CHAP. divine instruction must not be sown: it would perish like fine seed in barren land. II. 113. A teacher of the l'éda should rather die ' with his learning, than sow it in sterile soil, even though he be in grievous distress for sub'sistence. 114. Sacred Learning, having approached a Brúhmen, said to him: "I am thy precious gem; preserve me with care; deliver me not to a scorner; (so preserved I shall become supremely strong.) 6 115. But communicate me, as to a vigilant depository of thy gem, to that student, whom thou shalt know to be pure, to have subdued his passions, to perform the duties of his order." 116. He who shall acquire knowledge of the l'éda 'without the assent of his preceptor, incurs the guilt ' of stealing the scripture, and shall sink to the region of torment. 117. From whatever teacher a student has received 'instruction, either popular, ceremonial, or sacred, let him first salute his instructor, when they meet. 118. A Bráhmen, who completely governs his passions, though he know the guyatrì only, is more 'honourable than he, who governs not his passions, 'who eats all sorts of food, and sells all sorts of commodities, even though he know the three Vidas. 119. When a superiour sits on a couch or bench, • let II. let not an inferiour sit on it with him; and, if an CHAP. inferiour be sitting on a couch, let him rise to salute 'a superiour. 120. The vital spirits of a young man mount up'wards to depart from him, when an elder approaches ; ' but by rising and salutation he recovers them. 6 121. A youth who habitually greets and constantly reveres the aged, obtains an increase of four things; life, knowledge, fame, strength. one," 122. After the word of salutation, a Bráhmen must address an elder; saying, "I am such an pronouncing his own name. 123. If any persons, through ignorance of the San• scrit language, language, understand not the understand not the import of his name, to them should a learned man say, "It is I;' 6 and in that manner he should address all classes of 6 women. 124. In the salutation he should pronounce, after 'his own name, the vocative particle bhós; for the particle bhús is held by the wise to have the same property with names fully expressed. 6 125. A Bráhmen should thus be saluted in return: May'st thou live long, excellent man!" and at the 'end of his name, the vowel and preceding consonant should be lengthened, with an acute accent, to three syllabick moments or short vowels. 126. That Bráhmen, who knows not the form of returning a salutation, must not be saluted by a man of learning as a Súdra, even so is he. : 127. Let a learned man ask 6 a priest, when he 'meets him, if his devotion prospers; a warriour, if he is unhurt; a merchant, if his wealth is secure; ' and one of the servile class, if he enjoys good health ; 6 using respectively the words, cusalam, anámayam, cshé mam, and árógyam. 128. He, who has just performed a solemn sacrifice ' and ablution, must not be addressed by his name, even though he be a younger man; but he, who knows the law, should accost him with the vocative particle, or with bhavat, the pronoun of respect. 129. To the wife of another, and to any woman not related by blood, he must say, "bhavati, and 6 amiable sister." 130. To his uncles paternal and maternal, to his ' wife's father, to performers of the sacrifice, and to spiritual teachers; he must say, "I am such an one"-rising up to salute them, even though younger than himself. 131. The sister of his mother, the wife of his ma'ternal uncle, his own wife's mother, and the sister of 'his father, must be saluted like the wife of his father or preceptor: they are equal to his father's or his preceptor's wife. 6 6 132. The wife of his brother, if she be of the same class, must be saluted every day; but his paternal ' and 6 6 and maternal kinswomen need only be greeted on CHAP. his return from a journey. 133. With the sister of his father and of his mo ther, and with his own elder sister, let him demean himself as with his mother; though his mother be more venerable than they. 134. Fellow citizens are equal for ten years; dancers and singers, for five; learned theologians, for 'less than three; but persons related by blood, for a short time: that is, a greater difference of age destroys their equality. 135. The Student must consider a Bráhmen, though but ten years old, and a Cshatriya, though aged a hundred years, as father and son; as between those two, the young Brahmen is to be respected as the 'father. 6 136. Wealth, kindred, age, moral conduct, and, fifthly, divine knowledge, entitle men to respect; but 'that which is last mentioned in order, is the most re'spectable. 137. Whatever man of the three highest classes 138. 6 G II. CHAP. disease, or carrying a burthen; for a woman; for II. a priest just returned from the mansion of his preceptor; for a prince, and for a bridegroom: 139. Among all those, if they be met at one time, the priest just returned home and the prince are most to be honoured; and of those two, the priest just returned, should be treated with more respect than 'the prince. 140. That priest who girds his pupil with the sacri'ficial cord, and afterwards instructs him in the whole Veda, with the law of sacrifice and the sacred Upanishads, holy sages call an áchárya: 6 141. But, he, who for his livelihood, gives instruction in a part only of the Veda, or in grammar, and ' in other Védángas, is called an upádhyaya, or sub'lecturer. 142. The father, who performs the ceremonies on conception and the like, according to law, and 'who nourishes the child with his first rice, has the epithet of guru, or venerable. 143. He, who receives a stipend for preparing the holy fire, for conducting the páca and agnishtóma, and for performing other sacrifices, is called in this code the ritwij of his employer. 144. He, who truly and faithfully fills both ears 'with the Veda, must be considered as equal to a "mother; he must be revered as a father; him the pu pil must never grieve. |