The Law Code of Yājñavalkya 1.2

Having stated the introduction to the entire treatise in these nine verses, he now first describes the classes in order to set forth the duties of the classes and the rest.

Brahmins, Kshatriyas, Vaishyas, and Shudras are the social classes; but the first three are twice-born. / Their rites, from conception to the cremation ground, are performed indeed with sacred mantras.

Brahmins, Kshatriyas, Vaishyas, and Shudras are the four classes whose characteristics will be explained. Among them, the first three—Brahmins, Kshatriyas, and Vaishyas—are twice-born. They are called twice-born because they are born twice. Their rites—only those of the twice-born, not of the Shudra; by this it is stated that the Shudra's rites are without mantras.

"A Shudra too should be made of such a kind, consecrated without mantra,"

from the statement of Yama. "Beginning with conception" means those [rites] of which conception—the depositing of semen—is the first. "Ending at the cremation ground" means those rites of which the rite concerning the cremation ground, the ancestral grove, is the end; these are performed with mantras. || 1.10

Now he enumerates those rites.

Conception at the fertile season; the rite for begetting a son before quickening; / the parting of the hair in the sixth or eighth month; and upon his birth, the birth-rite.

On the eleventh day, naming; in the fourth month, the first excursion; / in the sixth month, the first feeding of solid food; the tonsure should be performed according to family custom.

"Conception" (garbhādhāna) is the name of a rite whose meaning matches the word; so too with the rites to be described. That conception should take place during the fertile season, at the fertile time whose characteristics will be described. The rite called "begetting a son" (puṃsavana) is performed before the fetus moves. The parting of the hair (sīmantonnayana) is in the sixth or eighth month. And these two—the rite for begetting a son and the parting of the hair—are to be performed only once, not for each pregnancy, because they are rites sanctifying the womb. As Devala says:

"A woman consecrated once is consecrated for all pregnancies; / whatever child she brings forth, all of them shall be consecrated." / Thus.

Or rather, "upon his birth" (ete), when he has arrived, that is, when the boy is born from the womb, the birth-rite (jātakarma) takes place. On the eleventh day, the naming rite; and that name should be connected with the paternal grandfather, maternal grandfather, or the like, or connected with the family deity. As Śaṅkha says (2.14): "The father should give a name connected with the family deity." In the fourth month is the rite characterized as the first excursion, the viewing of the sun. In the sixth month is the rite of first feeding of solid food. The tonsure, however, is according to family custom. "Should be performed" connects with each item. || 1.11-12

Although these are obligatory rites, he states their incidental fruit.

In this way the sin arising from seed and womb is quieted.

In this way, in the manner described, through the consecratory rites of conception and the rest being performed, sin is quieted. What kind? Arising from seed and womb, that is, connected with semen and menstrual blood, or caused by bodily afflictions passed on, but not that arising from being born of an outcaste and the like.

He states a specific rule for women.

These rites are performed silently for women; but marriage is accompanied by mantras.

These rites, beginning with the birth-rite, are to be performed silently for women, without mantras, at the proper time. Marriage, however, is to be performed accompanied by mantras. || 1.13

He states the time for sacred thread initiation.

Sacred thread initiation of a Brahmin is in the eighth year from conception, or in the eighth [from birth]; / of kings, in the eleventh; of Vaishyas, according to some, in the twelfth; [or] according to family custom.

Counting from conception, or else from birth, in the eighth year is the sacred thread initiation of a Brahmin. The word upanāyana is the same as upanayana; the suffix aṇ is added in the sense of the base itself, or to fit the meter and avoid a metrical flaw, or the lengthening is archaic. Here there is an optional alternative according to wish. For kings [Kshatriyas], in the eleventh [year]. For the viś, that is, Vaishyas, in the eleventh increased by one, meaning in the twelfth. The qualification 'from conception' carries over everywhere; even though the word garbha is a subordinate member in the compound, it must be mentally separated and applied in both cases as well.

"In the eleventh from conception for a king; in the twelfth from conception for a Vaishya."

