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Comparative notes by various authors:

Āpastamba-Dharmasūtra (1.6.17). — ‘The previous letters should he ultra-long in the salutation as also in the returngreeting.’

Vaśiṣṭha (Vīramitrodaya-Saṃskāra, p. 453). — ‘The last vowel in the greeting is ultra-long.’

VERSE 2.126

Section XXIII - Rules regarding Salutation

यो न वेत्त्यभिवादस्य विप्रः प्रत्यभिवादनम् ।
नाभिवाद्यः स विदुषा यथा शूद्रस्तथैव सः ॥१२६॥

yo na vettyabhivādasya vipraḥ pratyabhivādanam |
nābhivādyaḥ sa viduṣā yathā śūdrastathaiva saḥ ||126||

The Brāhmaṇa who knows not the return-greeting of the greeting of salutation does not deserve to be saluted by the learned; he is exactly as the śūdra is. — (126)

Medhātithi’s commentary (manubhāṣya):

Objection. — “It would have sufficed to say ‘he who knows not the return-greeting’; the addition of the phrase ‘of the greeting of salutation’ is superfluous and not quite compatible.”

It is not so; the construction is — ‘the return-greeting in keeping with the greeting of salutation.’ For instance, propriety demands that (a) if the salutation has been offered with the name of the accoster duly pronounced, then in the return-greeting, the final vowel of the name Should be pronounced ultra-long; (b) and he who salutes with the form ‘It is I, Oh, Sir,’ is to be answered without his name being uttered and without the elongation of any vowel.

‘Does not deserve to be saluted’; — this prohibits the uttering of the words of greeting; the sense being that ‘salutation may be offered,’ but not with the words ‘it is I, Sir,’ — the circumstances under which these words are to be used h aving been shown before (under 123).

‘As the Śūdra,’ — this appears to be by way of illustration; for as a matter of fact the Śūdra also, when of great age, is held to be deserving of salutation.

‘By the learned’; — this has been added only for the purpose of filling up the metre. — (126)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 450), where the following explanation is added: — The meaning is that the man who does not know the return greeting in strict consonance with rules of salutation does not deserve to be greeted at all, the correct form of the response being as laid down in the preceding verse — the ultra-elongation of the vowel at the end of the name pronounced by the saluter in the formula of salutation. What is prohibited here is only that salutation which is accompanied by the formula containing the saluter’s name; that all salutation is not entirely interdicted is indicated by the words ‘he is exactly as the Śūdra is’; — the Śūdra also, when over ninety years of age, is deserving of salutation, according to Manu 2. 137. The word ‘pratyabhivādanam’ means the pronouncing, by the elder who has been saluted, of benediction with prescribed formula.

This verse is quoted also in Madanapārijāta (p. 28), which adds a verse from Yama to the effect that the Brāhmaṇa who, on being saluted, does not return the proper benediction, is born as a tree in the crematorium, inhabited by crows and vultures.

It is quoted in Parāśaramādhava (Ācāra, p. 297) as laying down that no salutation should be offered to one ignorant of the proper form of the response to it; — in Nityāchārapradīpa (p. 407); — in Saṃskāramayūkha (p. 57); — and in Smṛticandrikā (Saṃskāra, p. 98).

Comparative notes by various authors:

Vaśiṣṭha (13.14). — ‘He should simply say Here I am, when saluting one who knows not the form of the return-greeting.’

Yama (Vīramitrodaya-Saṃskāra, p. 465). — ‘On being saluted, if one does not offer his blessing, a part of the saluter’s sins falls upon the person saluted. To the Brāhmaṇa he should say svasti (all may be well), to the Kṣatriya āyuṣyam (long-life), to the Vaiśya vardhatām (may you prosper), to the Śūdra ārogyam (freedom from disease).’

[Yama also reproduces Manu’s Verse.]

Bhaviṣya-purāṇa (Parāśaramādhava, p. 298). — ‘On bring saluted, if one does not return the salutation, or if one does not pronounce the blessing, one falls into many hells.’

Gautama-Dharmasūtra (7.42). — ‘Welfare, Freedom from Distemper , Freedom from Loss and Freedom from Disease, the asking of these constitutes the return-greeting; the last being for the Śūdra.’

Āpastamba-Dharmasūtra (1.14.26-29). — ‘One should ask one who is not senior, also one of the same age, about his welfare; the Kṣatriya about his freedom from distemper; — the Vaiśya about freedom from loss; — the Śūdra about freedom from disease.’

