125 A learned man should thus be saluted in return, "May'st thou be long-lived, O gentle one!" and the vowel "a" must be added at the end of the name (of the person addressed), the syllable preceding it being drawn out to the length of three moras.

126 A man who does not know the form of returning a salutation should be instructed in it by a learned man, and not left in ignorance.

127 Let him ask a Brahmana, on meeting him, after (his health, with the word) kushala, a Kshatriya (with the word) anamaya, a Vaisya (with the word) kshema, and a Sudra (with the word) anarogya.

128 He who has been initiated (to perform a Shrauta rite) must not be addressed by his name, even though he be a younger man; he who knows the sacred law must use in speaking to such (a man the particle) bhoh and (the pronoun) bhavat (your worship).

129 But to a female who is the wife of another man, and not a blood-relation, he must say, "Lady" (bhavati) or "Beloved sister!"

130 To his maternal and paternal uncles, fathers-in-law, officiating priests, (and other) venerable persons, he must say, "I am N. N.," and rise (to meet them), even though they be younger (than himself).

131 A maternal aunt, the wife of a maternal uncle, a mother-in-law, and a paternal aunt must be honoured like the wife of one's teacher; they are equal to the wife of one's teacher.

132 (The wife of one's brother, if she be of the same class (varna), must be greeted with respect every day; but (wives of other) paternal and maternal relatives need only be so greeted on one's return from a journey.

133 Towards a sister of one's father and of one's mother, and towards one's own elder sister, one must behave as towards one's mother; (but) the mother is more venerable than they.

134 Fellow-citizens are called friends (and equals though one be) ten years (older than the other), men practising (the same) fine art (though one be) five years (older than the other), Shrotriyas (though) three years (intervene between their ages), but blood-relations only (if the) difference of age be very small.

135 Know that a scholar of ten years and a Kshatriya of a hundred years may stand to each other in the relation of father and son, when the former is the teacher of the latter; in that case the teacher is the father.

136 Wealth, kindred, age, (the due performance of) rites, and, fifthly, sacred learning are titles to respect; but each later-named (cause) is more weighty (than the preceding ones).

137 Whatever man of the three (highest) classes possesses most of those five, both in number and degree, that man is worthy of honour among them; and (so is) also a Sudra who has entered the tenth (decade of his life).

138 Way must be made for a man in a carriage, for one who is above ninety years old, for one diseased, for the carrier of a burden, for a woman, for a Snataka, for the king, and for a bridegroom.

139 Among all those, if they meet (at one time), a Snataka and the king must be (most) honoured; and if the king and a Snataka (meet), the latter receives respect from the king.

140 They call that scholar who initiates a pupil and teaches him the Veda together with the Kalpa and the Rahasyas, the teacher (acharya, of the latter).

141 But he who for his livelihood teaches a portion only of the Veda, or also the Angas of the Veda, is called the sub-teacher (upadhyaya).

142 That man, who performs in accordance with the rules (of the Veda) the rites, the Garbhadhana (conception-rite), and so forth, and gives food (to the child), is called the Guru (the venerable one).

143 He who, being (duly) chosen (for the purpose), performs the offerings at the kindling of the fire (Agnyadheya), the Pakayajnas, (and) the (Shrauta) rites of worship, such as the Agnishtoma (for another man), is called (his) officiating priest.

144 That (man) who truthfully fills both his ears with the Veda, (the pupil) shall consider as his father and mother; he must never offend him.

145 The teacher (acharya) is ten times more venerable than a sub-teacher (upadhyaya), the father a hundred times more than the teacher, but the mother a thousand times more than the father.

146 Of him who gives natural birth and him who gives (the knowledge of) the Veda, the giver of the Veda is the more venerable father; for the birth for the sake of the Veda (ensures) eternal (rewards) both in this (life) and after death.

147 Let him consider that (he received) a (mere animal) existence, when his parents begat him through mutual affection, and when he was born from the womb (of his mother).

