Chapter 2

That which is practiced by the learned and the good, who are ever free from hatred and passion, and which is assented to by the heart—know that to be Dharma. // Mn_2.1 //

A life of desire is not praiseworthy, yet a complete absence of desire is not found here; for the study of the Veda and the performance of Vedic rites are motivated by desire. // Mn_2.2 //

Desire has its root in volition, and sacrifices are born of volition; vows and the restraints of Dharma are all remembered as sprung from volition. // Mn_2.3 //

No action is ever seen here on earth to be done by a man who is without desire; for whatever a man does, that is the result of desire. // Mn_2.4 //

By acting rightly in these matters, he attains the world of the immortals, and here on earth he obtains all the desires that he had willed. // Mn_2.5 //

The entire Veda is the root-source of Dharma (the sacred law and eternal duty), as are Smṛti (the remembered tradition) and the conduct of those who know it, the practices of the virtuous, and one's own self-satisfaction. // Mn_2.6 //

Whatever Dharma for any person has been declared by Manu, all that is set forth in the Veda, for the Veda is the embodiment of all knowledge. // Mn_2.7 //

A learned man, after having fully examined all this with the eye of knowledge, should, on the authority of Śruti, devote himself to his own Dharma. // Mn_2.8 //

For a man who follows the Dharma declared in Śruti and Smṛti obtains fame here on earth and, after death, unsurpassed happiness. // Mn_2.9 //

Śruti (the revealed Vedas) should be known as the Veda, and Smṛti indeed as the sacred treatises on Dharma; these two are not to be questioned in any matter, for from them Dharma shone forth. // Mn_2.10 //

Any twice-born who, relying on the school of rationalistic treatises, treats these two sources with contempt must be cast out by the virtuous as an atheist and a reviler of the Veda. // Mn_2.11 //

The Veda, the sacred tradition, the conduct of the virtuous, and what is pleasing to one's own soul—these they declare to be the fourfold, direct evidence of Dharma. // Mn_2.12 //

Knowledge of Dharma is prescribed for those who are not attached to wealth and desire; for those who seek to know Dharma, the supreme authority is Śruti. // Mn_2.13 //

But where there is a conflict between two texts of Śruti, both are remembered as Dharma; for both have been rightly declared by the wise to be Dharma. // Mn_2.14 //

Whether the sacrifice is performed after sunrise, before sunrise, or at the exact time of sunrise, it is always valid—this is the Vedic revelation. // Mn_2.15 //

He for whom the rites from conception to the funeral pyre are prescribed to be performed with sacred formulas has a right to this shastra, and it should be known that no one else has. // Mn_2.16 //

The land created by the gods, which lies between the two divine rivers Sarasvati and Drishadvati, they call Brahmavarta. // Mn_2.17 //

The conduct which has been passed down by tradition in that land, among the varnas and the intermediate ones, is called the conduct of the virtuous. // Mn_2.18 //

Kurukshetra, the Matsyas, the Panchalas, and the Shurasenakas—this is the land of the Brahmarishis, which comes next after Brahmavarta. // Mn_2.19 //

From a Brahmana born in that country, all men on earth should learn their respective conduct. // Mn_2.20 //

The land which lies between the Himalaya and Vindhya mountains, to the east of Vinashana and to the west of Prayaga, is called the Middle Country. // Mn_2.21 //

But the region between those two mountain ranges, from the eastern sea to the western sea, the wise know as Aryavarta. // Mn_2.22 //

That land where the black antelope roams by nature is to be known as the land fit for sacrifice; the land of the Mlecchas lies beyond that. // Mn_2.23 //

The twice-born should diligently seek to settle in these countries; but a Shudra, if distressed for a livelihood, may dwell in any land whatsoever. // Mn_2.24 //

This has been declared to you in brief as the source of Dharma and the origin of this all; now learn the Dharmas of the varnas. // Mn_2.25 //

With sacred Vedic rites must be performed the purifying saṃskāra of the body for the twice-born, from conception onwards, which sanctifies them in this life and after death. // Mn_2.26 //

Through oblations during pregnancy, the birth ceremony, the tonsure, and the tying of the sacred girdle, the innate and gestational taint of the twice-born is wiped away. // Mn_2.27 //

Through study of the Veda, through vows, through oblations, through knowledge of the three Vedas, through sacrifices, through sons, through the great sacrifices, and through other sacrifices, this body is made fit for Brahma. // Mn_2.28 //

The birth ceremony for a male child is prescribed to be performed before the cutting of the navel cord, and it includes the feeding of him with a sacred formula, using gold, honey, and ghee. // Mn_2.29 //

His name-giving should be performed on the tenth or twelfth day, or on an auspicious lunar day, in an auspicious muhūrta, or under a favorable constellation. // Mn_2.30 //

