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The result of all these five becomes lost if the guest is not honoured and is sent away; this exaggerated praise is meant to convey the idea that the said honouring of the guest is absolutely necessary.

In connection with the morning breakfast also there is the rule that the guest should be fed; but the omission of it in the evening entails the penalty of a higher expiatory site.

Some people do not take the phrase ‘to the best of his ability’ in the preceding verse as applying to the ‘food; and they assert the meaning to be that ‘guests should be honoured to the best of one’s ability — i.e., one or two or many (as many as one can).’ — (100)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 355) in support of the view that — ‘if a guest comes to one’s house with a view to getting food, and goes away without getting any, then all the rites that the master of the house performs, in honour of the Gods and the Pitṛs, become futile.’

The verse is quoted in Vīramitrodaya (Āhnika, p. 441), which adds the following explanations: — ‘Śilāt’ (which is the reading it adopts) — ‘from the remnant of the gleanings dropped in the fields.’ — ‘uñchataḥ’ — ‘pickings’; — what is meant is that even a poor man should entertain his guest.

Comparative notes by various authors:

Viṣṇu (67.33). — ‘If a guest goes away disappointed from the home of any person, he leaves behind him all his sins and takes away all the merit of that householder.’

Parāśara (1.45.46). — ‘If a guest goes away from one’s house disappointed, his Pitṛs do not partake of anything in that house for fifteen years. If one disappoints a guest, one’s libations are futile, even though made with a thousand loads of fuel and a hundred jars of butter.’

Mahābhārata-Āśvamedhika (Parsāharamādhava, p. 355). — ‘One may study, day after day, the Vedas and the subsidiaries, if he honours not his guest, all study becomes futile. He who honours not the guest arrived after the Viśvadeva offering, immediately becomes a Caṇḍāla. If a man turns out a guest from his house, arrived at the right time and place, he becomes an outcast at that very moment.’

VERSE 3.101

Section VII - Duties of the Householder

तृणानि भूमिरुदकं वाक् चतुर्थी च सूनृता ।
एतान्यपि सतां गेहे नोच्छिद्यन्ते कदा चन ॥१०१॥

tṛṇāni bhūmirudakaṃ vāk caturthī ca sūnṛtā |
etānyapi satāṃ gehe nocchidyante kadā cana ||101||

Grasses, place, water and kind word as the fourth, — even these never fail in the house of good people. — (101)

Medhātithi’s commentary (manubhāṣya):

If, through poverty, one is unable to provide food, — even then one should not entertain such thoughts as these — ‘feeding is the chief factor in the honouring of a guest; this is not possible in my case; why then should I let him enter my house?’ Because for one who is incapable of doing anything else, even the providing of ‘grass,’ &c., would constitute the act of ‘honouring the guest.’ Or, the meaning may be that the providing of food alone does not constitute the full compliance with the injunction of ‘honouring the guest;’ one has to provide bedding, &c., also.

‘Grasses’ — stands for bedding.

‘Place’ — i.e., space for sitting, sleeping and moving about.

‘Kind words’ — i.e., words, sweet as well as wholesome; in the form of conversation and stories, &c.

In the absence of food,’ ‘even these never fail’ — i.e., are always provided — ‘in the house of good people.’ — (101)

Explanatory notes by Ganganath Jha:

Compare Hitopadeśa, 1.33.

This verse is quoted in Mitākṣarā (on 1.107, p. 78), which explains it to mean that if there is no food to be given, the guest may be duly honoured even with ‘grasses, place, water and speech’; — also in Vīramitrodaya (Āhnika, p. 441), where ‘Sūnṛtā’ is explained as ‘agreeable and true’.

Comparative notes by various authors:

Āpastamba-Dharmasūtra (2.4.14). — ‘In the absence of all else, place, water, grass and sweet words; these should never fail in any household.’

Gautama (5.36-37). — ‘As a middle course, food shall he offered to one who is not learned, but of good character; to one who is the reverse of this, only grass, water, and place; or at least, a welcome.’

Yājñavalkya (1.107). — ‘The guest in the evening should not be deprived of sweet words, place and water.’

Pracetas (Vīramitrodaya-Āhnika, p. 4?0). — ‘If a person comes to the house either after the Vaiśvadeva offerings, or in the evening, he should be honoured like a god; he being called “a guest brought by the sun.”’

Vaśiṣṭha (Do.). — ‘Then he should feed the guests in the order of seniority.’