148 But that birth which a teacher acquainted with the whole Veda, in accordance with the law, procures for him through the Savitri, is real, exempt from age and death.

149 (The pupil) must know that that man also who benefits him by (instruction in) the Veda, be it little or much, is called in these (Institutes) his Guru, in consequence of that benefit (conferred by instruction in) the Veda.

150 That man who is the giver of the birth for the sake of the Veda and the teacher of the prescribed duties becomes by law the father of an aged man, even though he himself be a child.

151 Young Kavi, the son of Angiras, taught his (relatives who were old enough to be) fathers, and, as he excelled them in (sacred) knowledge, he called them "Little sons."

152 They, moved with resentment, asked the angels concerning that matter, and the angels, having assembled, answered, "The child has addressed you properly."

153 "For (a man) destitute of (sacred) knowledge is indeed a child, and he who teaches him the Veda is his father; for (the sages) have always said 'child' to an ignorant man, and 'father' to a teacher of the Veda."

154 Neither through years, nor through white (hairs), nor through wealth, nor through (powerful) kinsmen (comes greatness). The sages have made this law, "He who has learnt the Veda together with the Angas is (considered) great by us."

155 The seniority of scholars is from (sacred) knowledge, that of Kshatriyas from valour, that of Vaisyas from wealth in grain (and other goods), but that of Sudras alone from age.

156 A man is not therefore (considered) venerable because his head is gray; him who, though young, has learned the Veda, the angels consider to be venerable.

157 As an elephant made of wood, as an antelope made of leather, such is an unlearned scholar; those three have nothing but the names (of their kind).

158 As a eunuch is unproductive with women, as a cow with a cow is unprolific, and as a gift made to an ignorant man yields no reward, even so is a scholar useless, who (does) not (know) the Riks.

159 Created beings must be instructed in (what concerns) their welfare without giving them pain, and sweet and gentle speech must be used by (a teacher) who desires (to abide by) the sacred law.

160 He, forsooth, whose speech and thoughts are pure and ever perfectly guarded, gains the whole reward which is conferred by the Vedanta.

161 Let him not, even though in pain, (speak words) cutting (others) to the quick; let him not injure others in thought or deed; let him not utter speeches which make (others) afraid of him, since that will prevent him from gaining the Garden.

162 A scholar should always fear homage as if it were poison; and constantly desire (to suffer) scorn as (he would long for) nectar.

163 For he who is scorned (nevertheless may) sleep with an easy mind, awake with an easy mind, and with an easy mind walk here among men; but the scorner utterly perishes.

164 An initiated man who has been sanctified by the (employment of) the means, (described above) in due order, shall gradually and cumulatively perform the various austerities prescribed for (those who) study the Veda.

165 An initiated man must study the whole Veda together with the Rahasyas, performing at the same time various kinds of austerities and the vows prescribed by the rules (of the Veda).

166 Let a scholar who desires to perform austerities, constantly repeat the Veda; for the study of the Veda is declared (to be) in this world the highest austerity for a scholar.

167 Verily, that initiated man performs the highest austerity up to the extremities of his nails, who, though wearing a garland, daily recites the Veda in private to the utmost of his ability.

168 An initiated man who, not having studied the Veda, applies himself to other (and worldly study), soon falls, even while living, into the condition of an unlearned man, and his descendants (after him).

169 According to the injunction of the revealed texts the first birth of an initiated man is from (his natural) mother, the second (happens) on the tying of the girdle of Munja grass, and the third on the initiation to (the performance of) a (Shrauta) rite.

170 Among those (three) the birth which is symbolised by the investiture with the girdle of Munja grass, is his birth for the sake of the Veda; they declare that in that (birth) the Savitri (verse) is his mother and the teacher his father.

171 They call the teacher (the pupil's) father because he gives the Veda; for nobody can perform a (sacred) rite before the investiture with the girdle of Munja grass.

