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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VI, 3. SALUTING. 207 40. He is called a guest who, belonging to a different village (and) intending to stay for one night only, arrives when the sun’s beams pass over the trees. 41. According (to his caste a guest) must be asked about his well-being (kusala), about his being free from hurt (andmaya), or about his health (4rogya). 42. The last (formula must also be used in addressing) a Sddra. 43. A man of a lower caste (is) not (to be considered) a guest by a Brahmama, except if he has approached on (the occasion of) a sacrifice. 44. Buta Kshatriya must be fed after the Bréhmava (guests). 45. (Men of) other (castes he shall feed) with his servants for mercy’s sake. Cuarter VI, 1. (To salute) every day on meeting (by) an embrace of the feet, 2. And (particularly) on return from a journey, (Is prescribed in the case) of parents, of their blood relations, of elder (brothers), of persons venera- 40. Apastamba II, 3, 6, 5. Haradatta states, that by ‘ the time when the sun’s rays pass over the trees,’ either the middle of the ea or the late afternoon may be meant. . Apastamba I, 4, 14, 26-29. 3 Apastamba II, 2, 4, 18-19. VI. 1. Apastamba I, 4, 14, 7-9; I, 2, 5, 18; I, 2, 8, 17-18. 3. ‘ Their blood relations, i.e. paternal and maternal uncles and the rest; elders, i.e. elder brothers; persons venerable on account of their learning, i.e. the teacher who has initiated him (aéarya), the teacher who has instructed him (upadhy4ya), and the rest.’— Haradatta. 208 GAUTAMA. VI, 4. ble on account of their learning, and of the Gurus of the latter. 4. On meeting (several persons, to whom such a salutation is due), together, the most venerable (must be saluted first). 5. On meeting persons who understand (the rule of returning salutes) one shall salute (them) pronouncing one’s name, and (saying), ‘I N. N. (ho! salute thee).’ 6. Some (declare that) there is no restrictive rule for salutations between man and wife. 4 Apastamba I, 2,6, 29; I, 2,8, 19. ‘On meeting his mother and other persons whose feet must be embraced, he shall first embrace the highest, i.e. the most excellent, afterwards the others. Who the most excellent is has been declared above, II, 50-51.
24 Apastamba I, 2,6, 29; I, 2,8, 19. ‘On meeting his mother and other persons whose feet must be embraced, he shall first embrace the highest, i.e. the most excellent, afterwards the others. Who the most excellent is has been declared above, II, 50-51. 5. Apastamba I, 2, 5, 12-15. Professor Stenzler reads ag#asamavaye, while my copies and their commentary show that ghasamavaye has to be read. Besides, it seems impossible to make any sense out of the former reading without assuming that the construction is strongly elliptical. ‘On meeting, i.e. on coming together with him who knows the rule of returning a salute, he shall utter, i.e. loudly pronounce his name, i.e. the name which he has received on the tenth day (after his birth), and which is to be employed in saluting, and speak the word “I” as well as the word “this.” They declare that instead of the word “this,” which here is explicitly prescribed, the word “I am” must be used. Some salute thus, “I Haradatta by name;” others, “I Haradattasarman ;” and the common usage is to say, “I Haradattasarman by name.” Thus the salutation must be made. Salutation means saluting. The affix aé is added to causatives and the rest. With reference to this matter the rule for returning salutes has been described by Manu II, 126... . As (in the above Sfitra) the expression “on meeting persons knowing” is used, those who are unacquainted with the manner of returning a salute must not be saluted in this manner. How is it then to be done? It is described by Manu III, 123.’—Haradatta. ' 6. ‘As Gautama says, “ Some declare,” the restrictive rule must, in his opinion, be followed.’—Haradatta. VI, 13. SALUTING. 209 (The feet of) other female (relations) than the mother, a paternal uncle’s wife and (elder) sisters (need) not (be embraced, nor need they be saluted) except on return from a journey. 8. The feet of wives of brothers and of the motherin-law (need) not’ be embraced (on any occasion). g. But (on the arrival of an) officiating priest, a father-in-law, paternal and maternal uncles who are younger (than oneself), one must rise; they need not be saluted (as prescribed above, Sftra 5). 10. In like manner (any) other aged fellow-citizen, even a Sidra of eighty years and more, (must be honoured) by one young enough to be his son, 11. (And) an Arya, though (he be) younger, by a Sddra ; 12. And he shall avoid (to pronounce) the name of that (person who is worthy of a salutation). 13. And an official who (is) not (able to) recite (the Veda shall avoid to pronounce the name) of the king. 7. Manu II, 132; Apastamba I, 4, 14, 6, 9. 9. Apastamba I, 4, 14, II.