Mahābhārata (Āśvamedhika, Do., p. 441). — ‘If a twice-born person studies the Vedas along with all the subsidiaries, but does not honour the guests, he studies it all in vain...... If a man honours not the guest arriving after the Vaiśvadeva offerings, he, without doubt, becomes a Caṇḍāla.’

Śaṅkha-Likhita (Āśvamedhika, pp. 442-443). — ‘The guest, who is a Vedic scholar or a religious student preparing for householdership, or a life-long religious student, or a renunciate, — should observe the milking time. If such a guest arrives at that time, one should receive him and then take his food. If the householder takes his food before the guest has been fed, the latter lakes away all his merit. That is why they honour the guest........ To the guest who is fully endowed with age, caste, learning, and austerity, he shall offer water for washing the feet and for rinsing the mouth, and also food to the best of his power; he should sit with him, and at night should retire to sleep after having obtained his permission; he should rise, in the morning, before the guest; and when he departs, he should accompany him up to either a sacrificial altar or a garden or a park or a public hall or a watering place or a tank or a temple or a place of large gatherings; and there having greeted him according to the law, he shall come hack, having requested him to come again.’

Parāśara (Do., p. 443). — ‘If a guest arrives, ho should receive him with welcome, the offering of a seat and also the washing of his feet; as also with offering him food with due respect, and with agreeable conversation; and he should please him by accompanying him when he departs.’

Yama (Do.). — ‘Duty towards the guest is five-fold — one should offer him one’s eye, mind, true and agreeable words, rising to welcome and offering a seat.’

Parāśara (Do., p. 448). — ‘Those who fail to make the Vaiśvadeva offerings, and those who do not fulfil their obligations to the guest, — all these go to hell and come to be horn as crows.’

Mahābhārata (Āśvamedhika, Do.). — ‘Be the guest a Caṇḍāla or a Śvapāka or a Kāleya, if he has come in time, he should he welcomed by the householder.’

Viṣṇudharmottara (Do.). — ‘Be he a Caṇḍāla, or a sinner or an enemy or a patricide, if he has arrived at the proper time and place, he should be fed.’

Hārīta (Do., p. 449). — ‘If a guest arrives, — be he a recluse or a householder or an accomplished student, — to him he shall offer welcome, water for washing the feet and rinsing the mouth, and seat; as also all the vegetables that may be available; when he departs, he should go with him; thus do his forefathers become pleased; and he should turn hack only when permitted to do so by the guest; if he however stays at the house, he should be duly attended upon.’

VERSE 3.102

Section VII - Duties of the Householder

एकरात्रं तु निवसन्नतिथिर्ब्राह्मणः स्मृतः ।
अनित्यं हि स्थितो यस्मात् तस्मादतिथिरुच्यते ॥१०२॥

ekarātraṃ tu nivasannatithirbrāhmaṇaḥ smṛtaḥ |
anityaṃ hi sthito yasmāt tasmādatithirucyate ||102||

A Brāhmaṇa staying for a single night has been declared to be a “guest” (Atithi). Because his stay is not long, therefore he is called “Atithi” (guest). — (102)

Medhātithi’s commentary (manubhāṣya):

Inasmuch as the meaning of the term ‘Atithi’ (guest) is not well-known among men, the author provides a definition of the same.

One becomes a ‘guest’ by staying in another man’s house for one night; and this character belongs only to a Brāhmaṇa, to none else.

Whether the next day also the guest should be honoured or not, depends upon the wish of the Householder; it is not. obligatory. It being done by persons desiring prosperity, the incentive to it is something totally different (from that of the obligatory honouring during the first night). Says Apastamba (2.7.16) — ‘One should lodge him for one night;’ whereby he wins the regions of the earth; by keeping him on the second night, the regions of the sky; and on the third night, the regions of Heaven” — which shows that the incentive to the entertaining of the guest on the second and following nights consists in the desire for particular rewards.

For the purpose of lending strength to the above explanation, the author provides the etymological meaning — ‘His stay is not long; which means that the word ‘atithi’ is derived from the root ‘sthā’ (to stay), preceded by ‘ati;’ the term being formed somehow by the addition of an Uṇādi affix. — (102)

Explanatory notes by Ganganath Jha:

The first half of this verse is quoted in Parāśaramādhava (Ācāra, p. 351) in support of the view that a guest is to be treated as such only on the day on which he arrives, not if he stays till the next day.

The verse is quoted in Vīramitrodaya (Āhnika, p. 438) as explaining what is meant by the term ‘atithi’ (guest); — in Aparārka (p. 155); — in Hemādri (Dāna, p. 676 and Śrāddha, p. 427).