172 (He who has not been initiated) should not pronounce (any) Vedic text excepting (those required for) the performance of funeral rites, since he is not yet reborn through the Veda.

173 The (student) who has been initiated must be instructed in the performance of the vows, and gradually learn the Veda, observing the prescribed rules.

174 Whatever dress of skin, sacred thread, girdle, staff, and lower garment are prescribed for a (student at the initiation), the like (must again be used) at the (performance of the) vows.

175 But a student who resides with his teacher must observe the following restrictive rules, duly controlling all his organs, in order to increase his spiritual merit.

176 Every day, having bathed, and being purified, he must make offerings of water (in God's name, for the benefit of the needy and in remembrance of the sages and of his forebears), worship God alone, and place fuel on (the sacred fire as an offering in God's name).

177 Let him abstain from honey, meat, perfumes, garlands, substances (used for) flavouring (food), women, all substances turned acid, and from doing injury to living creatures,

178 From anointing (his body), applying collyrium to his eyes, from the use of shoes and of an umbrella (or parasol), from (sensual) desire, anger, covetousness, dancing, singing, and playing (musical instruments),

179 From gambling, idle disputes, backbiting, and lying, from looking at and touching women, and from hurting others.

180 Let him always sleep alone, let him never waste his manhood; for he who voluntarily wastes his manhood, breaks his vow.

181 An initiated student, who has involuntarily wasted his manly strength during sleep, must bathe, pray to God, and afterwards thrice mutter the Rik-verse (which begins), "Again let my strength return to me."

182 Let him fetch a pot full of water, flowers, cowdung, earth, and Kusha grass, as much as may be required (by his teacher), and daily go to beg food.

183 A student, being pure, shall daily bring food from the houses of men who are not deficient in (the knowledge of) the Veda and in (performing) acts of worship, and who are famous for (following their lawful) occupations.

184 Let him not beg from the relatives of his teacher, nor from his own or his mother's blood-relations; but if there are no houses belonging to strangers, let him go to one of those named above, taking the last-named first;

185 Or, if there are no (virtuous men of the kind) mentioned above, he may go to each (house in the) village, being pure and remaining silent; but let him avoid Abhishastas (those accused of mortal sin).

186 Having brought sacred fuel from a distance, let him place it anywhere but on the ground, and let him, unwearied, make with it offerings in the sacred fire (in God's name), both evening and morning.

187 He who, without being sick, neglects during seven (successive) days to go out begging, and to offer fuel in the sacred fire, shall perform the penance of an Avakirnin (one who has broken his vow).

188 He who performs the vow (of studentship) shall constantly subsist on alms, (but) not eat the food of one (person only); the subsistence of a student on begged food is declared to be equal (in merit) to fasting.

189 At his pleasure he may eat, when invited, the food of one man at (a feast given) for God's sake, observing (however the conditions of) his vow, or at a (funeral meal given in charity) in memory of the ancestors, behaving (however) like a hermit.

190 This duty is prescribed by the wise for a scholar only; but no such duty is ordained for a Kshatriya and a Vaisya.

191 Both when ordered by his teacher, and without a (special) command, (a student) shall always exert himself in studying (the Veda), and in doing what is serviceable to his teacher.

192 Controlling his body, his speech, his organs (of sense), and his mind, let him stand with joined hands, looking at the face of his teacher.

193 Let him always keep his right arm uncovered, behave decently and keep his body well covered, and when he is addressed (with the words), "Be seated," he shall sit down, facing his teacher.

194 In the presence of his teacher let him always eat less, wear a less valuable dress and ornaments (than the former), and let him rise earlier (from his bed), and go to rest later.

195 Let him not answer or converse with (his teacher), reclining on a bed, nor sitting, nor eating, nor standing, nor with an averted face.

