Laws of Manu - Chapter 3 Part One

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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 Sruti (revelation) is meant the Veda, and

by Smriti (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 oneÆs 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 (Sruti).

 

14. But when two sacred texts (Sruti) 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 (Garbhadhana) and ending with the funeral

rite (Antyeshti) 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 Sarasvati and

Drishadvati, the (sages) call Brahmavarta.

 

18. The custom handed down in regular succession

(since time immemorial) among the (four

chief) castes (varna) 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, Pankalas, and Surasenakas, these

(form), indeed, the country of the Brahmarshis

(Brahmanical sages, which ranks) immediately

after Brahmavarta.

 

20. From a Brahmana, 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 Prayaga and to the west of Vinasana (the place

where the river Sarasvati disappears) is

called Madhyadesa (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

Aryavarta (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 Mlekkhas

(barbarians).

 

24. Let twice-born men seek to dwell in those

(above-mentioned countries); but a Sudra,

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

(varna).

 

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 motherÆs)

pregnancy, by the Gatakarman (the ceremony

after birth), the Kauda (tonsure), and the

Maungibandhana (the tying of the sacred girdle of

Munga 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, Rishis, and

manes), by (the procreation of) sons, by the great

sacrifices, and by (Srauta) rites this (human)

body is made fit for (union with) Brahman.

 

29. Before the navel-string is cut, the Gatakarman

(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 Namadheya (the rite of naming

the child), on the tenth or twelfth (day after birth),

or on a lucky lunar day, in a lucky muhurta,

under an auspicious constellation.

 

31. Let (the first part of) a BrahmanaÆs name (denote

something) auspicious, a KshatriyaÆs

be connected with power, and a VaisyaÆs with wealth,

but a SudraÆs (express something)

contemptible.

 

32. (The second part of) a BrahmanaÆs (name) shall be

(a word) implying happiness, of a

KshatriyaÆs (a word) implying protection, of a

VaisyaÆs (a term) expressive of thriving, and

of a SudraÆs (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 Nishkramana (the first

leaving of the house) of the child should be

performed, in the sixth month the Annaprasana (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 Kudakarman (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

Brahmana, in the eleventh after conception (that) of a

Kshatriya, but in the twelfth that of a

Vaisya.

 

37. (The initiation) of a Brahmana who desires

proficiency in sacred learning should take

place in the fifth (year after conception), (that) of

a Kshatriya who wishes to become powerful

in the sixth, (and that) of a Vaisya who longs for

(success in his) business in the eighth.

 

38. The (time for the) Savitri (initiation) of a

Brahmana does not pass until the completion of

the sixteenth year (after conception), of a Kshatriya

until the completion of the

twenty-second, and of a Vaisya 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 Vratyas (outcasts), excluded

from the Savitri (initiation) and

despised by the Aryans.

 

40. With such men, if they have not been purified

according to the rule, let no Brahmana 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 Brahmana shall consist of a of a

triple cord of Munga grass, smooth and

soft; (that) of a Kshatriya, of a bowstring, made of

Murva fibres; (that) of a Vaisya, of

hempen threads.

 

43. If Munga grass (and so forth) be not procurable,

(the girdles) may be made of Kusa,

Asmantaka, and Balbaga (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 Brahmana shall be made

of cotton, (shall be) twisted to the right,

(and consist) of three threads, that of a Kshatriya of

hempen threads, (and) that of a Vaisya

of woollen threads.

 

45. A Brahmana shall (carry), according to the sacred

law, a staff of Bilva or Palasa; a

Kshatriya, of Vata or Khadira; (and) a Vaisya, of Pilu

or Udumbara.

 

46. The staff of a Brahmana shall be made of such

length as to reach the end of his hair; that

of a Kshatriya, to reach his forehead; (and) that of a

Vaisya, 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 Brahmana should beg, beginning (his

request with the word) lady (bhavati); a

Kshatriya, placing (the word) lady in the middle, but

a Vaisya, 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 Brahmana always sip water out of the part of

the hand (tirtha) sacred to Brahman,

or out of that sacred to Ka (Pragapati), 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

tirtha sacred to Brahman, that at the root

of the (little) finger (the tirtha) sacred to Ka

(Pragapati), (that) at the tips (of the fingers, the

tirtha) sacred to the gods, and that below (between

the index and the thumb, the tirtha) 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)

tirtha, in a lonely place, and turning to the

east or to the north.

 

62. A Brahmana is purified by water that reaches his

heart, a Kshatriya by water reaching his

throat, a Vaisya by water taken into his mouth, (and)

a Sudra by water touched with the

extremity (of his lips).

