विद्वद्भिः सेवितः सद्भिर्नित्यमद्वेषरागिभिः । हृदयेनाभ्यनुज्ञातो यो धर्मस्तं निबोधत ॥ २.१॥
vidvadbhiḥ sevitaḥ sadbhirnityamadveṣarāgibhiḥ . hṛdayenābhyanujñāto yo dharmastaṃ nibodhata .. 2.1..
2.1. 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.
कामात्मता न प्रशस्ता न चैवैहास्त्यकामता । काम्यो हि वेदाधिगमः कर्मयोगश्च वैदिकः ॥ २.२॥
kāmātmatā na praśastā na caivaihāstyakāmatā . kāmyo hi vedādhigamaḥ karmayogaśca vaidikaḥ .. 2.2..
2.2. 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.
2.3. 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.
2.4. 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.
2.5. 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.
वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् । आचारश्चैव साधूनामात्मनस्तुष्टिरेव च ॥ २.६॥
vedo'khilo dharmamūlaṃ smṛtiśīle ca tadvidām . ācāraścaiva sādhūnāmātmanastuṣṭireva ca .. 2.6..
2.6. 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.
sarvaṃ tu samavekṣyaidaṃ nikhilaṃ jñānacakṣuṣā . śrutiprāmāṇyato vidvān svadharme niviśeta vai .. 2.8..
2.8. 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.
2.9. 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.
श्रुतिस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः । ते सर्वार्थेष्वमीमांस्ये ताभ्यां धर्मो हि निर्बभौ ॥ २.१०॥
śrutistu vedo vijñeyo dharmaśāstraṃ tu vai smṛtiḥ . te sarvārtheṣvamīmāṃsye tābhyāṃ dharmo hi nirbabhau .. 2.10..
2.10. 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.
योऽवमन्येत ते मूले हेतुशास्त्राश्रयाद्द्विजः । स साधुभिर्बहिष्कार्यो नास्तिको वेदनिन्दकः ॥ २.११॥
yo'vamanyeta te mūle hetuśāstrāśrayāddvijaḥ . sa sādhubhirbahiṣkāryo nāstiko vedanindakaḥ .. 2.11..
2.11. 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.
2.12. The Veda, the sacred tradition, the customs of virtuous men, and one’s own pleasure, they declare to be visibly the fourfold means of defining the sacred law.
2.13. 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).
2.15. (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.
2.16. 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.
tasmin deśe ya ācāraḥ pāramparyakramāgataḥ . varṇānāṃ sāntarālānāṃ sa sadācāra ucyate .. 2.18..
2.18. 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.
kurukṣetraṃ ca matsyāśca pañcālāḥ śūrasenakāḥ . eṣa brahmarṣideśo vai brahmāvartādanantaraḥ .. 2.19..
2.19. 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.
2.21. 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).
2.22. 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).
2.23. 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).
2.25. 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).
2.26. 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.
2.27. By burnt oblations during (the mother’s) 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.
2.28. 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.
2.29. 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.
2.30. 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.
2.31. Let (the first part of) a Brahmana’s name (denote something) auspicious, a Kshatriya’s be connected with power, and a Vaisya’s with wealth, but a Sudra’s (express something) contemptible.
2.32. (The second part of) a Brahmana’s (name) shall be (a word) implying happiness, of a Kshatriya’s (a word) implying protection, of a Vaisya’s (a term) expressive of thriving, and of a Sudra’s (an expression) denoting
service.
2.33. 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.
2.34. 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.
2.35. 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.
2.36. 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.
2.37. (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.
2.38. 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.
ata ūrdhvaṃ trayo'pyete yathākālamasaṃskṛtāḥ . sāvitrīpatitā vrātyā bhavantyāryavigarhitāḥ .. 2.39..
2.39. 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.
naitairapūtairvidhivadāpadyapi hi karhi cit . brāhmān yaunāṃśca sambandhānnācared brāhmaṇaiḥ saha .. 2.40..
