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Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 480).

Comparative notes by various authors:

Viṣṇu-smṛti, 30.44. — (Reproduces Manu.)

Āpastamba-Dharmasūtra, 1.2-2. — ‘The parents produce body.’

Vaśiṣṭha-Dharmasūtra, 2.5.9. — ‘They call the Teacher Father because of his imparting the Veda.’ — ‘Therefore the learned expounder of the Veda is never regarded as childless.’

VERSE 2.148

Section XXV - Meaning of the Title ‘Ācārya’

आचार्यस्त्वस्य यां जातिं विधिवद् वेदपारगः ।
उत्पादयति सावित्र्या सा सत्या साऽजराऽमरा ॥१४८॥

ācāryastvasya yāṃ jātiṃ vidhivad vedapāragaḥ |
utpādayati sāvitryā sā satyā sā'jarā'marā ||148||

But the “birth” which the Preceptor, well-versed in the Veda, brings about for him, in the lawful manner, by means of the Sāvitrī, — that is real, imperishable, immortal. — (148)

Medhātithi’s commentary (manubhāṣya):

The ‘birth’ that the Boy obtains from his Preceptor is however indestructible. When the Veda has been got up and its meaning duly comprehended, then alone is one enabled to perform religious acts, by which he obtains Heaven and Final Release; and since all this is due to the Preceptor, he is superior.

‘That birth which the Preceptor brings about’ — i.e., the sacramental rite called ‘Upanayana’ ‘initiation,’ which is called the ‘second birth,’ which he accomplishes — ‘by means of the Sāvitrī’ — i.e., by the expounding of it; — ‘that’ — birth — ‘imperishable, immortal.’ Though all these words mean the same thing, yet they have been used with a view to pointing out that the ‘birth’ named ‘Initiation’ is superior to that which one obtains from his mother. As a matter of fact, ‘perishing’ and ‘death’ are not possible for ‘birth,’ as they are in the case of living beings; if mere ‘indestructibility’ were meant, this could have been expressed by means of a single word; and yet this is not what is done (which shows that the meaning is as explained above).

The construction of the sentence is as follows: — ‘Vedapāraga ācāryo yāñjātim vidhivat sāvitryā — i.e., by means of the full details of the Initiatory Rite, which is what is indicated by the term sāvitrī — utpādayati — is what is superior.’ ‘Jāti’ stands for ‘janma,’ birth. — (148)

Explanatory notes by Ganganath Jha:

It is also simply quoted in Vīramitrodaya (Saṃskāra, p. 480).

Comparative notes by various authors:

Viṣṇu-smṛti, 30.5. — (Reproduces Manu.)

Āpastamba-Dharmasūtra, 1.1-17. — ‘That is the highest birth; therein he gives him birth in knowledge.’

Gautama Dharmasūtra, 1.10. — ‘That is the second birth.’

VERSE 2.149

Section XXV - Meaning of the Title ‘Ācārya’

अल्पं वा बहु वा यस्य श्रुतस्यौपकरोति यः ।
तमपीह गुरुं विद्यात्श्रुतौपक्रियया तया ॥१४९॥

alpaṃ vā bahu vā yasya śrutasyaupakaroti yaḥ |
tamapīha guruṃ vidyātśrutaupakriyayā tayā ||149||

If one benefits him by means of knowledge, more or less, — him also one should regard herb as the “mentor,” by virtue of that benefit of knowledge. — (149)

Medhātithi’s commentary (manubhāṣya):

That teacher who benefits a pupil means of knowledge, — ‘more or less’ — this is an adverb; — ‘him also’ — who helps with a little knowledge only — ‘one should regard as the mentor.’

The following construction is better: — ‘yasya śrutasya’ — these are in apposition — i.e., of the knowledge of the Veda, or of the Vedic subsidiaries, or of other Sciences, or of Reasoning and Art — alpam vahu vā — tena — this has to be supplied — upakaroti’ [The meaning, by this construction being — ‘that knowledge by a little or more of which he benefits him, etc., etc.’]

The word ‘śrutopakriyayā’ is an appositional compound the apposition being based upon the fact of the ‘knowledge’ being the means of the ‘benefit.’

What is meant by this is that the teacher referred to should be called and treated as a ‘mentor’: just as we haver had above in the case of the terms ‘Ācārya’ and the rest. — (149)

Explanatory notes by Ganganath Jha:

‘Iha’ — ‘In these Institutes’ (Kullūka); — ‘in the section on salutation’ (Govindarāja). It may also mean, as Buhler rightly suggests, ‘in this world’.

