66-67. Asv. Gn'hya-sutra I, 16, 16; Vi. XXVII, 13-14; Y&gri. I, 13. ' The Vedic sacrament,' i.e. 'the sacrament performed with sacred texts ' (Nand., Ragh.), or ' having for its object the study of Vedic texts' (Medh., Nar.). Hence women must not be initiated. As the parallel passage of Asv. shows, the sacraments preceding the tonsure alone are to be given to them.
68. ' Which indicates their (real) birth, because an uninitiated man is equal to one unborn ' (Medh., Gov.).
11,74- initiation; studentship. 43 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 Insti- tutes (of the sacred law), has made the Brahma^fali, (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 Brahma^ali (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.
70. Laghuvasa^, ' (has put on) a clean dress ' (Medh., Kull.), or c a dress which is not gorgeous' (Gov., Nar., Nand.), i.e. less valuable than the teacher's (Ragh.).
73. Nar. and Nand. read adhyeshyamawas tu gurum, &c. 'But the pupil, desiring to study, shall say to his teacher, Venerable Sir, recite! &c.,' and this agrees with Gaut. I, 46. Nar. mentions also the reading translated above, which the other commentators give.
74. Ap. 1, 1 3, 6-7; Gaut. 1, 57; Vi. XXX, 33. Vmryate, translated according to Kull. by ' will fade away/ means according to Medh. ' will become useless for practical purposes;' according to Gov. and Nar. ' will not be properly understood during the lesson/ Medh. adds that the two terms contain similes, taken from boiling milk, 44 LAWS OF MANU.
I 75. Seated on (blades of Kusa grass) with their points to the east, purified by Pavitras (blades of Kusa grass), and sanctified by three suppressions of the breath (Pra^ayama), he is worthy (to pronounce) the syllable Om.
76. Pra^apati (the lord of creatures) milked out (as it were) from the three Vedas the sounds A, U, and M, and (the Vyahmis) BhM, Bhuva^, Sva^.
yy. Moreover from the three Vedas Pra^apati, who dwells in the highest heaven (Paramesh^in), milked out (as it were) that iv^'k-verse, sacred to Savitrz (Savitri), which begins with the word tad, one foot from each.
j8. A Brahma/za, learned in the Veda, who recites during both twilights that syllable and that (verse), preceded by the Vyahmis, 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 Brahma;za, the Kshatriya, and the Vaijya who neglect (the recitation of) that 7^'k-verse and the and that one speaks also of the vLraraTza, i.e. the spoiling of boiled milk.
75. Gaut. I, 48-50; Yagn. I, 23. 'Purified by Pavitras,' i.e. ' having touched the seat of the vital airs with blades of Kara grass' (Medh., Gov., Nar.); see Gaut. I, 48. Medh. mentions another explanation of Pavitra, adopted by Nand. also, according to which it means ' purificatory texts.' Regarding the term ' suppression of the breath/ see Vas. XXV, 13; Vi. LV, 9.
77. Vi. LV, 1 1. The Savitn, i.e. the verse tat savitur varewyam, 78. Vi. LV, 12; Baudh. II, 11, 6.
79. Vi. LV, 13; Baudh. IV, 1, 29; Vas. XXVI, 4.
TI, 85. STUDENTSHIP. 45 timely (performance of the) rites (prescribed for) them, will be blamed among virtuous men.
81. Know that the three imperishable Mahavya- hrztis, preceded by the syllable Om, and (followed) by the three-footed Savitri 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 high- est Brahman, move as free as air, and assume an ethereal form.
83. The monosyllable (Om) is the highest Brah- man, (three) suppressions of the breath are the best (form of) austerity, but nothing surpasses the Savitri; 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 (Pra^apati).
85. An offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed 81. Vi. LV, 15. Brahmawo mukham, literally, ' the mouth of Brahman,' is probably meant to convey the double sense given in the translation. Both interpretations are given by Medh., Kull., and Ragh., while Gov., Nar., and Nand. explain it merely by 'the beginning or portal of the Veda;' see also Ap. I, 13, 6.
