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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1135. 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. 56 LAWS OF MANU. TI, 140. 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.
2the 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 \ i 58 LAWS OF MANU. TI, 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.’
3They, 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, TI, 161. STUDENTSHIP. 59 156. 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.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1135. 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. 56 LAWS OF MANU. TI, 140. 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.
2the 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 \ i 58 LAWS OF MANU. TI, 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.’
3They, 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, TI, 161. STUDENTSHIP. 59 156. 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.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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