who is intent on fulfilling the law, one who is pure, a person connected by marriage or friendship, one who possesses (mental) ability, one who makes presents of money, one who is honest, and a relative, may be instructed (in the Veda).

110, Unless one be asked, one must not explain (anything) to anybody, nor (must one answer) a person who asks improperly; let a wise man, though he knows (the answer), behave among men as (if he were) an idiot.

111. Ofthe two persons, him who illegally explains
(anything), and him who illegally asks (a question),
one (or both) will die or incur (the other's) enmity.

honey,’ as symbolical of the four objects of human existence, merit, wealth, pleasure, and liberation. Medh. quotes this interpretation as the opinion of ‘ others.’

• 108. Ap. I, 4,16, 23, 25, 28, 32; Gaut. II, 8, 30, 35; Vas. VII, 9, 15; Vi. XXVIII, 4, 7,9, 12; Baudh. I, 3, 16, 4, 4-8; Yagn. I,
• 25. Regarding the Sam4vartana, see below, III, 3-4.

109. Yagi. I, 28. Dharmatah, ‘according to the sacred law’
(Kull, Nand.), means according to Medh., Gov., and Nar. ‘for the
sake of spiritual merit.’

110. Ap. I, 32, 22-24; Vas. II, 12; Baudh.I, 4, 2; Vi. XXIX, 7.
Gadah, ‘an idiot,’ means according to Medh. and Kull. ‘dumb.’

109. Yagi. I, 28. Dharmatah, ‘according to the sacred law’
(Kull, Nand.), means according to Medh., Gov., and Nar. ‘for the
sake of spiritual merit.’

110. Ap. I, 32, 22-24; Vas. II, 12; Baudh.I, 4, 2; Vi. XXIX, 7.
Gadah, ‘an idiot,’ means according to Medh. and Kull. ‘dumb.’

111. Vi. XXIX, 7. The person who will die is in either case the offender. If both offend, both will die. Vidvesham vadhigakkhati, ‘will incur (the other’s) enmity,’ means according to Medh. and Gov. ‘will incur odium among men;’ according to RAgh. ‘ will lose the reward.’

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112, Where merit and wealth are not (obtained by teaching) nor (at least) due obedience, in such (soil) sacred knowledge must not be sown, just as good seed (must) not (be thrown) on barren land.

113. Even in times of dire distress a teacher of the Veda should rather die with his knowledge than sow it in barren soil.

114. Sacred Learning approached a Brahmama and said to him: ‘I am thy treasure, preserve me, deliver me not to a scorner; so (preserved) I shall become supremely strong.’

115. ‘But deliver me, as to the keeper of thy treasure, to a Brahmaza whom thou shalt know to be pure, of subdued senses, chaste and attentive.’

116. But he who acquires without permission the Veda from one who recites it, incurs the guilt of stealing the Veda, and shall sink into hell.

117. (A student) shall first reverentially salute that (teacher) from whom he receives (knowledge), referring to worldly affairs, to the Veda, or to the Brahman.

118. A Brahmaza who completely governs himself, though he know the SAvitrt only, is better than he who knows the three Vedas, (but) does not control himself, eats all (sorts of) food, and sells all (sorts of goods).

119. One must not sit down on a couch or seat

112. Baudh. I, 4,1; Vi. XXIX, 8.

113. This verse shows, as Medh. and Gov. point out, that under ordinary circumstances a learned man must teach what he knows.

114-115. Vas. II, 8-10; Vi. XXIX, 9-10; Nirukta II, 4.

116, Vi. XXX, 41-42.

117. Ap. I, 14, 7-9; Gaut. VI, 1-3, 5; Vas. XIII, 41-43; Baudh. I,
3, 25-28; Vi. XXXII, 1-4. This rule refers to any casual meeting.

119. Ap. I, 8, 11, 14, 17; Gaut. II, a1, 25.

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which a superior occupies; and he who occupies a couch or seat shall rise to meet a (superior), and (afterwards) salute him.

120. For the vital airs of a young man mount upwards to leave his body when an elder approaches; but by rising to.meet him and saluting he recovers them.

121, He who habitually salutes and constantly pays reverence to the aged obtains an. increase of four (things), (viz.) length of life, knowledge, fame, (and) strength.

122. After ‘the (word of) salutation, a Brahmama who greets an elder must pronounce his name, saying, ‘Il am N.N.’

123. To those (persons) who, when a name is pronounced, do not understand (the meaning of) the salutation, a wise man should say, ‘It is I;’ and (he should address) in the same manner all women.

To those (persons) who, when a name is pronounced, do not understand (the meaning of) the salutation, a wise man should say, ‘It is I;’ and (he should address) in the same manner all women.

124. In saluting he should pronounce after his name the word bhos; for the sages have declared that the nature of bhod is the same as that of (all proper) names.

125. A Brahmamza should thus be saluted in return, ‘May’st thou be long-lived, O gentle one!’

121. Ap. I, 5, 15; Baudh. I, 3, 26. Instead of vidya or pragna,
‘knowledge,’ Medh. reads dharmaé4, ‘ spiritual merit,’ and the same
reading is given sec. man. in the text of Gov.

122, Ap. I, 5,12; Gaut. VI, 5; Vas. XIII, 45; Baudh. I, 3, 27;
Vi. XXVIII, 17; Yagn. I, 26. ‘After the word of salutation,’ i. e.
after the word abhivadaye, ‘I salute’ (Gov., Kull., Nar., Nand.).

123. Vas. XIII, 46. I.e. to those who either are unacquainted with grammar or with the Dharmas4stra (Medh.). Nand. places this verse after versé 126.

124. Vi. XXVIII, 17.

12g. Ap. I, 5,18; Vas. XIII, 46. The translation of the second half of the verse is based on the reading ‘ prvaksharaplutad,’ whichp. 53 and the vowel ‘a’ must be added at the end of the name (of the person addressed), the syllable preceding it being drawn out to the length of three moras.

