AN ANALYSIS OF BRAHMACĀRIN ETHICS IN MANAWA DHARMAÇASTRA (HINDU LAW COMPENDIUM)

This research aims to reveal the brahmacārin ethics in the Manawa Dharmaçastra . This research is a library research with the type of qualitative research. The method in this research is descriptive, using interpretive descriptive analysis. This research used Hans-Georg Gadamer Hermeneutics theory. The primary data source in this research is the Manawa Dharmaçastra. Based on this research, brahmacārin ethics in a review of the Hindu law compendium (Manawa Dharmaçastra ) can be concluded as follows: obligation of devotion to God and Ācārya ; obligation to dress clean and control the five senses; simple life obligations; obligation to serve ācārya ; prohibition to sit on the spot of ācārya; obligation to greet others, respect for self-introductions; obligation to respect women; obligation to control the five senses; obligation to serve ancestors and gods; abstinence to gambling, gossip, lying, hurting, masturbation, introverts, and sex; obligations to sleep late, wake up early, eat less, and dress more modestly than ācārya; maintain a seated attitude and manners; abstain from mentioning teachers names without their honorary titles; obligation to cast holy mantras at dawn and dusk; and obligation to respect ācārya , father, mother, and siblings.

From the literature review, there is no specific similarities in the material objects that were studied in this research. None of the studies dealt specifically with a brahmacārin from the perspective of the Dharmaçastra. In general, it can be stated that this research has a novelty side in the discourse of brahmacārin ethics in the context of Hindu education. From the description above, this study aims to review ethical values for a brahmacārin, especially in the context of Hindu education which is specifically based on the perspective of the Manawa Dharmaçastra.

Methods
Referring to the material object, this research is a library research. Based on the type of the obtained data, this study is classified as a qualitative research. This research used a descriptive research method by describing the data and facts obtained. The analysis in this research was interpretive descriptive analysis (Ratna, 2009). This research used Hans Georg Gadamer Hermeneutic theory (Hustwit, 2019). The data sources in this research include primary data sources, namely; 1) Manawa Dharmaçastra (Manu Dharma Sastra) or Weda Smrti (Hindu Law Compendium) written by G. Pudja, M.A. and Tjokorda Rai Sudharta, M.A. (2003) Olivelle and Suman Olivelle (2005) published by published by Oxford University Press, Oxford. Meanwhile, the secondary data is a literature source that is relevant to the material object in this study.

Result And Discussion 1. Ethics in the Trilogy "The Framework of Hindu Religion"
The word "ethics" is the Greek language comes from the word ethos and ethikos. Ethos means character, habitual character, while ethikos means morality, civility, behavior, and good deeds. The term moral comes from the Latin, mores, which is a plural form of mos which means customs or character habits, character, behavior, and way of life. In Arabic, "ethics" is equivalent to morals, means character, and is in line with the word morality in Indonesian (Bagus, 2000). Ethics is often identified with morals or morality. Even though they are in line with the problems of human behavior, ethics and morals have different meanings. Morality means an understanding of the good and bad values of actions, while ethics means the study of the good and bad. Thus, it can be said that ethics can be used as the theory of good and bad actions. In the field of philosophy, ethics is often equated with moral philosophy.
Ethics is a branch of philosophy that studies human behavior. Considering the pros and cons of human actions in social interactions, Keraf classifies ethics into five (5) parts; 1) descriptive ethics, efforts to assess actions based on the good and bad terms that grow in society; 2) normative ethics, a measure of good and bad based on existing moral norms; 3) deontology ethics, assessing good and bad based on whether the action is appropriate or not with its obligations. In other words, an action can be considered as a good deed because it is good in itself so it is obligatory. On the other hand, an action is considered morally bad because it is morally bad, and thus it is not obligatory. Deontology does not question the consequences of actions, whether they are good or bad. The result of the action is not to determine the moral quality of the action; 4) teleological ethics, the good and bad judgment is based on the purpose or the result of the action. An action is considered good if it ends in a good purpose, and vice versa; and 5) virtue ethics, not questioning the consequences of an act, nor based on moral judgments on obligations towards moral law. This ethic prioritizes the development of moral character in each individual (Keraf, 2002).
