1 Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection.

2 To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda.

3 The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in consequence of (that) conception acts of worship are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit.

4 Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire.

5 He who persists in discharging these (prescribed duties) in the right manner, reaches salvation and even in this (life) obtains (the fulfilment of) all the desires that he may have conceived.

6 The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) the satisfaction of one's conscience.

7 Whatever law has been ordained for any (person) by Manu, that has been fully declared in the Veda: for that sage was deeply learned.

8 But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties.

9 For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this (world) and after death unsurpassable bliss.

10 But by Sruti (revelation) is meant the Veda, and by Smriti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth.

11 Every initiated man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the virtuous, as an unbeliever and a scorner of the Veda.

12 The Veda, the sacred tradition, the customs of virtuous men, and one's own satisfaction, they declare to be visibly the fourfold means of defining the sacred law.

13 The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme authority is the revelation (Sruti).

14 But when two sacred texts (Sruti) are conflicting, both are held to be law; for both are pronounced by the wise (to be) valid law.

15 (Thus) the morning devotion offered in God's name may be (optionally) performed, at any time after the sun has risen, before he has risen, or when neither sun nor stars are visible; that (is declared) by Vedic texts.

16 Know that he for whom (the performance of) the ceremonies beginning with the rite of conception (Garbhadhana) and ending with the funeral rite (Antyeshti) is prescribed, while sacred formulas are being recited, is entitled (to study) these Institutes.

17 That land, made by God's decree, which lies between the two blessed rivers Sarasvati and Drishadvati, the (sages) call Brahmavarta.

18 The custom handed down in regular succession (since time immemorial) among the (four chief) classes (varna) and the mixed (races) of that country, is called the conduct of virtuous men.

19 The plain of the Kurus, the (country of the) Matsyas, Panchalas, and Surasenakas, these (form), indeed, the country of the Brahmarshis (sages, which ranks) immediately after Brahmavarta.

20 From a learned man, born in that country, let all men on earth learn their several usages.

21 That (country) which (lies) between the Himavat and the Vindhya (mountains) to the east of Prayaga and to the west of Vinasana (the place where the river Sarasvati disappears) is called Madhyadesha (the central region).

22 But (the tract) between those two mountains (just mentioned), which (extends) as far as the eastern and the western oceans, the wise call Aryavarta (the country of the Aryans).

23 That land where the black antelope naturally roams, one must know to be fit for the performance of devotional sacrifices; (the tract) different from that (is) the country of other peoples.

24 Let initiated men seek to dwell in those (above-mentioned countries); but one distressed for subsistence may reside anywhere.

25 Thus has the origin of the sacred law been succinctly described to you and the origin of this universe; learn (now) the duties of the classes (varna).

26 With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be performed for initiated men, which sanctify the body and keep (one) pure in this (life) and prepare (for the life) after death.

27 By prayers during (the mother's) pregnancy, by the Jatakarman (the ceremony after birth), the Chaula (tonsure), and the Maunjibandhana (the tying of the sacred girdle of Munja grass) is the child consecrated.

28 By the study of the Veda, by vows, by devotional offerings, by (the recitation of) sacred texts, by (the acquisition of the) threefold sacred knowledge, by charity (for the righteous and for the departed), by (the raising of) sons, by the great acts of worship, and by (prescribed) devotions this (human) body is made fit for nearness to God.

29 Before the navel-string is cut, the Jatakarman (birth-rite) must be performed for a male (child); and while sacred formulas are being recited, he must be fed with gold, honey, and butter.

30 But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the tenth or twelfth (day after birth), or on a convenient day, at a convenient time.

31 Let (the first part of) a Brahmana's name (denote something) auspicious, a Kshatriya's be connected with strength, a Vaisya's with wealth, and a Sudra's with diligence.

32 (The second part of) a Brahmana's (name) shall be (a word) implying happiness, of a Kshatriya's (a word) implying protection, of a Vaisya's (a term) expressive of thriving, and of a Sudra's (an expression) denoting service.

33 The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction.

34 In the fourth month the Nishkramana (the first leaving of the house) of the child should be performed, in the sixth month the Annaprashana (first feeding with rice), and optionally (any other) auspicious ceremony required by (the custom of) the family.

