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vidyā brāhmaṇametyāha śevadhiste'smi rakṣa mām |
asūyakāya māṃ mādāstathā syāṃ vīryavattamā ||114||

Learning having approached the Brāhmaṇa said to him — “I am thy wealth, guard me; impart me not unto a scorner; thus may I become extremely powerful.” — (114)

Medhātithi’s commentary (manubhāṣya):

‘Learning’ — in an embodied form, having approached a certain teacher, said to him.

‘I am thy wealth’ — treasure — ‘guard me.’

The question arising as to what would the ‘guarding of Learning, — it is added — ‘Impart me not unto the’ — one who talks ill of, who despises. That is, never teach a scorner.

‘Thus may I become extremely powerful.’ — I shall be extremely useful to you. ‘Vīrya’, ‘power,’ here stands for great efficiency in accomplishing what is useful.

The insertion of the cerebral ‘in the phrase ‘śevadhiṣṭe smi’ is an imitation of a Vedic form. — (l14)

Explanatory notes by Ganganath Jha:

This verse is an adaptation of a very much older text. Vīramitrodaya (Saṃskāra, p. 515) quotes this latter text as ‘śruti’ —

vidyā ha vai brāhmaṇamājagām

gopāya māṃ śevadhiṣṭe'hamasmi |
asūyakāyānṛjave apatāya

nā mām brūyāt avīryavatī tathā syām ||

Burnell and Hopkins remark as follows: — “This with verse 144, which appears to have originally followed these verses as a whole, constitutes a favourite saying of the Brāhmaṇas. These verses in an older form are quoted in the Nirukta (ii-4), and (more like this present text) they occur also in the Viṣṇu and Vaśiṣṭha Smṛtis s they also occur in Saṃhitopaniṣad-brāhmaṇa of the Sāmaveda (pp. 29-30). The older form of these two verses 114 and 115 (as well as 144) was in the Tṛṣṭup metre, as in the Smṛtis just referred to.”

This verse is quoted in Madanapārijāta (p. 103) — where the Amarakoṣa is quoted as explaining ‘Śevadhi’ as ‘nidhi,’ ‘treasure and ‘asūyā’ is defined as ‘tendency to fault-finding.’

It is quoted also in Vidhānapārijāta (p. 523).

Comparative notes by various authors:

(Verse 114-115)

Viṣṇu-Smṛti (29.9-10),

Vaśiṣṭha-Smṛti (2.14-15).

These authorities, along with Manu, paraphrase the text which is found in Nirukta-Naigama Kāṇḍa, 2.4.

Kūrmapurāṇa (Vīramitrodaya-Saṃskāra, pp. 514-515). — ‘One who teaches the Vedas, the Dharma, the Purāṇas and the subsidiary sciences to one who is endowed with character and is self-controlled and is ever attentive.’

VERSE 2.115

Section XXII - Specially qualified Pupils

यमेव तु शुचिं विद्यान्नियतब्रह्मचारिणम् । [?? विद्या नियतं ब्रह्मचारिणम्]
तस्मै मां ब्रूहि विप्राय निधिपायाप्रमादिने ॥११५॥

yameva tu śuciṃ vidyānniyatabrahmacāriṇam | [?? vidyā niyataṃ brahmacāriṇam]
tasmai māṃ brūhi viprāya nidhipāyāpramādine ||115||

“Expound me unto the Brāhmaṇa who guards his treasures and is never careless, — and whom thou knowest to be pure, self-controlled and a duly qualified student.” — (115)

Medhātithi’s commentary (manubhāṣya):

That pupil whom thou knowest to be ‘pure’ ‘self-controlled’ — i.e.,having full control over his senses; and a ‘qualified student,’ ever attentive ; — ‘unto him expound me.’ He who guards his treasures, being never careless; he never commits mistakes, never fails, being ever attentive to his business.

What is deduced from this valedictory description is the advice that learning should be imparted to the pupils already described above as qualified (under 109), only when they fulfil the conditions described in the present verse. — (115)

Explanatory notes by Ganganath Jha:

As a parallel to this Vīramitrodaya (Saṃskāra, p. 515) quotes the following ‘śruti’ —

yameva vidyā śucimapramattaṃ
medhāvinaṃ brahmacaryopapannam |
yaste na duhyet katamañca nāhaṃ
tasmai māṃ vrūyā nidhidāya brahman ||

This verse is quoted in Madanapārijāta (p. 103) also in Vidhānapārijāta (p. 523).

Comparative notes by various authors:

(Verse 114-115)

See Comparative notes for Verse 2.114.