196 Let him do (that), standing up, if (his teacher) is seated, advancing towards him when he stands, going to meet him if he advances, and running after him when he runs;

197 Going (round) to face (the teacher), if his face is averted, approaching him if he stands at a distance, but bending towards him if he lies on a bed, and if he stands in a lower place.

198 When his teacher is nigh, let his bed or seat be low; but within sight of his teacher he shall not sit carelessly at ease.

199 Let him not pronounce the mere name of his teacher (without adding an honorific title) behind his back even, and let him not mimic his gait, speech, and deportment.

200 Wherever (people) justly censure or falsely defame his teacher, there he must cover his ears or depart thence to another place.

201 By censuring (his teacher), though justly, he will sink in worth to the level of an ass, by falsely defaming him, to that of a dog; he who lives on his teacher's substance, to that of a worm, and he who is envious (of his merit), to that of a (larger) insect.

202 He must not serve the (teacher by the intervention of another) while he himself stands aloof, nor when he (himself) is angry, nor when a woman is near; if he is seated in a carriage or on a (raised) seat, he must descend and afterwards salute his (teacher).

203 Let him not sit with his teacher, to the leeward or to the windward (of him); nor let him say anything which his teacher cannot hear.

204 He may sit with his teacher in a carriage drawn by oxen, horses, or camels, on a terrace, on a bed of grass or leaves, on a mat, on a rock, on a wooden bench, or in a boat.

205 If his teacher's teacher is near, let him behave (towards him) as towards his own teacher; but let him, unless he has received permission from his teacher, not salute venerable persons of his own (family).

206 This is likewise (ordained as) his constant behaviour towards (other) instructors in science, towards his relatives (to whom honour is due), towards all who may restrain him from sin, or may give him salutary advice.

207 Towards his betters let him always behave as towards his teacher, likewise towards sons of his teacher, born by wives of equal class, and towards the teacher's relatives both on the side of the father and of the mother.

208 The son of the teacher who imparts instruction (in his father's stead), whether younger or of equal age, or a student of (the science of) sacrifices (or of other Angas), deserves the same honour as the teacher.

209 (A student) must not shampoo the limbs of his teacher's son, nor assist him in bathing, nor eat the fragments of his food, nor wash his feet.

210 The wives of the teacher, who belong to the same class, must be treated as respectfully as the teacher; but those who belong to a different class, must be honoured by rising and salutation.

211 Let him not perform for a wife of his teacher (the offices of) anointing her, assisting her in the bath, shampooing her limbs, or arranging her hair.

212 (A pupil) who is full twenty years old, and knows what is becoming and unbecoming, shall not salute a young wife of his teacher (by clasping) her feet.

213 It is the nature of desire to lead men astray in this (world); for that reason the wise are never unguarded in (the company of) the other sex.

214 For desire is able to lead astray in (this) world not only a fool, but even a learned man, and (to make) him a slave of desire and anger.

215 One should not sit in a lonely place with one's mother, sister, or daughter; for the senses are powerful, and master even a learned man.

216 But at his pleasure a young student may greet with respect the young wife of a teacher, in accordance with the rule, and say, "I, N. N., (greet thee, O lady)."

217 On returning from a journey he must respectfully greet his teacher's wife and daily salute her (in the manner just mentioned), remembering the duty of the virtuous.

218 As the man who digs with a spade (into the ground) obtains water, even so an obedient (pupil) obtains the knowledge which lies (hidden) in his teacher.

219 A (student) may either shave his head, or wear his hair in braids, or braid one lock on the crown of his head; the sun must never set or rise while he (lies asleep) in the village.

220 If the sun should rise or set while he is sleeping, be it (that he offended) intentionally or unintentionally, he shall fast during the (next) day, muttering (the Savitri).

221 For he who lies (sleeping), while the sun sets or rises, and does not perform (that) penance, is tainted by great guilt.

222 Purified by sipping water, he shall daily worship during both twilights with a concentrated mind in a pure place, muttering the prescribed text according to the rule.