The name of a Brahmana should be auspicious, of a Kshatriya connected with power, of a Vaishya with wealth, but of a Shudra contemptible. // Mn_2.31 //

The name of a Brahmana should have the suffix 'sharma' (denoting happiness), that of a Kshatriya 'raksha' (denoting protection), that of a Vaishya 'pushti' (denoting prosperity), and that of a Shudra 'preshya' (denoting service). // Mn_2.32 //

The names of women should be easy to pronounce, not harsh, of clear meaning, charming, auspicious, ending in a long vowel, and containing a word of blessing. // Mn_2.33 //

In the fourth month, the child's first leaving of the house should be performed; in the sixth month, the first feeding with rice, or whatever is the auspicious custom in the family. // Mn_2.34 //

The tonsure ceremony for all the twice-born should be performed according to Dharma in the first or third year, as enjoined by the Veda. // Mn_2.35 //

In the eighth year from conception, one should perform the initiation of a Brahmana; in the eleventh from conception for a Kshatriya; and in the twelfth from conception for a Vaishya. // Mn_2.36 //

For a Brahmana desiring proficiency in the sacred lore, the initiation should be done in the fifth year; for a Kshatriya desiring strength, in the sixth; and for a Vaishya desiring wealth, in the eighth. // Mn_2.37 //

For a Brahmana, the time for the Savitri initiation does not pass until the sixteenth year; for a Kshatriya, until the twenty-second; and for a Vaishya, until the twenty-fourth. // Mn_2.38 //

After these periods, these three, not having been initiated at the proper time, become Vratyas, fallen from the Savitri, and despised by the Aryans. // Mn_2.39 //

With these unpurified men, a Brahmana should never, even in times of distress, form a connection through Vedic study or marriage. // Mn_2.40 //

Student-initiates should wear, in due order, skins of the black antelope, spotted deer, and goat, and garments of hemp, flax, and wool. // Mn_2.41 //

The girdle of a Brahmana shall be made of Munja grass, three-stranded, smooth, and even; that of a Kshatriya, of a bowstring made of Murva fiber; that of a Vaishya, of hemp threads. // Mn_2.42 //

If Munja grass is not available, the girdles should be made of Kusha, Ashmantaka, or Balvaja grasses, twisted with one, three, or five knots. // Mn_2.43 //

The sacred thread of a Brahmana shall be of cotton, twisted upwards, and of three strands; that of a Kshatriya, of hemp thread; and that of a Vaishya, of wool thread. // Mn_2.44 //

A Brahmana should by right carry a staff of Bilva or Palasha wood; a Kshatriya, of Vata or Khadira; a Vaishya, of Pilu or Udumbara. // Mn_2.45 //

The staff of a Brahmana should be made to reach the end of his hair; that of a Kshatriya should be level with his forehead; and that of a Vaishya, level with his nose. // Mn_2.46 //

All the staves should be straight, unblemished, of pleasing appearance, not likely to cause fear to men, with their bark intact, and not damaged by fire. // Mn_2.47 //

Having taken a staff of his choice, having worshipped the sun, and having walked around the fire, turning his right side towards it, he should beg for alms according to the rule. // Mn_2.48 //

An initiated Brahmana should beg for alms beginning with the word 'bhavat'; a Kshatriya with the word 'bhavat' in the middle; and a Vaishya with the word 'bhavat' at the end. // Mn_2.49 //

He should first beg for alms from his mother, or his sister, or his mother's own sister, or from one who will not humiliate him. // Mn_2.50 //

Having collected as much alms as is needed, without guile, and having presented it to his teacher, he should eat, facing the east and purified, after sipping water. // Mn_2.51 //

Facing the east, one eats for longevity; facing the south, for fame; facing the west, for prosperity; and facing the north, one eats for truth. // Mn_2.52 //

A twice-born man should always sip water and eat his food with a concentrated mind; and after eating, he should sip water again properly and touch his bodily openings with water. // Mn_2.53 //

One should always honor one's food and eat it without finding fault; upon seeing it, one should be joyful and pleased, and always welcome it. // Mn_2.54 //

For food that is honored always gives strength and energy; but eaten while dishonored, it destroys both. // Mn_2.55 //

One should not give one's leftovers to anyone, nor eat them in between meals; nor should one overeat, nor go anywhere while having leftovers on one's person. // Mn_2.56 //

Overeating is injurious to health, prevents long life, and bars the way to heaven; it is unmeritorious and detested by the world; therefore, one should avoid it. // Mn_2.57 //

A Brahmana should always sip water using the Brahma tīrtha, or the Kaya or Traidasha tīrtha, but never with the Pitrya tīrtha. // Mn_2.58 //