Hinduism puts ethics into the dialectic of its religious life. Ethics is one of the three important pillars in the trilogy of the Hinduism framework, side by side with tattwa (aspects of knowledge and philosophy) and upacara (rituals). These three things cannot be separated from one another. Tattwa is the basis of the philosophy which becomes appropriate action (ethics) and in the end, these three things lead to a ritualistic space. Hinduism places ethics in a crucial role. Ethics is not only related to the life of society and the world, but also enters spiritual spaces. The Veda states that life exists today is nothing but space where all individuals proceed towards a better level, and the denial of that obligation is a form of denial of the dharma or sacred obligation mandated by God as described in the Sarasamuscaya 3, "Among all living beings, only those who are born as humans can perform good or bad deeds; immerse yourself in good works, all those bad deeds; that is the point of being human" (Karuni & Suardana, 2018;Nilawati, 2019;Yasa, 2020).
The synergy of the three aspects in tattwa, susila (ethics), and upacara is a must. Their existence is required to be in harmony in time and space. The implementation of ethics will not yield good results if it is not based on the right tattwa. On the other hand, the choice of knowledge, the theory of truth, dharma, religious teachings, philosophy will also not bring benefits if it is not applied in daily practice (ethics) and lived in religious practices (ceremonies). Ethics is an aspect that will complete the religious internalization. This negligent behavior towards ethical aspects makes religious practice less valuable. The actualization of Hindu ethical practices in all walks of life, all professions, and phases of a person's life, including in the person of a brahmacārin. The Ācārya-brahmacārin relationship is full of ethical practices that must be adhered to. Deviating behavior from its norms makes a brahmacārin lose its meaning. If a brahmacārin acts against ethics or politeness towards Ācārya, they will gain sins instead of knowledge. In Hinduism, an Ācārya is a sacred figure (Suhardana, 2006).

Ācāryā
Who is a Guru or Ācārya? In the Manawa Dharmaçastra II.146, it states 'Utpadakabrahma datra gariyan brahmadah pitah, brahma janma hi wiprasya pretya ceha ca cacwatam'. The Sloka explains that Ācārya's position is much more honorable than a father because Ācārya gives brahmacārin a knowledge which was meaningful throughout his life in the world and after his death. Upadakabrahma, between the two types of the fathers, for example, makes the body and takes him to the world of knowledge (Veda). Inward rebirth has an eternal reward, wealth in a world is matchless (rich without things), and it is the wealth that is carried to death (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003).
According to Rosen, the word Ācārya is often juxtaposed or related with the last name of a Guru who is recognized for the depth of his mastery of Vedic science. Therefore, we came to know the names Sankarācārya, Madhāvācārya, and so on. But the title Ācārya is also given to a prominent Guru who becomes a successor in a sampradaya (spiritual teacher lineage) or spiritual discipline of a particular branch of dharsana or school. The title Ācārya in Hindu culture is given to a Guru who is highly respected for the sanctity of his soul, and whose behavior can be emulated by the wider community. Such titles are given in recognition of the extraordinary merits that have been performed by a spiritual master or Guru in teaching, disseminating, and preserving Vedic teachings (Suryanto, 2011). Ācārya in the Hindu education system has a huge task thus it requires an extraordinary effort of an Ācārya. The spirit of Hindu education is essentially based on man-making, in this case, students or brahmacārin. Man-making is considered as something artistic and the goal of true education.
In this sense, education is defined as a means of self-realization, a means for the highest goal of life, mukti, or emancipation. The Hindu education system is part of the scheme of life and values. This scheme considers the facts of life and death as a form of necessity and eternal truth. It gives a certain vision of material and spiritual, physical and spiritual, the importance and values of life which are pseudo and permanent and can be clearly interpreted as well as strictly differentiated. According to the ancient Indian Education theory, training the mind and thought processes is fundamental to acquiring knowledge (Suwantana, 2019).
