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Comparative notes by various authors:

Gautama (2.31). — ‘The answering of the teacher should be done while one is not lying down, or sitting or standing.’

Āpastamba-Dharmasūtra (1.6.5, 7). — ‘Near the teacher, he should not address the teacher lying down; nor without rising while the teacher is standing.’

Viṣṇu (28.18). — ‘He should not address the teacher, while standing, or seated or lying down, or eating, or with face turned away.’

VERSE 2.196

Section XXX - Rules to be observed by the Religious Student

आसीनस्य स्थितः कुर्यादभिगच्छंस्तु तिष्ठतः ।
प्रत्युद्गम्य त्वाव्रजतः पश्चाद् धावंस्तु धावतः ॥१९६॥

āsīnasya sthitaḥ kuryādabhigacchaṃstu tiṣṭhataḥ |
pratyudgamya tvāvrajataḥ paścād dhāvaṃstu dhāvataḥ ||196||

He should do (these) standing, when the teacher is seated; advancing towards him, when he is standing; going forward to him, when he advances; and running after him, when he runs; — (196)

Medhātithi’s commentary (manubhāṣya):

[The question arising ] — “How then is he to listen to and converse with the Teacher?” — the Text answers: — When the Teacher gives his directions seated, then the pupil should rise from his seat, and do the ‘listening and conversing’ while standing.

‘Advancing towards him, when he is standing’; — when the Teacher gives his orders standing, the pupil should advance towards him a few steps.

‘Going forward to him, when he advances’; — i.e., going up to the teacher. The prefix ‘prati’ has the sense of being face to face.

‘When he runs’ — moves with force; he should run behind him.

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 106), where ‘abhigacchan’ is explained as ‘Sammukham gacchan’ ‘going forward towards him’, — and ‘pratyudgamanam’ as paścādgamanam, ‘following behind’; — and in Aparārka (p. 56).

Comparative notes by various authors:

Viṣṇu (28.19) — (reproduces Manu).

Gautama (2-34). — ‘While the teacher is walking, he should follow him.’

Āpastamba-Dharmasūtra (1.6.G.9). — ‘When addressed, he should not answer seated; while the teacher is standing, he should not answer him without standing up; he should walk behind him while he is walking; when he is running, he should run behind him.’

Pāraskara Gṛhyasūtra (2-5-30). — ‘If the teacher is lying down, he should be seated^; if he is seated, he should stand; if he is standing, he should be moving; if he is moving, he should be running.’

VERSE 2.197

Section XXX - Rules to be observed by the Religious Student

पराङ्मुखस्याभिमुखो दूरस्थस्येत्य चान्तिकम् ।
प्रणम्य तु शयानस्य निदेशे चैव तिष्ठतः ॥१९७॥

parāṅmukhasyābhimukho dūrasthasyetya cāntikam |
praṇamya tu śayānasya nideśe caiva tiṣṭhataḥ ||197||

Facing him, when the teacher has his pace averted; going near him, when the teacher is at a distance; bowing low, when the teacher is lying down, as also if he is standing close by. — (197)

Medhātithi’s commentary (manubhāṣya):

‘When the teacher has his face averted,’ — the pupil should sit facing him; that is, if the Teacher happen to have his face turned the other way when he gives his directions, the pupil should go over to the side facing the teacher and then do the aforesaid (listening and conversing).

‘When the teacher is at a distance,’ — the pupil should go near him, approach him.

When the teacher is seated, as also when he is lying down, the pupil should bow down — humbly bend his body low.

‘Nideśe’ means ‘close by’; when he is sitting close by, then the aforesaid acts should be done after bowing low. — (197)

Explanatory notes by Ganganath Jha:

‘Nideśe tiṣṭhataḥ’. — ‘Standing close by’ (Medhātithi, Govindarāja, Kullūka, and Rāghavānanda); — ‘standing in a lower place’ (Nārāyaṇa and Nandana).

This verse is quoted in Madanapārijāta (p. 106), where the following explanation is added: — We have the form ‘osyetya’ (which is the reading adopted by the writer) and ṇot ‘syaitya’ because of the Sūtra ‘mānaśca’; — ‘praṇamya’ is to be construed with ‘nirdeśe (the reading adopted by the writer) tiṣṭhataḥ’; — ‘nirdeśe’ meaning in a lower place, or, according to others in a place close by; — and in Aparārka (p. 56).

Comparative notes by various authors:

Viṣṇu (28.20, 21, 23). — ‘Facing the teacher when he has his face turned away; — if he is far away, he should approach near him; — if he is lying down, he should be saluted.’