Comparative notes by various authors:

(verses 3.102-103)

Vaśiṣṭha (8.7,8). — [Reproduces Manu.]

Viṣṇu (67.34, 35). — [Do.]

Gautama (5.41). — ‘The guest, Atithi, is one who is not an inhabitant of the same village, who arrives at the time when the sun is just sinking below the tree-tops, and who stays for one night only.’

Yama (Vīramitrodaya-Āhnika, p. 438). — ‘That high-souled man who has renounced all observances relating to particular dates of the month, to special days of worship and to special festivals, is the Atithi, guest, for all beings; others are only Abhyāgatas, arrivals.’

Markaṇḍeya (Do.). — ‘Neither a friend, nor an inhabitant of the same village, should he treated as a guest; that Brāhmaṇa is called a guest, whose name and family are not known to the householder, who arrives by chance at the time, hungry, fatigued, without any belongings, seeking for food.’

Mahābhārata (Āśvamedhika, Do.). — ‘To one who is suffering from hunger and thirst, who has arrived at the right time and the right place, he shall offer food after having welcomed him with due respect. Him should he regard as a guest who has come from a distance, at the time of the Vaiśvadeva offering.’

Parāśara (Ācāra, 9.41, 42). — ‘One who has come from a distance, is fatigued and has arrived at the time of the Vaiśvadeva offering, — shall be regarded as a guest, not one who has come previously. One should never receive a co-villager as a guest; because a guest, Atithi, is so called because he does not come always.’

Āpastamba-Dharmasūtra (2.6.5). — ‘To one who is a householder, firm in his duties, if some one comes without any purpose, he is a guest whose reception is a sacred duty.’

Vyāsa (Parāśaramādhava, p. 351). — ‘That man is honoured as a guest who has come to one’s house from a distance, suffering from hunger, thirst and fatigue.’

Pracetas (Do.). — ‘One who arrives in the evening, or at the end of the Vaiśvadeva offering, is to be honoured like a god; brought up by the sun, he is called the guest.’

Viṣṇu-purāṇa (Parāśaramādhava, p. 352). — ‘One shall honour as guest that person who comes to one’s house, whose family or name is not known, — who is not an inhabitant of the same village; he should be one who is not related to the householder; he should be one who has nothing with him, and has come from another country.’

VERSE 3.103

Section VII - Duties of the Householder

नैकग्रामीणमतिथिं विप्रं साङ्गतिकं तथा ।
उपस्थितं गृहे विद्याद् भार्या यत्राग्नयोऽपि वा ॥१०३॥

naikagrāmīṇamatithiṃ vipraṃ sāṅgatikaṃ tathā |
upasthitaṃ gṛhe vidyād bhāryā yatrāgnayo'pi vā ||103||

One should not regard as “guest” a Brāhmaṇa who lives in the same village or who is a companion. He should regard him as such when he arrives at his house, or where the wife and the fires are at the time. — (103)

Medhātithi’s commentary (manubhāṣya):

One who fives in the same village is not a ‘guest,’ even though he may happen to come just at the time of the ‘Vaiśvadeva’ offerings.

‘Companion’ — a fellow-student, other than one’s ‘friend;’ the rule regarding the entertaining of the latter will come later — ‘the Vaiśya and the Śūdra and one’s friend, &c., &c.’ (Verse 110).

It appears right to take the term ‘sāṅgatika’ as excluding the man who is in the habit of meeting all men on terms of equality, entertaining them with jokes ami stories, — oven though he be such as has never been met before.

For the Householder, when away from home, no one can be a ‘guest,’ even though he may fulfil all the conditions of one; one is to be regarded as such only when he ‘arrives at one’s house;’ i.e., to the place where one lives permanently, that which is called his ‘abode.’ But even when the man is away from home, if his wife and Fires happen to be there, then the Brāhmaṇa arriving will be his ‘guest,’ even though he himself may not be there. Hence the householder should provide for the entertaining of guests during his absence, in the same manner as he does for the maintenance of the Fires and the performance of the Darśa-Pūrṇmāsa and other periodical sacrifices.

The term ‘or’ implies that (a) when the man goes on a journey taking his wife and the fires with him, then, even during his stay in another village, if some one arrives, he should be treated as a ‘guest;” — (b) that the same is the case at his own house, during his absence, if his wife and Fires are there that hence, when one goes out with his wife, but leaves the Fires at home, the rule regarding the entertaining of guests does not apply.