223 If a woman or a man of humble birth perform anything (leading to) happiness, let him diligently practise it, as well as (any other permitted act) in which his heart finds pleasure.

224 (Some declare that) the chief good consists in (the acquisition of) spiritual merit and wealth, (others place it) in (the gratification of) desire and (the acquisition of) wealth, (others) in (the acquisition of) spiritual merit alone, and (others say that the acquisition of) wealth alone is the chief good here (below); but the (correct) decision is that it consists of the aggregate of (those) three.

225 The teacher, the father, the mother, and an elder brother must not be treated with disrespect, especially by a scholar, though one be grievously offended (by them).

226 The teacher stands in the place of the guide to God's truth, the father in the place of the protector of his children, the mother in the place of the nourishing earth, and an (elder) full brother in the place of oneself.

227 That trouble (and pain) which the parents undergo on the birth of (their) children, cannot be compensated even in a hundred years.

228 Let him always do what is agreeable to those (two) and always (what may please) his teacher; when those three are pleased, he obtains all (those rewards which) austerities (yield).

229 Obedience towards those three is declared to be the best (form of) austerity; let him not perform other meritorious acts without their permission.

230 For they are declared to be like the three worlds, like the three (principal) orders, like the three Vedas, and like the three sacred fires.

231 The father, forsooth, is stated to be, as it were, the Garhapatya fire, the mother the Dakshinagni, but the teacher the Ahavaniya fire; this triad of fires is most venerable.

232 He who neglects not those three, (even after he has become) a householder, will conquer the three worlds and, radiant in body like an angel, he will enjoy bliss in the Garden.

233 By honouring his mother he gains this (nether) world, by honouring his father the middle sphere, but by obedience to his teacher the abode of nearness to God.

234 All duties have been fulfilled by him who honours those three; but to him who honours them not, all rites remain fruitless.

235 As long as those three live, so long let him not (independently) perform any other (meritorious acts); let him always serve them, rejoicing (to do what is) agreeable and beneficial (to them).

236 He shall inform them of everything that with their consent he may perform in thought, word, or deed for the sake of the next world.

237 By (honouring) these three all that ought to be done by man, is accomplished; that is clearly the highest duty, every other (act) is a subordinate duty.

238 He who possesses faith may receive pure learning even from a man of humble standing, the highest law even from the lowest, and an excellent wife even from a humble family.

239 Even from poison nectar may be taken, even from a child good advice, even from a foe (a lesson in) good conduct, and even from an impure (substance) gold.

240 Excellent wives, learning, (the knowledge of) the law, (the rules of) purity, good advice, and various arts may be acquired from anybody.

241 It is prescribed that in times of distress (a student) may learn (the Veda) from one who is not a scholar by calling; and that he shall walk behind and serve (such a) teacher, as long as the instruction lasts.

242 He who desires incomparable bliss (in the Garden) shall not dwell during his whole life in (the house of) a teacher who is not a scholar by calling, nor with one who does not know the whole Veda and the Angas.

243 But if (a student) desires to pass his whole life in the teacher's house, he must diligently serve him, until he is freed from this body.

244 A man who serves his teacher till the dissolution of his body, reaches forthwith the eternal abode with God.

245 He who knows the sacred law must not present any gift to his teacher before (the Samavartana); but when, with the permission of his teacher, he is about to take the (final) bath, let him procure (a present) for the venerable man according to his ability,

246 (Viz.) a field, gold, a cow, a horse, a parasol and shoes, a seat, grain, (even) vegetables, (and thus) give pleasure to his teacher.

247 (A perpetual student) must, if his teacher dies, serve his son (provided he be) endowed with good qualities, or his widow, or his Sapinda, in the same manner as the teacher.

248 Should none of these be alive, he must remain devoted to the offerings in God's name, standing (by day) and sitting (during the night), and thus finish his life.

249 A man who thus passes his life as a student without breaking his vow, reaches (after death) the highest abode.