This verse is quoted in Mitākṣarā, as applying the title ‘guru’ to the mere Upādhyāya or sub-teacher; — also in Madanapārijāta (p. 81); — in Vīramitrodaya (Saṃskāra, p. 477); — in Aparārka (p. 65) as laying down that such a person deserves to be simply respected; — in Smṛticandrikā (Saṃskāra, p. 89), to the effect that all that is meant by such a person being called ‘guru’ is that ‘he deserves to be honoured’, as is indicated by the particle ‘api’; — in Hemādri (Śrāddha, p. 353); — and in Prāyaścitta-viveka (p. 12) in support of the view that the Father alone is not entitled to be called ‘guru’.

Parāśaramādhava (Ācāra, p. 303) quotes it as supporting the view that the name ‘guru’ is applied to persons other than the Father only figuratively or indirectly. To the same effect it is also quoted in the same work in the Prāyaścitta section (p. 259) as describing the secondary ‘guru’.

Comparative notes by various authors:

See above, verse 142.

Gautama-Dharmasūtra, 1-12. — ‘Also because he expounds the Veda,’

Vaśiṣṭha-Smṛti, 3.24. — ‘He who teaches a portion of the Veda and the Vedic subsidiaries is the Upādhyāya.’

Atri, 9-10. — ‘There is no substance in the world by giving which one could become freed from the debt owing to that Teacher who teaches even a single syllable to his pupil. One who honours not the Teacher who has taught him even a single syllable (is a sinner).’

Yājñavalkya, 1-34. — ‘He who teaches a portion is the Upādhyāya: he is a Guru who, having performed the rite, imparts to him the Veda.’

Hārīta (see under 142).

VERSE 2.150

Section XXV - Meaning of the Title ‘Ācārya’

ब्राह्मस्य जन्मनः कर्ता स्वधर्मस्य च शासिता ।
बालोऽपि विप्रो वृद्धस्य पिता भवति धर्मतः ॥१५०॥

brāhmasya janmanaḥ kartā svadharmasya ca śāsitā |
bālo'pi vipro vṛddhasya pitā bhavati dharmataḥ ||150||

The Brāhmaṇa, who brings about his Vedic birth, and teaches him his duty, — even though he be a mere child, — becomes in law the father of the old man (whom he teaches). — (150)

Medhātithi’s commentary (manubhāṣya):

The ‘birth’ that is for the purpose of getting up the Veda is called ‘Vedic birth,’ — i.e., the Initiatory Rite. — He who brings about this; and ‘he who teaches him his duty — instructs him in it, by expounding the meaning of Vedic texts, — such a Brāhmaṇa, — ‘even though he be a child.’ — becomes tho father of the old man. That is, even though the pupil be older in age, he should treat the teacher as his father.

Question. — “How can the younger man ‘initiate’ the older? Specially as initiation is performed in the eighth year; and until one has duly learnt and studied the Veda, he is not entitled to act up to the injunction of ‘becoming a teacher.’”

Answer. — Well, in that case, we can take the term ‘Vedic birth’ to mean not necessarily the Initiatory Ṛte, but only the getting up of the Veda. One who ‘brings about’ this — i.e., the Teacher, — and ‘he who teaches’ — expounds — ‘him his duty’ — i. e., the meaning of the Vedic texts, — ‘becomes his father.’

‘In law;’ — this means that the treatment of the father should be accorded to him; so that what the phrase ‘in law’ means is that the parental character of the teacher is based upon the treatment accorded to him. The ‘treatment of the father’ has not yet been declared as to be accorded to the teacher and the expounder; hence it has been laid down here; in the same manner as the injunction that ‘the Kṣatriya should be treated as the Brāhmaṇa.’ — (150)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 31); — in Parāśaramādhava (Ācāra, p. 305) in support of the view that when a boy teaches an old man, the former is his superior; — and in Vīramitrodaya (Saṃskāra, p. 480).

Comparative notes by various authors:

(verse 150-154)

Baudhāyana-Dharmasūtra, 2-48. — ‘This is found in the case of the infant Āṅgirasa.’

Sūtasaṃhitā, 6-31. — ‘To regard the Teacher as a child or a human being or an uncultured person, — is the result of ignorance.’

Gautama-Dharmasūtra, 6.22-23. — ‘Learning is superior to all; since it forms the very basis of Dharma.’

Viṣṇu-smṛti (Parāśaramādhava, p. 305). — ‘One should behave towards the Teacher, — be he a child or of the same age as oneself, — as towards the Guru.’