2.40. 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.
कार्ष्णरौरवबास्तानि चर्माणि ब्रह्मचारिणः । वसीरन्नानुपूर्व्येण शाणक्षौमाविकानि च ॥ २.४१॥
kārṣṇarauravabāstāni carmāṇi brahmacāriṇaḥ . vasīrannānupūrvyeṇa śāṇakṣaumāvikāni ca .. 2.41..
2.41. 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.
2.42. 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.
2.43. 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).
2.44. 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.
2.45. 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.
2.46. 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.
2.48. 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.
2.49. 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).
2.50. 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).
2.51. 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.
2.52. (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.
2.53. 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).
2.54. 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.
naucchiṣṭaṃ kasya ciddadyānnādyādetattathā'ntarā . na caivātyaśanaṃ kuryānna caucchiṣṭaḥ kva cidvrajet .. 2.56..
2.56. 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).
2.57. 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.
2.58. 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.
2.59. 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.
trirācāmedapaḥ pūrvaṃ dviḥ pramṛjyāttato mukham . khāni caiva spṛśedadbhirātmānaṃ śira eva ca .. 2.60..
2.60. 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.
2.61. 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.
2.62. 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).
2.63. 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.
2.64. 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.
2.65. (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.
2.66. 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.
2.67. 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.
2.68. 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.
उपनीयं गुरुः शिष्यं शिक्षयेत्शौचमादितः । आचारमग्निकार्यं च संध्यौपासनमेव च ॥ २.६९॥
upanīyaṃ guruḥ śiṣyaṃ śikṣayetśaucamāditaḥ . ācāramagnikāryaṃ ca saṃdhyaupāsanameva ca .. 2.69..
2.69. 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.
2.70. 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.
ब्रह्मारम्भेऽवसाने च पादौ ग्राह्यौ गुरोः सदा । संहत्य हस्तावध्येयं स हि ब्रह्माञ्जलिः स्मृतः ॥ २.७१॥
brahmārambhe'vasāne ca pādau grāhyau guroḥ sadā . saṃhatya hastāvadhyeyaṃ sa hi brahmāñjaliḥ smṛtaḥ .. 2.71..
2.71. 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).
2.72. 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).
2.73. 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!
2.74. 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.
2.75. 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.
tribhya eva tu vedebhyaḥ pādaṃ pādamadūduhat . tadityarco'syāḥ sāvitryāḥ parameṣṭhī prajāpatiḥ .. 2.77..
2.77. 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.
एतदक्षरमेतां च जपन् व्याहृतिपूर्विकाम् । संध्ययोर्वेदविद्विप्रो वेदपुण्येन युज्यते ॥ २.७८॥
etadakṣarametāṃ ca japan vyāhṛtipūrvikām . saṃdhyayorvedavidvipro vedapuṇyena yujyate .. 2.78..
2.78. 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.
2.79. 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.
2.80. 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.
2.81. 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.
2.82. 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.
2.83. 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.
2.84. 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).
2.85. 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.
ये पाकयज्ञाः चत्वारो विधियज्ञसमन्विताः । सर्वे ते जपयज्ञस्य कलां नार्हन्ति षोडशीम् ॥ २.८६॥
ye pākayajñāḥ catvāro vidhiyajñasamanvitāḥ . sarve te japayajñasya kalāṃ nārhanti ṣoḍaśīm .. 2.86..
2.86. 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.
2.87. 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.
2.90. (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.
2.91. 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.
2.92. 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.
2.93. 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).
2.95. 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.
2.96. 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.
वेदास्त्यागश्च यज्ञाश्च नियमाश्च तपांसि च । न विप्रदुष्टभावस्य सिद्धिं गच्छति कर्हि चित् ॥ २.९७॥
vedāstyāgaśca yajñāśca niyamāśca tapāṃsi ca . na vipraduṣṭabhāvasya siddhiṃ gacchati karhi cit .. 2.97..