Titib argued that Ācārya is a figure who gives education and knowledge to the ignorant, advancing knowledge, and skills. He can distinguish between good and bad (for the brahmacārin), has visionary insight, and wise. Further, he is a community leader, successor of truth, brilliant orator, advances science, educates the morality of the brahmacārin, conditions the brahmacārin to follow the sacred teachings of the Vedas, and protects the sacred traditions (Titib, 1996). According to Altekar, Ācārya is "the idea that the guru or teacher is the spiritual father, which is quite common in the Smriti literature that occurs as early as the Atharvaveda. The Baudhayana Dharmasastra declares that a Srotriya or scholar, the ones who teach pupils, cannot be deemed to be issueless" (Altekar, 2009). Ācārya is also defined as "teachers of the Vedic age, were a man of the highest caliber of the society from the point of knowledge and the spiritual progress" (Jayapalan, 2005).
In Taittiriya Upanishad I.11, it is explained that "Matru Devo Bhava, Pirtu Devo Bhava, Acharya Devo Bhava, Atithi Devo Bhava" (Radhakrishnan, 1953). In this sloka, the title Ācārya has a very thick spiritual dimension. According to Ācārya Devo Bhava, a Guru is seen as a 'representation' of God, not an ordinary human. Rgveda X.65.7, states that Ācārya is a spreader (successor) of truth and orator who are bright and pure as if they had gods' characteristics. Atharvaveda XI.5.8 states "Ācārya tatakṣa nabhasī ubhe ime, urvī gambhīre pṛthivīṁ divaṁ ca". Ācārya acquires knowledge of sky and earth and imparts it to the disciples. Furthermore, Atharvaveda XI.5.16 states "Āchāryo brahmacārī, brahmacārī prajāpatiḥ". Ācārya maintains moral excellence like the creator of the universe (Titib, 1996). From this description, it can be said that Ācārya is a central figure in the Hindu education system. Their competence is directly proportional to the duties and responsibilities that are assumed to form the brahmacārin or students. For the brahmacārin, an Ācārya is a role model in everything.

Brahmacārin
The term brahmacārin comes from a Sanskrit which means student, has faith, is obedient to religion, and live singly. Brahmacārin is also often associated with the word śisyes which means pupil or student (Surada, 2008). Brahmacārin studies from a Guru or Ācārya. In the Upanishad system, the Ācārya-brahmacārin relation is described as two important figures in an educational process. Etymologically, Upanishad itself means 'upa' (close), 'ni' (below), and 'sad' (sitting). Upanishad is a description of the brahmacārin or śisya who sits downstairs near an Ācārya. Upanishad means secret teachings, divine teaching, religion, and philosophy. Upanishad is also called 'rahasya jñāna' because of its secret nature of knowledge. Timothy Lubin when commenting on the brahmacārin in his article entitled "The Vedic Student" said, brahmacarya, literally "pursuit or practice of Brahman." This term very early took on a specific technical sense: starting with an initiation by the teacher, symbolically a rebirth, brahmacarya required adherence to a set of disciplinary rules (including celibacy) as well as study, and concluded with a ceremonial bath. The Vedic student (brahmacārin) served his preceptor as an apprentice, residing in his home. It is likely that, at first, it was this training itself that constituted a person as a Brahmin (brāhmaṇa), that is, a specialist in Brahman (Olivelle & Davis, 2018).
During the education process, a brahmacārin has three important obligations, namely 1) Shravana, listening to the truth of the words of a Guru. This knowledge is technically called Sruti (what the ear hears). Pronunciation becomes very vital in this situation. If a word is pronounced differently, the original meaning of the sentence or word will also be different; 2) Manana, the process of interpretation. In this process, a brahmacārin interprets the meaning of Ācārya's lesson for himself. At this stage, the brahmacārin undertakes the contemplation of what has been heard; and 3) nididhyasana explains a brahmacārin undertakes activities aimed at a simultaneous, holistic, and complete understanding of Guru's delivery. Nididhyasana is self-realization, contemplation of the essential from what has been intellectually understood to total belief. Apart from the three things above, the brahmacārin has at least six (6) goals that must be fully pursued to make the learning process effective and successful. The six objectives are self-control, character development, social awareness, integral development of personality, propagation of purity, and preservation of knowledge and culture (Suwantana, 2019).