VERSE 2.198

Section XXX - Rules to be observed by the Religious Student

नीचं शय्याऽऽसनं चास्य नित्यं स्याद् गुरुसन्निधौ ।
गुरोस्तु चक्षुर्विषये न यथेष्टासनो भवेत् ॥१९८॥

nīcaṃ śayyā''sanaṃ cāsya nityaṃ syād gurusannidhau |
gurostu cakṣurviṣaye na yatheṣṭāsano bhavet ||198||

When near his Teacher, his bed or seat should always be low; and within sight op his Teacher, he should not sit at ease. — (198)

Medhātithi’s commentary (manubhāṣya):

‘Low’ — not high; i.e., low in comparison with theTeacher’s.

‘Always’ — i.e., also after the period of studentship.

‘Within sight of his Teacher’ — i.e., where the Teacher sees — ‘he should, not sit at ease’; i.e., he should not spread his legs or throw about his limbs, and so foch. ‘Sit’ stands for action in general; the sense being that he should not do whatever he likes. — (198)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 491), where it is added that this does not apply to carts and other such conveyances in Madanapārijāta (p. 106); — in Aparārka (p. 56); — in Saṃskāramayūkha (p. 40 ), which explains the last clause to mean that ‘he should not spread out his legs and so forth’; — and in Smṛticandrikā (Saṃskāra, p. 120), which says that this refers to cases other than riding on a bullock and so forth, where sitting together cannot be avoided.

Comparative notes by various authors:

Gautama (2.20, 21, 27). — ‘In the presence of the teacher, the pupil should avoid sitting with the knees tied to the neck, spreading of the legs, spitting, laughing, yawning, cracking of fingers; he should sleep on a lower level, always rising before and sleeping after the teacher.’

Āpastamba-Dharmasūtra (1. 2. 21), — ‘He should sit and sleep on the ground.’

Āpastamba-Dharmasūtra (1. 3. 15). — ‘In the teacher’s presence, he should not be unrestrained in his acts.’

Āpastamba-Dharmasūtra (1. 6. 13). — ‘He should worship the teacher as a god, always attentive to him, never talking ill of him, never showing him any disrespect.’

Āpastamba-Dharmasūtra (1. 8. 8-10). — ‘He should not sit on a higher seat; — nor on one with several legs; — nor on that which is the most honourable.’

Viṣṇu (28. 23). — ‘Within range of the teacher’s vision, he should not sit as he likes.’

Viṣṇu (Vīramitrodaya-Saṃskāra,p. 491). — ‘He should not sit on the same seat with the teacher, except on a stone-slab, or on a boat, or on a conveyance.’

VERSE 2.199

Section XXX - Rules to be observed by the Religious Student

नौदाहरेदस्य नाम परोक्षमपि केवलम् ।
न चैवास्यानुकुर्वीत गतिभाषितचेष्टितम् ॥१९९॥

naudāharedasya nāma parokṣamapi kevalam |
na caivāsyānukurvīta gatibhāṣitaceṣṭitam ||199||

Even behind the Teacher’s back, he should not pronounce his mere name; nor should he mimic his gait, speech or deportment. — (199)

Medhātithi’s commentary (manubhāṣya):

‘He should not pronounce’ — should not utter — ‘the teacher’s name.’

‘Mere’ — i.e., bereft of such honorific titles as ‘Upādhyāya,’ ‘Ācārya,’ ‘Bhaṭṭa’ and the like; — ‘even behind his back.’

‘Nor should he mimic’ — should not imitate him, like an actor; — ‘gait' — (saying) ‘thus does my teacher walk’; — ‘speech’ — i,e., swiftly, slowly, at a medium pace and so forth; — ‘deportment’ — ‘thus he eats,’ ‘thus he hinds his turban,’ ‘thus he roams about,’ and so forth.

What is prohibited here is imitating the teacher in a joking spirit. — (199)

Explanatory notes by Ganganath Jha:

‘Kevalam’ — Such titles are always to be added as ‘Upādhyāya’ or ‘Bhaṭṭa’ or ‘Ācārya’ (Medhātithi), — ‘ācārya’ (Kullūka), — ‘caraṇa’ (Nārāyaṇa).

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 492) in support of the view that whenever the teacher’s name has got to he pronounced, it should he accompanied with such honorific titles as ‘upādhyāya’ and the like; — also in Madanapārijāta (p. 1 06); — in Aparārka (p. 56); — in Saṃskāramayūkha (p. 42), which says that the name should not be uttered by itself (kevalam), it should always he accompanied by some such title as ‘upādhyāya’ and the like; — and in Smṛticandrikā (Saṃskāra, p. 121).