This is because of what is observed in another legal text. Just as in: 'Now, the instruction on words. Of which words? Of both worldly and Vedic words.' Here also the phrase '[sacred thread initiation] should be performed' carries over. Some prefer sacred thread initiation according to family tradition. || 1.14

He states the duties of the teacher:

Having initiated the pupil preceded by the Great Utterances, / the guru should teach him the Veda and instruct him in purity and conduct.

Having initiated the pupil according to the rule stated in one's own Gṛhyasūtra, the guru should teach the Veda preceded by the Great Utterances. The Great Utterances are seven, beginning with bhūr and ending with satya, or five according to the view of Gautama. Moreover, he should instruct him in purity and conduct, the characteristics of which will be explained. By saying that having initiated him he should instruct him in purity and conduct, it is shown that prior to sacred thread initiation there is free conduct, except for the duties specific to class. This is the same for women too, prior to marriage, because marriage stands in the place of sacred thread initiation. || 1.15

He states the rules of purity and conduct:

By day and at the twilights, facing north, with the sacred thread placed on the ear, / he should discharge urine and feces; and at night, facing south.

He whose sacred thread is placed on the ear is 'one with the sacred thread placed on the ear'. And the ear is the right ear,

"Having placed the sacred thread on the right ear, one should discharge feces and urine,"

because of this textual indication. During the day and at the two twilights, he should discharge urine and feces facing north. From the word 'and', [this should be done] in a place devoid of ashes and the like. At night, however, he should face south. || 1.16

Moreover:

And having stood up holding the penis, with clay and water drawn out, / he should perform the ritual purification that eliminates odor and smear, without indolence.

Immediately after, having held the penis and stood up, with drawn-out water and with clay whose characteristics will be explained, he should perform the ritual purification that eliminates odor and smear. 'Without indolence' means unlazy. By the words 'with drawn-out water', ritual purification inside water is prohibited. Here, because it says 'that eliminates odor and smear', this ritual purification is common to members of all stages of life. The fixed number of clays, however, serves an unseen spiritual purpose. || 1.17

Seated in a pure place, with his hands between his knees, facing north / or east, a twice-born should always perform sipping with the Brāhma sacred part of the hand.

'In a pure [place]' means untouched by impure substances. By the mention of the word 'place', shoes, a bed, a seat, and the like are prohibited. 'Seated' means not standing, lying down, stooping, or walking. 'Facing north or east' excludes other directions. From the phrase 'in a pure place', washing the feet is implied. 'With the Brāhma sacred part of the hand' means with that whose characteristics will be explained. 'A twice-born' excludes Shudras and others. 'Always' means at all times, even when entered into another stage of life. 'Should perform sipping' means should sip water. How? 'With his hands between his knees' means having placed the hands between the knees, with the right hand. || 1.18

He states the sacred parts of the hand dedicated to Prajāpati and others:

The bases of the little finger, the index finger, and the thumb, and the tip of the hand, / are in order the sacred parts belonging to Prajāpati, the ancestors, Brahman, and the gods.

The bases of the little finger, the forefinger, and the thumb, and the tip of the hand, are to be understood in order as the sacred parts belonging to Prajāpati, the ancestors, Brahman, and the gods. || 1.19

The method of sipping water:

Having swallowed water three times and wiped [the mouth] twice, he should touch the apertures with water— / but with water that is in its natural state, devoid of foam and bubbles.

Having drunk water three times and wiped the mouth twice with the base of the thumb, he should touch the apertures, that is, the openings situated in the upper body, such as the nostrils, with water. 'With water' means with water unmixed with other substances. The repetition of the word 'with water' is for the purpose of touching water before each aperture, according to another legal text:

"He should touch the nose and mouth with the thumb and the index finger, / and the eye and the ear repeatedly with the thumb and the ring finger, / the navel with the little finger and thumb, and the chest with the palm; / then the head with all [fingers], and both arms with the tips."

He further qualifies that very water: 'that is in its natural state' means which has not acquired a different odor, color, taste, or touch, and 'devoid of foam and bubbles'. By the word 'but', water falling in rain-showers and that poured by Shudras and the like is prohibited. || 1.20

The twice-born are purified by [water] reaching the heart, throat, and palate, respectively; / and a woman and a Shudra by [water] once touched merely at the interior.