The part at the base of the thumb is called the Brahma tīrtha; that at the base of the fingers, the Kaya; that at the tips, the Deva; and that below these two, the Pitrya. // Mn_2.59 //

First, he should sip water three times, then wipe his mouth twice; and he should touch his bodily openings, his self, and his head with water. // Mn_2.60 //

A knower of Dharma, desiring purity, should always sip water in a secluded place, facing east or north, with water that is not hot and not foamy, using the prescribed tīrtha. // Mn_2.61 //

A Brahmana is purified by water that reaches his heart; a ruler, by water that reaches his throat; a Vaishya, by water that is merely swallowed; and a Shudra, by water touched to his lips. // Mn_2.62 //

A twice-born man is called 'upavītī' when his right arm is raised and the sacred thread is over his left shoulder; 'prācīnāvītī' when it is over his right shoulder; and 'nivītī' when it hangs around his neck. // Mn_2.63 //

His girdle, deerskin, staff, sacred thread, and water pot, if they are worn out, he should cast into water and take new ones with the recitation of a sacred formula. // Mn_2.64 //

The Kesanta ceremony (cutting of the hair) is prescribed for a Brahmana in the sixteenth year; for a Kshatriya, in the twenty-second; and for a Vaishya, two years after that. // Mn_2.65 //

This entire series of rites must be performed for women as well, in order to sanctify the body, at the proper time and in the proper order, but without sacred formulas. // Mn_2.66 //

The wedding ceremony is remembered as the Vedic saṃskāra for women; serving her husband is equivalent to residing with a teacher, and household duties are equivalent to the tending of the sacred fire. // Mn_2.67 //

This has been declared as the rule of initiation for the twice-born, which indicates their second birth and is meritorious; now learn the rule of action. // Mn_2.68 //

Having initiated a pupil, the teacher should first instruct him in purification, proper conduct, the tending of the sacred fire, and the twilight devotions. // Mn_2.69 //

But when about to study, the pupil, having sipped water according to the rule, facing north, with his hands joined in the 'brahmāñjali' pose, should be taught, wearing light clothing and having controlled his senses. // Mn_2.70 //

At the beginning and at the end of a lesson, the feet of the teacher must always be clasped; one must study with hands joined, for that is remembered as the 'brahmāñjali'. // Mn_2.71 //

The clasping of the teacher's feet must be done with crossed hands; the left foot should be touched with the left hand, and the right foot with the right. // Mn_2.72 //

The teacher, ever unwearied, should say to the one who is about to study, "Pray, recite!" and when he is to stop, he should say, "Let there be a pause." // Mn_2.73 //

A Brahmana should always utter Om at the beginning and at the end of a lesson; for what is recited without Om at the start flows away, and what is recited without it at the end disintegrates. // Mn_2.74 //

Seated on Kusha grass with tips pointing east, purified by blades of sacred grass, and cleansed by three suppressions of the breath, one is then worthy to utter Om. // Mn_2.75 //

Prajapati drew forth from the three Vedas the letter A, the letter U, and the letter M, and also the mystical utterances (bhūr, bhuvaḥ, svar). // Mn_2.76 //

From each of the three Vedas, the supreme lord Prajapati drew forth one foot of this sacred Savitri verse, which begins with the word 'Tat'. // Mn_2.77 //

A Brahmana who knows the Veda, by reciting this syllable (Om) and this Savitri verse, preceded by the vyāhṛtis, at both twilights, becomes endowed with the merit of the Veda. // Mn_2.78 //

A twice-born who recites this triad a thousand times outside the village is freed from even great sin within a month, as a snake is freed from its skin. // Mn_2.79 //

A Brahmana, Kshatriya, or Vaishya who is not initiated with this verse and who neglects his duties at the proper time, incurs reproach among the virtuous. // Mn_2.80 //

The three great imperishable vyāhṛtis, preceded by Om, and the three-footed Savitri verse, are to be known as the mouth of Brahma. // Mn_2.81 //

He who recites this daily for three years, unwearied, attains the supreme Brahma, becoming like air and having a form of ether. // Mn_2.82 //

The single syllable (Om) is the supreme Brahma; the suppression of the breath is the highest tapas. But there is nothing higher than the Savitri; truth is more excellent than silence. // Mn_2.83 //

All Vedic rites, the oblations and the sacrifices, perish; but the syllable (Om) should be known as imperishable, for it is Brahma and Prajapati himself. // Mn_2.84 //

The sacrifice of recitation is superior to the prescribed yajña by ten degrees; a whispered recitation is held to be a hundred times better; and a mental recitation is a thousand times better. // Mn_2.85 //

The four domestic sacrifices, together with the prescribed ritual sacrifices, are not worth a sixteenth part of the japa-yajña. // Mn_2.86 //