126. A Brahmaza who does not know the form of returning a salutation, must not be saluted by a learned man; as a Sddra, even so is he.

127. Let him ask a Brahmawa, on meeting him, after (his health, with the word) kusala, a Kshatriya (with the word) andmaya, a Vaisya (with the word) kshema, and a Sfidra (with the word) anarogya.

128. He who has been initiated (to perform a Srauta sacrifice) must not be addressed by his name, even though he be a younger man; he who knows

Nand. gives, and Nar. mentions as adopted by ‘some.’ It follows the interpretation of these two commentators which agrees in substance with the rule of Vasish‘Aa. The meaning is that Devadatta is to be pronounced ‘ Devadatté3a,’ Harabhiite, ‘ Harabhat43ya,’ &c.

Medh. and Kull. take the passage as follows: ‘and the vowel (i.e.) “a” (and so forth) at the end of the name, (or in case the word ends in a consonant) that of the preceding syllable, must be drawn out the length of the three moras.’ According to this interpretation, which requires the reading ‘pfrvakshara’ plutai,’ Manu’s rule agrees with Ap. and Pazini VIII, 2, 83. The obvious objection is that Medh. and Kull. are forced to take aké4ra, ‘the vowel a,’ in the sense of ‘a vowel such as a,’ and to understand with pfirvakshara# the word svarak, which does not occur in the verse. Gov. and R4gh. go far off the mark. Most commentators think that the word vipra/, ‘a Brahmaaa,’ is meant to include other Aryans also; but see Ap. I, 14, 23.

126. It follows from this verse that Sddras must never be greeted in the manner prescribed in the preceding rule.

Gov. and R4gh. go far off the mark. Most commentators think that the word vipra/, ‘a Brahmaaa,’ is meant to include other Aryans also; but see Ap. I, 14, 23.

126. It follows from this verse that Sddras must never be greeted in the manner prescribed in the preceding rule.

127. Ap. I, 24, 26-29. The rule refers to friends or relatives meeting, not to every one who returns a salute (Gov.).

128. Gaut. VI, 19. The rule refers to the time between the performance of the Dikshasfyesh/i or initiatory ceremony and the final bath on completion of the sacrifice (Medh., Kull.). Besides bho and bhavat, the titles dikshita or yagam4na are to be used.

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the sacred law must use in speaking to such (a man the particle) bho# and (the pronoun) bhavat (your worship).

129. But to a female who is the wife of another
man, and not a blood-relation, he must say, ‘ Lady’
(bhavati) or ‘ Beloved sister !’

130. To his maternal and paternal uncles, fathersin-law, officiating priests, (and other) venerable persons, he must say, ‘I am N. N.,’ and rise (to meet them), even though they be younger (than himself).

131. A maternal aunt, the wife of a maternal uncle, a mother-in-law, and a paternal aunt must be_ honoured like the wife of one’s teacher; they are equal to the wife of one’s teacher.

132. (The feet of the) wife of one’s brother, if she be of the same caste (varwa), must be clasped every day; but (the feet of) wives of (other) paternal and maternal relatives need only be embraced on one’s return from a journey.

133. Towards a sister of one’s father and of one’s mother, and towards one’s own elder sister, one must behave as towards one’s mother ; (but) the mother is more venerable than they.

134. Fellow-citizens are called friends (and equals though one be) ten years (older than the other), men rag. Vi, XXXII, 7.

130. Ap. I, 14, 11; Gaut. VI, 9; Vas. XIII, 41; Baudh. I, 4, 45; Vi. XXXII, 4. Gurfin, ‘(other) venerable persons, i.e. those venerable on account of their learning and austerities’ (Kull., Ragh.), or ‘his betters, because they are richer and so forth, e.g. the son of a sister’ (Medh.), or ‘the husband of a maternal aunt and so forth, but not those more learned than himself’ (Gov.), or ‘the teacher and the rest’ (Nand.), or the ‘ sub-teachers’ (up&dhydya, NAr.).

131-132. Gaut. VI, 9; Ap. I, 14; Vi. XXXII, 2-3.

134. Ap. I, 14,13; Gaut. VI, 14-17. Those who are ‘ friends’

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practising (the same) fine art (though one be) five years (older than the other), Srotriyas (though) three years (intervene between their ages), but blood-relations only (if the) difference of age be very small.

135. Know that a Brahmaza of ten years and Kshatriya of a hundred years stand to each other in the relation of father and son; but between those two the Brahmaza is the father.

135. Know that a Brahmaza of ten years and Kshatriya of a hundred years stand to each other in the relation of father and son; but between those two the Brahmaza is the father.

136. Wealth, kindred, age, (the due performance of) rites, and, fifthly, sacred learning are titles to respect; but each later-named (cause) is more weighty (than the preceding ones).

137. Whatever man of the three (highest) castes possesses most of those five, both in number and degree, that man is worthy of honour among them ; and (so is) also a Sddra who has entered the tenth (decade of his life).

138. Way must be made for a man in a carriage, for one who is abqve ninety years old, for one diseased, for the carrier of a burden, for a woman, for a Snataka, for the king, and for a bridegroom.

139. Among all those, if they meet (at one time), a Snataka and the king must be (most) honoured ;

and equals may address each other with the words bho4, bhavat, or vayasya, ‘friend.’ The explanation of the verse, which is substantially the same in all the commentaries, is based on Gaut.’s passage, while Haradatta’s interpretation of Ap. somewhat differs.

135. Ap. I, 14, 25; Vi. XXXII, 17.

136. Gaut. VI, 20; Vas. XIII, 56-57; Vi. XXXII, 16; YAgi.
I, 116.

137. Gaut. VI, 10; Yagi. I, 116.

138-1309. Ap. II, 11, 5-7; Gaut. VI, 24-25; Vas. XIII, 58-60; Baudh. II, 6, 30; Vi. LXIII, 51; Yagi. 1, 117. For the explanation of the term Sn4taka, see below, IV, 31.