VERSE 2.116

Section XXII - Specially qualified Pupils

ब्रह्म यस्त्वननुज्ञातमधीयानादवाप्नुयात् ।
स ब्रह्मस्तेयसंयुक्तो नरकं प्रतिपद्यते ॥११६॥

brahma yastvananujñātamadhīyānādavāpnuyāt |
sa brahmasteyasaṃyukto narakaṃ pratipadyate ||116||

He, who may acquire Veda, without his permission, from one who is reciting it, becomes corrupted with the sin of stealing the Veda, and falls into hell. — (116)

Medhātithi’s commentary (manubhāṣya):

When one is reciting the Veda with a view to getting up the text, or when one is expounding the Veda to another person, — if some one were to come by and acquire the Vedic text for the first time, or should surreptitiously have bis own doubts (on some point connected with the Vedic text) removed, — then to him occurs the sin here described; so long as he does not secure the Teacher’s permission, preferring, his request in such words as — ‘just as these pupils are reading with you, so may I also read, kindly accord me your permission.’ And it is only when the pupil has received this permission that he should be taught. Otherwise, the reading of the Veda would be like ‘stealing’; and the learner, being corrupted with this sin of stealing the Veda, falls into hell — i.e., into a place of condign punishment.

The ablative ending in ‘adhīyānāt,’ ‘from one who is, reciting it,’ is according to Pāṇini 1.4.29, according to which ‘the source of proper instruction is put in the Ablative’; — or the Ablative may have the sense of separation, — separation being implied by the fact that the teaching appears to issue from the Teacher; — or the Ablative may have the sense of the participle, being used in place of the affix ‘lyap,’ the meaning being — ‘he learns after having heard another person who is reciting it.’ — (116)

Comparative notes by various authors:

Viṣṇu-Smṛti (30.42-43). — ‘Until permitted by the Teacher, one should not acquire knowledge from another person who may be reading with the Teacher; — such acquisition of knowledge constitutes Veda-stealing and leads one to hell.’

VERSE 2.117 [Rules regarding Salutation]

Section XXIII - Rules regarding Salutation

लौकिकं वैदिकं वाऽपि तथाऽध्यात्मिकमेव वा ।
आददीत यतो ज्ञानं तं पूर्वमभिवादयेत् ॥११७॥

laukikaṃ vaidikaṃ vā'pi tathā'dhyātmikameva vā |
ādadīta yato jñānaṃ taṃ pūrvamabhivādayet ||117||

One should first salute him from whom he receives knowledge, either temporal or scriptural or spiritual. — (117)

Medhātithi’s commentary (manubhāṣya):

The subject taken up having been finished, rules regarding salutation are next taken up.

‘Laukika,’ ‘temporal is that which, pertains to worldly affairs; i.e., the teaching of popular usage and custom; or it may mean the teaching of the arts of singing, dancing and playing upon musical instruments; or, it may mean the knowledge of what is contained in works dealing with the Arts, such as those of Vātsyāyana, Viśākhin and others.

‘Vaidika,’ ‘scriptural,’ is that which is expressed by Vedic injunctions; that is the knowledge of the Veda, the Vedāṅgas and the Smṛtis.

‘Knowledge spiritual’ stands for the esoteric science of the spirit or soul; or figuratively, it may stand for that pertaining to the Body, i.e., the science of medicine.

From whom one learns all this knowledge, such a teacher, he should salute first of all; when one meets him for the first time (in the day) he should invite his attention to himself, by means of words indicated later on, for the purpose of obtaining from him words of blessing.

‘First,’ — I.e., the pupil should address him first; he should not wait for being addressed by the teacher; it is only in this way that he would be a ‘saluter.’

Objection. — “If this is what is implied by the root salute itself, the term ‘first’ becomes superfluous.”

Not so; it is only by virtue of the term ‘first’ that we deduce the said meaning. If we took only the root and the prefix (in the verb) ‘abhirādayet’), we could only get the sense of speaking (‘vadanam’) in front (‘ābhimukhyena’); and this speaking in front is possible also when the speaker has been previously addressed by another person.