35 According to the teaching of the revealed texts, the Chudakarman (tonsure) must be performed, for the sake of spiritual merit, by all initiated men in the first or third year.

36 In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya.

37 (The initiation) of a Brahmana who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth.

38 The (time for the) Savitri (initiation) of a Brahmana does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth.

39 After those (periods men of) these three (classes) who have not received the sacrament at the proper time, become Vratyas (outcasts), excluded from the Savitri (initiation).

40 With such men, as long as they have not repented and been purified according to the rule, let no one form a connexion either through the Veda or by marriage.

41 Let students, according to the order (of their classes), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool.

42 The girdle of a Brahmana shall consist of a triple cord of Munja grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Murva fibres; (that) of a Vaisya, of hempen threads.

43 If Munja grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Ashmantaka, and Balbaja (fibres), with a single threefold knot, or with three or five (knots according to the custom of the family).

44 The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right, (and consist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woollen threads.

45 A Brahmana shall (carry), according to the sacred law, a staff of Bilva or Palasa; a Kshatriya, of Vata or Khadira; (and) a Vaisya, of Pilu or Udumbara.

46 The staff of a Brahmana shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead; (and) that of a Vaisya, to reach (the tip of his) nose.

47 Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire.

48 Having taken a staff according to his choice, and having prayed to God, the student should beg alms according to the prescribed rule.

49 An initiated Brahmana should beg, beginning (his request with the word) lady (bhavati); a Kshatriya, placing (the word) lady in the middle, but a Vaisya, placing it at the end (of the formula).

50 Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other) female who will not disgrace him (by a refusal).

51 Having collected as much food as is required (from several persons), and having announced it without guile to his teacher, let him eat, turning his face towards the east, and having purified himself by sipping water.

53 Let an initiated man always eat his food with concentrated mind, after performing an ablution; and after he has eaten, let him duly cleanse himself with water and sprinkle the cavities (of his head).

54 Let him always be thankful for his food, praising God who provides it, and eat it without contempt; when he sees it, let him rejoice, show a pleased face, and pray that he may always obtain it.

55 Food that is always received with gratitude gives strength and manly vigour; but eaten irreverently, it destroys them both.

56 Let him not give to any man what he leaves, and beware of eating between (the two meal-times); let him not over-eat himself, nor go anywhere without having purified himself (after his meal).

57 Excessive eating is prejudicial to health, to fame, and to (bliss in) the Garden; it prevents (the acquisition of) spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully.

60 Let him first sip water thrice; next twice wipe his mouth; and, lastly, touch with water the cavities (of the head), (the seat of) the soul and the head.

61 He who knows the sacred law and seeks purity shall always perform the rite of sipping with water neither hot nor frothy, in a lonely place, and turning to the east or to the north.

62 A man is purified by water that reaches his heart; where this is not possible, by water reaching his throat, or water taken into his mouth, or water touched with the extremity (of his lips).

63 An initiated man is called upavitin when his right arm is raised (and the sacrificial string or the dress, passed under it, rests on the left shoulder); (when his) left (arm) is raised (and the string, or the dress, passed under it, rests on the right shoulder, he is called) prachinavitin; and nivitin when it hangs down (straight) from the neck.

64 His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, (and) his water-pot he must throw into water, when they have been damaged, and take others, praying (to God).

65 (The ceremony called) Keshanta (clipping the hair) is ordained for a Brahmana in the sixteenth year (from conception); for a Kshatriya, in the twenty-second; and for a Vaisya, two (years) later than that.

66 This whole series (of ceremonies) must be performed for females (also), in order to sanctify the body, at the proper time and in the proper order.

67 The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation), serving the husband (equivalent to) the residence in (the house of) the teacher, and the household duties (the same) as the (daily) devotions.

68 Thus has been described the rule for the initiation of the initiated, which indicates a (new) birth, and sanctifies; learn (now) to what duties they must afterwards apply themselves.

69 Having performed the (rite of) initiation, the teacher must first instruct the (pupil) in (the rules of) personal purification, of conduct, of the daily fire-offering made in God's name, and of the twilight devotions.

70 But (a student) who is about to begin the study (of the Veda), shall receive instruction, after he has sipped water in accordance with the Institutes (of the sacred law), has made the Brahmanjali, (has put on) a clean dress, and has brought his organs under due control.