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and if the king and a Snataka (meet), the latter receives respect from the king. . 140. They call that Braéhmaza who initiates a pupil and teaches him the Veda together with the Kalpa and the Rahasyas, the teacher (444rya, of the latter).

141. But he who for his livelihood teaches a portion only of the Veda, or also the Angas of the Veda, is called the sub-teacher (up4dhydya).

142. That Braéhmaza, who performs in accordance with the rules (of the Veda) the rites, the Garbhddhana (conception-rite), and so forth, and gives food (to the child), is called the Guru (the venerable one).

143. He who, being (duly) chosen (for the purpose), performs the Agnyddheya, the Pakayag7ias, (and) the (Srauta) sacrifices, such as the Agnishtoma (for another man), is called (his) officiating priest.

144. That (man) who truthfully fills both his ears with the Veda, (the pupil) shall consider as his father and mother; he must never offend him.

145. The teacher (4#4rya) is ten times more

140-141. Ap. I,1,13; Gaut. I, 9-10; Vas. III, 21-23; Vi. XXIX, 1-2; Yagt. I, 34-35. Kalpa, i.e. the Sfitras referring to sacrifices. Rahasyas, lit. ‘the secret portions,’ i.e. the Upanishads and their explanation (Medh., Gov., Kull., Nand., Ragh.), or ‘the extremely secret explanation of the Veda and Angas, not the Upanishads, because they are included in the term Veda’ (Nar).

142. Yagi. I, 34. The person meant is the natural father.

143. Vi. XXIX, 3; YAgh. I, 35.

the Upanishads and their explanation (Medh., Gov., Kull., Nand., Ragh.), or ‘the extremely secret explanation of the Veda and Angas, not the Upanishads, because they are included in the term Veda’ (Nar).

142. Yagi. I, 34. The person meant is the natural father.

143. Vi. XXIX, 3; YAgh. I, 35.

144. Ap. I, 1, 14; Vas. II, 10; Vi. XXX, 47. ‘Truthfully,’ ie. in such a manner that there is no mistake in the pronunciation or in the text of the Veda.

145. Vas. XIII, 48; Y4gw%. I, 35. The commentators try to reconcile the meaning of this verse and the next following one by

II, 1g0. STUDENTSHIP. 57

venerable than a sub-teacher (upadhy4ya), the father a hundred times more than the teacher, but the mother a thousand times more than the father.

146. Of him who gives natural birth and him who gives (the knowledge of) the Veda, the giver of the Veda is the more venerable father; for the birth for the sake of the Veda (ensures) eternal (rewards) both in this (life) and after death.

147. Let him consider that (he received) a (mere animal) existence, when his parents begat him through mutual affection, and when he was born from the womb (of his mother).

148. But that birth which a teacher acquainted with the whole Veda, in accordance with the law, procures for him through the SAvitrt, is real, exempt from age and death.

149. (The pupil) must know that that man also who benefits him by (instruction in) the Veda, be it little or much, is called in these (Institutes) his Guru, in consequence of that benefit (conferred by instruction in) the Veda.

150. That Brahmaza who is the giver of the birth assuming, either that the term 4Aarya refers in this case to one who merely performs the rite of initiation and teaches the GAyatri only (Medh., Kull.), or that the word ‘father’ denotes a father who initiates his own child and teaches it the Veda (Gov., N4r.). But it is more probable that two conflicting opinions are here placed side by side, because both are based on an ancient tradition; see Gaut. IT, 50-51.

146-148. Ap. I, 1, 15-17; Gaut. I, 8; Vas. II, 3-5; Vi. XXX, 44-45. N4&r. and Nand. read utp&dakabrahmapitro/, ‘of the two fathers, i.e. him who procreates the body and him who (gives the birth) for the Veda.’

149. Iha, lit. ‘here,’ i.e. in these Institutes (Kull.), or ‘in the chapter on saluting’ (Gov.). But it may also mean ‘in this world.’

“i SITY

\ ip. 11 for the sake of the Veda and the teacher of the prescribed duties becomes by law the father of an aged man, even though he himself be a child.

151. Young Kavi, the son of Angiras, taught his (relatives who were old enough to be) fathers, and, as he excelled them in (sacred) knowledge, he called them ‘ Little sons.’

• 152. They, moved with resentment, asked the gods concerning that matter, and the gods, having
• - assembled, answered, ‘ The child has addressed you properly.’

They, moved with resentment, asked the gods concerning that matter, and the gods, having - assembled, answered, ‘ The child has addressed you properly.’

153. ‘For (a man) destitute of (sacred) knowledge is indeed a child, and he who teaches him the Veda is his father; for (the sages) have always said “child” to an ignorant man, and “father” to a teacher of the Veda.’

154. Neither through years, nor through white (hairs), nor through wealth, nor through (powerful) kinsmen (comes greatness), The sages have made this law, ‘He who has learnt the Veda together with the Angas (And44na) is (considered) great by us.’

155. The seniority of Brahmamas is from (sacred) knowledge, that of Kshatriyas from valour, that of Vaisyas from wealth in grain (and other goods), but that of Sddras alone from age.

151. Baudh. I, 3, 42. Sisu, ‘young,’ seems to be a name or nickname in Baudh.’s passage. Parigrzhya, ‘as he excelled them’ (Nand.), means according to Medh., Gov., Kull., Nar., and Ragh. ‘as on account of his learning he had received them (as his) pupils.’ Pitrén, lit, ‘fathers,’ means according to N4r. ‘the manes, i.e. the Agnishvattas and the rest.’

154. Anfi#anaz, ‘who has learnt the Veda and the Angas’
(Kull. N&r., Nand., Ragh.), means according to Medh. and Gov.
‘who teaches the Veda and the Angas,’

155. Vi. XXXII, 18,

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156. A manis not therefore (considered) venerable because his head is gray; him who, though young, has learned the Veda, the gods consider to be venerable.

157. As an elephant made of wood, as an antelope made of leather, such is an unlearned Brahmaza; those three have nothing but the names (of their kind).