2.97. 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).
श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा च यो नरः । न हृष्यति ग्लायति वा स विज्ञेयो जितैन्द्रियः ॥ २.९८॥
śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā ca yo naraḥ . na hṛṣyati glāyati vā sa vijñeyo jitaindriyaḥ .. 2.98..
2.98. 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.
2.99. 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.
2.100. 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.
pūrvāṃ saṃdhyāṃ japaṃstiṣṭhetsāvitrīmā'rkadarśanāt . paścimāṃ tu sadāsīta samyagṛkṣavibhāvanāt .. 2.101..
2.101. 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.
2.102. 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.
न तिष्ठति तु यः पूर्वां नौपास्ते यश्च पश्चिमाम् । स शूद्रवद्बहिष्कार्यः सर्वस्माद्द्विजकर्मणः ॥ २.१०३॥
na tiṣṭhati tu yaḥ pūrvāṃ naupāste yaśca paścimām . sa śūdravadbahiṣkāryaḥ sarvasmāddvijakarmaṇaḥ .. 2.103..
2.103. 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.
2.104. 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.
2.105. 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.
नैत्यके नास्त्यनध्यायो ब्रह्मसत्रं हि तत्स्मृतम् ॥ब्रह्माहुतिहुतं पुण्यमनध्यायवषट्कृतम् ॥ २.१०६॥
naityake nāstyanadhyāyo brahmasatraṃ hi tatsmṛtam ..brahmāhutihutaṃ puṇyamanadhyāyavaṣaṭkṛtam .. 2.106..
2.106. 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.
2.107. 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
2.108. 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).
2.109. According to the sacred law the (following) ten (persons, viz.) the teacher’s son, one who desires to do service, one who imparts knowledge, one who is intent on fulfilling the law, one who is pure, a person connected by marriage or friendship, one who possesses (mental) ability, one who makes presents of money, one who is honest, and a relative, may be instructed (in the Veda).
2.110. 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.
2.111. Of the two persons, him who illegally explains (anything), and him who illegally asks (a question), one
(or both) will die or incur (the other’s) enmity.
धर्मार्थौ यत्र न स्यातां शुश्रूषा वाऽपि तद्विधा । तत्र विद्या न वप्तव्या शुभं बीजमिवौषरे ॥ २.११२॥
dharmārthau yatra na syātāṃ śuśrūṣā vā'pi tadvidhā . tatra vidyā na vaptavyā śubhaṃ bījamivauṣare .. 2.112..
2.112. 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.
2.114. Sacred Learning approached a Brahmana and said to him: ’I am thy treasure, preserve me, deliver me not to a scorner; so (preserved) I shall become supremely strong.’
2.117. (A student) shall first reverentially salute that (teacher) from whom he receives (knowledge), referring to worldly affairs, to the Veda, or to the Brahman.
2.118. 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).
शय्याऽऽसनेऽध्याचरिते श्रेयसा न समाविशेत् । शय्याऽऽसनस्थश्चैवेनं प्रत्युत्थायाभिवादयेत् ॥ २.११९॥
śayyā''sane'dhyācarite śreyasā na samāviśet . śayyā''sanasthaścaivenaṃ pratyutthāyābhivādayet .. 2.119..
2.119. 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.
2.120. 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.
2.121. He who habitually salutes and constantly pays reverence to the aged obtains an increase of four (things), (viz.) length of life, knowledge, fame, (and) streng
नामधेयस्य ये के चिदभिवादं न जानते । तान् प्राज्ञोऽहमिति ब्रूयात्स्त्रियः सर्वास्तथैव च ॥ २.१२३॥
nāmadheyasya ye ke cidabhivādaṃ na jānate . tān prājño'hamiti brūyātstriyaḥ sarvāstathaiva ca .. 2.123..