Gurukula has a unique education pattern and in several aspects has differences with modern education patterns. One of this uniqueness and differences is seen in the Ācāryabrahmacārin relation. For the brahmacārin, Ācārya is seen as not only a teacher imparting knowledge, but as a person who has a spiritual dimension which seems to be inherent in an Ācārya. Thus, it is understandable that he is not an ordinary human being with ordinary treatment as well. The distinctive character of the gurukula, when looking at the explanation of the Vedas, one of which lies in the devotion of the brahmacārin to Ācārya. It looks a little different from the contemporary education pattern where the educational process takes place only in the classroom or at moments of teaching and learning activities. After the teaching and learning process is over, Ācārya and brahmacārin no longer have sufficient communication intensity, and only then will the intensity of communication be rebuilt during the teaching and learning process.
In the gurukula, the educational process goes on almost all the time because in the culture of gurukula education, the brahmacārin will stay with Ācārya or become part of the Ācārya's family. Therefore, this education is called gurukula, namely 'Guru' (Ācārya, an educator) and 'kula' (family or home). In certain space and time, there is a shift in the Ācāryabrahmacārin relationship to become a parent-child. In this second position, brahmacārin takes the role of one who is devoted to Ācārya. The educational process outside the classroom that exists in the gurukula has been seen as having a fundamental influence on the mental development and character of brahmacārin. At that moment, brahmacārin's cognitive and theoretical understanding is tested in real life. Classroom descriptions of knowledge and values are actualized in behavior and lead to a lasting inner experience. The values of simplicity, discipline, austerity, independence, persistence, even dilemmas are absorbed in a living experience (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Scharfe, 2002).

The Brahmacārin Ethics in the Manawa Dharmaçastra (Hindu Law Compendium)
The material object in this study is brahmacārin ethics which is viewed from the Hindu law compendium and the Manawa Dharmaçastra as the primary source. Based on this study, it can be said that the ethics of a brahmacārin in the context of Hindu education and its specific relationship with Ācārya are as follows: a. Devoting to God to Start Learning The first ethics taught in Manawa Dharmaçastra II.70 is 'adhyesya manam twacanto yatha çastram prawn mukkah, brahmanjalikrto' dhyapto laghuwasa jitendriyah'. When a brahmacārin is about to study Vedas or sacred knowledge, he begins by chanting the mantra devotional service to God. This form of reverence to God is performed with Brahmaanjali by chanting of the holy mantra Om, repetiting the holy name of God (japa), employing proper sitting (asana), facing east preceded by purification of the breath (pranayama) (Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003).
Reverence for God and Ācārya is an understandable ethic considering God is the source of knowledge itself as explained in Bhagawadgita IV.1, "śrī-bhagavān uvāca imaṁ vivasvate yogaṁ, proktavān aham avyayam vivasvān manave prāha manur ikṣvākave bravīt". Meanwhile, Ācārya described like Taittiriya Upanishad I.11 and Rgveda X.65.7 is a representation of the great soul and the spreader of holy knowledge. b. Paying Respect to Ācārya During the Learning Before brahmacārin starts to study the Vedas, he is obliged to do a reverence for God as well as Ācārya. This is stated in Manawa Dharmaçastra II.71;74;75;76;105;117;122. This is explained by one of them in verse II.71 "Brahmarambhe wasane ca diu grahyu gurohsada, samhatya hastawadhye yamsa hi brahmanjalih smrtah". Based on this verse, at the beginning and the end of the lesson, a brahmacārin must pay respect to the Guru by touching the feet of the Guru as a sign of complete sincere devotion. According to the Vedic system, considering that the teachings at that time were oral and the way of writing was not yet known, any teachings that were received had to be heard well and to hear the sacred teachings of the Vedas it was hoped that they would include both hands (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003).