Some people have explained the term ‘first’ to mean ‘before saluting one’s parents.’ But this does not deserve consideration, as this relative precedence bears no relation to the context. — (117)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 25); — in Vidhānapārijāta (p. 501); — in Parāśaramādhava (Ācāra, p. 296), as mentioning the person to whom, among a number of people, the salutation is to be offered first; — and in Vīramitrodaya (Saṃskāra, p. 460); where ‘laukikam’ is explained as arthaśāstrīyādi, and ‘ādhyātmikam’ as brahmapratipādakaśāstrīyādi; — ‘pūrvan’ as bahumānyasamavāye prathamam; — and it proceeds to point out that among the teachers enumerated, the succeeding one is to have priority over the preceding one; — also in Aparārka (p. 54) without comment; — and again on p. 142; — also in Smṛticandrikā (Saṃskāra, p. 97) as laying down the order in which salutation has to be offered when there are a number of Brāhmaṇas assembled; — and in Nṛsiṃhaprasāda (Saṃskāra, p. 44a).

Comparative notes by various authors:

Āpastamba-Dharmasūtra, (1.2,15). — ‘He should never bear malice towards him.’

Āpastamba-Dharmasūtra (5.19-20). — ‘He should be always saluted; some people hold that the Teacher’s feet should he clasped.’

Āpastamba-Dharmasūtra (14.7-9) — ‘When one has completed his study he should clasp the feet of all his superiors; — also when he meets them on returning from a journey; — there should he clasping of the feet of brothers and sisters, in the order of seniority.’

Vaśiṣṭha-Smṛti (13.12). — ‘The feet should be clasped of one who is superior either in Vedic learning or in birth.’

Viṣṇu-Smṛti (27. 14-17). — ‘Having offered the Twilight Prayers, he should salute the Teacher: — he should touch his feet with reverent hands, the right with the right and the left with the left; — at the salutation, he should also announce his name, ending with the term bhoḥ.’

Gobhila-Gṛhyasūtra (3.1.27). — ‘Wearing of the girdle, begging alms, fetching fuel, water-sipping, morning-salutation, — these are obligatory daily duties.’

Śānkhyāyana-Gṛhyasūtra (Vīramitrodaya-Saṃskāra, p. 460). — ‘Daily, one shall salute the Teacher, as also his elders — of these, the Vedic scholar whenever one meets him; and one who is not learned in the Veda, only when one meets him on returning from a journey.’

Paiṭhīnasi (Do.). — ‘One should salute, first of all, that person from whom one acquires knowledge, either temporal or scriptural or related to Dharma.’

VERSE 2.118

Section XXIII - Rules regarding Salutation

सावित्रीमात्रसारोऽपि वरं विप्रः सुयन्त्रितः ।
नायन्त्रितस्त्रिवेदोऽपि सर्वाशी सर्वविक्रयी ॥११८॥

sāvitrīmātrasāro'pi varaṃ vipraḥ suyantritaḥ |
nāyantritastrivedo'pi sarvāśī sarvavikrayī ||118||

Better the Brāhmaṇa knowing the Sāvitrī alone, if he is thoroughly self-controlled, — and not he who knows all the three Vedas, but is not self-controlled, and eats all things and sells all things. — (118)

Medhātithi’s commentary (manubhāṣya):

This verse is in praise of the rules regarding Salutation, etc.

He for whom the Sāvitrī is the sole essence, his all in all, is called ‘Sāvitrīmātrasāraḥ,’ ‘knowing the Sāvitrī alone.’

‘Better’ — Superior; — ‘the Brāhmaṇa,’ if he is thoroughly self- Controlled, i.e., who governs himself entirely in accordance with the scriptures.

One who is ‘not sell-controlled,’ ‘though the three Vedas’ — fully conversant with the scriptures.

‘Eats all things,’ — things even though not actually prohibited, yet against custom and usage.

Similarly ‘sells all things’ — ‘Selling’ is mentioned only by way of illustration, it stands for all that is prohibited.

The meaning of all this is ns that one becomes as much open to censure by omitting to rise to receive the teacher and other practices ns he is by the omission of other rules of conduct.

Objection. — “How is it that wè have the form ‘varam (neuter) vipraḥ (masculine)’; the correct form would be ‘varo vipraḥ’ (both masculine).”

In answer to this some people say that the phrase opens with the general and ends with the particular: the construction being — ‘It is better,’ — “What is better?” — ‘that the Brāhmaṇa be self-controlled.’

Others however explain that the term ‘vara’ has no particular gender of its own; and it is used in the neuter gender also. — (118)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 460).

