13. 'As he says "inside" (pravijya, Hterally entering) he must stand outside while offering the Balis at the doors. ... At this occasion some require the following Mantra, " To the deities of the dwelling, svaha," because that is found in the Ajvalayana (Grzhya-sutra I, 2, 4). Others consider it necessary to mention the deities by name, and to present as many offerings as there are deities, while pronouncing the required words.' — Haradatta. The commentator then goes on to quote a passage from U^anas, which he considers applicable, because it contains the names of the GrzTiadevatas. I doubt, however, if the 'others' are right, and siill more if, in case they should be right, it would be advisable to supply the names of the Gr^hadevata3 from Ujanas.
14. 'Because the word "and" occurs in Sutra 11 after the word " to the deities presiding over the points of the horizon " a Bali- offering must be presented to the deities mentioned by the author in Sutra 10, viz. to the earth, wind, Pra^apati, and to all the gods, after a Bali has been offered to Brahman.' — Haradatta.
16. ' The Bali presented to Akaja, " the ether," must be thrown up into the air, as IManu says, III, 90.' — Haradatta.
17. ' Because of the word "and," he must, also, present Balis to the deities mentioned above.' — Haradatta. The commentator means to say that in the evening not only the 'Beings walking about at night ' (nakta/;/X'ara) are to receive a portion, but all the other deities too, and that the Balikarma must be offered twice a day.
V,23. Householder. 20i
1 8. A gift of food shall be preceded by a libation
of water and (it shall be presented) after (the re-
cipient) has been made to say, * May welfare attend
thee/
19. And the same (rule applies) to all gifts pre- sented for the sake of spiritual merit.
20. The reward of a gift (offered) to a person
who is not a Brahma;/a is equal (to the value of
the gift), those (of presents given) to a Brahma/^a
twofold, to a ^'rotriya thousandfold, to one who
knows the whole Veda (vedaparaga) endless.
21. Presents of money (must be given) outside
the Vedi to persons begging for their Gurus, (or) in
order to defray the expenses of their wedding, (or
to procure) medicine for the sick, to those who
are without means of subsistence, to those who are
going to offer a sacrifice, to those engaged in study,
to travellers, (and) to those who have performed
the Vi^va^it-sacrifice.
22. Prepared food (must be given) to other beggars.
23. For an unlawful purpose he shall not give (anything), though he may have promised it.
18-19. Apastamba II, 4, 9, 8.
20. According to Haiadatta the term ^rotriya here denotes one who has studied one Veda, (but see also Apastamba II, 3, 6, 4 ; II, 4, 8, 5.) Vedaparaga is a man who has studied one Veda, together with the Angas, Kalpa-sutras, and Upanishads.
21. Apastamba II, 5, 10, 1-2. 'Now he promulgates a Siltra which refers to those cases where one must necessarily make gifts, and where one incurs guilt by a refusal. ... As the expression " outside the Vedi " is used, presents must be given to others also " inside the Vedi " (i. e. fees to priests, &c.) ' — Haradatta.
22. Apastamba II, 2, 4, 14.
23. Apastamball, 5, 10, 3; Colebrooke II, Digest IV, 47; Maytl-
202 GAUTAMA. V, 24.
24. An untruth spoken by people under the influ-
ence of anger, excessive joy, fear, pain (or) greed,
by infants, very old men, persons labouring under
a delusion, those being under the influence of drink
(or) by mad men does not cause (the speaker) to
fall.
25. Before (a householder eats) he shall feed his
guests, the infants, the sick people, the pregnant
women, the females under his protection, the very
aged men, and those of low condition (who may
be in his house).
26. But (when) his teacher, parents (or intimate)
friends (visit his house), he shall proceed to the
preparation of the dinner after asking them (for
orders).
27. When an officiating priest, his teacher, his
father-in-law, paternal or maternal uncles visit (him),
a Madhuparka (or honey-mixture must be offered
to them).
28. (If they have been once honoured in this
manner the ceremony need be) repeated (only) after
a year.
29. (But) on (the occasion of) a sacrifice and
kha IX, 5. 'As he says "for an unlawful purpose," what has been promised must in other cases necessarily be given.' — Haradatta.
24. Colebrooke II, Digest IV, 56. '"Does not cause (the
speaker) to fall," i. e. produces no guilt. Hence such persons
need not even give a promised present/ — Haradatta.
25. Apastamba II, 2, 4, 11-13; II, 4, 9, 10; INIanu III, 116. ' Females under his protection (suvasinya^), i. e. daughters and sisters . . . , those of low condition (^aghanya/2), i. e. servants, slaves, and the like. . . . The term "men of low condition" is made a separate word in the text in order to show that they come after the others.' — Haradatta.