84. Vi. LVI, 18. ' Pass away/ i.e. ' as far as their results are con- cerned ' (Medh., Gov., Kull., Nar.), ' as far as their form and their results are concerned ' (Nand.). Sacrifices procure only the perish- able bliss of heaven, while the constant recitation of the syllable Om secures union with Brahman. According to Medh., Gov., Kull., and Ragh., Brahman is here a neuter; according to Nar. and Nand., a masculine. The words 'and (it is) Brahman (and) Pra^apati'(Medh., Gov., Nar., Ragh.) are taken by Kull. as ' since it is Brahman (and) Pra^apati,' by Nand. as ' just like Brahman, the Lord of creatures.'
85. Vi. LVI, 19; Vas. XXVI, 9. The sacred texts meant are, of course, Om, the Vyahrz'tis, and the Gayatri.
46 LAWS OF MANU.
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 Pakaya^/zas 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.
8 j. But, undoubtedly, a Brahma^a 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) Brahma/za.
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 gene- ration, hands and feet, and the (organ of) speech, named as the tenth.
86. Vi. LVI, 20; Vas. XXVI, 10. 'The Pakaya^as,' i.e. 'the so-called great sacrifices to gods, manes, goblins, and men (III, 70) excluding the Brahmaya^na' (Medh., Kull., Nar., Nand.). Gov. and Ragh. understand the term as indicating ' all Smarta and -Srauta rites;' see also Jolly on Vishmi, loc. cit.
87. Vi. LVI, 2 1; Vas. XXVI, 1 1. Maitra^, ' one who befriends (all creatures),' i. e. ' does not offer animal sacrifices/ Ragh. proposes also the interpretation ' he who worships Mitra, the Sun/ Brah- ma«a^, 'a (true) Brahmawa/ i.e. 'one connected with Brahman,' 'one who will be absorbed in Brahman' (Kull.), 'the best of Brahmawas ' (brahmish/^a/^, Ragh.). Medh. and Gov. take the last clause differently, ' it is declared (in the Veda that) a Brahma«a (shall be) a friend (of all creatures)/ IT, 97. STUDENTSHIP. 47 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 libera- 92. ' By its quality,' i.e. by the quality called sa#zkalpa, the power of determining or shaping the impressions of the senses.
93. Dosham, ' guilt ' (NaT.), is taken by Medh., Gov., and Kull. in the sense of d/Ysh/adrzsh/aw dosham, ' misery and guilt; ' by Ragh. as sawsarakhyam, ' the misery of repeated births.' ' Success (in gaining all his aims),' i.e. 'the rewards of all good works and rites' (Medh.), or « final liberation ' (Nar., Ragh.), or ' all the aims of men, final liberation and the rest' (Gov., Kull.).
96. Asevaya, 'by abstinence from enjoyments' (Gov., Nar., Nand.), means according to Medh. and Kull. ' by avoiding places where enjoyments are to be obtained/ i.e. 'by dwelling in the forest' (Medh.).
lity, nor sacrifices, nor any (self-imposed) restraint, nor austerities, ever procure the attainment (of re- wards) 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) nei- ther 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.
10 1. Let him stand during the morning twilight, muttering the Savitri until the sun appears, but (let him recite it), seated, in the evening until the constel- lations can be seen distinctly.
102. He who stands during the morning twilight muttering (the Savitri), removes the guilt contracted during the (previous) night; but he who (recites it), 99. 'Wisdom,' i.e. 'power of control over the senses' (Medh., Gov., Ragh.), or 'knowledge of the truth' (Kull.). I read with Medh., Gov., Nar., Nand., Ragh., K., and the Bombay edition padat, instead of patrat. The explanation of the simile has been given correctly by Haughton in his note on Sir W. Jones' translation.