The term ‘or’ is to be construed with ‘should regard’ not as between the ‘wife’ and the ‘fires.’ — (103)

Explanatory notes by Ganganath Jha:

‘Sāṅgatikam’ — ‘Fellow-student, other than a friend; or one who is in the habit of meeting all men on terms of equality, entertaining, them with jokes and stories.’ [Medhātithi; whom Buhler quotes wrongly by including ‘the Vaiśya or a Śūdra or a friend’ in the latter explanation; the word ‘vaiśyaśūdrau sahhā cheti’ stands for verse 110, where, Medhātithi says, ‘the rule regarding the entertaining of a Friend will come in’]; — ‘One who makes a living by telling wonderful or laughable stories and the like’ (Govindarāja, Kullūka and Rāghavānanda); — ‘one who comes on account of his relationship to the Householder’ (Nārāyaṇa).

‘Bhāryā yatrāgnayaḥ’ — ‘Where the wife and the fires are at the time’ (Medhātithi); — ‘when the man who has arrived is accompanied by his Wife and Fires’ (Govindarāja and Nārāyaṇa). Buhler is again in the wrong in translating Kullūka’s view. What Kullūka says is “etena bhāryāgnirahitasya pravāsino nātithitvamiti bodhitam” — i.e., ‘what is meant is that the character of a guest does not belong to that wanderer from home, who is devoid of wife and fires’; and not (as Buhler puts it) that ‘a Householder who has neither (wife or fires) need not entertain guests.’

This verse is quoted in Parāśaramādhava (Ācāra, p. 353), which adds the following notes: — An inhabitant of the same village, even though he may arrive in the character of a guest, is not to be entertained as such; — similarly, the ‘Sāṅgatika,’ i.e., ‘an old acquaintance,’ — is not to be treated as a guest, if he happens to arrive as one; — an arrival is to be treated as a guest only when he comes to the house — either his own or some one else’s — where the Householder’s ‘wife and fires’ happen to be at the time.

Comparative notes by various authors:

(verses 3.102-103)

See Comparative notes for Verse 3.102.

VERSE 3.104

Section VII - Duties of the Householder

उपासते ये गृहस्थाः परपाकमबुद्धयः ।
तेन ते प्रेत्य पशुतां व्रजन्त्यन्नादिदायिनः ॥१०४॥

upāsate ye gṛhasthāḥ parapākamabuddhayaḥ |
tena te pretya paśutāṃ vrajantyannādidāyinaḥ ||104||

Those foolish householders who wait upon the food cooked by others, become, after death, on that account, cattle belonging to the givers of food. — (104).

Medhātithi’s commentary (manubhāṣya):

‘Waiting upon’ means attending repeatedly. Some Brāhmaṇas wander from house to house with a view to the fact that at such and such a house the guest is sure to be fed; and it is this that is deprecated in the present verse.

One who is in the habit of waiting upon the food cooked for others, — rand not one who happens to do it only once by the way, — ‘on that account’ — by reason of that act — ‘after death, cattle’ — are born as a bull, &c., in the house of the ‘givers of food;’ i.e., are born as his elephant, mule or horse.

This is a defect only in the Householder, who has established his own domestic hearth. — (104)

Explanatory notes by Ganganath Jha:

This verse is quoted in Hemādri (Śrāddha, p. 769) and in Prāyaścittaviveka (p. 250).

Comparative notes by various authors:

Yājñavalkya (1.112). — ‘One should not have a longing for food cooked in the house of others, except when one has been invited; he should avoid fickleness of hands, feet and speech, and also over-eating.’

VERSE 3.105

Section VII - Duties of the Householder

अप्रणोद्योऽतिथिः सायं सूर्यौढो गृहमेधिना ।
काले प्राप्तस्त्वकाले वा नास्यानश्नन् गृहे वसेत् ॥१०५॥

apraṇodyo'tithiḥ sāyaṃ sūryauḍho gṛhamedhinā |
kāle prāptastvakāle vā nāsyānaśnan gṛhe vaset ||105||

The guest brought by the sun in the evening should not be driven away by the house-holder. Arrived in time, or not in time, he shall not stay in his house without taking food. — (105)

Medhātithi’s commentary (manubhāṣya):

‘Evening’ — is the time of sunset, the beginning of night. At that time if a guest arrives, he ‘should not be driven away’ he should not be refused admission; i.e., he should be entertained with food, bed, seat, and so forth. — “By whom ?” — ‘By the householder’ — ‘medha’ means sacrifice; ‘gṛhamedha’ is the name applied to the Five Great Sacrifices; one who is entitled to these is the ‘gṛhamedhin,’ the Householder.

‘Brought by the sun’ — this is purely laudatory. ‘Brought’ — made to arrive — ‘by the sun.’ Being brought by a god, he certainly deserves honour.