Through recitation alone a Brahmana may certainly attain perfection, there is no doubt; whether he performs other rites or not, a Brahmana who is a friend to all is so called. // Mn_2.87 //

A wise man should strive to restrain his senses, which wander among alluring sense-objects, just as a charioteer restrains his horses. // Mn_2.88 //

The wise men of old have declared eleven senses, which I shall now describe fully and in their due order. // Mn_2.89 //

The ear, the skin, the eyes, the tongue, and the nose as the fifth; the anus, the generative organ, the hands and feet, and speech as the tenth are remembered. // Mn_2.90 //

The five of these beginning with the ear, in order, they call the organs of cognition; the five beginning with the anus, they declare to be the organs of action. // Mn_2.91 //

The mind should be known as the eleventh, which by its own nature partakes of both; when it is conquered, these two groups of five are also conquered. // Mn_2.92 //

Through attachment to the senses, a man undoubtedly incurs guilt; but by restraining them, he then attains perfection. // Mn_2.93 //

Desire is never pacified by the enjoyment of desires, but grows ever stronger, like a fire fed with an offering of butter. // Mn_2.94 //

Between him who might obtain all these desires and him who might renounce them all, the renunciation of all desires is superior to their attainment. // Mn_2.95 //

These senses, which are attached to their objects, cannot be so well restrained by mere abstinence as they can be by constant knowledge. // Mn_2.96 //

The Vedas, renunciation, sacrifices, restraints, and various tapas never bring perfection to a man of corrupted disposition. // Mn_2.97 //

That man who, having heard, touched, seen, eaten, or smelled something, neither rejoices nor grieves, is to be known as one who has conquered his senses. // Mn_2.98 //

But if even one of all the senses gives way, through it his wisdom flows away, like water from a leaky water-skin. // Mn_2.99 //

Having brought the host of senses under control, and likewise having restrained the mind, one may accomplish all one's aims without weakening the body through excessive austerity. // Mn_2.100 //

At the morning twilight, one should stand and recite the Savitri until the sun appears; but at the evening twilight, one should sit until the stars are clearly visible. // Mn_2.101 //

By standing and reciting at the morning twilight, he removes the sin committed during the night; but by sitting at the evening twilight, he destroys the impurity committed during the day. // Mn_2.102 //

But he who does not stand for the morning devotion, and who does not attend the evening one, must be excluded like a Shudra from all duties of the twice-born. // Mn_2.103 //

Having gone to the forest with a concentrated mind, and being self-controlled near water, he should perform his daily obligatory rites and recite the Savitri. // Mn_2.104 //

There is no restriction on account of a forbidden day of study for the auxiliary sciences of the Veda, nor for the daily private recitation, nor indeed for the mantras of the fire-oblation. // Mn_2.105 //

For the daily recitation there is no forbidden day, for that is remembered as a perpetual Brahma-sacrifice; it is a meritorious oblation to Brahma, even when the vaṣaṭ call is uttered on a forbidden day. // Mn_2.106 //

For him who, pure and self-controlled, studies his private recitation for a year according to the rule, it constantly flows with milk, curd, ghee, and honey. // Mn_2.107 //

An initiated twice-born should, until his return home, perform the tending of the sacred fire, the begging of alms, sleeping on the ground, and what is beneficial to his teacher. // Mn_2.108 //

The son of an ācārya, one who is eager to serve, a giver of knowledge, a righteous man, a pure man, a trusted man, a capable man, a giver of wealth, a good man, and one's own kinsman—these ten may be taught according to Dharma. // Mn_2.109 //

One should not speak to anyone unless asked, nor to one who asks improperly; a wise man, even though he knows, should behave in the world as if he were a simpleton. // Mn_2.110 //

He who speaks unrighteously and he who asks unrighteously—one of the two dies or incurs hatred. // Mn_2.111 //

Where there is neither Dharma nor wealth, nor suitable service, there knowledge should not be sown, like good seed in barren soil. // Mn_2.112 //

A teacher of the Veda should rather die with his knowledge; even in dire distress, he must not sow it in barren soil. // Mn_2.113 //

Knowledge, approaching a Brahmana, said: "I am your treasure, protect me. Do not impart me to a caviler, so that I may become most powerful." // Mn_2.114 //

"But impart me to that Brahmana whom you know to be pure, a steadfast brahmachari, and a watchful guardian of the treasure." // Mn_2.115 //

He who acquires the Veda from one who has not been authorized to teach it is guilty of the theft of the Veda and goes to hell. // Mn_2.116 //

From whomever one may receive knowledge, whether worldly, Vedic, or spiritual, him one should salute first. // Mn_2.117 //

Better a well-controlled Brahmana whose only wealth is the Savitri, than an uncontrolled one who knows the three Vedas, eats all kinds of food, and sells all kinds of things. // Mn_2.118 //

