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                      The Laws of Manu - Chapter II
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1. Learn that sacred law which is followed by men learned (in the Veda) and
assented to in their hearts by the virtuous, who are ever exempt from hatred
and inordinate affection.

2. To act solely from a desire for rewards is not laudable, yet an exemption
from that desire is not (to be found) in this (world): for on (that) desire is
grounded the study of the Veda and the performance of the actions prescribed
by the Veda.

3. The desire (for rewards), indeed, has its root in the conception that an
act can yield them, and in consequence of (that) conception sacrifices are
performed; vows and the laws prescribing restraints are all stated to be kept
through the idea that they will bear fruit.

4. Not a single act here (below) appears ever to be done by a man free from
desire; for whatever (man) does, it is (the result of) the impulse of desire.

5. He who persists in discharging these (prescribed duties) in the right
manner reaches the deathless state and even in this (life) obtains (the
fulfilment of) all the desires that he may have conceived.

6. The whole Veda is the (first) source of the sacred law, next the tradition
and the virtuous conduct of those who know the (Veda further), also the
customs of holy men, and (finally) self-satisfaction.

7. Whatever law has been ordained for any (person) by Manu, that has been
fully declared in the Veda: for that (sage was) omniscient.

8. But a learned man, after fully scrutinising all this with the eye of
knowledge, should, in accordance with the authority of the revealed texts, be
intent on (the performance of) his duties.

9. For that man who obeys the law prescribed in the revealed texts and in the
sacred tradition gains fame in this (world) and after death unsurpassable
bliss.

10. But by Śruti (revelation) is meant the Veda, and by Smṛti (tradition) the
Institutes of the sacred law: those two must not be called into question in
any matter, since from those two the sacred law shone forth.

11. Every twice-born man who, relying on the Institutes of dialectics, treats
with contempt those two sources (of the law), must be cast out by the
virtuous, as an atheist and a scorner of the Veda.

12. The Veda, the sacred tradition, the customs of virtuous men, and one's
own pleasure, they declare to be visibly the fourfold means of defining the
sacred law.

13. The knowledge of the sacred law is prescribed for those who are not given
to the acquisition of wealth and to the gratification of their desires; to
those who seek the knowledge of the sacred law the supreme authority is the
revelation (Śruti).

14. But when two sacred texts (Śruti) are conflicting, both are held to be
law; for both are pronounced by the wise (to be) valid law.

15. (Thus) the (Agnihotra) sacrifice may be (optionally) performed at any
time after the sun has risen, before he has risen, or when neither sun nor
stars are visible; that (is declared) by Vedic texts.

16. Know that he for whom (the performance of) the ceremonies beginning with
the rite of impregnation (Garbhādhāna) and ending with the funeral rite
(Antyeṣṭi) is prescribed, while sacred formulas are being recited, is entitled
(to study) these Institutes, but no other man whatsoever.

17. That land, created by the gods, which lies between the two divine rivers
Sarasvatī and Dṛṣadvatī, the (sages) call Brahmāvarta.

18. The custom handed down in regular succession (since time immemorial)
among the (four chief) castes (varṇa) and the mixed (races) of that country,
is called the conduct of virtuous men.

19. The plain of the Kurus, the (country of the) Matsyas, Pañcālas, and
Śūrasenakas, these (form), indeed, the country of the Brahmaṛṣis (Brahmanical
sages, which ranks) immediately after Brahmāvarta.

20. From a Brāhmaṇa born in that country, let all men on earth learn their
several usages.

21. That (country) which (lies) between the Himavat and the Vindhya
(mountains) to the east of Prayāga and to the west of Vinaśana (the place
where the river Sarasvatī disappears) is called Madhyadeśa (the central
region).

22. But (the tract) between those two mountains (just mentioned), which
(extends) as far as the eastern and the western oceans, the wise call
Āryāvarta (the country of the Aryans).

23. That land where the black antelope naturally roams, one must know to be
fit for the performance of sacrifices; (the tract) different from that (is)
the country of the Mlecchas (barbarians).