VERSE 2.127

Section XXIII - Rules regarding Salutation

ब्राह्मणं कुशलं पृच्छेत् क्षत्रबन्धुमनामयम् ।
वैश्यं क्षेमं समागम्य शूद्रमारोग्यमेव च ॥१२७॥

brāhmaṇaṃ kuśalaṃ pṛcchet kṣatrabandhumanāmayam |
vaiśyaṃ kṣemaṃ samāgamya śūdramārogyameva ca ||127||

Having met a Brāhmaṇa, one should ask him his “welfare,” a Kṣatriya his “freedom from distemper,” a Vaiśya his “prosperity,” and a Shudra his “freedom from disease.” — (127)

Medhātithi’s commentary (manubhāṣya):

When a greeting has been offered and answered, and friendly relations have thereby become established, occasion arises for enquiry; and the present verse lays down the verbal forms whose diversity is based upon distinctions of caste; and the caste-distinction pertains to the persons questioned, not to the questioner. And, in as much as there is not very much of a difference in the meaning of the words laid down, the restriction is with reference to the verbal forms only. For instance, the terms ‘anāmaya,’ ‘freedom from distemper,’ and ‘ārogya,’ ‘freedom from disease,’ mean the same thing; nor is there much difference in the meanings of the terms ‘kuśala,’ ‘welfare’ and ‘kṣema,’ ‘prosperity.’ Though the term ‘kuśala’ denotes erpertness, yet it is also used in the sense of the non-deficiency of the body and other things related to it.

The words here laid down must be used; but this does not mean that the man should not make use of other words also, if he wishes to make detailed enquiries; as has been clearly shown somewhere in the

On the strength of the expression ‘having,’ some people explain this verse to mean tbat the questions are to be put only to persons of equal age, and they do not apply to the case of the teacher and other superiors; for the teacher has to be ‘approached,’ not ‘met.’

But, as a matter of fact, there is ‘meeting’ in ‘approaching’ also; so there is no force in the said explanation. — (127)

Explanatory notes by Ganganath Jha:

According to Govindarāja, the rule refers to friends or relatives meeting, not to every one who returns a salute.

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 450) in support of the view that the term ‘vipraḥ’ in verse 125 includes the Kṣatriya, the Vaiśya and the Śūdra also; as it lays down the return-greeting for all these; — and again on page 465, as a verse common to Manu and Yama and laying down the benedictory response to salutation.

It is quoted also in Parāśaramādhava (Ācāra, p. 298) as laying down the return-greetings appropriate for the several castes; — in Nityāchārapradīpa (p. 406) as laying down what should be said after salutation has been returned; — in Saṃskāramayūkha (p. 47); — and in Smṛticandrikā (Saṃskāra, p. 100).

Comparative notes by various authors:

Yama (Parāśaramādhava, p. 298). — ‘The response to the Brāhmaṇa shall he svasti; to the Kṣatriya, āyuṣmān; to the Vaiśya, dhanavān; to the Śūdra, freedom from disease.’

VERSE 2.128

Section XXIII - Rules regarding Salutation

अवाच्यो दीक्षितो नाम्ना यवीयानपि यो भवेत् ।
भोभवत्पूर्वकं त्वेनमभिभाषेत धर्मवित् ॥१२८॥

avācyo dīkṣito nāmnā yavīyānapi yo bhavet |
bhobhavatpūrvakaṃ tvenamabhibhāṣeta dharmavit ||128||

A person who has been initiated (for a rite), even though he be younger, should not be addressed by name; one who knows the law should address him beginning with such terms as “sir” and “your worship.” — (128)

Medhātithi’s commentary (manubhāṣya):

At the time of answering a greeting, as also on other occasions, one who has been ‘initiated,’ — that is, during the time beginning from the performance of Dīkṣaṇīyā Īṣṭi and ending with the Final Bath — should not be addressed by name; i.e., his name should not he uttered.

‘Younger’ — born not very long ago.

The term ‘api’ ‘even,’ leads us to infer that of the elder person one should not utter the name, even though he he n ot initiated. Says Gautama (2.23) — ‘The name and gotra of one’s superior should bo uttered with māna, reverence’; — ‘māna’ here stands for reverence’, and the meaning is that the name should he uttered with reverence; e.g., in some such form as ‘the highly revered lord, Janārdana Miśra.’

Question — “How then is one to converse with an initiated person, on matters of business?”