c. Dressing Clean and Controlling the Senses
The second ethic is about dress code and self-control. In the Manawa Dharmaçastra II.70, it described the norm. The dressing is not determined by the price or cheapness, the trend or the fashion, but what should be kept in mind is clean and neat. Thus, there is no reason for a student to ignore the way he dresses, considering this is part of self-discipline.
The next is self-control. There are many disciplines that a brahmacārin must carry out to provide a solid foundation for the character and discipline of a student. Referring to the discipline of sense control, there are general norms that can be used as ethical references for a brahmacārin, which is the teachings of panca yama and nyama brata. They are forms of control of the physical and mental levels. Firstly, panca (yama) is a form of self-control at an outward level, as follows; ahimsa (not hurting), brahmacari (learners and staying away from sexual behavior), satya (true, honest, loyal), awyawahara (not attached to reality), and asteya (not taking the property of others). While panca nyama brata are the five self-control at the mental level, namely; akrodha (self-control), Guru susrusa (respect and devotion to the Guru); sauca (physical and spiritual sanctity); aharalagawa (eating control; simple); and apramada (not denying) (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003).

d. The Simple Life
The most important thing for brahmacārin is simplicity. These values are implicitly described in Manawa Dharmaçastra II.108, "Agnimdhanam bhaiksacaryam adhah cayyam gurorhi-tam, acidawartanat kuryat krtopanayo dwijah". 'Simple living high thinking' is a distinctive character of the brahmacārin. In the mantra, sadness is encapsulated metaphorically in the sentence 'sleeping on the floor and living by asking for food.
In the story of Mahabharata, the interpretation of simplicity can be seen when the little Five Pandavas were about to live the life of the brahmacārin. At that time, the five little Pandavas who were the royal family in Hastinapura were economically abundant. Even, the royal party could make a special and luxurious residence for the sons of Pandu, but that did not happen. Instead, when they were about to start their study, the five little Pandavas had their hair cut bald, dressed in the typical clothes of a simple brahmacārin, and not equipped with anything to live in a gurukula with their Guru, Dronacharya. Students of gurukula get equal treatment by the Guru (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003;Titib, 2001).

e. Devotion to Ācārya
Devotion is an inseparable part of the brahmacarin personality. The devotion to Ācārya was part of the curriculum of the gurukala. Being with the Guru is meant to allow a brahmacārin to serve them. The intimacy of the Ācārya-brahmacārin relationship is assumed to be like Ācārya and his son, even more so in quality as described in Manawa Dharmaçastra II. 108-109; II.146; II.150.
Verse II.109 Manawa Dharmaçastra explains "'kitrcah cisyo' dhyapya ityaha: Acarya putrah cusrusur njanado dharmikah cucih. Aptah caktorthadah sadhu swodhyapya daca dharmatah'. The word 'dharmatah', means according to law; comply with the rules, or according to holy law. According to Medhaditi, Gowinda, and Narayana, 'dharmatah' means to attain spiritual goodness. The educational intensity in the curriculum is not only about the transfer of knowledge. In this context, devotion to an Ācārya has a very attached spiritual dimension, and Ācārya's blessing is an important starting point (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003). f. Prohibition to Sit at Ācārya's Place Upanisad means sitting down near Ācārya. This Upanisad method explains the ethics of sitting between the student and the Guru. Students must sit under the Guru so ethically, not side by side with the Guru. A low-high position indicates who is in a position of respect. Thus, sitting attitude becomes standard ethics in the Hindu education system. Therefore, a student is not allowed to sit in the seat of a teacher, as explained in Manawa Dharmaçastra II.119, "'Çayyasane' dhyacarite creyasa na samawiçet çayyasanasthaçcaiwainam pratyut chayabhiwadayet ". This verse is the basis for a code of ethics that prohibits someone from occupying places and specifically designated for honorable people. For example, someone who is not a judge occupies the seat of a judge, an ordinary employee because there is no coincidence the leader is there, then he is the one who occupies the chair of the leader, or the brahmacārin which coincidentally the Ācārya is not in the gurukula, positions himself in that chair (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003). g. Saying Greetings and Respect to Older People and Introducing Yourself In the Manawa Dharmaçastra II.120, "asyarthawadamaha; urdhwam prana hyut kramauti, yunah sthawira ayati, prayuthana bhiwadabhyam panastan prati padyata". 'Asyartha wada maha' means that a younger person or someone who is also in a lower position is encouraged to get up (if he is in a sitting position) and pay respect when a parent or a respected person (sthawira) comes near him.