158. As a eunuch is unproductive with.women, as a cow with a cow is unprolific, and as a gift made to an ignorant man yields no reward, even so is a Brahmaza useless, who (does) not (know) the Azéas.

159. Created beings must be instructed in (what concerns) their welfare without giving them pain, and sweet and gentle speech must be used by (a teacher) who desires (to abide by) the sacred law.

160. He, forsooth, whose speech and thoughts are pure and ever perfectly guarded, gains the whole reward which is conferred by the Vedanta.

161. Let him not, even though in pain, (speak words) cutting (others) to the quick; let him not injure others in thought or deed; let him not utter speeches which make (others) afraid of him, since that will prevent him from gaining heaven.

156. Nar. and Nand. read sthaviro bhavati, K. sthaviro gfieyo for vriddho, ‘venerable.’

157. Vas. III, 11; Baudh, I, 1, 10.

158. Rrkas, i.e, the Veda (Gov., Nar.).

159. Ap. I, 8, 25-30; Gaut. II, 42. This and the following verses refer in the first instance to the behaviour of the teacher towards his pupils ; see also below, VIII, 299-300.

sthaviro gfieyo for vriddho, ‘venerable.’

157. Vas. III, 11; Baudh, I, 1, 10.

158. Rrkas, i.e, the Veda (Gov., Nar.).

159. Ap. I, 8, 25-30; Gaut. II, 42. This and the following verses refer in the first instance to the behaviour of the teacher towards his pupils ; see also below, VIII, 299-300.

160. The Vedanta are the Upanishads, and the reward meant is ‘final liberation’ (Gov., Kull, Nar., Nand., Ragh.). Medh., however, prefers to take Vedanta in the sense of ‘the maxims or teaching of the Veda,’ and thinks that the reward includes all rewards for Vedic rites,

p. 162

162. A Brahmaza should always fear homage as if it were poison; and constantly desire (to suffer) scorn as (he would long for) nectar.

163. For he who is scorned (nevertheless may) sleep with an easy mind, awake with an easy mind, and with an easy mind walk here among men; but the scorner utterly perishes.

164. A twice-born man who has been sanctified by the (employment of) the means, (described above) in due order, shall gradually and cumulatively perform the various austerities prescribed for (those who) study the Veda.

165. An Aryan must study the whole Veda together with the Rahasyas, performing at the same time various kinds of austerities and the vows prescribed by the rules (of the Veda).

166. Let a Brahmaza who desires to perform austerities, constantly repeat the Veda; for the study

162. This verse contains an advice to the pupil who must go begging (Medh.).

164. ‘The means (described above),’ i.e. ‘the various sacraments.’ Vedadhigamikam tapah, ‘the (various) austerities (prescribed) for (those who study) the Veda,’ means according to Nar. and Nand. ‘the austerities, consisting in the study of the Veda;’ see also Ap. I, 12, 1-2.

165. ‘The whole Veda,’ i. e. ‘the Veda with the Angas’ (Medh., ‘others,’ Nar.), or ‘one entire Sakha consisting of the Mantras and the Brahmana’ (Medh., Gov., Kull.). ‘ Rahasyas,’ i.e. ‘the Upanishads’ (Medh., Gov., Kull., Nand.), or ‘the secret explanation of the Veda’ (N&r.). ‘Various kinds of austerities,’ i.e. ‘fasting, Krikkhras, &c.’ (Medh., Nar., Nand.), or ‘the restrictive rules applicable to students’ (Medh., ‘ others,’ Gov., Kull.), or ‘ particular observances, such as feeding a horse while one reads the Asvamedha texts’ (Ragh.). ‘The vows,’ i.e. the Mahan4mnivrata, &c.; see Sankh4yana Grrhya-sitra II, 11-13.

166. Ap. I, 12, 1-2; Yaga. I, 40.

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of the Veda is declared (to be) in this world the highest austerity for a Brahmaza.

167. Verily, that twice-born man performs the highest austerity up to the extremities of his nails, who, though wearing a garland, daily recites the Veda in private to the utmost of his ability.

168. A twice-born man who, not having studied the Veda, applies himself to other (and worldly

- Study), soon falls, even while living, to the condition of a Sfidra and his descendants (after him).

168. A twice-born man who, not having studied the Veda, applies himself to other (and worldly

- Study), soon falls, even while living, to the condition of a Sfidra and his descendants (after him).

169. According to the injunction of the revealed texts the first birth of an Aryan is from (his natural) mother, the second (happens) on the tying of the girdle of Muza grass, and the third on the initiation to (the performance of) a (Srauta) sacrifice.

170. Among those (three) the birth which is symbolised by the investiture with the girdle of Muzga grass, is his birth for the sake of the Veda; they declare that in that (birth) the Savitrt (verse) is his mother and the teacher his father.

171. They call the teacher (the pupil's) father because he gives the Veda; for nobody can perform a (sacred) rite before the investiture with the girdle of Muziga grass.

172. (He who has not been initiated) should not pronounce (any) Vedic text excepting (those required for) the performance of funeral rites, since he is on a level with a Sddra before his birth from the Veda.

167. Satapatha-brahmama XI, 5, 7, 4.

168. Vas. III, 2; Vi. XXVIII, 36.

169-170. Vi. XXVIII, 37-38; Vas. Il, 3; Y4gn. I, 39;
Aitareya-brahmana I, 1; Max Miller, Hist. Anc. Sansk. Lit.
P. 390 seq. |

171-172. Ap. II, 15, 19; Gaut. I, 10; II, 4-5; Vas. II, 4, 6-7;
Baudh. I, 3, 6; Vi. XXVIII, 40.

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173. The (student) who has been initiated must be instructed in the performance of the vows, and gradually learn the Veda, observing the prescribed rules.

174. Whatever dress of skin, sacred thread, girdle, staff, and lower garment are prescribed for a (student at the initiation), the like (must again be used) at the (performance of the) vows.

175. But a student who resides with his teacher must observe the following restrictive rules, duly controlling all his organs, in order to increase his spiritual merit.