24. Let twice-born men seek to dwell in those (above-mentioned countries);
but a Śūdra, distressed for subsistence, may reside anywhere.

25. Thus has the origin of the sacred law been succinctly described to you
and the origin of this universe; learn (now) the duties of the castes (varṇa).

26. With holy rites, prescribed by the Veda, must the ceremony on conception
and other sacraments be performed for twice-born men, which sanctify the body
and purify (from sin) in this (life) and after death.

27. By burnt oblations during (the mother's) pregnancy, by the Jātakarman
(the ceremony after birth), the Kauḍa (tonsure), and the Mauñjibandhana (the
tying of the sacred girdle of Muñja grass) is the taint, derived from both
parents, removed from twice-born men.

28. By the study of the Veda, by vows, by burnt oblations, by (the recitation
of) sacred texts, by (the acquisition of the) threefold sacred science, by
offering (to the gods, Ṛṣis, and manes), by (the procreation of) sons, by the
great sacrifices, and by (Śrauta) rites this (human) body is made fit for
(union with) Brahman.

29. Before the navel-string is cut, the Jātakarman (birth-rite) must be
performed for a male (child); and while sacred formulas are being recited, he
must be fed with gold, honey, and butter.

30. But let (the father perform or) cause to be performed the Nāmadheya (the
rite of naming the child), on the tenth or twelfth (day after birth), or on a
lucky lunar day, in a lucky muhūrta, under an auspicious constellation.

31. Let (the first part of) a Brāhmaṇa's name (denote something) auspicious,
a Kṣatriya's be connected with power, and a Vaiśya's with wealth, but a
Śūdra's (express something) contemptible.

32. (The second part of) a Brāhmaṇa's (name) shall be (a word) implying
happiness, of a Kṣatriya's (a word) implying protection, of a Vaiśya's (a
term) expressive of thriving, and of a Śūdra's (an expression) denoting
service.

33. The names of women should be easy to pronounce, not imply anything
dreadful, possess a plain meaning, be pleasing and auspicious, end in long
vowels, and contain a word of benediction.

34. In the fourth month the Niṣkramaṇa (the first leaving of the house) of
the child should be performed, in the sixth month the Annaprāśana (first
feeding with rice), and optionally (any other) auspicious ceremony required by
(the custom of) the family.

35. According to the teaching of the revealed texts, the Cūḍākarman (tonsure)
must be performed, for the sake of spiritual merit, by all twice-born men in
the first or third year.

36. In the eighth year after conception, one should perform the initiation
(upanayana) of a Brāhmaṇa, in the eleventh after conception (that) of a
Kṣatriya, but in the twelfth that of a Vaiśya.

37. (The initiation) of a Brāhmaṇa who desires proficiency in sacred learning
should take place in the fifth (year after conception), (that) of a Kṣatriya
who wishes to become powerful in the sixth, (and that) of a Vaiśya who longs
for (success in his) business in the eighth.

38. The (time for the) Sāvitrī (initiation) of a Brāhmaṇa does not pass until
the completion of the sixteenth year (after conception), of a Kṣatriya until
the completion of the twenty-second, and of a Vaiśya until the completion of
the twenty-fourth.

39. After those (periods men of) these three (castes) who have not received
the sacrament at the proper time become Vrātyas (outcasts), excluded from the
Sāvitrī (initiation) and despised by the Aryans.

40. With such men, if they have not been purified according to the rule, let
no Brāhmaṇa ever, even in times of distress, form a connexion either through
the Veda or by marriage.

41. Let students, according to the order (of their castes), wear (as upper
dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower
garments) made of hemp, flax, or wool.

42. The girdle of a Brāhmaṇa shall consist of a triple cord of Muñja grass,
smooth and soft; (that) of a Kṣatriya, of a bowstring made of Mūrvā fibres;
(that) of a Vaiśya, of hempen threads.

43. If Muñja grass (and so forth) be not procurable, (the girdles) may be
made of Kuśa, Aśmantaka, and Balbaja (fibres), with a single threefold knot,
or with three or five (knots according to the custom of the family).