Comparative notes by various authors:

Gautama (2. 24). — ‘One should avoid uttering the name of the teacher, of the teacher’s son and of one initiated for a sacrifice.’

Gautama (Vīramitrodaya-Saṃskāra, p. 492). — ‘The teacher’s name and gotra should be uttered with respect.’

Āpastamba Dharmasūtra (1. 8. 15). — ‘Poking with the finger, whispering at the ear, laughing, addressing loudly, uttering the name, and directing — these should be avoided, in regard to the teacher.’

Viṣṇu (28. 24. 25). — ‘He should not pronounce his mere name; — nor should he mimic his gait, speech or deportment.’

Smṛti (Vīramitrodaya-Samskâra, p. 492). — e One should not address by name — the Ācārya, the teacher’s son, one initiated at a sacrifice, the guru, father’s sister, mother, maternal uncle, one’s well-wisher, a learned man, father-in-law, husband, and the mother’s sister.’

VERSE 2.200

Section XXX - Rules to be observed by the Religious Student

गुरोर्यत्र परिवादो निन्दा वाऽपि प्रवर्तते ।
कर्णौ तत्र पिधातव्यौ गन्तव्यं वा ततोऽन्यतः ॥२०0॥

guroryatra parivādo nindā vā'pi pravartate |
karṇau tatra pidhātavyau gantavyaṃ vā tato'nyataḥ ||200||

Where the censuring or defaming of his Teacher is going on, there he should either close his ears, or go away thence to another place. — (200)

Medhātithi’s commentary (manubhāṣya):

‘Where’ — in whatever place, in the assembly of wicked people, — his teacher’s censuring — setting forth of wrongs really committed by him, — or defaming — attributing to him of evils not present in him — ‘is going on,’ — ‘there’ ‘he should close his ears’ — cover them up with his finger, etc.

‘Thence’ — from that place, — ‘he should go away to another place.’ — (200)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 491), where the distinction is made between ‘parīvāda’ which is the proclaiming of wrongs really committed, and ‘nindā’ the setting forth of wrongs not committed.

It is quoted also in Madanapārijāta (p. 107); — in Aparārka (p. 56); — in Smṛticandrikā (Saṃskāra, p. 120), which says that the ‘parīvāda’ is the mentioning of such defects as are really present, and ‘nindā’ the mentioning of such as are not present; — in Saṃskāramayūkha (p. 41), which notes the same distinction; — in Nṛsiṃhaprasāda (Saṃskāra, p. 45b); — and in Yatidharmasaṅgraha (p. 33).

Comparative notes by various authors:

(verses 200-201)

Viṣṇu (28. 23). — ‘One should not stay at a place where the teacher is being defamed or censured.’

Viṣṇu (32. 8-11). — ‘He should not address the teacher as thou; — in the event of his insulting the teacher, he should fast for the day, and take food in the evening, only after having propitiated the teacher; — one should not talk to the teacher disputatiously; — should not utter anything defamatory regarding the teacher; — nor anything not agreeable to him.’

Viṣṇu (45. 18). — ‘One who is inimical to his teacher suffers from epilepsy.’

Vaśiṣṭha (2. 17). — ‘Those persons who, on being taught, respect not their Teacher, by speech, mind and deed, — are as useless to them, as they are to the Teacher.’

VERSE 2.201

Section XXX - Rules to be observed by the Religious Student

परीवादात् खरो भवति श्वा वै भवति निन्दकः ।
परिभोक्ता कृमिर्भवति कीटो भवति मत्सरी ॥२०१॥

parīvādāt kharo bhavati śvā vai bhavati nindakaḥ |
paribhoktā kṛmirbhavati kīṭo bhavati matsarī ||201||

Through censure one becomes an ass, and the defamer becomes a dog; he who lives on him becomes a worm, and he who is jealous becomes an insect. — (201)

Medhātithi’s commentary (manubhāṣya):

This is a statement commendatory of what has been enjoined in the foregoing verses. Hence it has to be explained as follows: —

‘Through cenmre’; — i.e., by listening to the censuring of his Teacher — ‘one becomes an ass’; the ablative being taken either as denoting cause, or as having the force of the participle; parīvādāt being construed as ‘parīvādam śrutvā,’ ‘having listened to censuring.’

‘Defamer,’ — the person listening to defamation is figuratively called ‘defamer just as one preparing meat has been called the ‘Killer’ of the animal. As for the act of defaming itself, the prohibition of this becomes naturally implied by the prohibition of hearing it.