3And he shall avoid (to pronounce) the name of that (person who is worthy of a salutation). 13. And an official who (is) not (able to) recite (the Veda shall avoid to pronounce the name) of the king. 7. Manu II, 132; Apastamba I, 4, 14, 6, 9. 9. Apastamba I, 4, 14, II. 10. ‘Old (pfirva), i.e. of greater age..... A Sfidra even, who answers this description, must be honoured by rising, not, however, be saluted by one young enough to be his son, i.e. by a Brahmana who is very much younger. The Sfdra is mentioned as an instance of a man of inferior caste. Hence a Sfidra must (under these circumstances) be honoured by rising, not be saluted by men of the three higher castes, a Vaisya by those of the two higher castes, and a Kshatriva by a Brahmana.’—-Haradatta. ir. ‘An Arya, i i.e. a man of the three twice-born castes, though he be inferior, i.e. younger, must be honoured by rising, not be saluted by a Sidra. The Sfidra is mentioned in order to give an instance of (a man of) inferior caste.’ — Haradatta. 12. ‘An inferior shall avoid to take his name, i.e. that of a superior.’—Haradatta. (2) P 210 GAUTAMA. VI, 14. 14. A contemporary who is born on the same day (shall be addressed with the terms) bho/ or bhavan (your honour), 15. (Likewise) a fellow-citizen who is ten years older (than oneself), 16. (Also) an artist who is five years (older), 17. Anda Srotriya belonging to one’s own Vedic school who is three years older, 18, (Further), Brahmazas destitute of learning and those who follow the occupations of Kshatriyas or Vaisyas, 19. And (a contemporary) who has performed the Dikshamtyesh¢i of a Soma-sacrifice before he buys (the Soma). 20. Wealth, relations, occupation, birth, learning, and age must be honoured ; (but) each later named 14. Haradatta says that samfnehani, ‘on the same day,’ means ‘in the same year. He is probably right in thinking that the expression must not be interpreted too strictly. But his assertion that ahah means also ‘year’ cannot be proved by his quotation from the Nighazfuka, abde samvatsaram ahargaram. 15. ‘A person aged by ten years, i.e. at least ten years older, who lives in the same town as oneself, is to be addressed as bhod, bhavan, though he may be deficient in good qualities. —Haradatta. 16. ‘The words “years older” must be understood. He who lives by the fine arts (kala), i.e. the knowledge of music, painting, leaf-cutting, and the like, and is at least five years older than oneself, must be addressed as bhod or bhavan.’-—Haradatta. 17. Haradatta notes that Apastamba I, 4, 14, 13 gives a somewhat different rule. 18. Haradatta adds that a person destitute of learning, be he ever so old, may still be treated as an equal, and addressed as bho4, bhavan, by a more learned man. 20. Manu II, 136. ‘As wealth and the rest cannot be directly honoured, the persons possessing them are to be honoured... . . Respect (mana) means honour shown by saluting and the like. — Haradatta.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VI, 3. SALUTING. 207 40. He is called a guest who, belonging to a different village (and) intending to stay for one night only, arrives when the sun’s beams pass over the trees. 41. According (to his caste a guest) must be asked about his well-being (kusala), about his being free from hurt (andmaya), or about his health (4rogya). 42. The last (formula must also be used in addressing) a Sddra. 43. A man of a lower caste (is) not (to be considered) a guest by a Brahmama, except if he has approached on (the occasion of) a sacrifice. 44. Buta Kshatriya must be fed after the Bréhmava (guests). 45. (Men of) other (castes he shall feed) with his servants for mercy’s sake. Cuarter VI, 1. (To salute) every day on meeting (by) an embrace of the feet, 2. And (particularly) on return from a journey, (Is prescribed in the case) of parents, of their blood relations, of elder (brothers), of persons venera- 40. Apastamba II, 3, 6, 5. Haradatta states, that by ‘ the time when the sun’s rays pass over the trees,’ either the middle of the ea or the late afternoon may be meant. . Apastamba I, 4, 14, 26-29. 3 Apastamba II, 2, 4, 18-19. VI. 1. Apastamba I, 4, 14, 7-9; I, 2, 5, 18; I, 2, 8, 17-18. 3. ‘ Their blood relations, i.e. paternal and maternal uncles and the rest; elders, i.e. elder brothers; persons venerable on account of their learning, i.e. the teacher who has initiated him (aéarya), the teacher who has instructed him (upadhy4ya), and the rest.’— Haradatta. 208 GAUTAMA. VI, 4. ble on account of their learning, and of the Gurus of the latter. 4. On meeting (several persons, to whom such a salutation is due), together, the most venerable (must be saluted first). 5. On meeting persons who understand (the rule of returning salutes) one shall salute (them) pronouncing one’s name, and (saying), ‘I N. N. (ho! salute thee).’ 6. Some (declare that) there is no restrictive rule for salutations between man and wife. 4 Apastamba I, 2,6, 29; I, 2,8, 19. ‘On meeting his mother and other persons whose feet must be embraced, he shall first embrace the highest, i.e. the most excellent, afterwards the others. Who the most excellent is has been declared above, II, 50-51.