 

63. A twice-born man is called upavitin 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) prakinavitin; and

nivitin 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) Kesanta (clipping the hair)

is ordained for a Brahmana in the

sixteenth year (from conception); for a Kshatriya, in

the twenty-second; and for a Vaisya, 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

Brahmangali, (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 Brahmangali

(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 Kusa grass) with their points

to the east, purified by Pavitras (blades

of Kusa grass), and sanctified by three suppressions

of the breath (Pranayama), he is worthy

(to pronounce) the syllable Om.

 

76. Pragapati (the lord of creatures) milked out (as

it were) from the three Vedas the sounds

A, U, and M, and (the Vyahritis) Bhuh, Bhuvah, Svah.

 

77. Moreover from the three Vedas Pragapati, who

dwells in the highest heaven

(Parameshthin), milked out (as it were) that

Rik-verse, sacred to Savitri (Savitri), which

begins with the word tad, one foot from each.

 

78. A Brahmana, learned in the Veda, who recites

during both twilights that syllable and that

(verse), preceded by the Vyahritis, 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 Brahmana, the Kshatriya, and the Vaisya who

neglect (the recitation of) that

Rik-verse and the timely (performance of the) rites

(prescribed for) them, will be blamed

among virtuous men.

 

81. Know that the three imperishable Mahavyahritis,

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

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

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

(Pragapati).

 

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 Pakayagnas 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 Brahmana 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) Brahmana.

 

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 (manÆs) wisdom

slips away from him, even as the water (flows) through

the one (open) foot of a

(water-carrierÆs) 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 Savitri 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 Savitri), 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 Sudra, 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 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 Vashat.

 

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 this

teacher, until (he performs the ceremony of)

Samavartana (on returning home).

 

109. According to the sacred law the (following) ten

(persons, viz.) the teacherÆs 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

otherÆs) 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 Brahmana and said to

him: æI am thy treasure, preserve

me, deliver me not to a scorner; so (preserved) I

shall become supremely strong.Æ

 

115. æBut deliver me, as to the keeper of thy

treasure, to a Brahmana whom thou shalt know

to be pure, of subdued senses, chaste and attentive.Æ

 

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 Brahmana who completely governs himself, though

he know the Savitri 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 Brahmana who

greets an elder must pronounce his

name, saying, æI am N. N.Æ

 

123. To those (persons) who, when a name is

pronounced, do not understand (the meaning of)

the salutation, a wise man should say, æIt is I;Æ and

(he should address) in the same manner

all women.

 

124. In saluting he should pronounce after his name

the word bhoh; for the sages have

declared that the nature of bhoh is the same as that

of (all proper) names.

 

125. A Brahmana should thus be saluted in return,

æMayÆst thou be long-lived, O gentle

one!Æ and the vowel æaÆ 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 Brahmana who does not know the form of

returning a salutation, must not be saluted

by a learned man; as a Sudra, even so is he.

 

127. Let him ask a Brahmana, on meeting him, after

(his health, with the word) kusala, a

Kshatriya (with the word) anamaya, a Vaisya (with the

word) kshema, and a Sudra (with the

word) anarogya.

 

128. He who has been initiated (to perform a Srauta

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) bhoh 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,

æLadyÆ (bhavati) or æBeloved sister!Æ

 

130. To his maternal and paternal uncles,

fathers-in-law, officiating priests, (and other)

venerable persons, he must say, æI am N. N.,Æ 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 oneÆs teacher; they are

equal to the wife of oneÆs teacher.

 

132. (The feet of the) wife of oneÆs brother, if she

be of the same caste (varna), must be

clasped every day; but (the feet of) wives of (other)

paternal and maternal relatives need only

be embraced on oneÆs return from a journey.

 

133. Towards a sister of oneÆs father and of oneÆs

mother, and towards oneÆs own elder

sister, one must behave as towards oneÆs 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),

Srotriyas (though) three years (intervene between

their ages), but blood-relations only (if the)

difference of age be very small.

 

135. Know that a Brahmana 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 Brahmana 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 Sudra 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 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 if the king and a Snataka (meet), the

latter receives respect from the king.

 

140. They call that Brahmana who initiates a pupil and

teaches him the Veda together with

the Kalpa and the Rahasyas, the teacher (akarya, of

the latter).

 

141. But he who for his livelihood teaches a portion

only of the Veda, or also the Angas of the

Veda, is called the sub-teacher (upadhyaya).

 

142. That Brahmana, who performs in accordance 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 purpose),

performs the Agnyadheya, the

Pakayagnas, (and) the (Srauta) sacrifices, such as the

Agnishtoma (for another man), is called

(his) officiating priest.

 

144. That (man) who truthfully fills both his ears

with the Veda, (the pupil) shall consider as his

father and mother; he must never offend him.

 

145. The teacher (akarya) is ten times more 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.

 

 

 

 

 

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