It should begin with such terms as ‘sir’ and ‘your worship.’ That is, ono should address the initiated person, after having pronounced the word ‘Sir,’ and then by such names as ‘Initiate’ ( ), ‘sacrificer’ (‘yajamāna’) and the like, which are applicable to him in their denotative sense. It does not mean that after having pronounced the term ‘sir,’ he should be addressed by name.

The passage being construed as — ‘the address which is preceded by the terms sir and your worship,’ — in view of the fact that it is not possible to use both the terms in the same sentence, people have laid down the following rule — (a) when one is conversing with him directly, then he should be addressed with the term sir, Bhoḥ, which contains a vocative ending; (b)and when his qualities are being described to some one else, then one should use such words as ‘such and such a thing has been done by his worship the Initiate,’ ‘his worship does so and so.’ The text mentions only the basic from ‘bhavat’ (‘your worship’), and it is to be used with such case-endings as may fit in with the sentence in which it is contained. — (128)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 466), where the following explanation is added: — At the time of returning the salutation, the person initiated for a sacrifice even though he be younger in age, should not be addressed by name, after the performance of the Dīkṣaṇīyā Iṣṭi, the Initiatory Sacrifice, till the completion of the Final Bath of the Avabhṛtha; he should be addressed by such words as ‘Dīkṣita’ and the like, following after the syllable ‘bhoḥ’ or ‘bhavat — i. e. ‘bho dīkṣita’.

It is quoted also in Madanapārijāta (p. 28) in support of the view that even in the return greeting, the name of the initiate should not be pronounced; and is explained to mean that the initiate should be addressed with such words as ‘bho dīkṣita or ‘bhavān dīkṣita, or some such other expressions containing a synonym of the word ‘dīkṣita’.

Comparative notes by various authors:

Gautama-Dharmasūtra (6.19). — ‘The Initiated also, upon the Purchase (of Soma) [should be addressed as Sir].’

VERSE 2.129

Section XXIII - Rules regarding Salutation

परपत्नी तु या स्त्री स्यादसम्बन्धा च योनितः ।
तां ब्रूयाद् भवतीत्येवं सुभगे भगिनीति च ॥१२९॥

parapatnī tu yā strī syādasambandhā ca yonitaḥ |
tāṃ brūyād bhavatītyevaṃ subhage bhaginīti ca ||129||

A female who is the wife of another person, and is not related to one by birth, should be addressed as “Lady,” and also “blessed,” or “sister.” — (129)

Medhātithi’s commentary (manubhāṣya):

When conversation is held with a female in connection with some business, then one should do as directed in this verse.

She who is the wife of another person should be addressed either as ‘blessed lady,’ or as ‘lady, my sister.’ The term ‘bhavati’ ending in the short vowel is derived from the base ‘bhavat’ with the feminine affix, and with the vocative Case-ending. The particle ‘iṭi’ after ‘bhavati’ indicates that it is used in addition to the terms ‘blessed’ and ‘sister.’

‘One should address’; — this conclusively proves that the terms in question arc meant to he used in their verbal forms.

If the lady happens to he an elderly one, she should he addressed as ‘mother,’ ‘glorious one’ and so forth; and if she is younger in age, she is to be addressed as ‘daughter,’ ‘long-lived one,’ and so forth.

The presence of the term ‘wife’ shows that the form laid down is not to be used in connection with unmarried girls.

‘Who is not related to one by birth,’ — one who, like the daughter of the maternal uncle, has not become a ‘relative’ either from the father’s or the mother’s side. Special rules regarding these are going to be laid down below (under 132).

Objection. — “In that case this latter verse would suffice to signify that the present rule does not apply to relatives; and the general rule here laid down would he applicable to other cases; under the circumstances, where is the use of adding the clause ‘who is not related, etc.’?”

Answer. — This being a metrical treatise, we should not be very particular about superfluous repetitions. — (129)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 298); — also in Vīramitrodaya (Saṃskāra, p. 4(57); — and in Smṛticandrikā (Saṃskāra, p. 101) as laying down the mode of addressing ladies.

Comparative notes by various authors:

Viṣṇu-Smṛti (32.7). — ‘The wife of another man, even though not known, should be addressed as sister, or daughter, or mother.’