VERSE 2.151

Section XXV - Meaning of the Title ‘Ācārya’

अध्यापयामास पितॄन् शिशुराङ्गिरसः कविः ।
पुत्रका इति हौवाच ज्ञानेन परिगृह्य तान् ॥१५१॥

adhyāpayāmāsa pitṝn śiśurāṅgirasaḥ kaviḥ |
putrakā iti hauvāca jñānena parigṛhya tān ||151||

The child Kavi, the son of Aṅgiras, taught his fathers; and having received and trained them by knowledge, he called them “little sons.” — (151)

Medhātithi’s commentary (manubhāṣya):

The preceding verse has laid down the ‘fatherly treatment’ (of a youthful teacher); the present verse supplies, in its support, a descriptive eulogy of the kind called ‘Parakṛti.’ The ‘son of Añgiras,’ — ‘Kavi’ by name, — ‘the child,’ youthful ‘His fathers’ — i.e., his paternal and maternal uncles; the sons of these, and other elderly persons, equal (in dignity) to the father.

‘Taught,’ — instructed.

Whenever occasion arose for calling them, he called them with the words ‘little sons, come here.’

‘Having received and trained them’ — i.e., having accepted them and made them his pupils. — (151)

Explanatory notes by Ganganath Jha:

‘Parigṛhya’ — ‘Having excelled’ (Nandana); — ‘having received and trained’ (Medhātithi, Govindarāja, Kullūka, Nārāyaṇa and Rāghavānanda).

‘Pitṛn’ — ‘The Agniṣvāttas and the rest’ (Nārāyaṇa).

Burnell remarks that the sentiment here expressed, though supported by Baudhāyana, 1. 3. 47, is opposed to Āpastamba 1.13. 15.

This verse is quoted in Vīramitrodaya (Saṃskāra p. 480); — and in Parāśaramādhava (Ācāra, p. 305).

Medhātithi (p. 144, 1. 13) — ‘Arthavādoyam parakṛtināmā’ — There are several classifications of Arthavāda passages. The one referred to here is that into the four kinds — (1) ‘Stuti’ (2) ‘Nindā’, (3) ‘Parakṛti’ and ‘Purākalpa’ — mentioned in the Nyāyasūtra of Gautama (2. 1. 65), under which Vātsyā-yana gives examples of each kind: — (1) ‘Stuti’, Valedictory — is the name given to that text which eulogises a certain injunction by describing the desirable results following from the enjoined act; — (2) the text that describes the undesirable results following from the act is willed ‘nindā’, ‘Deprecatory — (3) the text that describes a contrary method of action adopted by a certain person is called ‘parakṛti’, ‘illustrative — and (4) that which describes a method as adopted traditionally is called Purākalpa, ‘Narrative’.

Another classification of the Arthavāda is into three kinds — (1) Descriptive by indirect implication, (2) Descriptive by direct intimation and (3) Descriptive of an accomplished fact

The Mīmāṃsā-bāla-prakāśa (pp. 48-58) describes no less than 38 kinds of Arthavāda (see Prābhākara Mīmāṃsā, pp. 115-116)

This verse is quoted in Smṛticandrikā (Saṃskāra, p.93).

Comparative notes by various authors:

(verse 150-154)

See Comparative notes for Verse 2.150.

VERSE 2.152

Section XXV - Meaning of the Title ‘Ācārya’

ते तमर्थमपृच्छन्त देवानागतमन्यवः ।
देवाश्चैतान् समेत्यौचुर्न्याय्यं वः शिशुरुक्तवान् ॥१५२॥

te tamarthamapṛcchanta devānāgatamanyavaḥ |
devāścaitān sametyaucurnyāyyaṃ vaḥ śiśuruktavān ||152||

They, having their anger aroused, questioned the gods about this matter; and the gods, having met together, said to them — “the child has addressed you in the lawful manner.” — (152)

Medhātithi’s commentary (manubhāṣya):

The said persons, substitutes of the father, ‘having their anger aroused,’ — their resentment excited — by being called ‘little sons’ — ‘questioned the gods about this matter — of being addressed as ‘little sons’: ‘We are called by this boy little sons, is this proper?’

‘The gods’ thus questioned, — ‘having met together’ — convened a meeting, and having arrived at a unanimous decision, — ‘said to them’ — the fathers of Kavi, — ‘the child has addressed you in the lawful manner’ — i.e., properly. — (152)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 305) — in Vīramitrodaya (Saṃskāra, p. 480); — and in Smṛticandrikā (Saṃskāra, p. 93).

Comparative notes by various authors:

(verse 150-154)

See Comparative notes for Verse 2.150.