44. The sacrificial string of a Brāhmaṇa shall be made of cotton, (shall be)
twisted to the right, (and consist) of three threads, that of a Kṣatriya of
hempen threads, (and) that of a Vaiśya of woollen threads.

45. A Brāhmaṇa shall (carry), according to the sacred law, a staff of Bilva
or Palāśa; a Kṣatriya, of Vaṭa or Khadira; (and) a Vaiśya, of Pīlu or
Udumbara.

46. The staff of a Brāhmaṇa shall be made of such length as to reach the end
of his hair; that of a Kṣatriya, to reach his forehead; (and) that of a
Vaiśya, to reach (the tip of his) nose.

47. Let all the staves be straight, without a blemish, handsome to look at,
not likely to terrify men, with their bark perfect, unhurt by fire.

48. Having taken a staff according to his choice, having worshipped the sun
and walked round the fire, turning his right hand towards it, (the student)
should beg alms according to the prescribed rule.

49. An initiated Brāhmaṇa should beg, beginning (his request with the word)
'lady' (bhavati); a Kṣatriya, placing (the word) 'lady' in the middle, but a
Vaiśya, placing it at the end (of the formula).

50. Let him first beg food of his mother, or of his sister, or of his own
maternal aunt, or of (some other) female who will not disgrace him (by a
refusal).

51. Having collected as much food as is required (from several persons), and
having announced it without guile to his teacher, let him eat, turning his
face towards the east, and having purified himself by sipping water.

52. (His meal will procure) long life, if he eats facing the east; fame, if
he turns to the south; prosperity, if he turns to the west; truthfulness, if
he faces the east.

53. Let a twice-born man always eat his food with concentrated mind, after
performing an ablution; and after he has eaten, let him duly cleanse himself
with water and sprinkle the cavities (of his head).

54. Let him always worship his food, and eat it without contempt; when he
sees it, let him rejoice, show a pleased face, and pray that he may always
obtain it.

55. Food that is always worshipped gives strength and manly vigour; but eaten
irreverently, it destroys them both.

56. Let him not give to any man what he leaves, and beware of eating between
(the two meal-times); let him not over-eat himself, nor go anywhere without
having purified himself (after his meal).

57. Excessive eating is prejudicial to health, to fame, and to (bliss in)
heaven; it prevents (the acquisition of) spiritual merit, and is odious among
men; one ought, for these reasons, to avoid it carefully.

58. Let a Brāhmaṇa always sip water out of the part of the hand (tīrtha)
sacred to Brahman, or out of that sacred to Ka (Prajāpati), or out of (that)
sacred to the gods, never out of that sacred to the manes.

59. They call (the part) at the root of the thumb the tīrtha sacred to
Brahman, that at the root of the (little) finger (the tīrtha) sacred to Ka
(Prajāpati), (that) at the tips (of the fingers, the tīrtha) sacred to the
gods, and that below (between the index and the thumb, the tīrtha) sacred to
the manes.

60. Let him first sip water thrice; next twice wipe his mouth; and, lastly,
touch with water the cavities (of the head), (the seat of) the soul and the
head.

61. He who knows the sacred law and seeks purity shall always perform the
rite of sipping with water neither hot nor frothy, with the (prescribed)
tīrtha, in a lonely place, and turning to the east or to the north.

62. A Brāhmaṇa is purified by water that reaches his heart, a Kṣatriya by
water reaching his throat, a Vaiśya by water taken into his mouth, (and) a
Śūdra by water touched with the extremity (of his lips).

63. A twice-born man is called upavītin when his right arm is raised (and the
sacrificial string or the dress, passed under it, rests on the left shoulder);
(when his) left (arm) is raised (and the string, or the dress, passed under
it, rests on the right shoulder, he is called) prācīnāvītin; and nivītin when
it hangs down (straight) from the neck.

64. His girdle, the skin (which serves as his upper garment), his staff, his
sacrificial thread, (and) his water-pot he must throw into water, when they
have been damaged, and take others, reciting sacred formulas.

