Manu (Chapter 2) on brahmacarya

[Guest guest]

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

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

182. Let him fetch a pot full of water, flowers, cowdung, earth, and Kusa

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 Abhisastas (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 Avakirnin (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 on his vow,

or at a (funeral meal) in honor of the manes, behaving (however) like a

hermit.

190. This duty is prescribed by the wise for a Brahmana only; but no such

duty is ordained for a Kshatriya and a Vaisya.

191. Both when ordered by his teacher, and without a (special) command, (a

student) shall always exert himself in studying (the Veda), and in doing

what is serviceable to his teacher.

192. Controlling his body, his speech, his organs (of sense), and his mind,

let him stand with joined hands, looking at the face of his teacher.

193. Let him always keep his right arm uncovered, behave decently and keep

his body well covered, and when he is addressed (with the words), 'Be

seated,' he shall sit down, facing his teacher.

194. In the presence of his teacher let him always eat less, wear a less

valuable dress and ornaments (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 Angas), deserves the same honour as the teacher.

209. (A student) must not shampoo the limbs of his teacher's son, nor assist

him in bathing, nor eat the fragments of his food, nor wash his feet.

210. The wives of the teacher, who belong to the same caste, must be treated

as respectfully as 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 Savitri).

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 Brahmana, though one be grievously

offended (by them).

226. The teacher is the image of Brahman, the father the image of Pragipati

(the lord of created beings), the mother the image of the earth, and an

(elder) full brother the image of oneself.

227. That trouble (and pain) which the parents undergo on the birth of

(their) children, cannot be compensated even in a hundred years.

228. Let him always do what is agreeable to those (two) and always (what may

please) his teacher; when those three are pleased, he obtains all (those

rewards which) austerities (yield).

229. Obedience towards those three is declared to be the best (form of)

austerity; let him not perform other meritorious acts without their

permission.

230. For they are declared to be the three worlds, they the three

(principal) orders, they the three Vedas, and they the three sacred fires.

231. The father, forsooth, is stated to be the Garhapatya fire, the mother

the Dakshinagni, but the teacher the Ahavaniya 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 Brahmana; 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

Brahmana who does not know the whole Veda and the Angas.

243. But if (a student) desires to pass his whole life in the teacher's

house, he must diligently serve him, until he is freed from this body.

244. A Brahmana 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 Samavartana); 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 Sapinda,

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 Brahmana 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.