1 00. Nar. and Nand. take yogata^, ' by the practice of Yoga,' with the chief clause, and Medh. mentions this construction too.
101. Ap. I, 30, 8; Gaut. II, 10-11; Vas. VII, 16; Baudh. II, 7, 102. Vas. XXVI, 2-3; Baudh. II, 7, 18, 20. Medh. and Gov. point out that only trifling faults can be expiated in this manner, otherwise the chapter on penances would be useless.
IT, 107. STUDENTSHIP. 49 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.5udra, from all the duties and rights of an Aryan.
104. He who (desires to) perform the ceremony (of the) daily (recitation), may even recite the Savitri near water, retiring into the forest, controlling his organs and concentrating his mind.
105. Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily portion of the Veda, no regard need be paid to for- bidden 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 Brahma- sattra (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 Vasha£ 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.
104. Baudh. II, 1 1, 6. ' Even,' i.e. ' if he is unable to recite other Vedic texts.'
105-106. Ap. I, 12, 1-9; Vas. XIII, 7. The last clause of verse 106 finds its explanation by the passage from the »Satapatha-brah- ma«a, quoted by Ap. 1, 12, 3. Anadhyaya/z (' not studying ') means * a cause for the interruption of the study, such as thunder or a violent wind, which takes the place of the exclamation Vasha/.'
107. Vi. XXX, 34-38; Yagii. I, 41-46. Nar. and Nand. explain the four terms ' sweet and sour milk, clarified butter and 5o LAWS OF MANU.
II, ro8.
1 08. 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) Samavartana (on re- turning 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 per- son 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).
no. Unless one be asked, one must not explain (anything) to anybody, nor (must one answer) a per- son who asks improperly; let a wise man, though he knows (the answer), behave among men as (if he were) an idiot.
in. 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.
honey/ as symbolical of the four objects of human existence, merit, wealth, pleasure, and liberation. Medh. quotes this interpretation as the opinion of ' others.'
109. Y&gri. I, 28. Dharmata^, 'according to the sacred law' (Kull., Nand.), means according to Medh., Gov., and Nar. 'for the sake of spiritual merit.'
no. Ap. I, 32, 22-24; Vas- II, 12; Baudh. I, 4, 2; Vi. XXIX, 7. Ga.da./i} ' an idiot,' means according to Medh. and Kull. ' dumb.'
in. Vi. XXIX, 7. The person who will die is in either case the offender. If both offend, both will die. Vidveshazw vadhi- gakkkzti, 'will incur (the other's) enmity,' means according to Medh. and Gov. 'will incur odium among men;' according to Ragh. ' will lose the reward.'
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.
1 1 3. 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 Brahma/za 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 Brahma^a 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 Brahma^a who completely governs him- self, though he know the Savitri only, is better than he who knows the three Vedas, (but) does not con- trol himself, eats all (sorts of) food, and sells all (sorts of goods).
119. One must not sit down on a couch or seat 113. This verse shows, as Medh. and Gov. point out, that under ordinary circumstances a learned man must teach what he knows.
114-115. Vas. II, 8-10; Vi. XXIX, 9-10; Nirukta II, 4.
117. Ap. I, 14, 7-9;Gaut.VI,i-3, 5; Vas. XIII, 41-43; Baudh. I, 3, 25-28; Vi. XXXII, 1-4. This rule refers to any casual meeting.
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 ap- proaches; 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 Brahma^a who greets an elder must pronounce his name, say- 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 bho/£; for the sages have declared that the nature of bho/£ is the same as that of (all proper) names.
125. A Brahma/za should thus be saluted in re- turn, ' May'st thou be long-lived, O gentle one! ' 121. Ap. I, 5, 15; Baudh. I, 3, 26. Instead of vidy& or pra^wa, ' knowledge,' Medh. reads dharma/$, ' spiritual merit,' and the same reading is given sec. man. in the text of Gov.