‘One who lives upon’; — he who supports himself on what he receives from his Teacher; or one who behaves ill-mannerly towards him.

‘One who is jealous’; — who does not brook the rise and advancement of his Teacher and burns within (at its sight).

The two latter have not been spoken of before this; hence what is said in regard to these is to be regarded as direct injunction.

‘Parīvāda’ and ‘parivāda,’ both forms — with long as well as with the short ī — are correct, according to Pāṇini, 6.3.122. — (201)

Explanatory notes by Ganganath Jha:

‘Paribhoktā’ — ‘He who lives upon the Teacher’ (Medhātithi); — ‘he who eats, without the Teacher’s permission, the best food obtained by begging’ (Nārāyaṇa and Nandana).

The verse is quoted in Madanapārijāta (p. 107) where ‘paribhoktā’ is explained as ‘one who makes use of the Teacher’s wealth, without his permission’; — also in Vīramitrodaya (Saṃskāra, p. 491), which also explains ‘paribhoktā’ as ‘one who lives upon the Teacher’s property, without his permission.’

Medhātithi (P. 169,1. 16) — ‘Samskartā...ghātakaḥ’ — This is a clear reference to Manu 5.51 —

anumantā viśasitā nihantā krayavikrayī |
saṃskartā copahartā ca khādakaśceti ghātakāḥ||

This verse is quoted in Saṃskāramayūkha (p. 42), which explains ‘paribhoktā’ as one who eats food without presenting it to the Teacher; — and in Smṛticandrikā (Saṃskāra, p. 120) as forbidding the decrying of the Teacher by the Pupil himself; it explains ‘paribhoktā’ as ‘one who makes use of the Teacher’s property without his permission.’

Comparative notes by various authors:

(verses 200-201)

See Comparative notes for Verse 2.200.

VERSE 2.202

Section XXX - Rules to be observed by the Religious Student

दूरस्थो नार्चयेदेनं न क्रुद्धो नान्तिके स्त्रियाः ।
यानासनस्थश्चैवैनमवरुह्याभिवादयेत् ॥२०२॥

dūrastho nārcayedenaṃ na kruddho nāntike striyāḥ |
yānāsanasthaścaivainamavaruhyābhivādayet ||202||

He should not offer his worship to the teacher while at a distance from him; nor when angry, nor near a woman. If seated upon a conveyance or a seat, he should come down and then salute him. — (202)

Medhātithi’s commentary (manubhāṣya):

What is prohibited here is the act of sending sandal-paint, garlands and other articles of worship through a messenger. It being found possible that one might be prompted to offer such worship by the consideration that ‘whether one does an act himself or gets it done by another, he is equally the doer in both cases, since the prompter also has been regarded as the agent,’ — the present verse prohibits such offering of worship through other persons. There is no harm in doing this, either when one is himself incapacitated, or when h e happens to be in a different village; for we find people adopting such usage as — when the Teacher has gone to another village, the pupil tells some one who happens to be going to the same village ‘please offer my salutations to my Teacher,’ and this other person goes and salutes him.

‘Nor when angry’; — it being impossible for any one to be angry with his Teacher, the meaning is that if one happens to be angry with some one, he should, at the time of offering hi s obeisance, give up the anger and keep his mind calm. Some people read ‘kruddham,’ (making ‘angry’ qualify the Teacher).

‘Nor near’ — in proximity to — ‘a woman’ — his loving wife; i.e., not while the Teacher is seated near her. The entire process of service of the Teacher being meant for winning his favour, anything likely to displease him has been prohibited. It is in view of this that the term ‘woman’ has been explained as above.

‘Conveyance’ — such as the cart and the rest.

‘Seat’ — small or large wooden platforms.

From these one should come down and then salute the Teacher.

Under verse 119 what was laid down was simply rising from the seat; while here it is coming down from it that is enjoined. When one is seated upon a wooden platform, it is possible for him to rise without coming down from it.

“But coming down from the seat is not possible without rising; so that the rising being already implied in the present injunction, whàt is laid down in 119 becomes superfluous.”

It is not superfluous; what is meant by it is that when it so happens that the pupil is seated with his face towards one side, and the Teacher approaches from behind him, — as soon tvs the pupil becomes cognisant of his approach, he should turn his face towards the Teacher and then rise; and be should not rise and then turn round; as in so doing the act of turning towards the Teacher becomes intervened by that of rising; and this might displease the Teacher, who would think that ‘he was rising for some other reason, not for honouring me.’

