MANU SMRITHIONE ELDERS
Hindu way of greeting a person is very unique. You say Hello by introducing
you fully with the details of your Kula, Gotra (clan) who are your
forefather seers, what Veda you learn and then say I salute you by touching
his feet. This is unique to Hindus. But they never say all these things
before of a sanyasi (an ascetic) because he considers everyone equal
irrespective of his Kula or Gotra.
Who is an elder? Manu smrithi says in chap 2:
140. They call that Brahmana who initiates a pupil and teaches him the Veda
together with the Kalpa and the Rahasyas, the teacher (akarya, 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 Brahmana, 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
Agnyadheya, the Pakayagnas, (and) the (Srauta) sacrifices, 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 (akarya) 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 Brahmana 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.
And what will happen if the REALELDERS are saluted?
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 Brahmana 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.
125. A Brahmana 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 Brahmana who does not know the form of returning a salutation, must
not be saluted by a learned man; as a Sudra, even so is he.
127. Let him ask a Brahmana, on meeting him, after (his health, with the
word) kusala, 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 Srauta sacrifice) 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).
How do we respect others?
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 feet of the) wife of one's brother, if she be of the same caste
(varna), must be clasped every day; but (the feet of) wives of (other)
paternal and maternal relatives need only be embraced 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), Srotriyas (though) three years
(intervene between their ages), but blood-relations only (if the)
difference of age be very small.
135. Know that a Brahmana of ten years and Kshatriya of a hundred years
stand to each other in the relation of father and son; but between those
two the Brahmana 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) castes 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.
How mutuality in behaviour was professed?
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.
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 gods concerning that matter,
and the gods, 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 (Anukana) is
(considered) great by us.'
155. The seniority of Brahmanas 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 gods consider to be
venerable.*
157. As an elephant made of wood, as an antelope made of leather, such is
an unlearned Brahmana; 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 Brahmana useless, who (does) not (know) the Rikas.
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 heaven.
162. A Brahmana 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.
168. A twice-born man who, not having studied the Veda, applies himself to
other (and worldly study), soon falls, even while living, to the condition
of a Sudra and his descendants (after him).
KR IRS 1723
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