VERSE 2.130

Section XXIII - Rules regarding Salutation

मातुलांश्च पितृव्यांश्च श्वशुरान् ऋत्विजो गुरून् ।
असावहमिति ब्रूयात् प्रत्युत्थाय यवीयसः ॥१३०॥

mātulāṃśca pitṛvyāṃśca śvaśurān ṛtvijo gurūn |
asāvahamiti brūyāt pratyutthāya yavīyasaḥ ||130||

One should rise and say ‘here (so and so) I am,’ to such maternal uncles, paternal uncles, fathers-in-law and superiors as happen to be younger. — (130)

Medhātithi’s commentary (manubhāṣya):

The plural number in the word ‘superiors’ indicates that this word does not stand for those superior persons that are mentioned in the present verse; it is meant to be a generic name, standing for persons superior in the point of wealth, etc., as mentioned by Gautama (in 6.20).

These when they are ‘younger’ — whose age is lower than that of the nephew, etc.

‘Here l am’ — indicates the name of the accoster; the term ‘I’ being meant to come after the name.

When the said persons have arrived, one should rise to meet them and accost them in the manner here prescribed. The present direction prohibits the use of the vocative term ‘bhoḥ,’ ‘sir,’ in the greeting. Gautama also has said — ‘There should be rising to meet; these are not to be saluted.’ (6.9). — (130)

Explanatory notes by Ganganath Jha:

‘Gurūn’ — ‘Superiors, in point of wealth, &c.’ (Medhātithi); — ‘those venerable on account of learning and austerities (Kullūka and Rāghavānanda); — ‘the husband of a maternal aunt and so forth, but not those more learned than himself’ (Govindarāja); — ‘the teacher and the rest’ (Nandana); — ‘Subteachers’ (Nārāyaṇa).

Medhātithi (p. 133, 1. 27) — ‘Gautamīye’ — This refers to Gautama 6.9, which reads —

ṛtvikśvaśurapitṛṣyamātulānāṃ tu yavīyasāmprasyutthānamanabhivādyāḥ (?)

Ibid. (p. 133, 1. 28) — ‘Bhāgineyādeḥ’ — See Gautama, 6.20 —

vittabandhūkarmajātividyāvayāṃsi para?tīyāṃsi,

cf. also Manu, 2.136.

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 456), where it is explained that the term ‘gurūn’ stands for those who are possessed of superior learning and other qualifications.

Comparative notes by various authors:

Gautama-Dharmasūtra (6.9). — ‘One should rise to welcome the priest, the father-in-law, the paternal uncle, and the maternal uncle; but they should not be saluted, if they are junior in age.’

Baudhāyana-Dharmasūtra (2.46). — ‘The priest, the father-in-law, the paternal uncle and the maternal uncle, when they are junior in age, — one should accost after rising from the seat.’

Āpastamba-Dharmasūtra (1.14.11). — ‘One should rise and accost, — or silently embrace — the priest, the father-in-law, the paternal uncle and the maternal uncle, if they are junior in age.’

Vaśiṣṭha-Smṛti (13.13) — (reproduces the words of Āpastamba).

Viṣṇu-Smṛti (32.4). — ‘In the case of the father-in-law, the paternal uncle and the maternal uncle, if these are junior in age — salutation consists in rising to welcome.’

VERSE 2.131

Section XXIII - Rules regarding Salutation

मातृश्वसा मातुलानी श्वश्रूरथ पितृश्वसा ।
सम्पूज्या गुरुपत्नीवत् समास्ता गुरुभार्यया ॥१३१॥

mātṛśvasā mātulānī śvaśrūratha pitṛśvasā |
sampūjyā gurupatnīvat samāstā gurubhāryayā ||131||

Mother’s sister, maternal uncle’s wife, mother-in-law, and father’s sister deserve to re honoured like the teacher’s wife; all these are equal to the wife of the Teacher. — (131)

Medhātithi’s commentary (manubhāṣya):

These ‘deserve to be honoured like the Teacher’s wife’ — by rising to meet them, saluting them, offering them seat and so forth.

The equality of these to the Teacher’s wife haviug been already mentioned by the phrase ‘like the Teacher’s wife,’ the addition of the words ‘they are equal, etc,’ is meant to indicate that one should do for these persons other things also; — such as carrying out their wishes and so forth — that one does for the Teacher’s wifìe. If this were not so indicated, the implication of the context would be that it is only in the matter of salutation that they have to be treated ‘like the Teacher’s wife.’

The text speaks of only ladies of older age; but in the case of younger ladies also the same rule of salutation has to be observed. — (131)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 458) in support of the view that the mother-in-law should be accosted with the clasping of her feet, whereby the prohibition of clasping of the feet of the mother-in-law, met with in some Smṛtis, has to be taken as referring to eases where the mother-in-law happens to be a youthful woman, — under which circumstances the Teacher’s wife also should not be clasped in the feet.