122. Ap. I, 5, 12; Gaut. VI, 5; Vas. XIII, 45; Baudh. I, 3, 27; Vi. XXVIII, 17; YagTi. I, 26. 'After the word of salutation,' i. e. after the word abhiv&daye, ' I salute' (Gov., Kull., Nar., Nand.).
123. Vas. XIII, 46. I.e. to those who either are unacquainted with grammar or with the Dharnmastra (Medh.). Nand. places this verse after verse 126.
125. Ap. I, 5, 18; Vas. XIII, 46. The translation of the second half of the verse is based on the reading ' purvaksharapluta^,' which = II, 128. STUDENTSHIP. 53 and the vowel ' a ' must be added at the end of the name (of the person addressed), the syllable preceding it being drawn out to the length of three moras.
126. A Brahma/za who does not know the form of returning a salutation, must not be saluted by a learned man; as a 6udra, even so is he.
127. Let him ask a Brahma^a, on meeting him, after (his health, with the word) kui-ala, a Kshatriya (with the word) anamaya, a Vai^ya (with the word) kshema, and a.Sudra (with the word) anarogya.
128. He who has been initiated (to perform a 6rauta sacrifice) must not be addressed by his name, even though he be a younger man; he who knows Nand. gives, and Nar. mentions as adopted by ' some.' It follows the interpretation of these two commentators which agrees in sub- stance with the rule of Vasish//$a. The meaning is that Devadatta is to be pronounced ' Devadatta3a,' Harabhute, ' Harabhuta3ya,' &c. Medh. and Kull. take the passage as follows: ' and the vowel (i.e.) "a" (and so forth) at the end of the name, (or in case the word ends in a consonant) that of the preceding syllable, must be drawn out the length of the three moras.' According to this in- terpretation, which requires the reading ' purvakshara^ plutaA,' Manu's rule agrees with Ap. and Pamni VIII, 2, 83. The obvious objection is that Medh. and Kull. are forced to take akara, 'the vowel a,' in the sense of ' a vowel such as a,' and to understand with purvakshara^ the word svara^, which does not occur in the verse. Gov. and Ragh. go far off the mark. Most commentators think that the word vipra^, ' a Brahmaraa,' is meant to include other Aryans also; but see Ap. I, 14, 23.
126. It follows from this verse that.Sudras must never be greeted in the manner prescribed in the preceding rule.
127. Ap. I, 24, 26-29. The rule refers to friends or relatives meeting, not to every one who returns a salute (Gov.).
128. Gaut. VI, 19. The rule refers to the time between the performance of the Dikshawiyesh/i or initiatory ceremony and the final bath on completion of the sacrifice (Medh., Kull.). Besides bhoh and bhavat, the titles dikshita or ya^amana are to be used.
the sacred law must use in speaking to such (a man the particle) bho/£ and (the pronoun) bhavat (your worship).
129. But to a female who is the wife of another man, and not a blood-relation, he must say, ' Lady' (bhavati) or ' Beloved sister! ' 1 30. To his maternal and paternal uncles, fathers- in-law, officiating priests, (and other) venerable per- sons, 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 (var/za), 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 130. Ap. I, 14, 11; Gaut. VI, 9; Vas. XIII, 41; Baudh. I, 4, 45; Vi. XXXII, 4. Gurun, ' (other) venerable persons, i. e. those venerable on account of their learning and austerities' (Kull., Ragh.), or ' his betters, because they are richer and so forth, e. g. the son of a sister ' (Medh.), or ■ the husband of a maternal aunt and so forth, but not those more learned than himself (Gov.), or ' the teacher and the rest ' (Nand.), or the ' sub-teachers ' (upadhyaya, Nar.).
131-132. Gaut. VI, 9; Ap. I, 14; Vi. XXXII, 2-3.