‘In time’ — i.e., the second part of the day; the time at which the Vaiśvadeva offerings are made. ‘Not in time’ — in the evening; after breakfast has been finished.

‘He should not stay in his’ — the householder’s — ‘house, without taking food.’ If there is any food left, that should be offered to him; if not, food should be cooked afresh. — (105)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 351), which explains ‘Sūryoḍha’ as ‘one who has been brought to the house by the Sun who has rendered the man incapable of proceeding further on his journey — and in Vīramitrodaya (Āhnika, p. 440), which reproduces the exact words of Parāśaramādhava, just quoted.

This verse is quoted in Aparārka (p. 152), as laying down that the guest must he fed.

Comparative notes by various authors:

Vaśiṣṭha (8.8). — [Reproduces the second-half of Manu.]

Vaśiṣṭha (8.4, 5). — ‘One shall not reject a guest who has arrived in the evening; he shall not live in the house without taking his food.’

Viṣṇu (67.29, 30). — ‘If a guest arrives in the evening, he should be welcomed with great regard; one should not permit a guest to reside in the house unless he takes his food.’

Yājñavalkya (1.107). — ‘The guest arrived in the evening shall not he deprived of place, sweet words and water.’

Pracetas (Vīramitrodaya-Āhnika, p. 440). — ‘One who arrives after the Vaiśvadeva offerings, or in the evening, should be honoured as a god, — he being called a guest brought by the sun.’

Āpastamba (Aparārka, p. 152). — ‘If any one comes seeking for food, the master and mistress of the house shall not refuse him; if there is no food, they should offer place, water, grasses and sweet words.’

VERSE 3.106

Section VII - Duties of the Householder

न वै स्वयं तदश्नीयादतिथिं यन्न भोजयेत् ।
धन्यं यशस्यमायुष्यं स्वर्ग्यं वाऽतिथिपूजनम् ॥१०६॥

na vai svayaṃ tadaśnīyādatithiṃ yanna bhojayet |
dhanyaṃ yaśasyamāyuṣyaṃ svargyaṃ vā'tithipūjanam ||106||

He himself should not eat what he does not offer to his guest. The honouring of guests is conducive to wealth, fame, longevity and heaven. — (106)

Medhātithi’s commentary (manubhāṣya):

Soup, butter, curds, sugar, and such other rich food, he himself should not eat, so long as he does not offer it to the guest that may have arrived. As for gruel and such other bitter medicinal drinks, he shall not offer these to him, if he does not desire it; there is no harm in the man taking these without offering them to the guest. All that this means is that he should uot himself eat rich food and offer to the guest poor fare.

‘Conducive to wealth’ — procures, brings, wealth. Similarly, ‘conducive to fame,’ and so forth.

All this is purely laudatory; because the honouring of guests is a compulsory duty, if he happen to be there, and also because what is here said is clearly supplementary to the foregoing injunction (of guest-honouring). And so long us a passage can be taken as purely laudatory, there is no justification for taking it as putting forward another incentive. — (106)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Āhnika, p. 451) without comment.

Comparative notes by various authors:

Gautama (5. 38, 39). — ‘Honouring and feeding on fresh food; bedding, seat, lodging, attending and following; all this in the same way as in the case of elders.’

Āpastamba-Dharmasūtra. — ‘He shall eat what remains after the feeding of guests; of the highly flavoured foods, he shall not eat any except what has been left by the guests; — he shall not have cooked for himself any specially good food.’

Yājñavalkya (l.5.104). — ‘One should not cook food for himself.’

Mārkaṇḍeya-purāṇa (Vīramitrodaya-Āhnika, p. 451). — ‘Meat, grains, vegetables, — these he shall not eat if they have not been offered to the guest.’

VERSE 3.107

Section VII - Duties of the Householder

आसनावसथौ शय्यामनुव्रज्यामुपासनाम् ।
उत्तमेषूत्तमं कुर्याद् हीने हीनं समे समम् ॥१०७॥

āsanāvasathau śayyāmanuvrajyāmupāsanām |
uttameṣūttamaṃ kuryād hīne hīnaṃ same samam ||107||

He should offer seat, room, bed, foliowing and attendance of the best kind to superiors, of the inferior kind to inferiors and of the equal (ordinary) kind to equals. — (107)

Medhātithi’s commentary (manubhāṣya):

When several guests of several grades — superior, inferior and equal — arrive at the same time, then the seat, &c., that are offered to them should not all be of the same quality; they should be in accordance with their relative merits.

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