VERSE 2.153

Section XXV - Meaning of the Title ‘Ācārya’

अज्ञो भवति वै बालः पिता भवति मन्त्रदः ।
अज्ञं हि बालमित्याहुः पितेत्येव तु मन्त्रदम् ॥१५३॥

ajño bhavati vai bālaḥ pitā bhavati mantradaḥ |
ajñaṃ hi bālamityāhuḥ pitetyeva tu mantradam ||153||

The ignorant person is verily a “child,” while the imparted of mantras is the “father.” They have called the ignorant man “child,” and the imparter of mantras, “father.” — (153)

Medhātithi’s commentary (manubhāṣya):

It is not by reason of his younger age that one is known as ‘child’ it is the ‘ignorant’ — uneducated person — who, even though old in age, is called ‘child.’

‘Importer of mantras’ — is used figuratively; the sense being that ‘he who imparts, — i.e., teaches and expounds, — the Mantras — i.e., the Vedas — becomes the father.’

The particle ‘vai,’ ‘verily,’ indicates the support of other scriptures; and these scriptures (thus referred to) must have been regarded by the said gods as ancient and authoritative. Hence it is that we have the term ‘they have called.’ which points to a traditional belief.

‘The ignorant’ — uneducated — ‘person,’ — ‘they’ — i.e., even the ancients — have called ‘child’; — and ‘the importer of mantras, the father.’ The particle ‘iti,’ occurring after the term ‘bāla,’ points to the exact form of the traditional belief; — the construction being — ‘ajñam bāla iti etena śabdena āhuḥ,’ ‘the ignorant person they have called by the name child.’ It is on account of the presence of this ‘iti’ that the accusative ending is absent in the term ‘bāla.’

This story about the child (Āṅgirasa) occurs in the Chāndogya, and the author of the Smṛti (Manu) has reproduced it here only in sense. — (153)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 305) — in Vīramitrodaya (Saṃskāra, p. 480); — and in Smṛticandrikā (Saṃskāra, p. 93).

Comparative notes by various authors:

(verse 150-154)

See Comparative notes for Verse 2.150.

VERSE 2.154

Section XXV - Meaning of the Title ‘Ācārya’

न हायनैर्न पलितैर्न वित्तेन न बन्धुभिः ।
ऋषयश्चक्रिरे धर्मं योऽनूचानः स नो महान् ॥१५४॥

na hāyanairna palitairna vittena na bandhubhiḥ |
ṛṣayaścakrire dharmaṃ yo'nūcānaḥ sa no mahān ||154||

Neither by years, nor by grey hair, nor by wealth, nor by relatives (is greatness attained); since the sages have made the law that ‘he who teaches is the greatest among us.’ — (154)

Medhātithi’s commentary (manubhāṣya):

This is another eulogy of the teacher.

‘Hāyana’ is synonymous with ‘samvatsara,’ ‘years.’ One does not become great — venerable — by being advanced in age by many years; — ‘nor by grey hair’ — i.e., by the hairs of the head and beard becoming white; — ‘nor by (much) wealth’; — ‘nor by relatives,’ — does one acquire the aforesaid title to respect. One does not become ‘great’ even by all these taken together; but by learning alone. And this because ‘the sages have made the law,’ — ‘Ṛṣi,’ ‘sage,’ is so called by reason of his sublime vision. The meaning is that the ‘seers’ of the text and meaning of the entire Veda, have come to the conclusion and laid down this law — ‘he who teaches’ — ‘teaching’ means instructing in the Veda along with all its subsidiaries — ‘is the greatest’ — most venerable — ‘among us.’

The term ‘made’ stands for laying not for bringing into existence what did not exist before. — (154)

Explanatory notes by Ganganath Jha:

‘Anūcānaḥ’ — ‘Teacher of the Veda’ (Medhātithi and Govindarāja); — ‘he who has learnt the Veda’ (Kullūka, Nārāyaṇa, Nandana and Rāghavānanda).

This verse is quoted in Parāśaramādhava (Ācāra, p. 305); — in Vīramitrodaya (Saṃskāra p. 480); — and in Smṛticandrikā (Saṃskāra, p. 93), which explains the meaning as, ‘the sages have not laid down the principle that greatness depends on years and the rest; what they have asserted is that among us he is great who is the best expounder of the ‘Veda.’

“This verse with the following one is proverbial, and is repeated several times in the Mahābhārata and the other law-books.” — Hopkins.

Comparative notes by various authors:

(verse 150-154)

See Comparative notes for Verse 2.150.