2.123. 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.
2.124. 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.
2.125. A Brahmana should thus be saluted in return, ’May’st thou be long-lived, O gentle one!’ and the vowel ’a’ must be added at the end of the name (of the person addressed), the syllable preceding it being drawn out to the length of three moras.
2.127. 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.
2.128. 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).
2.130. To his maternal and paternal uncles, fathers-in-law, officiating priests, (and other) venerable persons, he must say, ’I am N. N.,’ and rise (to meet them), even though they be younger (than himself).
2.131. 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.
2.132. (The feet of the) wife of one’s 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 one’s return from a journey.
2.133. 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.
2.134. 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.
brāhmaṇaṃ daśavarṣaṃ tu śatavarṣaṃ tu bhūmipam . pitāputrau vijānīyādbrāhmaṇastu tayoḥ pitā .. 2.135- la..
2.135. 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.
2.136. 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).
2.137. 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).
चक्रिणो दशमीस्थस्य रोगिणो भारिणः स्त्रियाः । स्नातकस्य च राज्ञश्च पन्था देयो वरस्य च ॥ २.१३८॥
cakriṇo daśamīsthasya rogiṇo bhāriṇaḥ striyāḥ . snātakasya ca rājñaśca panthā deyo varasya ca .. 2.138..
2.138. 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.
2.139. 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.
upanīya tu yaḥ śiṣyaṃ vedamadhyāpayeddvijaḥ . sakalpaṃ sarahasyaṃ ca tamācāryaṃ pracakṣate .. 2.140..
2.140. 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).
2.142. 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).
2.143. 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.
2.145. 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.
उत्पादकब्रह्मदात्रोर्गरीयान् ब्रह्मदः पिता । ब्रह्मजन्म हि विप्रस्य प्रेत्य चैह च शाश्वतम् ॥ २.१४६॥
utpādakabrahmadātrorgarīyān brahmadaḥ pitā . brahmajanma hi viprasya pretya caiha ca śāśvatam .. 2.146..
2.146. 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.
2.147. 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).
2.148. 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 deat
2.149. (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.
2.150. 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.
2.151. 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 ’Little sons.’
ते तमर्थमपृच्छन्त देवानागतमन्यवः । देवाश्चैतान् समेत्यौचुर्न्याय्यं वः शिशुरुक्तवान् ॥ २.१५२॥
te tamarthamapṛcchanta devānāgatamanyavaḥ . devāścaitān sametyaucurnyāyyaṃ vaḥ śiśuruktavān .. 2.152..
2.152. They, moved with resentment, asked the gods concerning that matter, and the gods, having assembled, answered, ’The child has addressed you properly.’
अज्ञो भवति वै बालः पिता भवति मन्त्रदः । अज्ञं हि बालमित्याहुः पितेत्येव तु मन्त्रदम् ॥ २.१५३॥
ajño bhavati vai bālaḥ pitā bhavati mantradaḥ . ajñaṃ hi bālamityāhuḥ pitetyeva tu mantradam .. 2.153..
2.153. ’For (a man) destitute of (sacred) knowledge is indeed a child, and he who teaches him the Veda is his father; for (the sages) have always said "child" to an ignorant man, and "father" to a teacher of the Veda.’
न हायनैर्न पलितैर्न वित्तेन न बन्धुभिः । ऋषयश्चक्रिरे धर्मं योऽनूचानः स नो महान् ॥ २.१५४॥
na hāyanairna palitairna vittena na bandhubhiḥ . ṛṣayaścakrire dharmaṃ yo'nūcānaḥ sa no mahān .. 2.154..
2.154. 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 (Anukana) is (considered) great by us.’
2.155. 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.
न तेन वृद्धो भवति येनास्य पलितं शिरः । यो वै युवाऽप्यधीयानस्तं देवाः स्थविरं विदुः ॥ २.१५६॥
na tena vṛddho bhavati yenāsya palitaṃ śiraḥ . yo vai yuvā'pyadhīyānastaṃ devāḥ sthaviraṃ viduḥ .. 2.156..
