25. Apastamba II, 2, 4, 11-13; HI 4, 9, 10; Manu III, 116. 'Females under his protection (suvasinyaA), i.e. daughters and sisters . . . , those of low condition (^aghanyaA), 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.
V, 32 Householder. 2o5
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
of the wedding (a Madhuparka must be offered,
though) less than a year (has passed since the last
visit of the persons thus honoured).
30. And to a king who is a .Srotriya (a Madhu- parka must be offered as often as he comes),
31. (But to a king) who is not a .Srotriya a seat and water.
32. But for a vSYotriya he shall cause to be pre-
pared a foot-bath, an Arghya, and food of a superior
quality,
26. Manu TIT, 113.
27. Apastamba II, 4, 8, 5-9.
30. ' And to a king a Madhuparka must be offered on his
arrival. If he is a Srotriya (this must be done) on each visit.' —
iiaradatta.
31. ; A king who is not a -S'rotriya shall be honoured with a seat and water, not with a Madhuparka/— Haradatta.
32. Apaslamba II, 3, 6, 7-10, 14-15. 'This Sutra may be optionally taken as referring to a Brahmawa, because the word .SYotriya 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 Durvi 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.
2O6 GAUTAMA. V, 33.
33. Or his usual food distinguished by a (par- ticularly careful) preparation.
34. To a (Brahma^a) 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, water, and earth,
36. (Or) at least a welcome.
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 (quality 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).
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, 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.
Vi, 3- Saluting. 2c»7
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 (anamaya), or about his health (arogya).
42. The last (formula must also be used in ad- dressing) a ^udra.
43. A man of a lower caste (is) not (to be con-
sidered) a guest by a Brahma#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 VI.
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-
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. i. 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 (aMrya), the teacher who has instructed him (upadhyaya), and the rest.' — Haradatta.
2O8 GAUTAMA. VI, .t.
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 shnll salute (them) pro-
nouncing 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, 3, 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^«a- samavaye, while my copies and their commentary show that ^arasamavayc 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 comiug 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 Haradatia by name ; " others, " I Haradattajarman ;" and the common usage is to say, "I Haradatta- jnrman by name." Thus the salutation must be made. Salutation means saluting. The affix a£ 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 Sutra) the expression "on moeting persons knowing" is used, those who are unacquainted wiih the manner of returning a salute must not be saluted in this manner. How is it then to be done ? It is described by IManu III, 123.! — Haradatta.
6. • As Gautama says, '•" Some declare," the restrictive rule must, in his opinion, be follower!.' — Haradatta.
Vi, I .> Saluting. 2o9
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 of 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 5udra of eighty years and more, (must be
honoured) by one young enough to be his son,
71. (And) an Arya, though (he be) younger, by a ^udra ;
1 2. 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. Apastarnba I, 4, 14, u.
i o. ' Old (purva), i. e. of greater age A .Sudra 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 BrSh- ma«a who is very much younger. The .Sfidra is mentioned as an instance of a man of inferior caste. Hence a Sudra must (under these circumstances) be honoured by rising, not be saluted by men of the three higher castes, a Vauya by those of the two higher castes, and a Kshatriva by a Brahmawa.' — Haradatta.
11. 'An Arya, 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 .Sudra. The Sudra 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.
210 GAUTAMA. VI, 14.
14. A contemporary who is born on the same day
(shall be addressed with the terms) bho/j or bhavan
(your honour),
15. (Likewise) a fellow-citizen who is ten years older (than oneself),
1 6. (Also) an artist who is five years (older),
1 7. And a 6rotriya belonging to one's own Vedic school who is three years older,
1 8. (Further), Brahmawas destitute of learning
and those who follow the occupations of Kshatriyas
or VaLsyas,
19. And (a contemporary) who has performed the
Diksha«iyesh/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 sam&nehani, '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 aha/$ means also 'year' cannot be proved by his quotation from the Nigha#/uka, abde sawzvatsaram ahar^aram.
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 bho/i, 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 bho^ or bhavan.' — Haradatta.
17. Haradatta notes that Apastamba I, 4, 14, 13 gives a some- what different rule.
1 8. Haradatta adds that a person destitute of learning, be he ever so old, may still be treated as an equal, and addressed as bho^, 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.
Vii, 4- Times of Distress. 2 1 1
(quality) is more important (than the preceding ones).
21. But sacred learning is more important than all (other good qualities),
22. Because that is the root of the sacred law,
23. And because the Veda (expressly declares it).
24. Way must be made for a man seated in
a carriage, for one who is in his tenth (decade), for
one requiring consideration, for a woman, for a
Snataka, and for a king.
25. But a king (must make way) for a .5rotriya.
CHAPTER VII.
1. The rule for (times of) distress (is) that a
Brahmawa may study under a teacher who is not
a Brahma#a.
2. (A student is bound) to walk behind and to obey (his non-Brahmanical teacher).
3. (But) when (the course of study) has been
finished, the Brahmawa (pupil is more) venerable
(than his teacher).