134. Ap. I, 14, 13; Gaut. VI, 14-17. Those who are 'friends' II, 139- STUDENTSHIP. 55 practising (the same) fine art (though one be) five years (older than the other), 6rotriyas (though) three years (intervene between their ages), but blood -relations only (if the) difference of age be very small.
135. Know that a Brahma^a 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 Brahma^a 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 6udra 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 dis- eased, 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 bho^, bhavat, or vayasya, ' friend.' The explanation of the verse, which is sub- stantially the same " in all the commentaries, is based on Gaut/s passage, while Haradatta's interpretation of Ap. somewhat differs.
136. Gaut. VI, 20; Vas. XIII, 56-57; Vi. XXXII, 16; Y&g%.
138-139. Ap. II, 11, 5-7; Gaut. VI, 24-25; Vas. XIII, 58-60; Baudh. II, 6, 30; Vi. LXIII, 51; Yag-w. I, 117. For the explana- tion of the term Snataka, see below, IV, 31.
56 LAWS OF MANU. II, 14c and if the king and a Snataka (meet), the latter receives respect from the king.
140. They call that Br&hma^a who initiates a pupil and teaches him the Veda together with the Kalpa and the Rahasyas, the teacher (a^arya, of the latter).
141. But he who for his livelihood teaches a portion only of the Veda, or also the Ahgas of the Veda, is called the sub-teacher (upadhyaya).
142. That Brahma^a, who performs in accord- ance with the rules (of the Veda) the rites, the Garbhadhana (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 pur- pose), performs the Agnyadheya, the Pakaya^as, (and) the (6rauta) sacrifices, such as the Agnish- /oma (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 (a^arya) is ten times more 1 40-1 4 1. Ap. 1, 1,13; Gaut. I, 9-10; Vas. Ill, 21-23; Vi. XXIX, 1-2; Y&gri. I, 34-35. Kalpa, i. e. the Sutras 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 Ahgas, not the Upanishads, because they are included in the term Veda ' (Nar).
142. Yagii. I, 34. The person meant is the natural father.
144. Ap. I, 1, 14; Vas. II, 10; Vi. XXX, 47. < Truthfully/ i.e. in such a manner that there is no mistake in the pronunciation or in the text of the Veda.
145. Vas. XIII, 48; Y&gri. I, 35. The commentators try to reconcile the meaning of this verse and the next following one by I venerable than a sub-teacher (upadhyaya), 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 Savitri, 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.
1 50. That Brahma/za who is the giver of the birth assuming, either that the term a/fcarya 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., Nar.). But it is more probable that two conflicting opinions*arfe here placed side by side, because both are based on an ancient tradition; see 146-148. Ap. I, 1, 15-17; Gaut. I, 8; Vas. II, 3-5; Vi. XXX, 44-45. Nar. and Nand. read utpadakabrahmapitro^, '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/ 58 LAWS OF MANU. TT, igl, 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 Ahgiras, 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) know- ledge 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 (AnMana) is (considered) great by us.'
155. The seniority of Brahma^as is from (sacred) knowledge, that of Kshatriyas from valour, that of Vaisyas from wealth in grain (and other goods), but that of ^udras alone from age.
151. Baudh. I, 3, 42. Sisu, * young/ seems to be a name or nick- name in Baudh/s passage. Parigrzhya, 'as he excelled them' (Nand.), means according to Medh., Gov., Kull., Nar., and Mgh. 'as on account of his learning he had received them (as his) pupils/ Pitrzh, lit. 'fathers/ means according to Nar. 'the manes, i.e. the Agnishvattas and the rest.'
154. Anu£ana/$, 'who has learnt the Veda and the Ahgas' (Kull., Nar., Nand., Ragh.), means according to Medh. and Gov. ' who teaches the Veda and the Angas/ 11 STUDENTSHIP. 59 156. 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 Brahma^a; 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 Brahma/za useless, who (does) not (know) the Rik&s.
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 gneyo for vrz'ddho, ' venerable.'
158. 7?z/£as, 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.