65. (The ceremony called) Keśānta (clipping the hair) is ordained for a
Brāhmaṇa in the sixteenth year (from conception); for a Kṣatriya, in the
twenty-second; and for a Vaiśya, two (years) later than that.

66. This whole series (of ceremonies) must be performed for females (also), in
order to sanctify the body, at the proper time and in the proper order, but
without (the recitation of) sacred texts.

67. The nuptial ceremony is stated to be the Vedic sacrament for women (and
to be equal to the initiation), serving the husband (equivalent to) the
residence in (the house of the) teacher, and the household duties (the same)
as the (daily) worship of the sacred fire.

68. Thus has been described the rule for the initiation of the twice-born,
which indicates a (new) birth, and sanctifies; learn (now) to what duties they
must afterwards apply themselves.

69. Having performed the (rite of) initiation, the teacher must first instruct
the (pupil) in (the rules of) personal purification, of conduct, of the
fire-worship, and of the twilight devotions.

70. But (a student) who is about to begin the Study (of the Veda), shall
receive instruction, after he has sipped water in accordance with the
Institutes (of the sacred law), has made the Brahmāñjali, (has put on) a clean
dress, and has brought his organs under due control.

71. At the beginning and at the end of (a lesson in the) Veda he must always
clasp both the feet of his teacher, (and) he must study, joining his hands;
that is called the Brahmāñjali (joining the palms for the sake of the Veda).

72. With crossed hands he must clasp (the feet) of the teacher, and touch the
left (foot) with his left (hand), the right (foot) with his right (hand).

73. But to him who is about to begin studying, the teacher, always unwearied,
must say: 'Ho, recite!' He shall leave off (when the teacher says): 'Let a
stoppage take place!'

74. Let him always pronounce the syllable Om at the beginning and at the end
of (a lesson in) the Veda; (for) unless the syllable Om precede (the lesson)
will slip away (from him), and unless it follow it will fade away.

75. Seated on (blades of Kuśa grass) with their points to the east, purified
by Pavitras (blades of Kuśa grass), and sanctified by three suppressions of
the breath (Prāṇāyāma), he is worthy (to pronounce) the syllable Om.

76. Prajāpati (the lord of creatures) milked out (as it were) from the three
Vedas the sounds A, U, and M, and (the Vyāhṛtis) Bhūḥ, Bhuvaḥ, Svaḥ.

77. Moreover, from the three Vedas Prajāpati, who dwells in the highest
heaven (Parameṣṭhin), milked out (as it were) that Ṛk-verse, sacred to
Savitṛ (Sāvitrī), which begins with the word 'tat,' one foot from each.

78. A Brāhmaṇa, learned in the Veda, who recites during both twilights that
syllable and that (verse), preceded by the Vyāhṛtis, gains the (whole) merit
which (the recitation of) the Vedas confers.

79. A twice-born man who (daily) repeats those three one thousand times
outside (the village), will be freed after a month even from great guilt, as a
snake from its slough.

80. The Brāhmaṇa, the Kṣatriya, and the Vaiśya who neglect (the recitation
of) that Ṛk-verse and the timely (performance of the) rites (prescribed for)
them, will be blamed among virtuous men.

81. Know that the three imperishable Mahāvyāhṛtis, preceded by the syllable
Om, and (followed) by the three-footed Sāvitrī 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 Sāvitrī;
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 (Prajāpati).

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

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,

90. (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.

91. 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 liberality, 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 Sāvitrī 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 Sāvitrī),
removes the guilt contracted during the (previous) night; but he who (recites
it), 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 Śūdra, 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 Sāvitrī 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.

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 Vaṣaṭ.

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.

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) Samāvartana (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. Of the 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.

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 Brāhmaṇa 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 Brāhmaṇa 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 Brāhmaṇa who completely governs himself, though he knows the Sāvitrī
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 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 Brāhmaṇa who greets an elder must
pronounce his name, saying, 'I 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.