The twice-born are purified respectively by water reaching the heart, the throat, and the palate. And a woman and a Shudra [are purified] even by [water] touched merely at the interior, that is, by the palate inside. The word 'once' denotes a distinction from the Vaishya. By the word 'and', an uninitiated boy is also included. || 1.21

Bathing, sprinkling with mantras addressed to the water-deities, breath-control, / worship of the sun, and daily recitation of the Gāyatrī [should be performed].

The morning bath according to the scripture; sprinkling with mantras addressed to the water-deities, such as 'āpo hi ṣṭhā' and so forth; breath-control, that is, prāṇāyāma whose characteristics will be explained; then worship of the sun with a solar mantra; and daily recitation of the Gāyatrī, which begins with 'tat savitur vareṇyam', should be performed. The word 'should be performed' is connected to each [item] according to its gender. || 1.22

Examination of breath-control:

One should recite the Gāyatrī together with its head, preceded by the Utterances, / each accompanied by the syllable Om, three times: this is breath-control.

Restraining the breath moving in the mouth and nostrils, one should recite mentally three times the previously mentioned Gāyatrī joined with the head beginning with 'āpo jyotiḥ', preceded by the stated Utterances, each Utterance joined with the syllable Om, as 'oṃ bhūḥ, oṃ bhuvaḥ, oṃ svaḥ': this is breath-control in all contexts. || 1.23

The method for the recitation of the Sāvitrī:

Having restrained the breaths and sprinkled [himself] with the water-hymn [triad], / he should sit facing west, reciting the Sāvitrī until the rising of the stars.

At the morning twilight, indeed, he should stand facing east until the sight of the sun.

Having performed the breath-restraint described earlier, and having sprinkled himself with water using the aforementioned water-hymn triad, he should sit at the twilight [worship] reciting the Sāvitrī, facing west—by implication, "facing west" is understood—until the rising of the stars, [that is,] having the rising of the stars as the limit. At the morning twilight, at daybreak, performing thus the previously stated rule, he should stand facing east until sunrise. The rite that is enjoined at the junction of day and night is the twilight rite (saṃdhyā). There, day is the time fit for seeing the full disk of the sun; night is the opposite of that. The time when a part of the disk is perceived is the twilight junction (saṃdhi).

Thereafter, he should perform the fire-rite at both twilights as well.

Thereafter, after the worship of the twilight, he should perform the fire-rite at both twilights—the rite in the fire, such as throwing fuel sticks—in accordance with the rule stated in his own Gṛhyasūtra.

Then he should salute the elders, saying, "I am so-and-so."

After that, he should salute the elders, beginning with the guru. How? Uttering his own name, [saying,] "I am Devadattaśarman."

And he should attend upon the guru, composed [in mind], for the sake of Vedic recitation.

And he should study only when summoned, and offer to him whatever he has received; / he should constantly do what is beneficial to him through actions of mind, speech, and body.

Likewise, he should attend upon the guru, whose characteristics will be explained, remain dedicated to serving him and dependent upon him. For the sake of Vedic recitation, for the accomplishment of study, he should be composed, with an undistracted mind. And he should study only when summoned: he should study only when summoned by the guru; he should not urge the guru himself. And whatever has been received, he should offer all of that to the guru. Likewise, he should do what is beneficial to the guru. Constantly: always. Through actions of mind, speech, and body: he should not act contrary [to him]. From the word "and" (api), in the presence of the guru he should avoid covering the throat and the like, as stated by Gautama (GDh 2.14).

He states who are to be taught:

Grateful, non-malicious, intelligent, pure, healthy, free from envy, / upright, capable, trusted, imparting knowledge, or giving wealth—these should be taught in accordance with righteousness.