Comparative notes by various authors:

Gautama-Dharmasūtra (6.7). — ‘Unless one has returned from journey, one shall not touch the feet of a woman, except his mother, paternal aunt and sister.’

Āpastamba-Dharmasūtra (1.14.6.9). — ‘The Mother and the Father should be attended upon like the Teacher; — on the completion of his study, he should clasp the feet of all his elders; — also when he meets them on returning from a journey; — in the case of brothers and sisters, clasping of feet should be done in order of seniority.’

Viṣṇu-Smṛti (32.3). — ‘Mother’s sister, father’s sister and the elder sister also.’

Smṛtyantara (Vīramitrodaya-Saṃskāra, p. 458). — ‘Feet-clasping should be done of the mother’s sister, also of the wives of one’s paternal uncle.’

VERSE 2.132

Section XXIII - Rules regarding Salutation

भ्रातुर्भार्यौपसङ्ग्राह्या सवर्णाऽहन्यहन्यपि ।
विप्रोष्य तूपसङ्ग्राह्या ज्ञातिसम्बन्धियोषितः ॥१३२॥

bhrāturbhāryaupasaṅgrāhyā savarṇā'hanyahanyapi |
viproṣya tūpasaṅgrāhyā jñātisambandhiyoṣitaḥ ||132||

The brother’s wife, if of the same caste, should be clasped in the feet day by day; but the wives of other paternal, maternal and other relatives should be so clasped only when one has gone on a journey. — (132)

Medhātithi’s commentary (manubhāṣya):

‘Brother’s’ — should be understood to mean ‘of the elder brother.’

‘Should be clasped in the feel,’ — should be saluted on their feet.

‘Of the same caste’ — belonging to the same caste as her husband. As for the brother’s wires who belong to the Kṣatriya and other castes, they are to be treated as ordinary relatives.

‘The wives of other paternal and maternal relatives — only when one has gone on a journey’; — i.e., by one who has returned from a journey; for no clasping of the feet could be done by one who is away on a journey.

‘Jñāti’ stands for paternal relatives; — ‘Sambandhi’ for maternal relatives; as also other relatives, such as the father-in-law and the rest. The wives of these — when they are of older age; this is clear from the fact that ‘the clasping of the feet’ is a form of worship which cannot be right in the case of relatives of younger age. — (132)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 458) in support of the view that the clasping of the feet of the brother’s wife should be done when one belongs to the same caste as her husband; and the prohibition of such clasping met with in some Smṛtis should be taken as referring to cases where the sister-in-law happens to belong to a lower caste; — also in Smṛticandrikā (Saṃskāra p. 103).

Comparative notes by various authors:

Gautama-Dharmasūtra (6.8). — ‘Of the brother’s wife and the mother-in-law, there should be no clasping of the feet.’

VERSE 2.133

Section XXIII - Rules regarding Salutation

पितुर्भगिन्यां मातुश्च ज्यायस्यां च स्वसर्यपि ।
मातृवद् वृत्तिमातिष्ठेन् माता ताभ्यो गरीयसी ॥१३३॥

piturbhaginyāṃ mātuśca jyāyasyāṃ ca svasaryapi |
mātṛvad vṛttimātiṣṭhen mātā tābhyo garīyasī ||133||

Towards his father’s sister, his mother’s sister, and his own elder sister, one should adopt the same behaviour as towards his mother; but the mother is more venerable than these. — (133)

Medhātithi’s commentary (manubhāṣya):

The present text serves to indicate the propriety of behaving, as towards one’s mother, towards the sister of his father, and the sister of his mother, and also towards bis own elder sister.

Objection. — “The treatment to be accorded towards the father’s and the mother’s sister has already been prescribed under 131 above. It might be argued that in verse 131 it is said that they should be treated like the Teacher’s wife, while in the present verse they are described as to be treated like one’s mother. But this makes no difference; as the behaviour towards the mother is precisely the same as that towards the Teacher’s wife.”

To this some people make the following answer: The venerable character of the father’s and the mother’s sister has been re-asserted only for the purpose of adding that ‘the mother is more venerable than these.’ The meaning is that when one’s mother directs him one way, and the father’s sister and the rest another way, he should act according to the directions of his mother, and not according to those of the others. It will not be right to argue that this (superiority of the mother) is also already declared under verse 145; because this latter verse is purely valedictory.

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