One should not occupy a bed or seat used by a superior; and if one is on a bed or seat, one should rise and salute him. // Mn_2.119 //

The vital breaths of a young man go upwards when an elder approaches; by rising and saluting, he recovers them again. // Mn_2.120 //

For him who is of a respectful disposition and constantly serves the aged, four things increase: lifespan, Dharma, fame, and strength. // Mn_2.121 //

After the salutation, a Brahmana, when greeting a superior, should announce his own name, saying, "I am so-and-so by name." // Mn_2.122 //

To those who do not know the proper response to a salutation, a wise man should say, "It is I," and he should do the same to all women. // Mn_2.123 //

In a salutation, one should utter the word 'bhoh' at the end of one's name, for the nature of 'bhoh' is remembered by the sages to be the essence of all names. // Mn_2.124 //

In reply to a salutation, a Brahmana should be addressed with, "May you be long-lived, gentle one"; and the final vowel of his name should be pronounced as a prolated vowel. // Mn_2.125 //

A Brahmana who does not know the proper response to a salutation should not be saluted by a learned man; he is just like a Shudra. // Mn_2.126 //

On meeting a Brahmana, one should ask after his welfare; a Kshatriya, his freedom from harm; a Vaishya, his prosperity; and a Shudra, his health. // Mn_2.127 //

One who has been initiated for a sacrifice, even if he is younger, should not be addressed by name. A knower of Dharma should address him with the words 'bhoh' or 'bhavat'. // Mn_2.128 //

A woman who is the wife of another and not related by blood, one should address as 'bhavati', or 'fortunate one', or 'sister'. // Mn_2.129 //

To maternal uncles, paternal uncles, fathers-in-law, sacrificial priests, and gurus, a younger man should say, upon rising, "I am so-and-so." // Mn_2.130 //

A mother's sister, a maternal uncle's wife, a mother-in-law, and a father's sister are to be honored like a guru's wife; they are equal to a guru's wife. // Mn_2.131 //

The feet of a brother's wife of the same varna should be clasped daily; but the feet of the wives of paternal and maternal kinsmen should be clasped only upon returning from a journey. // Mn_2.132 //

Towards a father's sister, a mother's sister, and one's own elder sister, one should behave as towards one's mother; but the mother is more venerable than they. // Mn_2.133 //

Among fellow townsmen, seniority is established by ten years; among artists, by five years; among learned Brahmanas, by three years; but among blood relatives, even by a small difference in age. // Mn_2.134 //

A Brahmana of ten years and a king of a hundred years should be known as father and son; but of the two, the Brahmana is the father. // Mn_2.135 //

Wealth, kinship, age, action, and knowledge as the fifth—these are the grounds for respect; each succeeding one is more weighty. // Mn_2.136 //

Whichever man of the three upper varnas possesses the most of these five qualities in abundance is worthy of respect; and so is a Shudra who has reached the tenth decade of his life. // Mn_2.137 //

Way should be made for one in a chariot, one in his tenth decade, a sick person, one carrying a burden, a woman, a snātaka, a king, and a bridegroom. // Mn_2.138 //

When all these are met together, the snātaka and the king are to be honored; and between the king and the snātaka, the snātaka is more deserving of honor than the king. // Mn_2.139 //

A twice-born who, having initiated a pupil, teaches him the Veda together with the ritual treatises and the esoteric texts, they call an ācārya. // Mn_2.140 //

But he who teaches a portion of the Veda, or again the auxiliary sciences of the Veda, for a livelihood, is called an upādhyāya. // Mn_2.141 //

That Brahmana who performs the rites from conception onwards according to the rule and nourishes him with food is called a guru. // Mn_2.142 //

He who, being chosen, performs for another the establishment of the sacred fire, the domestic sacrifices, and the great sacrifices like the Agnishtoma, is here called his ṛtvij. // Mn_2.143 //

He who unfailingly fills both ears with the sacred Veda is to be known as mother and father; one should never be hostile to him. // Mn_2.144 //

In honor, an ācārya exceeds ten upādhyāyas; a father exceeds one hundred ācāryas; but a mother exceeds a thousand fathers in reverence. // Mn_2.145 //

Of the progenitor and the giver of the Veda, the giver of the Veda is the more venerable father; for the birth through the Veda is eternal for a Brahmana, both in this life and after death. // Mn_2.146 //

That birth which his mother and father produce for him together out of mutual desire, one should know as his mere physical birth, when he is born from the womb. // Mn_2.147 //

But that birth which the ācārya, who has mastered the Veda, brings about for him according to the rule through the Savitri—that is the true birth, which is ageless and immortal. // Mn_2.148 //

He who helps another with sacred learning, whether little or much, should be known here as a guru on account of that help with sacred learning. // Mn_2.149 //