176. Every day, having bathed, and being purified, he must offer libations of water to the gods, sages and manes, worship (the images of) the gods, and place fuel on (the sacred fire).

177. Let him abstain from honey, meat, perfumes, garlands, substances (used for) flavouring (food), women, all substances turned acid, and from doing injury to living creatures,

178. From anointing (his body), applying colly-

173-174. Vi. XXVII, 28. ‘The vows,’i.e.‘the observances and the restrictive rules, such as offering fuel, the prohibition of sleeping in the day-time’ (Kull., N4r.), or ‘the Veda-vows, the Godana, &c.’ (Medh.,, Gov., Ragh.), or ‘penances, such as the PragApatya’ (Nand. and Nar.). In the second verse Kull. also adopts the explanation of Medh. and Gov.

176-182. Ap. I, 2, 17, 23-30; 3, 11-253 4, 13-23; Gaut. II,
8-9, 12-17; Vas. VII, 15,17; Baudh. I, 3, 19-20, 23-24; Vi.
XXVIII, 4-5, 11, 48-51; Yagi. I, 25, 33.

and Nar.). In the second verse Kull. also adopts the explanation of Medh. and Gov.

176-182. Ap. I, 2, 17, 23-30; 3, 11-253 4, 13-23; Gaut. II,
8-9, 12-17; Vas. VII, 15,17; Baudh. I, 3, 19-20, 23-24; Vi.
XXVIII, 4-5, 11, 48-51; Yagi. I, 25, 33.

177. Ras&n, ‘substances (used for) flavouring,’ i.e. ‘molasses and the like’ (Gov., Kull., Nar.), ‘clarified butter, oil, and the like’ (Nand.). N4r. adds that others interpret rasin to mean the poetical rasas or sentiments. Medh. mentions the same explanation and two more: (1) spices; (2) juicy fruits and canes like sugar-cane.

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rium to his eyes, from the use of shoes and of an umbrella (or parasol), from (sensual) desire, anger, covetousness, dancing, singing, and playing (musical instruments),

179. From gambling, idle disputes, backbiting, and lying, from looking at and touching women, and from hurting others.

180. Let him always sleep alone, let him never waste his manhood; for he who voluntarily wastes his manhood, breaks his vow.

181. A twice-born student, who has involuntarily wasted his manly strength during sleep, must bathe, worship the sun, and afterwards thrice mutter the Rik-verse (which begins), ‘Again let my strength return to me.’

182. Let him fetch a pot full of water, flowers, cowdung, earth, and Kusa grass, as much as may be required (by his teacher), and daily go to beg food.

183. A student, being pure, shall daily bring food from the houses of men who are not deficient in (the knowledge of) the Veda and in (performing) sacrifices, and who are famous for (following their lawful) occupations.

184. Let him not beg from the relatives of his teacher, nor from his own or his mother’s bloodrelations; but if there are no houses belonging to

179. Ganav4da, ‘idle disputes’ (Medh., Gov., Kull., Ragh.), or
‘ gossiping’ (Medh., N4r.).

180. Vi. XXVIII, 48. Regarding the consequences of committing such an offence, see below, XI, 119-124.

181. Vi. XXVIII, 51. The verse occurs Taitt. Ar. I, 30.

182. Nand. reads udakumbhan, ‘ pots filled with water.’

183. Baudh. I, 3, 18; Vi. XXVIII, 9; Ap. I, 3, 25; Gaut.
Il, 35.

184. Gaut. II, 37-38.

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strangers, let him go to one of those named above, taking the last-named first ;

185. Or, if there are no (virtuous men of the kind) mentioned above, he may go to each (house in the) village, being pure and remaining silent; but let him avoid Abhisastas (those accused of mortal sin).

186. Having brought sacred fuel from a distance, let him place it anywhere but on the ground, and let him, unwearied, make with it burnt oblations to the sacred fire, both evening and morning.

187. He who, without being sick, neglects during seven (successive) days to go out begging, and to offer fuel in the sacred fire, shall perform the penance of an Avakirzin (one who has broken his vow).

187. He who, without being sick, neglects during seven (successive) days to go out begging, and to offer fuel in the sacred fire, shall perform the penance of an Avakirzin (one who has broken his vow).

188. He who performs the vow (of studentship) shall constantly subsist on alms, (but) not eat the food of one (person only); the subsistence of a student on begged food is declared to be equal (in merit) to fasting.

189. At his pleasure he may eat, when invited, the food of one man at (a rite) in honour of the

186. ‘From a distance,’ i.e. ‘from a lonely place in the forest not defiled by any impurities.’ Vihayasi, ‘anywhere but on the ground,’ means lit. ‘in the air,’ and is explained variously by ‘on the roof of the house’ (Medh., Gov., Kull.), ‘on a platform and the like’ (N4r.), ‘in the open air’ (Nand.), ‘in any pure place except on the ground’ (Ragh.). The purpose is, as most commentators think, to preserve the wood from defilement. But, according to ‘others,’ quoted by Medh., with whom Nand. seems to agree, the object is to let it become dry in the open air.

187, Vi. XXVIII, 52; YAg#. III, 281. The penance for an
Avakirazin is mentioned below, XI, 119-120.

188. Yagi. I, 32.

189. Yagt. I, 32. ‘Observing the conditions of his vow,’ i.e.
‘avoiding honey, meat, and the like.’ ishivat, ‘like a hermit’
(Medh., Gov., N&r., Nand.), or ‘like an ascetic’ (yati, Kull.).

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gods, observing (however the conditions of) his vow, or at a (funeral meal) in honour of the manes, behaving (however) like a hermit.

190. This duty is prescribed by the wise for a Bréhmaza only; but no such duty is ordained for a Kshatriya and a Vaisya.

191. Both when ordered by his teacher, and without a (special) command, (a student) shall always. exert himself in studying (the Veda), and in doing what is serviceable to his teacher.

192. Controlling his body, his speech, his organs (of sense), and his mind, let him stand with joined hands, looking at the face of his teacher.