VERSE 2.119

Section XXIII - Rules regarding Salutation

शय्याऽऽसनेऽध्याचरिते श्रेयसा न समाविशेत् ।
शय्याऽऽसनस्थश्चैवेनं प्रत्युत्थायाभिवादयेत् ॥११९॥

śayyā''sane'dhyācarite śreyasā na samāviśet |
śayyā''sanasthaścaivenaṃ pratyutthāyābhivādayet ||119||

One should not sit with a superior upon the couch or seat prepared for him. and if he himself should happen to be seated on a couch or skat, he should rise to meet (the superior) and salute him. — (119)

Medhātithi’s commentary (manubhāṣya):

The copulative compound ‘śayyāsane’ is formed with the terms ‘śayyā’ and ‘āsana,’ the singular number being in accordance with Pāṇini 2.4.6, by which‘terms expressing in-animate genuses form copulative compounds in the singular.’

‘On a couch and seat,’ ‘one should not sit’ — along with — ‘a superior’; — i.e., one who is superior in learning, such as the teacher and others.

In view of the question as to whether one should not sit with his superior anywhere, the text has added the word ‘adhyācarite,’ ‘prepared,’ i.e., made up, as the couch or a seat; so that there is no harm in sitting upon a seat of stone or such other things.

This is only a re-iteration of what is going to be said under 204 below that — ‘One may sit with his teacher on slabs of stone, a boat.’

Others explain the term ‘adhyācarite’ to mean ‘occupied’; and ‘should not sit’ to mean that ‘he should not sit upon it even afterwards.’ And (according to this explanation) the present prohibition does not apply only to sitting along with the superior; as this prohibition is already contained in 203; and so long as the present verse can be taken as an independent injunction, it is not right to take it as a mere re-iteration.

(In view of this last objection) some people point to a difference (between what is said here and what comes later on in 203), based upon usage. That couch or seat which is known to belong specifically to the Teacher, — that whereupon he, as a rule, lies down and sits, — on that the pupil should never sit, cither in the presence or absence of the Teacher; while that couch or seat upon which the Teacher has slept or sat, once by the way, — sitting upon that during the Teacher’s presence is what is prohibited. And it is this latter that is meant by the term ‘adhyāca’ in the text; which does not mean actual possession of the couch by the Teacher.

While one is seated upon a couch or seat, if the superior should happen to come, he should rise to meet him and offer hi s salutation. What is meant by the second line of the verse is that the pupil should descend from this seat on the advent of the Teacher; the meaning being that standing upon the bare ground he should entirely relinquish the couch or seat. While as for superior persons other than the Teacher, — in their case the rising to meet is done even while one remains (standing) upon the seat. — (119)

Explanatory notes by Ganganath Jha:

‘Adhyācarte’ — ‘Prepared’ (Medhātithi); — ‘occupied’ (Kullūka). This verse is quoted in Vīramitrodaya (Saṃskāra, p. 460).

Comparative notes by various authors:

Gautama-Dharmasūtra (1.2.20-21). — ‘Within sight of the Teacher one should avoid the following — sitting with a piece of cloth passing round the neck and the two knees, spreading out of the legs, spitting, laughing, yawning, finger-snapping.’

Gautama-Dharmasūtra (1.2.31). — ‘One should leave his bed or seat before answering the Teacher’s call.’

Āpastamba-Dharmasūtra (1 6.3-5). — ‘One should not put forward his legs towards the Teacher; — some people hold that no such spreading is reprehensible when the Teacher is seated on a bedstead; — near the Teacher one should speak to him lying down.’

Āpastamba-Dharmasūtra (1.8-11). — ‘One should not sit on the bed or the seat before the Teacher.’

VERSE 2.120

Section XXIII - Rules regarding Salutation

ऊर्ध्वं प्राणा ह्युत्क्रमन्ति यूनः स्थविर आयति ।
प्रत्युत्थानाभिवादाभ्यां पुनस्तान् प्रतिपद्यते ॥१२०॥

ūrdhvaṃ prāṇā hyutkramanti yūnaḥ sthavira āyati |
pratyutthānābhivādābhyāṃ punastān pratipadyate ||120||

On the elder approaching, the vital breaths of the younger rush outward; and he recovers them by the acts of rising to meet and salute him. — (120)

Medhātithi’s commentary (manubhāṣya):

This verse is commendatory to what has gone before.

‘On the elder’ — the person of higher age — ‘approaching’ — coming up, — ‘the vital breaths’ — the sources of life, the inner airs — ‘of the younger’ — ‘rush outward’ — move out; i.e., giving up their functions, they intend to cut off his life.

When however he rises to meek him and salutes him, the breaths proceed, as before, to sustain his life.

‘Recovers’ — becomes resuscitated. — (120)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 460); — again in the same work (Ācāra, p. 150), where ‘Āyāti’ is explained as ‘āyocchati’; — and in Smṛticandrikā (Saṃskāra, p. 97), as laying down that before saluting one should rise.