In Hinduism, a woman has a respectable position. Her capacity and role are significant, making a woman so respected. There is no impression of degrading or even placing women lower than men. The position of men and women in Hinduism is essentially egalitarian. Yajurveda XIV.21, stated "Mūrdhā-asi rād dhruvā-asi dharunā dhartrī-asi dharanī. Ā yuṣe tvā varcase tvā kṛṣyai tvākṣemāya tvā". This verse explains the important role and position of women, especially in the family. It is stated that a woman is a pioneering figure, a symbol of brilliance, stability, support, she who provides food and observes rules like the earth. The existence of women in a family is seen as a figure who gives longevity, brilliance, prosperity, fertility, and prosperity (Titib, 1996).
Rigveda VIII.33.19 describes 'Strī hi brahma babhūvitha', a woman in this verse is a scholar and a teacher. Thus, the female figure is a scholar. According to Hinduism, women are the first and foremost people in providing education and teaching to their children in a family. Women become one of the role models in the family. The way a mother thinks, speaks, and acts are examples for her children.
Furthermore, the figure of Dewi Kunti in her daily life is a mindful person considering that she is a mother of five sons. The outcome of family education by Dewi Kunti is visualized in the figures of Yudhistira, Bima, Arjuna, Nakula, and Sahadewa who have noble characters. This is different from Dewi Gandari, the wife of King Hastinapura who gave bad influence to her sons (Kaurawa). Regarding this, it is also supported by several scientific studies on the influence and role of a mother or parent in the context of children's education (Latifah, 2020).

i. Controlling the Five Senses
Manawa Dharmaçastra II. 175-178 implicitly explores this. "Sewete mamstu niyaman brahmacarigurau was am, sanniyamyendriya graman tapo wrddhyartham atmanah" means a brahmacārin who lives with a Guru must be obliged to follow the rules and stay away from the prohibitions as explained by Manawa Dharmaçastra II.175. According to Pudja and Sudharta, rules according to this verse are the necessity to control the five senses and this can increase someone's spirituality (Pudja & Sudharta, 2003). Controlling of the five senses can be said as a form of control over things related to the sense of touch, sense (skin), sense of sight (eyes), sense of hearing (ears), sense of smell (nose), and sense of taste (tongue).
One of the actualizations of this form of control, for example, is control of the sense of taste (tongue). A brahmacārin is not allowed to indulge the taste of the tongue. Life is not to satisfy the tongue, meaning that eating is not to follow the taste of the tongue. In principle, eat to live, not live to eat. The ethical form of this discipline in the five nyama brata is known as aharalagawa (the prohibition to not eat much). These forms of restraint are also confirmed in Manawa Dharmaçastra II.57. 'Atibhojane dosamaha' explains that eating too much is harmful to health (causes suffering) (Olivelle & Davis, 2018).
The same thing is also found in Manawa Dharmaçastra II.192, "Çaritram caiwa wacam ia buddhindriyam anamsi ca, niyamya pranjalististhe dwiksamano guror mukha". By controlling the body and maintaining the body's steps people can control the words, the five senses, and the mind. It can lead people to always speak kindly, politely, and using subtle words. Furthermore, it prevents indulging in sensuality, always being alert, and thinking clearly.
Canakya Nitisastra also explains this in verse 10, 'kamam krodhah tatha lobham svadam srnggara kautukam ati nidrati seva ca Vidyarthi hyasta varjayet'. The form of selfcontrol conveyed in the verse is that a brahmacārin must hold the lust, anger, greed, enjoyment of the tongue, preening, playing around, and sleeping too much (Suhardana, 2006). j. Making Offerings to the Ancestors and Devata (God) The next ethic is about the offering that must be done by a brahmacārin, the offerings addressed to the Gods and Ancestors. This is described in Manawa Dharmaçastra II.186, "nityam snatwa çucih kuryad dewarsi pitr terpanam dewatabharcanam caiwa samidadhanamewa ca". 'Air suci' means pure water, 'tarpana' is an offering or treat in the form of food and drink served to the ancestors, while 'Dewatabhyarcanam' is an offering to the Devata that can be made by burning sandalwood on holy fire, for example at pasopan (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003).