193. Let him always keep his right arm uncovered, behave decently and keep his body well covered, and when he is addressed (with the words), ‘ Be seated,’ he shall sit down, facing his teacher.

194. In the presence of his teacher let him always eat less, wear a less valuable dress and ornaments

According to Gov., N&r., and Nand., the last phrase means that the student is to eat at a funeral dinner a little wild-growing rice and other food fit for a hetmit (munyanna), while Medh. and Kull. think that the two phrases prohibit the eating of forbidden food only.

190. ‘This duty’ refers to the permission given in verse 189.
According to N§&r. ‘others,’ however, thought that this verse
annulled the rule given in verse 188.

gt. Ap. I, 5, 27, 4, 23; Gaut. I, 54; II, 29-30; Vi. XXVIII, 6-7; Yagt. I, 27.

190. ‘This duty’ refers to the permission given in verse 189.
According to N§&r. ‘others,’ however, thought that this verse
annulled the rule given in verse 188.

gt. Ap. I, 5, 27, 4, 23; Gaut. I, 54; II, 29-30; Vi. XXVIII, 6-7; Yagt. I, 27.

193. Ap. I, 6, 18-20. I read, with Medh., Kull., and Ragh., susamvriiah, and translate it according to the latter two, ‘keep his body well covered.’ Medh. explains it, ‘well guarding himself (in his speech)’ Nar. and K. read like the editions, susamyata, and Nand. saméhita/, ‘concentrating his mind.’ Gov. seems to have had the same reading as Nar.

194. Ap. I, 4, 22, 28; Gaut. II, 21; Baudh. I, 3, 21; Vi.
XXVIII, 13. ;

(25] F

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(than the former), and let him rise earlier (from his bed), and go to rest later.

195. Let him not answer or converse with (his teacher), reclining on a bed, nor sitting, nor eating, nor standing, nor with an averted face.

196. Let him do (that), standing up, if (his teacher) is seated, advancing towards him when he stands, going to meet him if he advances, and running after him when he runs;

197. Going (round) to face (the teacher), if his face is averted, approaching him if he stands at a distance, but bending towards him if he lies on a bed, and if he stands in a lower place.

198. When his teacher is nigh, let his bed or seat be low; but within sight of his teacher he shall not sit carelessly at ease.

199. Let him not pronounce the mere name of his teacher (without adding an honorific title) behind his back even, and let him not mimic his gait, speech, and deportment.

200. Wherever (people) justly censure or falsely defame his teacher, there he must cover his ears or depart thence to another place.

2o1. By censuring (his teacher), though justly, he

195-197. Ap. I, 6, 5-9; Gaut. II, 25-28; Vas. VII, 12; Baudh.
I, 3, 38; Vi. XXVIII, 18-22.

197. Nidese tish/hatah, ‘if he stands in a lower place’ (N4r.,
Nand.), means according to Medh., Gov., Kull., and Ragh. ‘if he
stands close.’

198. Ap. I, 2, 21,6,13-17; Gaut. II,14-15,21; Vi. XXVIII, 12, 23.

199. Gaut. II, 23; Vi. XXVIII, 24-25. The epithets to be added to the teacher’s name are up4dhydya, bha/fa (Medh.), 4#arya (Kull.), or Aaranva and the like (N4r.).

200. Vi. XXVIII, 26.

301. Paribhokté, ‘he who lives on his teacher’s substance,’ meansp. 67 will become (in his next birth) an ass, by falsely defaming him, a dog; he who lives on his teacher's substance, will become a worm, and he who is envious (of his merit), a (larger) insect.

202. He must not serve the (teacher by the intervention of another) while he himself stands aloof, nor when he (himself) is angry, nor when a woman is near; if he is seated in a carriage or on a (raised) seat, he must descend and afterwards salute his (teacher).

203. Let him not sit with his teacher, to the leeward or to the windward (of him); nor let him say anything which his teacher cannot hear.

203. Let him not sit with his teacher, to the leeward or to the windward (of him); nor let him say anything which his teacher cannot hear.

204. He may sit with his teacher in a carriage drawn by oxen, horses, or camels, on a terrace, on a bed of grass or leaves, on a mat, on a rock, on a wooden bench, or in a boat.

205. If his teacher’s teacher is near, let him behave (towards him) as towards his own teacher; but let him, unless he has received permission from his teacher, not salute venerable persons of his own (family).

206. This is likewise (ordained as) his constant behaviour towards (other) instructors in science, towards his relatives (to whom honour is due), according to Nar. and Nand. ‘he who eats without the teacher's permission the best food, obtained by begging.’ The latter explanation is supported by the meaning of the preposition ‘ pari’ in parivetta and pary&dhata.

zo2. ‘Nor when a woman is near,’ i.e. ‘if the teacher is in the company of his wife.’

403. Ap. I, 6, 15.

204. Ap. I, 7, 7, 12-13; Vi. XXVIII, 27-28.

205. Ap. I, 7, 29-30, 8, 19-20; Vi. XXVIII, 29-30.

206. Ap. I, 8, 28,

F 2

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towards all who may restrain him from sin, or may give him salutary advice.

207. Towards his betters let him always behave as towards his teacher, likewise towards sons of his teacher, born by wives of equal caste, and towards the teacher’s relatives both on the side of the father and of the mother.

208. The son of the teacher who imparts instruction (in his father’s stead), whether younger or of equal age, or a student of (the science of) sacrifices (or of other Angas), deserves the same honour as the teacher.

209. (A student) must not shampoo the limbs of his teacher's son, nor assist him in bathing, nor eat the fragments of his food, nor wash his feet.

210. The wives of the teacher, who belong to the same caste, must be treated as respectfully as

207. Ap. I, 7, 29-30; Baudh. I, 3, 44. Aryeshu, ‘born by wives of the same class,’ i.e. of the Brahmama caste (Medh., Kull., Gov.), means according to N4r. and Nand. ‘who are virtuous.’ It is, however, probable that it has its literal meaning, ‘who are Aryans, i.e. born by wives of the first three castes.’ Medh. prefers another reading, guruputre tatha#arye, ‘towards the teacher’s son who (takes the place of his father as) teacher.’ RAgh. gives the same teading.