The giver of the spiritual birth and the teacher of one's own Dharma, a Brahmana, though a child, is by law the father of an old man. // Mn_2.150 //

The child Angirasa, a sage, taught his elders; embracing them with his knowledge, he called them "little sons." // Mn_2.151 //

They, filled with anger, asked the gods about the matter; and the gods, having assembled, said to them, "The child has spoken rightly to you." // Mn_2.152 //

An ignorant man is indeed a child, but the giver of the sacred formula is a father; for they call an ignorant man a 'child' and the giver of the sacred formula a 'father'. // Mn_2.153 //

Not by years, not by gray hairs, not by wealth, not by kin did the sages make the law; he who is learned among us is the great one. // Mn_2.154 //

Seniority among Brahmanas is from knowledge; among Kshatriyas, from valor; among Vaishyas, from grain and wealth; but among Shudras, from birth alone. // Mn_2.155 //

A man is not an elder because his head is gray; he who, though young, is learned, him the gods know to be an elder. // Mn_2.156 //

As a wooden elephant, as a leather deer, and as an unlearned Brahmana—these three bear only the name. // Mn_2.157 //

As a eunuch is fruitless with women, as a cow is fruitless with another cow, and as a gift to an ignorant man is fruitless, so is a Brahmana who knows no Veda fruitless. // Mn_2.158 //

Instruction for the good of beings should be given with non-violence; and he who desires Dharma should use speech that is sweet and gentle. // Mn_2.159 //

He whose speech and mind are pure and always well-guarded, he indeed obtains the full fruit that is taught in the Vedanta. // Mn_2.160 //

Even when distressed, one should not be cutting to the quick, nor have thoughts of injury to others; one should not utter speech that makes others anxious, speech that is unheavenly. // Mn_2.161 //

A Brahmana should always shrink from honor as from poison; and he should always long for dishonor as for nectar. // Mn_2.162 //

For the dishonored man sleeps happily, wakes happily, and moves happily in this world; but the one who dishonors perishes. // Mn_2.163 //

By this orderly method, a twice-born whose soul is purified, dwelling with his guru, should gradually accumulate the tapas that leads to the attainment of Brahma. // Mn_2.164 //

The entire Veda, together with its esoteric texts, must be learned by a twice-born through various special austerities and vows enjoined by the rule. // Mn_2.165 //

A best of the twice-born, wishing to perform tapas, should constantly study the Veda; for the study of the Veda is here called the highest tapas for a Brahmana. // Mn_2.166 //

That twice-born who, even while wearing a garland, daily studies his private recitation to the best of his ability, performs the highest tapas to the very tips of his fingernails. // Mn_2.167 //

A twice-born who, without studying the Veda, labors elsewhere, quickly sinks to the state of a Shudra in this very life, along with his descendants. // Mn_2.168 //

The first birth of a twice-born is from his mother; the second is at the tying of the sacred girdle; the third is at the initiation for a sacrifice, according to the injunction of the Veda. // Mn_2.169 //

Among these, in that spiritual birth which is marked by the tying of the sacred girdle, his mother is the Savitri and his father is said to be the ācārya. // Mn_2.170 //

They call the ācārya a father because he gives the Veda; for no sacred rite can be performed by a man before the tying of the sacred girdle. // Mn_2.171 //

He should not recite the Veda except for the purpose of offering to the ancestors; for he is equal to a Shudra as long as he is not born in the Veda. // Mn_2.172 //

For him who has been initiated, the instruction in vows is prescribed, and the learning of the Veda in due order and according to the rule. // Mn_2.173 //

Whatever skin, sacred thread, girdle, staff, and garment are prescribed for him, those same things are for him during his vows as well. // Mn_2.174 //

A brahmachari dwelling with his guru should observe these rules, controlling his host of senses, for the increase of his own tapas. // Mn_2.175 //

Having bathed daily, being pure, he should perform the libations to the gods, sages, and ancestors, the worship of the deities, and the placing of fuel on the fire. // Mn_2.176 //

He should avoid honey, meat, perfumes, garlands, savory substances, women, all things that have turned sour, and injury to living beings. // Mn_2.177 //

Anointing the body, applying collyrium to the eyes, using shoes and an umbrella, desire, anger, and greed, dancing, singing, and playing musical instruments. // Mn_2.178 //

Gambling, idle talk, slander, and falsehood, looking at and touching women, and injury to others. // Mn_2.179 //

He should sleep alone everywhere and should never spill his seed; for by spilling his seed from desire, he breaks his vow. // Mn_2.180 //

A twice-born brahmachari who unintentionally spills his seed in a dream should bathe, worship the sun, and thrice recite the Rik verse beginning "punar mām." // Mn_2.181 //

He should fetch a water-pot, flowers, cow-dung, earth, and Kusha grass, as much as is needed, and should go for alms daily. // Mn_2.182 //

