Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1and 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. II, 219. STUDENTSHIP. 69 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. 79 LAWS OF MANU. TI, 220. 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-
2224. (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. II, 231. STUDENTSHIP. 71 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 NS 72 LAWS OF MANU. II, 232. the teacher the Ahavantya fire ; this triad of fires is most venerable.
3‘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 NS 72 LAWS OF MANU. II, 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. TI, 245. STUDENTSHIP. 73 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.
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.
1and 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. II, 219. STUDENTSHIP. 69 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. 79 LAWS OF MANU. TI, 220. 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-
2224. (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. II, 231. STUDENTSHIP. 71 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 NS 72 LAWS OF MANU. II, 232. the teacher the Ahavantya fire ; this triad of fires is most venerable.
3‘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 NS 72 LAWS OF MANU. II, 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. TI, 245. STUDENTSHIP. 73 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.
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.
No commentary for this page.