"Grateful" is one who does not forget a favor done. "Non-malicious" is compassionate. "Intelligent" is capable of grasping and retaining texts. "Pure" is possessed of external and internal purity. "Healthy" is free from mental and physical illness. "Free from envy" is one whose nature is to reveal virtues without exposing faults. "Upright" is of good conduct. "Capable" is in attendance. "Trusted" is a relative. "Imparting knowledge" is one who gives learning. "Giving wealth" is one who gives money without a prior commercial transaction. These qualities are to be regarded either collectively or separately, as applicable. And these are to be taught in accordance with righteousness, according to the treatise.

He states the carrying of the staff and other accoutrements:

He should wear a staff, a hide, a sacred thread, and a girdle.

Likewise, the student (brahmacārī), Brahmin or the like, should carry a staff made of palāśa wood or the like as known from other Smṛtis, a blackbuck antelope hide or the like, a sacred thread made of cotton or the like, and a girdle made of muñja grass or the like.

The manner of begging for alms:

He should beg alms among blameless Brahmins for his own sustenance.

Marked by the word 'bhavat' at the beginning, middle, and end, / is the begging for alms by a Brahmin, a Kshatriya, and a Vaishya, respectively.

Equipped with the aforementioned staff and other items, the student should beg alms among blameless Brahmins—those who are free from serious accusations and the like and are devoted to their own duties. For his own sustenance: for his own livelihood, not for the sake of others, with the exception of the teacher, his wife, and his son. Having offered it to the guru and being permitted by him, he should eat, or in his absence, [being permitted] by his son and so forth, according to the restrictive rule. And here the specification "among Brahmins" is for the sake of a restriction when available. As for the statement that "alms-begging may be from all classes," that refers to the members of the three higher classes. And as for the statement that "he may beg alms from the four classes," that refers to times of distress. How is the begging of alms to be done? Marked by the word 'bhavat' at the beginning, middle, and end: "Lady (bhavati), give alms"; "Alms, lady (bhavati), give"; "Give alms, lady (bhavati)"—in this manner, begging for alms is to be performed in the order of the social classes.

The manner of eating:

Having performed the fire-rite, restrained in speech, with the guru's permission, / preceded by the water-sipping rite, respecting the food without disparaging [it], he should eat.

Having collected alms according to the rule stated earlier, having offered it to the guru, with his permission, having performed the fire-rite, restrained in speech—silent—respecting the food—honoring it—without disparaging—not finding fault—having first performed the water-sipping rite with "You are the spread of nectar" and so forth, he should eat. Here, the mention of the fire-rite again is for the purpose of enjoining another time for one who has somehow not performed the fire-rite at the time of the twilight [rite], and not for the purpose of obtaining a third [performance].

Established in studenthood, he should not eat food from a single person, except in distress; / a Brahmin, however, may eat at will in an ancestral rite (śrāddha), without impairing his vow.

Established in studenthood, he should not eat food from a single person except in distress, [that is,] in the absence of illness and the like. A Brahmin, however, when invited to an ancestral rite, may eat at will, without impairing his vow, through the avoidance of honey and meat. Here, the mention of "a Brahmin" is for the purpose of excluding the Kshatriya and others from eating at an ancestral rite,

"And for a Kshatriya and a Vaishya they do not prescribe this rite,"

according to the Smṛti text.

He states what is to be avoided, such as honey and meat:

Honey, meat, collyrium, remnants of food, harsh speech, women, injuring living beings, / looking at the sun, vulgar speech, and defamation—these he should avoid.

"Honey" is bees' honey, not intoxicating liquor, because of the prohibition: "A Brahmin should constantly avoid intoxicating liquor." "Meat" is even that of a goat and the like. "Collyrium" (añjana) is [anointing] the body with ghee and the like, and the eyes with lampblack and the like. "Remnants of food" (ucchiṣṭa) is that of anyone other than the guru. "Harsh speech" (śukta) is cruel speech, not sour fermented gruel, because the latter is prohibited in the section on inedible food. "Women" refers to enjoyment. "Injuring living beings" is the killing of living creatures. "Looking at the sun" is observing its rising and setting. "Vulgar speech" (aślīla) is false speech. "Defamation" (parivāda) is the broadcasting of another's fault, whether real or unreal. By the word "and the like," perfumes, garlands, and so forth mentioned in other Smṛtis are included. These the student should avoid.