71 At the beginning and at the end of (a lesson in) the Veda he must always respectfully salute his teacher, (and) he must study, joining his hands; that is called the Brahmanjali (joining the palms for the sake of the Veda).

72 With crossed hands he must respectfully greet the teacher, with his left (hand) and his right (hand) joined in humility.

73 But to him who is about to begin studying, the teacher, always unwearied, must say: Ho, recite! He shall leave off (when the teacher says): Let a stoppage take place!

74 Let him always begin and end (a lesson in) the Veda with the remembrance of God in the syllable Om; (for) unless the syllable Om precede (the lesson) will slip away (from him), and unless it follow it will fade away.

75 Seated on (blades of Kusa grass) with their points to the east, purified, and having controlled his breath three times (Pranayama), he is fit (to pronounce) the syllable Om.

76 From the three Vedas were drawn the sounds A, U, and M, and (the Vyahritis) Bhuh, Bhuvah, Svah.

77 Moreover from the three Vedas was drawn that Rik-verse, sacred to God the Light-giver (Savitri), which begins with the word tad, one foot from each.

78 A learned man who recites during both twilights that syllable and that (verse), preceded by the Vyahritis, gains the (whole) merit which (the recitation of) the Vedas confers.

79 An initiated man who (daily) repeats those three one thousand times outside (the village), will, with repentance, be freed after a month, by God's mercy, even from great guilt, as a snake from its slough.

80 The Brahmana, the Kshatriya, and the Vaisya who neglect (the recitation of) that Rik-verse and the timely (performance of the) rites (prescribed for) them, will be blamed among virtuous men.

81 Know that the three imperishable Mahavyahritis, preceded by the syllable Om, and (followed) by the three-footed Savitri are the portal of the Veda and the gate leading (to nearness to) God.

82 He who daily recites that (verse), untired, during three years, will draw near (after death) to God, move as free as air, and be given a heavenly form.

83 The remembrance of God with the syllable Om is the highest devotion, (three) controlled breaths are the best (form of) austerity, but nothing surpasses the Savitri; truthfulness is better than silence.

84 All rites ordained in the Veda, offerings and (other) sacrifices, pass away; but know that the remembrance of God, (the syllable Om,) is imperishable, and God, the Lord of creatures, is the Everlasting.

85 An offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed according to the rules (of the Veda); a (prayer) which is inaudible (to others) surpasses it a hundred times, and the mental (recitation of sacred texts) a thousand times.

86 The four Pakayajnas and those sacrifices which are enjoined by the rules (of the Veda) are all together not equal in value to a sixteenth part of the worship consisting of muttered prayers.

87 But, undoubtedly, a man reaches the highest goal by muttering prayers only; (whether) he perform other (rites) or neglect them, he who befriends (all creatures) is declared (to be) a (true) Brahmana.

88 A wise man should strive to restrain his organs which run wild among alluring sensual objects, like a charioteer his horses.

89 Those eleven organs which former sages have named, I will properly (and) precisely enumerate in due order,

90 (Viz.) the ear, the skin, the eyes, the tongue, and the nose as the fifth, the anus, the organ of generation, hands and feet, and the (organ of) speech, named as the tenth.

91 Five of them, the ear and the rest according to their order, they call organs of sense, and five of them, the anus and the rest, organs of action.

92 Know that the internal organ (manas) is the eleventh, which by its quality belongs to both (sets); when that has been subdued, both those sets of five have been conquered.

93 Through the attachment of his organs (to sensual pleasure) a man doubtlessly will incur guilt; but if he keep them under complete control, he will obtain success (in gaining all his aims).

94 Desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter.

95 If one man should obtain all those (sensual enjoyments) and another should renounce them all, the renunciation of all pleasure is far better than the attainment of them.

96 Those (organs) which are strongly attached to sensual pleasures, cannot so effectually be restrained by abstinence (from enjoyments) as by a constant (pursuit of true) knowledge.

97 Neither (the study of) the Vedas, nor liberality, nor sacrifices, nor any (self-imposed) restraint, nor austerities, ever procure the attainment (of rewards) to a man whose heart is contaminated (by sensuality).

98 That man may be considered to have (really) subdued his organs, who on hearing and touching and seeing, on tasting and smelling (anything) neither rejoices nor repines.