Honoring ancestors with altars, temples, rong tiga, padmasari, prayers, and certain rituals is not a new practice in Hinduism. Even over thousands of years, those practices by indigenous peoples around the world have placed special spaces and places to express sacred connections to its roots. Why are ancestors so respected in Hinduism? an important question that is often heard. Respect for ancestors is a consequence and implication of the basic Hindu philosophy of respect for them. One source that states this is the Taittiriya Upanishad I.11, described "Matru Devo Bhava, Pitru Devo Bhava, Acharya Devo Bhava, Atithi Devo Bhava". 'Pitru Devo Bhava' means that ancestors are also a manifestation of the spirit of the Gods, Brahman or God. This meaning is only in philosophical and symbolic language.
Likewise, an offering to Devata is a sign of devotion. The theological attitude recognizes that all of this existence originates from 'Brahman'. This is described in the Isa Upanisad I, 'Īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat, tena tyaktena bhuñjīthā mā gṛdhaḥ Kasya Svid Dhanam'. This verse means that all existence in this world, including whether it has a soul or not, is all controlled by Īśā or God. It is suggested that man should be content with what has become his own and not that of others because basically possession is transitory, false. The true possessor is none other than Īśā or God (Adnyana, 2019;Andrijanić, 2009;Cohen, 2009;Pudja & Sudharta, 2003;Skorokhodov, 2016;Smith et al., 2002). Starting from this philosophical basis, both the gods and their ancestors (pitru) are so respected in Hinduism and become an integral part of the daily ritualistic activities of a brahmacārin. k. Abstinence: Gambling, Gossip, Lying, Hurting, Masturbation, Introverts, and Sex The following are behaviors no one should do as a brahmacārin, Manawa Dharmaçastra II.179-180, "Dyutam ca janawadam ca pariwadam tathanrtam, strinam ca preksanalambham upaghatam parasya ca". The phase of studying is a period in which Hindus character is forged from an early age. Various disciplines and ethics are applied very strictly during the study because this has a devastating effect and has the potential to destroy the future of the brahmacārin (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003).
Referring to the verse, the prohibited behaviors that must be avoided are gambling, gossiping, lying, hurting, masturbation, introverts, and engaging in sexual or free sex. One of the examples is the practice of free sex among the brahmacārin. This behavior contributes to cases of abortion and teen suicide. Various scientific studies have shown this data. Therefore, the ethical principles applied in the Hindu Education system are more like self-awareness and preventive action (Nancy Naomi Aritonang, 2019).

l. Sleep Late, Wake Up Earlier, Eat Less, and Dress Simpler
Manawa Dharmaçastra II.194 discusses the details that a brahmacārin must do, 'Hinannawastra wesah syat sarwada gurusnidhau, uttisthat prathamam casya caranam caiwa sam wicet', meaning that the brahmacārin should sleep after making sure the Ācārya has slept first. Likewise, a brahmacārin should wake up earlier. It is also applied in eating. A brahmacārin is not advised not to go ahead of the Guru and the way of dressing is no different in ethics (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003).
At first glance, this ethic seems less logical. However, this can be understood as one of cultivating the values of humility, simplicity, discipline, respect as told by the little Pandavas when he was under the care of Dronacharya. As a royal son, it is certainly not a difficult matter to provide material luxury, but it is not done. The result of this discipline eventually made students who were tough, intelligent, and noble characters. m. Maintain a Sitting Attitude and Courtesy Manawa , explains the ethics of sitting for a brahmacārin. For example, in II.198, "Nicam çayyasanam casya sarwada gurusnidhau, girostu caksru wisaye na yathestasane bhawet". The verse explains that a student's bed and seat should have a lower position than the Guru. Likewise, the sitting posture must always be maintained. You are not allowed to sit carelessly, especially if you are in the eyes of the Guru (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003).