VERSE 2.155

Section XXV - Meaning of the Title ‘Ācārya’

विप्राणां ज्ञानतो ज्यैष्ठ्यं क्षत्रियाणां तु वीर्यतः ।
वैश्यानां धान्यधनतः शूद्राणामेव जन्मतः ॥१५५॥

viprāṇāṃ jñānato jyaiṣṭhyaṃ kṣatriyāṇāṃ tu vīryataḥ |
vaiśyānāṃ dhānyadhanataḥ śūdrāṇāmeva janmataḥ ||155||

Among Brāhmaṇas seniority is by knowledge; among Kṣatriyas by valour; and among Vaiśyas by grains and riches; among Shudras alone it is by age. — (155)

Medhātithi’s commentary (manubhāṣya):

This also is a purely commendatory description.

It has been asserted above that knowledge singly is superior to wealth and other things taken together; and the same idea is re-iterated in greater detail, in this verse.

‘Among Brāhmaṇas, seniority is by knowledge’ — not by wealth, etc.

‘Among Kṣatriyas by valour’; — ‘va lour’ stands for the ‘efficiency’ of a substance and also for ‘firmness of strength.’

‘Among Vaiśyas by grains and riches’; — ‘grains’ being mentioned separately, the term ‘riches’ is to be taken as signifying gold, etc.; just as in the expression ‘brāhamaṇa-pariv rājaka.’ [Where the Brāhmaṇa being mentioned separately, the term ‘parivrājaka’ is taken as standing for the renunciate of other castes.]

The Vaiśya possessing a large quantity of wealth is regarded as senior.

The affiix ‘tasi’ (in the words ‘jñānataḥ,’ etc.) denotes cause, and is used in accordance with Pāṇini 2.3.23. — (155)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vidhānapārijāta II (p. 233); — in Madanapārijāta (p. 32); — and in Vīramitrodaya (Saṃskāra, p. 480).

Medhātithi (P. 145,1.16) — ‘Brāhmaṇaparivrājakavat’ — This maxim is generally cited in cases where an object whose character has become modified is spoken of by a name connotative of its former condition. For instance, when a Brāhmaṇa has become a ‘wandering mendicant’, he is called ‘Brāhmaṇa-mendicant’, in consideration of his past Brahmaṇahood. In the present context however the maxim is used in the sense that where one uses the term ‘Brāhmaṇaparivrājaka’, the Brāhmaṇa being already spoken of by name, the term

Comparative notes by various authors:

Viṣṇu, 32-18. — (Reproduces Manu.)

VERSE 2.156

Section XXV - Meaning of the Title ‘Ācārya’

न तेन वृद्धो भवति येनास्य पलितं शिरः ।
यो वै युवाऽप्यधीयानस्तं देवाः स्थविरं विदुः ॥१५६॥

na tena vṛddho bhavati yenāsya palitaṃ śiraḥ |
yo vai yuvā'pyadhīyānastaṃ devāḥ sthaviraṃ viduḥ ||156||

One does not become venerable by the fact that his hair has turned grey; the gods know him to be venerable who, though young, continues to study. — (156)

Medhātithi’s commentary (manubhāṣya):

One is not called ‘venerable by the fact that his head has turned grey’; — i.e., the hairs of his head have become white. How then?

He who, ‘though young’ — is of young age — and yet carries on his study, — him ‘the gods know’ — declare — ‘to be venerable.’ The gods know all things, hence this is a praise (of the learned man). — (156)

Comparative notes by various authors:

Gautama (see under 154).

VERSE 2.157

Section XXV - Meaning of the Title ‘Ācārya’

यथा काष्ठमयो हस्ती यथा चर्ममयो मृगः ।
यश्च विप्रोऽनधीयानस्त्रयस्ते नाम बिभ्रति ॥१५७॥

yathā kāṣṭhamayo hastī yathā carmamayo mṛgaḥ |
yaśca vipro'nadhīyānastrayaste nāma bibhrati ||157||

As the elephant made of wood, as the deer made of leather, so the non-learning Brāhmaṇa, — these three merely bear their names. — (157)

Medhātithi’s commentary (manubhāṣya):

This verse praises learning and the learner.

‘Made of wood’; — the form of the elephant made of wood by means of the said and other implements; just as this is useless, does not serve any useful purpose for the king, in the shape of killing his enemies and so forth, — so the Brāhmaṇa who does not learn is like a piece of wood, not fit for anything.

‘The deer made of leather’; — similarly the deer that has been made out of leather is useless; it is of no use for purposes of limiting, etc.

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