99 But when one among all the organs slips away (from control), thereby (man's) wisdom slips away from him, even as the water (flows) through the one (open) foot of a (water-carrier's) skin.

100 If he keeps all the (ten) organs as well as the mind in subjection, he may gain all his aims, without reducing his body by (the practice) of Yoga.

101 Let him stand during the morning twilight, muttering the Savitri until the sun appears, but (let him recite it), seated, in the evening until the constellations can be seen distinctly.

102 He who stands during the morning twilight muttering (the Savitri), is relieved, by God's mercy, of the guilt contracted during the (previous) night; but he who (recites it),

seated, in the evening, is relieved of the sin he committed during the day.

103 But he who does not worship in the morning, nor in the evening, has neglected the duties and rights of the devout.

104 He who (desires to) perform the ceremony (of the) daily (recitation), may even recite the Savitri near water, retiring into the forest, controlling his organs and concentrating his mind.

105 Both when (one studies) the supplementary treatises of the Veda, and when (one recites) the daily portion of the Veda, no regard need be paid to forbidden days, likewise when (one repeats) the sacred texts required for an offering.

106 There are no forbidden days for the daily recitation, since that is declared to be a Brahmasattra (an everlasting act of worship offered to God); at that the Veda takes the place of the offerings, and it is meritorious (even), when (natural phenomena, requiring) a cessation of the Veda-study, take the place of the exclamation Vashat.

107 For him who, being pure and controlling his organs, during a year daily recites the Veda according to the rule, that (daily recitation) will ever cause sweet and sour milk, clarified butter and honey to flow.

108 Let an initiated man (daily) offer fuel in the sacred fire (as an offering in God's name), beg food, sleep on the ground and do what is beneficial to his teacher, until (he performs the ceremony of) Samavartana (on returning home).

109 According to the sacred law the (following) ten (persons, viz.) the teacher's son, one who desires to do service, one who imparts knowledge, one who is intent on fulfilling the law, one who is pure, a person connected by marriage or friendship, one who possesses (mental) ability, one who makes presents of money, one who is honest, and a relative, may be instructed (in the Veda).

110 Unless one be asked, one must not explain (anything) to anybody, nor (must one answer) a person who asks improperly; let a wise man, though he knows (the answer), behave among men as (if he were) an idiot.

111 Of the two persons, him who illegally explains (anything), and him who illegally asks (a question), one (or both) will die or incur (the other's) enmity.

112 Where merit and wealth are not (obtained by teaching) nor (at least) due obedience, in such (soil) sacred knowledge must not be sown, just as good seed (must) not (be thrown) on barren land.

113 Even in times of dire distress a teacher of the Veda should rather die with his knowledge than sow it in barren soil.

114 Sacred Learning approached a scholar and said to him: "I am thy treasure, preserve me, deliver me not to a scorner; so (preserved) I shall become supremely strong."

115 "But deliver me, as to the keeper of thy treasure, to a man whom thou shalt know to be pure, of subdued senses, chaste and attentive."

116 But he who acquires without permission the Veda from one who recites it, incurs the guilt of stealing the Veda, and shall sink into hell.

117 (A student) shall first reverentially salute that (teacher) from whom he receives (knowledge), referring to worldly affairs, to the Veda, or to God.

118 A man who completely governs himself, though he know the Savitri only, is better than he who knows the three Vedas, (but) does not control himself, eats all (sorts of) food, and sells all (sorts of goods).

119 One must not sit down on a couch or seat which a superior occupies; and he who occupies a couch or seat shall rise to meet a (superior), and (afterwards) salute him.

120 For the vital airs of a young man mount upwards to leave his body when an elder approaches; but by rising to meet him and saluting he recovers them.

121 He who habitually salutes and constantly pays reverence to the aged obtains an increase of four (things), (viz.) length of life, knowledge, fame, (and) strength.

122 After the (word of) salutation, a man who greets an elder must pronounce his name, saying, "I am N. N."

123 To those (persons) who, when a name is pronounced, do not understand (the meaning of) the salutation, a wise man should say, "It is I;" and (he should address) in the same manner all women.

124 In saluting he should pronounce after his name the word bhoh; for the sages have declared that the nature of bhoh is the same as that of (all proper) names.