A brahmachari, being self-controlled, should daily beg for alms from the houses of those who are not deficient in Vedic sacrifices and are praised for performing their duties. // Mn_2.183 //

He should not beg from his guru's family, nor from the families of his kinsmen and relatives; but if he fails to get alms from other houses, he should avoid the preceding ones in order. // Mn_2.184 //

Or, if the aforementioned are not available, he may go through the whole village, controlling his speech and being self-controlled, but he should avoid the houses of the accursed. // Mn_2.185 //

Having brought fuel from afar, he should place it in an open space; and with it, he should offer oblations to the fire in the evening and morning, without being weary. // Mn_2.186 //

Without being sick, if he fails to beg for alms and to place fuel on the fire for seven nights, he must perform the penance of an Avakirnin. // Mn_2.187 //

A student under a vow should always live on alms and should not eat the food of one person only; the subsistence of a student on alms is remembered as equal to a fast. // Mn_2.188 //

But at a rite for the gods, he may eat like a student under a vow; at a rite for the ancestors, like a sage; if invited, he may eat at will, and his vow is not broken. // Mn_2.189 //

This duty has been enjoined by the wise for a Brahmana only; this duty is not prescribed for a Kshatriya and a Vaishya. // Mn_2.190 //

Whether commanded by his guru or not, he should always make an effort in his studies and in acts beneficial to his ācārya. // Mn_2.191 //

Controlling his body, speech, intellect, senses, and mind, he should stand with his hands joined, looking at his guru's face. // Mn_2.192 //

He should always have his hands raised, be of good conduct, and well-covered; and when told, "Be seated," he should sit facing his guru. // Mn_2.193 //

In the presence of his guru, he should always have inferior food, dress, and ornaments; he should rise before him and go to bed after him. // Mn_2.194 //

He should not answer or converse with him while lying down, nor while sitting, nor while eating, nor while standing, nor with his face turned away. // Mn_2.195 //

He should do it standing if the guru is seated; approaching him if he is standing; going to meet him if he is coming; and running after him if he is running. // Mn_2.196 //

Facing him if his face is turned away; approaching him if he is far away; and bowing to him if he is lying down, and standing in his presence when he is standing. // Mn_2.197 //

His bed and seat should always be lower in the presence of his guru; and within the guru's sight, he should not sit in a relaxed posture. // Mn_2.198 //

He should not utter his name, even when he is absent, without a title; nor should he imitate his gait, speech, or gestures. // Mn_2.199 //

Where his guru is slandered or reviled, he should cover his ears or go away from that place. // Mn_2.200 //

By slandering, one becomes a donkey; by reviling, a dog; by using his property, a worm; by being envious, an insect. // Mn_2.201 //

He should not worship him from afar, nor when angry, nor when near a woman; and if he is on a vehicle or seat, he should dismount and salute him. // Mn_2.202 //

He should not sit with his guru to the windward or leeward of him; and he should not say anything out of his guru's hearing. // Mn_2.203 //

He may sit with his guru on a bullock, horse, or camel, in a vehicle, on a terrace, on a mat, as well as on a rock, a wooden bench, or in a boat. // Mn_2.204 //

If his guru's guru is present, he should behave towards him as towards his own guru; and he should not, without his guru's permission, salute his own elders. // Mn_2.205 //

This same constant rule of conduct applies to his teachers of science, to his blood relations, to those who restrain him from unrighteousness, and to those who give him beneficial advice. // Mn_2.206 //

He should always behave towards his superiors as towards his guru, and also towards the worthy sons of his guru, and towards his guru's own kinsmen. // Mn_2.207 //

The son of a guru, whether a child, of the same age, or a pupil in a sacrificial rite, if he is teaching, deserves the same honor as a guru. // Mn_2.208 //

One should not massage the limbs of a guru's son, nor bathe him, nor eat his leftovers, nor wash his feet. // Mn_2.209 //

The wives of a guru of the same varna should be revered like the guru; but those of a different varna should be honored by rising and saluting. // Mn_2.210 //

Anointing, bathing, massaging the body, and dressing the hair should not be done for a guru's wife. // Mn_2.211 //

A young wife of a guru should not be saluted here by clasping her feet, by a student who is twenty years old and knows good from evil. // Mn_2.212 //

It is the nature of women to corrupt men here; for that reason, the wise are not unguarded in the presence of women. // Mn_2.213 //

For a woman is able to lead astray in this world not only an ignorant man, but even a learned one, and make him a slave of desire and anger. // Mn_2.214 //

One should not sit in a secluded place with one's mother, sister, or daughter; for the powerful host of senses drags away even a learned man. // Mn_2.215 //