n. Do Not Call Teacher's Name without Honors
Brahmacārin ethics is also about the way of addressing Guru. It is almost not found in Hindu culture that a teacher is called without an honorary title. Especially in the environment of the gurukula in the Ācārya-brahmacārin relationship because this would be very contrary to ethical values in the gurukula tradition. Manawa Dharmaçastra II.199 explains "nodaharedasya the name of the paroksam api kewalam, na caiwa ana kurwita gati bhasi castitam".
It is stated that a brahmacārin is not allowed to just mention the name of his Guru without being given an additional title of respect. There are several names in honor of those known in the Hindu tradition, including the title upadhaya; Bhatta (medhaditi); Ācārya (Kulluka) or Carana (Narayana) and in Indonesia there are various titles: Ida; Mpu; Pedanda Gede, Dewa Agung, and so forth (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003). o. Cast the Holy Mantra at Dawn and Dusk One of the important and mandatory tasks that must be performed by a brahmacārin according to the instructions of the scriptures is casting the sacred mantra at dawn and dusk as stated in Manawa Dharmaçastra II.222, "Yasmadukta prakarena samdhyati; krame mahat papa matah. Acamya pravato nityam uthesamdhye samahitah, cucao dece japanjapyam upasita yathawidhi". After purifying oneself, brahmacārin unites the mind in a holy place and cast a holy mantra (japa) according to the rules (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003).
The chanting of holy mantras, kirtanam, smaranam, is a very important sadhana (spiritual practice) in the Vedas. These activities not only carry the sign of devotional service to God but also have tremendous positive psychological and spiritual effects and benefits. This practice has brought so many Hindus to a very significant increase in spiritual awareness, and in the end, it has a positive effect on other aspects of life, such as mental health (psychic) and physical health benefits. Various scientific studies show the positive benefits of these activities (Ghaligi et al., 2006;Kori, 2017;Manabe, 2019;Rao et al., 2018;Singh & Singh, 2018). p. Respect Ācārya, Father, Mother, and Brother Furthermore, four (4) important figures must be respected by a brahmacārin, namely Guru, father, mother, and brother as stated in Manawa Dharmaçastra II.225 -II. 237. 'Ācāryo brahmano murtih pita murtih prajapatih, mata prthiwya murtistu bharata swo murti atmanah", this mantra is an excerpt from verse II.226. The verse explains that actually, Guru (Ācārya) is a picture of Brahman, the father is an image of Prajapati, the mother is a picture of Prthiwi and brother is a picture of oneself. The commentary on the importance of these figures has been widely stated in the Vedas, among others; Taittiriya Upanishad, Mabharata, Ramayana, Regveda, Canakya Nitisastra, and so forth (Olivelle & Davis, 2018;Olivelle & Olivelle, 2005;Pudja & Sudharta, 2003;Suhardana, 2006;Titib, 1996). This is the result of a review of the brahmacārin ethics in the Manawa Dharmaçastra, which is specifically described in the book (adhyaya II). Based on the studies conducted, basically, the values that have been stated have relevance to the present. Why is that? It is better understood that these values are universal, thus the spirit can be contextualized throughout the ages.

Conclusion
Based on the studies that have been done, then can conclude brahmacārin ethics in the review of the Hindu legal compendium (the Manawa Dharmaçastra) as follows: devotional obligations to God and Ācārya; obligation to dress clean and restrained by the senses; obligation to live simply; obligation to serve Ācārya; prohibition to sit on the Ācārya's place; obligation to say greetings, respect for self-introductions; obligation to respect women; obligation to control the five senses; obligation to serve ancestors and Devata; abstinence of gambling, gossip, lying, hurting, masturbation, introverts, and sex; obligations to sleep later, wake up earlier, eat less and dress more modestly than Ācārya; maintain a seated attitude and manners; abstinence from mentioning teachers' names without their honorary titles; obligation to cast holy mantras at dawn and dusk; and obligation to respect Ācārya, father, mother, and brother.