24 Apastamba I, 2,6, 29; I, 2,8, 19. ‘On meeting his mother and other persons whose feet must be embraced, he shall first embrace the highest, i.e. the most excellent, afterwards the others. Who the most excellent is has been declared above, II, 50-51. 5. Apastamba I, 2, 5, 12-15. Professor Stenzler reads ag#asamavaye, while my copies and their commentary show that ghasamavaye has to be read. Besides, it seems impossible to make any sense out of the former reading without assuming that the construction is strongly elliptical. ‘On meeting, i.e. on coming together with him who knows the rule of returning a salute, he shall utter, i.e. loudly pronounce his name, i.e. the name which he has received on the tenth day (after his birth), and which is to be employed in saluting, and speak the word “I” as well as the word “this.” They declare that instead of the word “this,” which here is explicitly prescribed, the word “I am” must be used. Some salute thus, “I Haradatta by name;” others, “I Haradattasarman ;” and the common usage is to say, “I Haradattasarman by name.” Thus the salutation must be made. Salutation means saluting. The affix aé is added to causatives and the rest. With reference to this matter the rule for returning salutes has been described by Manu II, 126... . As (in the above Sfitra) the expression “on meeting persons knowing” is used, those who are unacquainted with the manner of returning a salute must not be saluted in this manner. How is it then to be done? It is described by Manu III, 123.’—Haradatta. ' 6. ‘As Gautama says, “ Some declare,” the restrictive rule must, in his opinion, be followed.’—Haradatta. VI, 13. SALUTING. 209 (The feet of) other female (relations) than the mother, a paternal uncle’s wife and (elder) sisters (need) not (be embraced, nor need they be saluted) except on return from a journey. 8. The feet of wives of brothers and of the motherin-law (need) not’ be embraced (on any occasion). g. But (on the arrival of an) officiating priest, a father-in-law, paternal and maternal uncles who are younger (than oneself), one must rise; they need not be saluted (as prescribed above, Sftra 5). 10. In like manner (any) other aged fellow-citizen, even a Sidra of eighty years and more, (must be honoured) by one young enough to be his son, 11. (And) an Arya, though (he be) younger, by a Sddra ; 12. And he shall avoid (to pronounce) the name of that (person who is worthy of a salutation). 13. And an official who (is) not (able to) recite (the Veda shall avoid to pronounce the name) of the king. 7. Manu II, 132; Apastamba I, 4, 14, 6, 9. 9. Apastamba I, 4, 14, II.
3And he shall avoid (to pronounce) the name of that (person who is worthy of a salutation). 13. And an official who (is) not (able to) recite (the Veda shall avoid to pronounce the name) of the king. 7. Manu II, 132; Apastamba I, 4, 14, 6, 9. 9. Apastamba I, 4, 14, II. 10. ‘Old (pfirva), i.e. of greater age..... A Sfidra even, who answers this description, must be honoured by rising, not, however, be saluted by one young enough to be his son, i.e. by a Brahmana who is very much younger. The Sfdra is mentioned as an instance of a man of inferior caste. Hence a Sfidra must (under these circumstances) be honoured by rising, not be saluted by men of the three higher castes, a Vaisya by those of the two higher castes, and a Kshatriva by a Brahmana.’—-Haradatta. ir. ‘An Arya, i i.e. a man of the three twice-born castes, though he be inferior, i.e. younger, must be honoured by rising, not be saluted by a Sidra. The Sfidra is mentioned in order to give an instance of (a man of) inferior caste.’ — Haradatta. 12. ‘An inferior shall avoid to take his name, i.e. that of a superior.’—Haradatta. (2) P 210 GAUTAMA. VI, 14. 14. A contemporary who is born on the same day (shall be addressed with the terms) bho/ or bhavan (your honour), 15. (Likewise) a fellow-citizen who is ten years older (than oneself), 16. (Also) an artist who is five years (older), 17. Anda Srotriya belonging to one’s own Vedic school who is three years older, 18, (Further), Brahmazas destitute of learning and those who follow the occupations of Kshatriyas or Vaisyas, 19. And (a contemporary) who has performed the Dikshamtyesh¢i of a Soma-sacrifice before he buys (the Soma). 20. Wealth, relations, occupation, birth, learning, and age must be honoured ; (but) each later named 14. Haradatta says that samfnehani, ‘on the same day,’ means ‘in the same year. He is probably right in thinking that the expression must not be interpreted too strictly. But his assertion that ahah means also ‘year’ cannot be proved by his quotation from the Nighazfuka, abde samvatsaram ahargaram. 15. ‘A person aged by ten years, i.e. at least ten years older, who lives in the same town as oneself, is to be addressed as bhod, bhavan, though he may be deficient in good qualities. —Haradatta. 16. ‘The words “years older” must be understood. He who lives by the fine arts (kala), i.e. the knowledge of music, painting, leaf-cutting, and the like, and is at least five years older than oneself, must be addressed as bhod or bhavan.’-—Haradatta. 17. Haradatta notes that Apastamba I, 4, 14, 13 gives a somewhat different rule. 18. Haradatta adds that a person destitute of learning, be he ever so old, may still be treated as an equal, and addressed as bho4, bhavan, by a more learned man. 20. Manu II, 136. ‘As wealth and the rest cannot be directly honoured, the persons possessing them are to be honoured... . . Respect (mana) means honour shown by saluting and the like. — Haradatta.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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