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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1187. 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.). TI, 194. STUDENTSHIP. 65 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.
2190. ‘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 66 ~ LAWS OF MANU. II, 195. (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,’ means II, 206. STUDENTSHIP. 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.
3203. 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 68 LAWS OF MANU. II, 207. 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.’
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.
1187. 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.). TI, 194. STUDENTSHIP. 65 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.
2190. ‘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 66 ~ LAWS OF MANU. II, 195. (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,’ means II, 206. STUDENTSHIP. 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.
3203. 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 68 LAWS OF MANU. II, 207. 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.’
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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