Comparative notes by various authors:

Vaśiṣṭha-smṛti (13.13). — ‘The Priest, the Father-in-law, the paternal uncle, the maternal uncle — those not junior in age; — these he shall salute after standing to receive them.’ Āpastamba, (Parāśaramādhava, p. 297) — [reproduces Manu].

Mahābhārata (13.104.64-65). — (same as Manu).

VERSE 2.121

Section XXIII - Rules regarding Salutation

अभिवादनशीलस्य नित्यं वृद्धोपसेविनः ।
चत्वारि तस्य वर्धन्ते आयुर्धर्मो यशो बलम् ॥१२१॥

abhivādanaśīlasya nityaṃ vṛddhopasevinaḥ |
catvāri tasya vardhante āyurdharmo yaśo balam ||121||

For one who is in the habit of saluting and constantly revering elders, — four things prosper: viz., longevity, merit, fame and strength. — (121)

Medhātithi’s commentary (manubhāṣya):

The ‘habit of saluting’ stands, not only for the uttering of words of salute, but for the act of addressing all men with respect and in the proper manner. The term ‘habit’ indicates that the man does it without any personal motive at all.

‘Constantly reveres elders’ — by talking agreeably, and also attends upon them with such service as he can render.

‘For him four things prosper — longevity, merit’ — which is the tree that hears fruit in the other world, in the shape of Heaven, — ‘fame and strength’ — as described above.

Though this verse is purely valedictory, yet it serves to afford some idea as to the effects that ensue. — (121)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya, (Saṃskāra, p. 460); — in Vidhānapārijāta (p. 501) as describing the reward for saluting one’s superiors; — in Parāśaramādhava (Ācāra, p. 306) as eulogising the act of saluting one’s superiors; — and in Smṛticandrikā (Saṃskāra, p. 97).

Comparative notes by various authors:

Āpastamba-Dharmasūtra (1.5.15). — ‘Desiring Heaven and Longevity (one should salute the Teacher).’

Baudhāyana-Dharmasūtra (1.2.26). — ‘Desiring Heaven and Longevity, one should grasp his right foot with the right hand and the left foot with the left.’

VERSE 2.122

Section XXIII - Rules regarding Salutation

अभिवादात् परं विप्रो ज्यायांसमभिवादयन् ।
असौ नामाहमस्मीति स्वं नाम परिकीर्तयेत् ॥१२२॥

abhivādāt paraṃ vipro jyāyāṃsamabhivādayan |
asau nāmāhamasmīti svaṃ nāma parikīrtayet ||122||

The Brāhmaṇa, when greeting an elder, should, after the accosting, pronounce his name, (saying) “this here, I am named so and so,” — (122)

Medhātithi’s commentary (manubhāṣya):

‘Accosting’ here stands for that word by which the other person is addressed, is made to answer, either with words of benediction, or with an inquiry after welfare. ‘After this accosting’ — i.e., after the word expressing such accosting, — i.e., in immediate sequence to the word, one should pronounce the following expression — ‘This here I named so and so.’ ‘This so and so,’ ‘man,’ is a pronoun standing for all particular name-forms. The use of this expression is meant to attract tho attention (of the person accosted); the sense being — ‘you are being greeted by me,’ i.e., ‘you are being invited to pronounce your benediction’; and being thus addressed, the other person, having duly comprehended the invitation and request, proceeds to answer the greeting by means of words expressing benediction.

But the mere use of the generic pronoun ‘this’ would not provide the idea that ‘you are being accosted by me who am named this’; and in that case the other person would not fully comprehend the invitation, and hence to whom would be address the words of benediction? For this reason, it has been declared that ‘he should pronounce his name’; so that where accosted with the words ‘I am named Devadatta,’ the person fully comprehends the greeting.

Objection. — “There being no use for the word ‘this,’ we see no purpose in its use.”

Answer. — Writers often make use of expressions borrowed from the usage of other Smṛtis; for example, they use the term ‘Dvitīyā,’ in the sense of the Accusative, in accordance with the usage laid down by Pāṇini in his Sūtra 2.3.2. In regard to the present subject, we find it formulated in the Yajñasūtra that ‘the mentioning of one’s own name is to be done with the word this.’

Objection. — “In that case that the name should be pronounced having been already expressed by the words ‘he should pronounce his name,’ — it is superfluous for the text to repeat the term ‘name,’ in the expression ‘this I am named’?”

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