Thus the mention of the ‘seat’ has its use in both places (here and in 119). — (202)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 107); — and in Vīramitrodaya (Saṃskāra, p. 461).

Comparative notes by various authors:

Āpastamba Dharmasūtra (1.14.16-17). — ‘He should salute him after descending; — in every case, one should stand up and then salute.’

Āpastamba Dharmasūtra (Vīramitrodaya-Saṃskāra, p. 464). — ‘The Teacher should not be saluted while he is in a difficult situation; one should come down before saluting the Teacher; one should be calm and collected when saluting, the Teacher also being calm and collected; nor should he salute him with shoes on, or with head covered.’

Gautama (2.30). — ‘One should leave off his seat or bed before answering the Teacher.’

Gautama (Vīramitrodaya-Saṃskāra, p. 464). — ‘While one is wearing shoes, one should not eat or salute or address (a superior).’

Baudhāyana (1.2. 29). — ‘When the Teacher is seated, the pupil, while addressing him, should not remain seated; when the Teacher is lying down, the pupil addressing him should not remain lying down.’

Śaṅkha-Likhita (Vīramitrodaya-Saṃskāra, p. 461). — ‘One should not offer salutation while carrying the water-jar, or begging alms, or carrying flowers and such things, or while impure, or while repeating Mantras, or performing rites in honour of Gods or Pitṛs; or in an assembly in an inaudible tone.’

Viṣṇu (Vīramitrodaya-Saṃskāra, p. 464). — ‘In assemblies, at a sacrificial session, or in a King’s palace, one should simply bow down to the Brāhmaṇas, and not offer salutation with the formula prescribed.’

Baudhāyana (Vīramitrodaya-Saṃskāra, p. 464). — ‘While carrying fuel, or water-jar, or flowers, or food or such things, one should not offer salutation; nor in an assemblage of people.’

Laghu-Hārīta (Vīramitrodaya-Saṃskāra, p. 465). — ‘A person who is repeating Mantras, or attending a sacrificial session, or carrying fuel, flowers, kuśa, fire, water-jar or food should not be saluted.’

VERSE 2.203

Section XXX - Rules to be observed by the Religious Student

प्रतिवातेऽनुवाते च नासीत गुरुणा सह ।
असंश्रवे चैव गुरोर्न किं चिदपि कीर्तयेत् ॥२०३॥

prativāte'nuvāte ca nāsīta guruṇā saha |
asaṃśrave caiva gurorna kiṃ cidapi kīrtayet ||203||

When sitting in the company of his teacher, uk should not sit either to the lee-ward or to the wind-ward of him; nor should he say anything beyond the hearing of his teacher. — (203)

Medhātithi’s commentary (manubhāṣya):

When the wind comes from the side on which the Teacher is sitting to where the pupil sits, — and when it comes from where the pupil sits to when the Teacher is, — these are called ‘lee-ward’ and ‘wind-ward’; one being ‘lee-ward’ and the other ‘wind-ward.’ In either of these fashions one should not sit in the Teacher’s company; be should sit in such a fashion that he gets the wind sideways.

‘Beyond his hearing’; — i.e., wbat he cannot hear.

‘Nothing,’ — with reference either to the Teacher or to other persons.

‘He should say’ — nothing, what the Teacher cannot hear, but can see from the moving of the lips that the pupil is saying something. — (203)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 461), where ‘prativāte’ is explained as ‘that place to which wind reaches from the place where the Teacher is sitting’; — Anuvāte’ as ‘that place from where wind blows towards the Teacher’; — at neither of these places should the Student sit; — ‘Asaṃśrava’ is that place from where anything spoken is not heard by the Teacher, — sitting in such a place, he should not say anything addressed to the Teacher.

This verse is quoted also in Madanapārijāta (p. 107), where the following notes are added: — ‘Prativāta’ is ‘wind that blows from the teacher towards the pupil’; at such a place the Student shall not sit; as there is the danger of the fire of the teacher’s anger issuing forth that way; — ‘Anuvāta’ is wind blowing from the pupil towards the teacher; there also he shall not sit; as he is likely not to hear the words of the teacher; — ‘asambhave’ means unless permitted by him.

Comparative notes by various authors:

Āpastamba Dharmasūtra (1.6. 15, 23). — ‘He should not be seated to the windward of the Teacher; — or to the leeward,’

VERSE 2.204

Section XXX - Rules to be observed by the Religious Student

गोऽश्वौष्ट्रयानप्रासादप्रस्तरेषु कटेषु च ।
आसीत गुरुणा सार्धं शिलाफलकनौषु च ॥२०४॥

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