A young man may, however, perform the prescribed salutation to the young wives of his guru on the ground, saying, "I am so-and-so." // Mn_2.216 //

Remembering the Dharma of the virtuous, he should clasp the feet of his guru's wives after a journey and salute them daily. // Mn_2.217 //

Just as a man digging with a spade obtains water, so a student who serves his guru obtains the knowledge that is in him. // Mn_2.218 //

Whether he be shaven-headed, or with matted hair, or with a top-knot of matted hair, the sun should never set on him nor rise on him while he is sleeping in the village. // Mn_2.219 //

If the sun should rise upon him while he is sleeping through willfulness, or set upon him through ignorance, he should fast for a day, reciting the Savitri. // Mn_2.220 //

He on whom the sun sets while he is sleeping, and he on whom it rises, if he does not perform the penance, becomes liable to great sin. // Mn_2.221 //

Having sipped water, being self-controlled, he should always worship at both twilights with a concentrated mind, in a pure place, reciting the prescribed text according to the rule. // Mn_2.222 //

If a woman or a man of lower rank should perform some good deed, he should also perform it, being diligent, and in whatever righteous act his mind finds delight. // Mn_2.223 //

Some say that Dharma and wealth are the highest good; others, desire and wealth; others, Dharma alone; others, wealth alone; but the established truth is that the triad of all three is the highest good. // Mn_2.224 //

The ācārya, the father, the mother, and an elder brother should not be treated with disrespect, especially by a Brahmana, even when one is distressed. // Mn_2.225 //

The ācārya is the image of Brahma; the father is the image of Prajapati; the mother is the image of the earth; but an elder brother is the image of oneself. // Mn_2.226 //

The suffering which the mother and father endure in the birth of men cannot be repaid even in a hundred years. // Mn_2.227 //

One should always do what is pleasing to those two, and also to the ācārya always; when these three are satisfied, all tapas is accomplished. // Mn_2.228 //

Service to these three is called the highest tapas; without their permission, one should not perform any other religious duty. // Mn_2.229 //

For they are the three worlds, they are the three stages of life, they are the three Vedas, and they are said to be the three sacred fires. // Mn_2.230 //

The father is the Garhapatya fire, the mother is remembered as the Dakshina fire, but the guru is the Ahavaniya fire; this triad of fires is the most venerable. // Mn_2.231 //

A householder who is not negligent towards these three conquers the three worlds; shining in his own body, he rejoices in heaven like a god. // Mn_2.232 //

By devotion to his mother, he gains this world; by devotion to his father, the middle world; but by service to his guru, the world of Brahma. // Mn_2.233 //

All Dharmas are honored for him by whom these three are honored; but for him by whom they are dishonored, all his rites are fruitless. // Mn_2.234 //

As long as these three live, he should not perform any other duty; devoted to their pleasure and welfare, he should always render them service. // Mn_2.235 //

Whatever he may do for the sake of the next world, without conflicting with his duty to them, he should report to them with mind, speech, and action. // Mn_2.236 //

In these three, the duty of a man is accomplished; this is the highest Dharma directly; what is other is called a secondary Dharma. // Mn_2.237 //

Full of faith, one may receive good knowledge even from a person of lower rank, the highest Dharma even from an outcaste, and a jewel of a woman even from a base family. // Mn_2.238 //

Nectar may be taken even from poison, a good saying even from a child, good conduct even from an enemy, and gold even from an impure place. // Mn_2.239 //

Women, jewels, knowledge, Dharma, purity, good sayings, and various arts may be acquired from anyone. // Mn_2.240 //

In times of distress, study under a non-Brahmana teacher is permitted, as is following and serving him as long as the instruction lasts. // Mn_2.241 //

A pupil who desires the highest state should not dwell permanently with a non-Brahmana guru, nor with a Brahmana who has not studied the Veda. // Mn_2.242 //

But if he desires to dwell permanently in his guru's family, he should diligently serve him until he is released from his body. // Mn_2.243 //

A Brahmana who serves his guru until the dissolution of his body goes straight to the eternal abode of Brahma. // Mn_2.244 //

A knower of Dharma should not give any gift to his guru beforehand; but when he is about to take the ceremonial bath, having been permitted by his guru, he should procure a gift for him according to his ability. // Mn_2.245 //

A field, gold, a cow, a horse, an umbrella and shoes, a seat, grain, vegetables, and clothes—he should bring these to please his guru. // Mn_2.246 //

When the ācārya has died, he should behave towards his virtuous son, or his wife, or his kinsman as towards the guru himself. // Mn_2.247 //

If none of these are living, he should control his posture, seat, and movements, and by attending the sacred fire, he should attain perfection for his soul. // Mn_2.248 //

A Brahmana who thus practices his studentship without breaking his vow goes to the highest abode and is not born here again. // Mn_2.249 //