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

125. A Brāhmaṇa should thus be saluted in return, 'May'st thou be long-lived,
O gentle one!' 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 Brāhmaṇa who does not know the form of returning a salutation, must not
be saluted by a learned man; as a Śūdra, even so is he.

127. Let him ask a Brāhmaṇa, on meeting him, after (his health, with the
word) 'kuśala,' a Kṣatriya (with the word) 'anāmaya,' a Vaiśya (with the
word) 'kṣema,' and a Śūdra (with the word) 'anārogya.'

128. He who has been initiated (to perform a Śrauta sacrifice) must not be
addressed by his name, even though he be a younger man; he who knows the
sacred law must use in speaking to such (a man the particle) 'bhoḥ' 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, fathers-in-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
(varṇa), 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 practising (the same) fine art (though one be)
five years (older than the other), Śrotriyas (though) three years (intervene
between their ages), but blood-relations only (if the) difference of age be
very small.

135. Know that a Brāhmaṇa of ten years and a Kṣatriya of a hundred years
stand to each other in the relation of father and son; but between those two
the Brāhmaṇa 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 Śūdra who has entered the tenth (decade of his life).

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

139. Among all those, if they meet (at one time), a Snātaka and the king must
be (most) honoured; and if the king and a Snātaka (meet), the latter receives
respect from the king.

140. They call that Brāhmaṇa who initiates a pupil and teaches him the Veda
together with the Kalpa and the Rahasyas, the teacher (ācārya, of the
latter).

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

142. That Brāhmaṇa, who performs in accordance with the rules (of the Veda)
the rites, the Garbhādhāna (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 Agnyādheya,
the Pākayajñas, (and) the (Śrauta) sacrifices, such as the Agniṣṭoma (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 (ācārya) is ten times more venerable than a sub-teacher
(upādhyāya), 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 Sāvitrī, 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 Brāhmaṇa who is the giver of the birth 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 Aṅgiras, 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.'

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 Aṅgas (Anūcāna) is (considered)
great by us.'

155. The seniority of Brāhmaṇas is from (sacred) knowledge, that of Kṣatriyas
from valour, that of Vaiśyas from wealth in grain (and other goods), but that
of Śūdras alone from age.

156. A man is 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 Brāhmaṇa; 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 Brāhmaṇa useless, who (does) not (know) the Ṛcas.

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 Vedānta.

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.

162. A Brāhmaṇa 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 Brāhmaṇa who desires to perform austerities, constantly repeat the
Veda; for the study of the Veda is declared (to be) in this world the highest
austerity for a Brāhmaṇa.

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 Śūdra 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 Muñja grass, and the third on the initiation to (the performance of)
a (Śrauta) sacrifice.

170. Among those (three) the birth which is symbolised by the investiture with
the girdle of Muñja grass, is his birth for the sake of the Veda; they declare
that in that (birth) the Sāvitrī (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
Muñja 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 Śūdra before his birth from the Veda.

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 collyrium 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
Ṛk-verse (which begins), 'Again let my strength return to me.'

182. Let him fetch a pot full of water, flowers, cowdung, earth, and Kuśa
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 blood-relations; but if there are no houses belonging to
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 Abhiśastas (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 Avakīrṇin (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 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 Brāhmaṇa only; but no such duty
is ordained for a Kṣatriya and a Vaiśya.

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 (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.

201. By censuring (his teacher), though justly, he 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.

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), 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 Aṅgas), 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 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 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 Sāvitrī).

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 acquisition 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 Brāhmaṇa, though one be grievously
offended (by them).

226. The teacher is the image of Brahman, the father the image of Prajāpati
(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 Gārhapatya fire, the mother the
Dakṣiṇāgni, but the teacher the Āhavanīya 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 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 Brāhmaṇa; 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-Brahmanical teacher, nor with a Brāhmaṇa
who does not know the whole Veda and the Aṅgas.

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 Brāhmaṇa 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 Samāvartana); but when, with the permission of his teacher, he is
about to take the (final) bath, let him procure (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 Sapiṇḍa, 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 Brāhmaṇa 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.
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