Laws of Manu - Chapter 3 Part Two

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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 Brahmana 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 Angiras, taught his

(relatives who were old enough to be) fathers,

and, as he excelled them in (sacred) knowledge, he

called them æLittle sons.Æ

 

152. They, moved with resentment, asked the gods

concerning that matter, and the gods,

having assembled, answered, æThe child has addressed

you properly.Æ

 

153. æFor (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 ächildô to an ignorant man, and

äfatherô to a teacher of the Veda.Æ

 

154. Neither through years, nor through white (hairs),

nor through wealth, nor through

(powerful) kinsmen (comes greatness). The sages have

made this law, æHe who has learnt the

Veda together with the Angas (Anukana) is (considered)

great by us.Æ

 

155. The seniority of Brahmanas is from (sacred)

knowledge, that of Kshatriyas from valour,

that of Vaisyas from wealth in grain (and other

goods), but that of Sudras 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

Brahmana; 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

Brahmana useless, who (does) not

(know) the Rikas.

 

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.

 

162. A Brahmana 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 Brahmana 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 Brahmana.

 

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 Sudra 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 Munga grass, and the third

on the initiation to (the performance of) a (Srauta)

sacrifice.

 

170. Among those (three) the birth which is symbolised

by the investiture with the girdle of

Munga grass, is his birth for the sake of the Veda;

they declare that in that (birth) the Sivitri

(verse) is his mother and the teacher his father.

 

171. They call the teacher (the pupilÆs) father

because he gives the Veda; for nobody can

perform a (sacred) rite before the investiture with

the girdle of Munga 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 Sudra 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 Rik-verse (which begins), æAgain let

my strength return to me.Æ

 

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 motherÆs

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),

æBe seated,Æ 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

teacherÆs 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 teacherÆs 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 teacherÆs relatives both on the

side of the father and of the mother.

 

208. The son of the teacher who imparts instruction

(in his fatherÆs 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

teacherÆs 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 oneÆs

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, æI, N. N., (worship thee, O

lady).Æ

 

217. On returning from a journey he must clasp the

feet of his teacherÆs 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. 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 teacherÆs 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 wo

 

 

 

 

 

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