2.156. 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.
2.157. 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).
2.158. 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.
2.159. 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.
2.161. 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.
2.163. 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.
2.164. 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.
2.165. 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).
2.166. 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.
2.167. 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.
2.168. 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).
2.169. 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.
2.170. 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.
2.171. They call the teacher (the pupil’s) father because he gives the Veda; for nobody can perform a (sacred)
rite before the investiture with the girdle of Munga grass.
नाभिव्याहारयेद्ब्रह्म स्वधानिनयनादृते । शूद्रेण हि समस्तावद्यावद्वेदे न जायते ॥ २.१७२॥
nābhivyāhārayedbrahma svadhāninayanādṛte . śūdreṇa hi samastāvadyāvadvede na jāyate .. 2.172..
2.172. (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.
2.173. The (student) who has been initiated must be instructed in the performance of the vows, and gradually learn the Veda, observing the prescribed rules.
यद्यस्य विहितं चर्म यत्सूत्रं या च मेखला । यो दण्डो यत्च वसनं तत्तदस्य व्रतेष्वपि ॥ २.१७४॥
yadyasya vihitaṃ carma yatsūtraṃ yā ca mekhalā . yo daṇḍo yatca vasanaṃ tattadasya vrateṣvapi .. 2.174..
2.174. 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.
2.175. 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.
2.176. 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).
2.177. 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.
अभ्यङ्गमञ्जनं चाक्ष्णोरुपानच्छत्रधारणम् । कामं क्रोधं च लोभं च नर्तनं गीतवादनम् ॥ २.१७८॥
abhyaṅgamañjanaṃ cākṣṇorupānacchatradhāraṇam . kāmaṃ krodhaṃ ca lobhaṃ ca nartanaṃ gītavādanam .. 2.178..
2.178. 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),
2.181. 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.’
2.182. 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.
2.183. 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.
गुरोः कुले न भिक्षेत न ज्ञातिकुलबन्धुषु । अलाभे त्वन्यगेहानां पूर्वं पूर्वं विवर्जयेत् ॥ २.१८४॥
guroḥ kule na bhikṣeta na jñātikulabandhuṣu . alābhe tvanyagehānāṃ pūrvaṃ pūrvaṃ vivarjayet .. 2.184..
2.184. 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;
2.185. 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).
2.186. 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.
अकृत्वा भैक्षचरणमसमिध्य च पावकम् । अनातुरः सप्तरात्रमवकीर्णिव्रतं चरेत् ॥ २.१८७॥
akṛtvā bhaikṣacaraṇamasamidhya ca pāvakam . anāturaḥ saptarātramavakīrṇivrataṃ caret .. 2.187..
2.187. 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).
2.188. 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.
व्रतवद्देवदैवत्ये पित्र्ये कर्मण्यथर्षिवत् । काममभ्यर्थितोऽश्नीयाद्व्रतमस्य न लुप्यते ॥ २.१८९॥
vratavaddevadaivatye pitrye karmaṇyatharṣivat . kāmamabhyarthito'śnīyādvratamasya na lupyate .. 2.189..
2.189. 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.
चोदितो गुरुणा नित्यमप्रचोदित एव वा । अध्ययने योगम् यत्नमाचार्यस्य हितेषु च ॥ २.१९१॥
codito guruṇā nityamapracodita eva vā . adhyayane yogam yatnamācāryasya hiteṣu ca .. 2.191..
2.191. 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.
2.193. 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.
2.194. 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.
2.196. 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;
2.197. 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.
नौदाहरेदस्य नाम परोक्षमपि केवलम् । न चैवास्यानुकुर्वीत गतिभाषितचेष्टितम् ॥ २.१९९॥
naudāharedasya nāma parokṣamapi kevalam . na caivāsyānukurvīta gatibhāṣitaceṣṭitam .. 2.199..