He states the characteristics of the guru, the preceptor (ācārya), and others:

He is the guru who, having performed the rites, imparts the Veda to him; / having initiated [him], the one giving the Veda is designated the ācārya.

The one who, having performed according to the rule the rites beginning with conception up to sacred thread initiation, imparts the Veda to this student, he is the guru. But he who, having performed sacred thread initiation alone, imparts the Veda, is the ācārya. || 1.34

The definition of an upādhyāya and an officiating priest (ṛtvij):

One [who teaches] a single portion is called an upādhyāya; the officiating priest is the performer of a sacrifice. / These are venerable in preceding order; superior to these is the mother.

He who teaches a single portion of the Veda—one of either the mantras or the Brāhmaṇas, or the auxiliary limbs—is an upādhyāya. But he who, being chosen, performs a domestic sacrifice (pākayajña) and the like, is an officiating priest. And these—the guru, the ācārya, the upādhyāya, and the officiating priest—are venerable, to be honored, in preceding order, that is, in successive order. Superior to all of them, the most venerable, is the mother. || 1.35

He states the limit of studenthood for the sake of acquiring the Veda:

For each Veda, studenthood lasts twelve years, or five, / or until comprehension, according to some; and the tonsure rite (keśānta) is in the sixteenth [year].

When, where marriage is not yet possible, one undertakes [the rule]: “having studied the Vedas, or two Vedas, or one Veda” (MDh 3.2), then for each Veda—that is, with respect to each individual Veda—the previously stated studenthood must be observed for twelve years; if unable, five; “until comprehension,” some explain. The tonsure rite (keśānta), however, which is the rite named godāna, is to be performed for a Brahmin in the sixteenth year counting from conception. And this is to be understood in the case of the twelve-year vow of Vedic study; in the other alternative, it should be regarded as applicable as appropriate. For a Kshatriya and a Vaishya, however, it should be regarded as in the twenty-second or twenty-fourth year, like the time of sacred thread initiation. || 1.36

He states the upper limit of the time for sacred thread initiation:

Up to the sixteenth, up to the twenty-second, and [up to] the twenty-fourth year / is the latest time for sacred thread initiation for Brahmins, Kshatriyas, and Vaishyas.

Beyond this, these fall, excluded from all duties, / fallen from the Sāvitrī, become vrātyas, except through the Vrātyastoma sacrifice.

Up to the sixteenth year, that is, extending to the sixteenth year, up to the twenty-second, and up to the twenty-fourth year, is the latest time belonging to sacred thread initiation for Brahmins, Kshatriyas, and Vaishyas. Beyond this, there is no time for sacred thread initiation; rather, beyond this, these fall, excluded from all duties: they become disqualified for all duties; fallen from the Sāvitrī: their Sāvitrī has fallen away; they are unfit for the imparting of the Sāvitrī;

they become vrātyas and devoid of sacramental rites, without the sacrifice called Vrātyastoma.

When that is performed, however, they become qualified for sacred thread initiation. || 1.37–38

It was said: “the first three are the twice-born.” He states the reason for that:

Because they are born first from the mother, and a second time from the tying of the muñja grass cord, / therefore Brahmins, Kshatriyas, and Vaishyas are remembered as twice-born.

Because they are born first from the mother, and have a second birth from the tying of the muñja grass cord, therefore these—Brahmins, Kshatriyas, and Vaishyas—are called twice-born. || 1.39

He states the fruit of acquiring and studying the Veda:

Of sacrifices, of austerities, and of auspicious rites, / the Veda alone is the supreme bringer of the highest good for the twice-born.

By making known sacrifices, both Vedic and traditional, austerities consisting of bodily mortification such as the cāndrāyaṇa penance, and auspicious rites such as the sacramental rites beginning with sacred thread initiation, the Veda alone is the supreme bringer of the highest good for the twice-born, no other. The expression “the Veda alone” is also meant to implicitly include traditional law (smṛti), because it is rooted in it. || 1.40

Having stated the fruit of the study of acquisition, he now states the fruit of the recitation of the Veda as an optional offering (kāmyabrahmayajña):

With honey and with milk that twice-born satiates the gods, / and the ancestors with honey and clarified butter, who daily recites the Ṛgveda verses.