208. Ap. I, 7, 30; Vi. XXVIII, 31. The translation, given above, follows Medh., Gov., and Nar. Nand. differs only slightly, ‘The son of the teacher who imparts instruction (while his father is engaged) in a sacrifice (or the like), whether younger or of the same age, or a student, deserves, &c.’ Kull. and R4gh. construe quite differently, ‘The son of the teacher, whether younger or of equal age, or a student, if he (be able to) teach the Veda, deserves the same honour as the teacher, when (he is present) at the performance of a sacrifice.’

and R4gh. construe quite differently, ‘The son of the teacher, whether younger or of equal age, or a student, if he (be able to) teach the Veda, deserves the same honour as the teacher, when (he is present) at the performance of a sacrifice.’

209-212. Ap. I, 7, 27; Gaut. II, 31-34; Baudh. I, 3, 33-375
Vi. XXVIII, 32-33 ; XXXII, 2, 5-7.

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the teacher; but those who belong to a different caste, must be honoured by rising and salutation.

211. Let him not perform for a wife of his teacher (the offices of) anointing her, assisting her in the bath, shampooing her limbs, or arranging her hair.

212. (A pupil) who is full twenty years old, and knows what is becoming and unbecoming, shall not salute a young wife of his teacher (by clasping) her feet.

213. It is the nature of women to seduce men in this (world); for that reason the wise are never unguarded in (the company of) females.

214. For women are able to lead astray in (this)
world not only a fool, but even a learned man, and
(to make) him a slave of desire and anger.

215. One should not sit in a lonely place with one’s mother, sister, or daughter; for the senses are powerful, and master even a learned man.

216. But at his pleasure a young student may prostrate himself on the ground before the young wife of a teacher, in accordance with the rule, and say, ‘I, N. N., (worship thee, O lady).’

217. On returning from a journey he must clasp the feet of his teacher’s wife and daily salute her (in the manner just mentioned), remembering the duty of the virtuous.

218. As the man who digs with a spade (into the ground) obtains water, even so an obedient (pupil) obtains the knowledge which lies (hidden) in his teacher.

219. A (student) may either shave his head, or

216-217. Vi. XXXII, 13-15. .
arg. Gaut. I, 27; Vas. VII, 11; Vi. XXVIII, 41; Ap. I, 30, 8;
Gaut. II, ro. Instead of ‘while (he sleeps) in the village’ (Medh.

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wear his hair in braids, or braid one lock on the crown of his head; the sun must never set or rise while he (lies asleep) in the village.

220. If the sun should rise or set while he is sleeping, be it (that he offended) intentionally or unintentionally, he shall fast during the (next) day, muttering (the SAvitrt).

221. For he who lies (sleeping), while the sun sets or rises, and does not perform (that) penance, is tainted by great guilt.

222. Purified by sipping water, he shall daily worship during both twilights with a concentrated mind in a pure place, muttering the prescribed text according to the rule.

223. If a woman or a man of low caste perform anything (leading to) happiness, let him diligently practise it, as well as (any other permitted act) in which his heart finds pleasure.

224. (Some declare that) the chief good consists in (the acquisition of) spiritual merit and wealth, (others place it) in (the gratification of) desire and (the acquisition of) wealth, (others) in (the acqui-

224. (Some declare that) the chief good consists in (the acquisition of) spiritual merit and wealth, (others place it) in (the gratification of) desire and (the acquisition of) wealth, (others) in (the acqui-

‘others,’ Kull., Ragh.). Medh., Gov., Nar., and Nand. give ‘ while
(he stays) in the village.’ The former explanation is, however,
more probable on account of the following verse.

• 220. Ap. II, 12, 13-14; Gaut. XXIII, 21; Vas. XX, 4; Baudh. II, 7,16; Vi. XXVIII, 53. The translation of the last words follows Gov. and Kull., while Medh., Nar., and RAgh. state that the penance
• - shall be performed during ‘the (next) day (or night),’ and that he who neglects the evening prayer, shall fast in the evening and repeat the GAyatri during the night. The parallel passages show that a difference of opinion existed with respect to the performance of this penance.

221. Vas. I, 18; Ap. II, 12, 22.

222. Ap. I, 30, 8; Gaut. II, 11; Baudh. IT, 7; Vi. XXVIII, 2.

223. Ap. II, 29, 11.

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sition of) spiritual merit alone, and (others say that the acquisition of) wealth alone is the chief good here (below); but the (correct) decision is that it consists of the aggregate of (those) three.

225. The teacher, the father, the mother, and an elder brother must not be treated with disrespect, especially by a Brahmaza, though one be grievously offended (by them).

226. The teacher is the image of Brahman, the father the image of Prag&pati (the lord of created beings), the mother the image of the earth, and an (elder) full brother the image of oneself.

227. That trouble (and pain) which the parents undergo on the birth of (their) children, cannot be compensated even in a hundred years.

228. Let him always do what is agreeable to those (two) and always (what may please) his teacher ; when those three are pleased, he obtains all (those rewards which) austerities (yield).

229. Obedience towards those three is declared to be the best (form of) austerity; let him not perform other meritorious acts without their permission.

230. For they are declared to be the three worlds,
they the three (principal) orders, they the three
Vedas, and they the three sacred fires.

231. The father, forsooth, is stated to be the Garhapatya fire, the mother the DakshizAgni, but

225. Ap. I, 14,6; Vi. XXXI, 1-3. This verse is placed by Kull. alone after the following one, while all the other commentators as well as K. observe the order followed above.

229. Vi, XXXI, 6.

230. Vi. XXXI, 7. ‘The three worlds,’ i.e. ‘the earth, the middle sphere, and the sky ;’ ‘the three orders,’ i.e. ‘the first three orders’ (Kull, N§r., Nand.), ‘the last three orders’ (Medh., Gov.).