2.199. 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.
2.201. 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.
दूरस्थो नार्चयेदेनं न क्रुद्धो नान्तिके स्त्रियाः । यानासनस्थश्चैवैनमवरुह्याभिवादयेत् ॥ २.२०२॥
dūrastho nārcayedenaṃ na kruddho nāntike striyāḥ . yānāsanasthaścaivainamavaruhyābhivādayet .. 2.202..
2.202. 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).
गोऽश्वौष्ट्रयानप्रासादप्रस्तरेषु कटेषु च । आसीत गुरुणा सार्धं शिलाफलकनौषु च ॥ २.२०४॥
go'śvauṣṭrayānaprāsādaprastareṣu kaṭeṣu ca . āsīta guruṇā sārdhaṃ śilāphalakanauṣu ca .. 2.204..
2.204. 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.
2.205. 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).
2.206. 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.
2.207. 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.
2.208. 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.
2.210. 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.
अभ्यञ्जनं स्नापनं च गात्रोत्सादनमेव च । गुरुपत्न्या न कार्याणि केशानां च प्रसाधनम् ॥ २.२११॥
abhyañjanaṃ snāpanaṃ ca gātrotsādanameva ca . gurupatnyā na kāryāṇi keśānāṃ ca prasādhanam .. 2.211..
2.211. 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.
gurupatnī tu yuvatirnābhivādyaiha pādayoḥ . pūrṇaviṃśativarṣeṇa guṇadoṣau vijānatā .. 2.212..
2.212. (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.
2.216. 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 (worship thee, O lady).’
2.217. 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.
2.218. 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.
2.219. 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.
2.220. 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).
2.222. 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.
2.223. 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.
धर्मार्थावुच्यते श्रेयः कामार्थौ धर्म एव च । अर्थ एवैह वा श्रेयस्त्रिवर्ग इति तु स्थितिः ॥ २.२२४॥
dharmārthāvucyate śreyaḥ kāmārthau dharma eva ca . artha evaiha vā śreyastrivarga iti tu sthitiḥ .. 2.224..
2.224. (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.
2.225. 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).
2.226. 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.
2.228. 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)
teṣāṃ trayāṇāṃ śuśrūṣā paramaṃ tapa ucyate . na tairanabhyanujñāto dharmamanyaṃ samācaret .. 2.229..
2.229. Obedience towards those three is declared to be the best (form of) austerity; let him not perform other
meritorious acts without their permission.
पिता वै गार्हपत्योऽग्निर्माताऽग्निर्दक्षिणः स्मृतः । गुरुराहवनीयस्तु साऽग्नित्रेता गरीयसी ॥ २.२३१॥
pitā vai gārhapatyo'gnirmātā'gnirdakṣiṇaḥ smṛtaḥ . gururāhavanīyastu sā'gnitretā garīyasī .. 2.231..
2.231. 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.
2.232. 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.
2.233. 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.
2.235. 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).
2.237. 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.
2.238. 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.
2.239. 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.
अब्राह्मणादध्यायनमापत्काले विधीयते । अनुव्रज्या च शुश्रूषा यावदध्यायनं गुरोः ॥ २.२४१॥
abrāhmaṇādadhyāyanamāpatkāle vidhīyate . anuvrajyā ca śuśrūṣā yāvadadhyāyanaṃ guroḥ .. 2.241..
2.241. 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.
2.242. 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.
2.245. 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,
2.247. (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.
एवं चरति यो विप्रो ब्रह्मचर्यमविप्लुतः । स गच्छत्युत्तमस्थानं न चैह जायते पुनः ॥ २.२४९॥
evaṃ carati yo vipro brahmacaryamaviplutaḥ . sa gacchatyuttamasthānaṃ na caiha jāyate punaḥ .. 2.249..
2.249. 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.
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