He who daily recites the Yajurveda formulas to the best of his ability, pleases / the gods with clarified butter and nectar, and likewise the ancestors with clarified butter and honey.

He, indeed, satiates the gods with soma and clarified butter, who daily chants / the Sāmaveda melodies, and brings satisfaction to the ancestors with honey and clarified butter.

He who daily recites the Ṛgveda verses satiates the gods with honey and milk, and the ancestors with honey and clarified butter. He, again, who daily recites the Yajurveda formulas to the best of his ability, satiates the gods with clarified butter and nectar, and the ancestors with honey and clarified butter. But he who daily chants the Sāmaveda melodies pleases the gods with soma and clarified butter, and the ancestors with honey and clarified butter. The mention of the Ṛgveda and the rest is intended generally to obtain any portion of the Ṛgveda and the rest. || 1.41–43

With fat the twice-born satiates the gods, reciting the Atharva-Aṅgiras formulas, / and the ancestors with honey and clarified butter, daily to the best of his ability.

The dialogue hymns, the Purāṇas, the panegyrics, and the verses, / the histories and the sciences—whoever daily recites [these] to the best of his ability,

he makes a satiation of meat, milk, boiled rice, and honey for the gods, / and brings satisfaction to the ancestors with honey and clarified butter.

They, being satisfied, satiate him with auspicious fruits fulfilling all desires.

He, moreover, who daily recites the Atharva-Aṅgiras formulas to the best of his ability, satiates the gods with fat and the ancestors with honey and clarified butter. But he who daily recites to the best of his ability the dialogue hymns (the Vedic sentences in the form of questions and answers), the Purāṇas (such as the Brahma Purāṇa; by the conjunction ‘and’, the legal treatises of Manu and others are included), the panegyrics (the mantras addressed to Rudra), the verses (sacrificial songs, Indra songs, and the like), the histories (such as the Mahābhārata), and the sciences (such as the science of Varuṇa), he satiates the gods with meat, milk, boiled rice, honey, and clarified butter, and the ancestors with honey and clarified butter. || 1.44–46 || They, moreover, being satisfied, the gods and the ancestors satiate this practitioner of daily Vedic recitation with auspicious fruits fulfilling all desires, marked by the absence of harm to others. || 1.47ab

For the sake of praise, he says:

And whatever season he recites, he obtains the fruit of that [season's sacrifice].

Thrice the fruit of giving the earth filled with wealth / and the fruit of supreme austerity in this world the twice-born who practices daily recitation attains.

Whatever sacrifice a portion of the Veda explains, if he studies that daily, he obtains the fruit of that very sacrifice. Likewise, the twice-born who performs daily recitation of the Veda also obtains the fruit of giving away the earth filled with wealth three times—that is, on three occasions—and the fruit of the highest asceticism, such as the cāndrāyaṇa penance. The mention of 'daily' is in order to convey the obligatoriness [of this recitation] even though it yields desirable results.

Having thus stated in general the duties of a student of the Veda, he now states the special rule for a perpetual student:

The perpetual student of the Veda, however, should reside near the teacher; / in his absence, near his son, his wife, or even the sacred fire.

Disciplining the body by this rule, with his senses conquered, / he attains the world of Brahman and is not born again here.

He is called 'perpetual' (naiṣṭhika) because he leads himself in the manner stated to the end (niṣṭhā)—that is, to the time of departure [death]. He should dwell near the teacher for the rest of his life; he must not become independent after acquiring the Veda. In his absence, near his son; in his absence, near his wife; in her absence, even near the sacred fire. Disciplining—that is, wearing down—the body by this stated rule, with his senses conquered—that is, making special effort in overcoming the senses—the student of the Veda attains the world of Brahman, which is immortality; he is never born again here in this world.

Here ends the section on the student of the Veda.