23x. Ap. I, 3, 44; Vi. XXXI, 8.

“ a NSp. 232 the teacher the Ahavantya fire ; this triad of fires is most venerable.

‘the earth, the middle sphere, and the sky ;’ ‘the three orders,’ i.e. ‘the first three orders’ (Kull, N§r., Nand.), ‘the last three orders’ (Medh., Gov.).

23x. Ap. I, 3, 44; Vi. XXXI, 8.

“ a NSp. 232 the teacher the Ahavantya fire ; this triad of fires is most venerable.

232. He who neglects not those three, (even after he has become) a householder, will conquer the three worlds and, radiant in body like a god, he will enjoy bliss in heaven.

233. By honouring his mother he gains this (nether) world, by honouring his father the middle sphere, but by obedience to his teacher the world of Brahman.

234. All duties have been fulfilled by him who honours those three; but to him who honours them not, all rites remain fruitless,

235. As long as those three live, so long let him not (independently) perform any other (meritorious acts); let him always serve them, rejoicing (to do what is) agreeable and beneficial (to them).

236. He shall inform them of everything that with their consent he may perform in thought, word, or deed for the sake of the next world.

237. By (honouring) these three all that ought to be done by man, is accomplished; that is clearly the highest duty, every other (act) is a subordinate duty.

238. He who possesses faith may receive pure learning even from a man of lower caste, the highest

232. Vi. XXXI, 9. 233. Vi. XXXI, ro.

238. Ap. II, 29, 11. ‘The highest law,’ i.e. ‘the means of obtaining final liberation’ (Kull.); but Medh., Gov., and R4gh. refer the expression to advice in worldly matters. ‘From a base family,’ i.e. ‘from a family where the sacred rites are neglected’ (Medh.), ‘from one that is lower than oneself’ (Kull.), ‘from the family of a potter or a similar (low caste), (Gov.) But probably the rule refers to the practice to take particularly desirable brides even from the families of outcasts; see Vas. XIII, 51-53.

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law even from the lowest, and an excellent wife even from a base family.

239. Even from poison nectar may be taken, even from a child good advice, even from a foe (a lesson in) good conduct, and even from an impure (substance) gold.

240. Excellent wives, learning, (the knowledge of) the law, (the rules of) purity, good advice, and various arts may be acquired from anybody.

241. It is prescribed that in times of distress (a student) may learn (the Veda) from one who is not a Brahmaza; and that he shall walk behind and serve (such a) teacher, as long as the instruction lasts.

242. He who desires incomparable bliss (in heaven) shall not dwell during his whole life in (the house of) a non-Brahmazical teacher, nor with a Br&hmamza who does not know the whole Veda and the Angas.

243. But if (a student) desires to pass his whole life in the teacher’s house, he must diligently serve him, until he is freed from this body.

244. A Brahmaza who serves his teacher till the dissolution of his body, reaches forthwith the

, eternal mansion of Brahman.

243. But if (a student) desires to pass his whole life in the teacher’s house, he must diligently serve him, until he is freed from this body.

244. A Brahmaza who serves his teacher till the dissolution of his body, reaches forthwith the

, eternal mansion of Brahman.

245. He who knows the sacred law must not present any gift to his teacher before (the Samavartana); but when, with the permission of his teacher, he is about to take the (final) bath, let him procure

240. Striyo ratn4ni, ‘excellent wives’ (Kull., Ragh.), means according to Medh. and Gov. ‘ wives and gems.’

24t. Ap. II, 4, 25; Gaut. VII,°1-3; Baudh. I, 3, 41-43.

243. Ap. II, 21, 6; Gaut. III. 5-6; Vas. VII, 4; Baudh. II, r1,
13; Vi. XXVIII, 43; YAgi. I, 49.

245. Ap. I, 7, 19; Gaut. II, 48-49; Vi. XXVIII, 42; Yaen. I, 51.

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(a present) for the venerable man according to his ability,

246. (Viz.) a field, gold, a cow, a horse, a parasol and shoes, a seat, grain, (even) vegetables, (and thus) give pleasure to his teacher,

247. (A perpetual student) must, if his teacher dies, serve his son (provided he be) endowed with good qualities, or his widow, or his Sapiada, in the same manner as the teacher.

248. Should none of these be alive, he must serve the sacred fire, standing (by day) and sitting (during the night), and thus finish his life.

249. A Bréhmaza who thus passes his life as a student without breaking his vow, reaches (after death) the highest abode and will not be born again in this world.

Cuapter III.

1. The vow (of studying) the three Vedas under a teacher must be kept for thirty-six years, or for

246. Most commentators read pritimaharet for 4vahet, and with this reading the translation must be, ‘A field, gold.... he should give to the teacher in order to please him.’

247. Gaut. III, 7; Vi. XXVIII, 44-45; VAg%. 1,49. Regarding ° the term Sapinda, see below, V, 60.

248. Gaut. III, 8; Vas. VII, 5-6; Vi. XXVIII, 46; Yag%. I, 49. Sariram sddhayet, ‘shall finish his life’ (Medh., Gov.), means according to Kull. ‘shall make the soul connected with his body perfect, i.e. fit for the union with Brahman.’ Na&r. and Ragh. take the word similarly.

249. Vi. XXVIII, 49; Yagi. I, go.

IIL 1. Ap. I, 2, 12-16; Gaut. II, 45-47; Vas. VIII, 1; Baudh.
I, 3, 1-4; Vi. XXVIII, 42; Yagi. I, 36.

The three Vedas meant are the R¢g-veda, Yagur-veda, and SAma-veda. The Atharva-veda is here, as in most of the ancient Dharma-sitras, left out altogether. Baudh4yana, alone, states thatp. 75 half that time, or for a quarter, or until the (student) has perfectly learnt them.

2. (A student) who has studied in due order the three Vedas, or two, or even one only, without breaking the (rules of) studentship, shall enter the order of householders.