26. INIanu III, 113.
27. Apastamba II, 4, 8, 5-9.
V, 36. Householder. 203
of the wedding (a Madhuparka must be offered,
though) less than a year (has passed suice the last
visit of the persons thus honoured).
30. And to a king who is a ^'rotriya (a Madhu- parka must be offered as often as he comes),
31. (But to a king) who is not a ^'rotriya a seat and water.
32. But for a 6"rotrIya he shall cause to be pre- pared a foot-bath, an Arghya, and food of a superior
quality,
33. Or his usual food distinguished by a (par- ticularly careful) preparation.
34. To a (Brahma;m) who is not learned in the
Vedas, (but) of good conduct, food of a middling
(quality) shall be given,
35. To one who is the reverse (of virtuous) grass and water,
36. (Or) at least a welcome.
30. 'And to a king a INIadhuparka must be offered on his
arrival. If he is a 6'rotriya (this must be done) on each visit' —
Haradatta.
31. 'A king who is not a 6'rotriya shall be honoured with a seat and water, not with a Madhuparka.'— Haradatta.
32. Apastamba II, 3, 6, 7-10, 14-15- 'This Sutra may be optionally taken as referring to a Brahma;/a, because the word -S'rotriya is repeated. For a -Srotriya who has come as a guest, a foot-bath, i. e. water for washing the feet, an Arghya, i. e. water mixed with Durva grass, flowers, &c., and food of a superior quality, i. e. milk and rice ; cakes and the like shall be particularly prepared, if the host is able to afford it.' — Haradatta.
33. ' But if (the host is) not able (to afford dainties), he shall prepare that same food which is daily used in his house, dis- tinguished in the preparation, i. e. by adding pepper and the like condiments, by frying it, and so forth.' — Haradatta.
34. Apastamba II, 2, 4, 16; II, 3, 6, 12. Haradatta points out that in this case nothing but a simple dinner shall be given.
36, Apastamba II, 2, 4, 14. ' On failure of grass and the rest.
204 . GAUTAMA. V, 37.
37. Honour (must be shown to a guest, and the host must) not dine better (than his guest).
38. A couch, a seat, (and) a lodging (of the)
same (quahty as the host uses must be given) to
(a guest) of equal condition and to one's betters ;
they must be accompanied (on departure) and re-
spectfully attended to (during their stay).
39. (The host shall show similar) though less (attention) to (a guest) who is inferior (to himself).
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 (kui'ala), about his being free
from hurt (anamaya), or about his health (arogya).
42. The last (formula must also be used in ad- dressing) a vSudra.
43. A man of a lower caste (is) not (to be con-
a welcome, i. e. (the host shall say), " Thou art tired, sit down here." ' — Haradatta.
37. Manu III, 106-107. 'This Sutra refers solely to such a guest, as is described below, Sutra 40/ — Haradatta.
38. 'Accompanying, i. e. walking after him; respectfully attend- ing to, i. e. sitting with him and so forth. As it is not possible that these two acts can be performed by the host in the same manner as for himself, the meaning of the Sutra must be taken to be merely that they are to be performed.' — Haradatta.
39. Haradatta says that some explain this Sutra to mean, '(The host shall show the same attention) even to a man who is a little inferior (to himself in learning, &c.),' but that he disapproves of their opinion.
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 day or the late afternoon may be meant.
41. Apastamba I, 4, 14, 26-29.
43. Apastamba II, 2, 4, 18-19.
Vi, 5- Saluting. 205
sidered) a guest by a Br^hma;^a, except if he has approached on (the occasion of) a sacrifice.
44. But a Kshatriya must be fed after the Brah- ma;^a (guests).
45. (Men of) other (castes he shall feed) with his servants for mercy's sake.
Chapter VL
1. (To salute) every day on meeting (by) an embrace of the feet,
2. And (particularly) on return from a journey,
3. (Is prescribed in the case) of parents, of their
blood relations, of elder (brothers), of persons venera-
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) pro-
nouncing one's name, and (saying), 'I N. N. (ho !
salute thee).'
VI. I. Apastamba I, 4, 14, 7-9; I, 2, 5, 19; 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 (a/farya), the teacher who has instructed him (upadhyaya), and the rest.' — Haradatta.
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.
5. Apastamba I, 2, 5, 12-15. Professor Stenzler reads a^na- samavaye, while my copies and their commentary show that ^iiasamavaye has to be read. Besides, it seems impossible to
206 GAUTAMA. VI, 6.
6. Some (declare that) there is no restrictive rule for salutations between man and wife.
7. (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 the mother- in-law (need) not be embraced (on any occasion).
9. 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, Sutra 5).
10. In like manner (any) other aged fellow-citizen,
even a ^'udra of eighty years and more, (must be
honoured) by one young enough to be his son,
