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‘Seat’ — the mat, and so forth.

‘Room’ — place for resting.

‘Bed’ — bedstead, &c.

‘Following’ — going after him when he goes.

‘Attendance’ — keeping near him and entertaining him with conversation.

All this should be ‘of the best kind, to superiors.’ &e., — i.e., the superior guest should be followed to a great distance; the medium guest, not very far: and the inferior, only a few steps. — (107)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 354) as laying down certain distinctions to he borne in mind in entertaining guests; — in Vīramitrodaya (Āhnika, p. 450), which adds that as regards food and other things, it must he the same for all, specially when they are all dining together in the same line; as specially laid down by Hārīta; — and in Aparārka (p. 156), which adds that the ‘following’ is to be done when the guest departs.

Comparative notes by various authors:

Yājñavalkya (1. 107). — ‘The guest shall not be deprived of sweet words, place, straws and water.’

Yājñavalkya (1.113). — After the Śrotriya guest has become satisfied, one should follow him up to the boundary.’

Gautama (5.39,40). — ‘Bedding, seat, lodging, following and attendance, in the same manner as in the case of elders; — in the case of inferior persons, all this has to be done even to a small extent.’

Baudhāyana (Vīramitrodaya-Āhnika, p. 452). — ‘Both morning and evening, whatever food there may be, with that he shall make the Vaiśvadeva offerings and then entertain, to the best of his capacity, such Brāhmaṇa, Kṣatriya, Vaiśya and Śūdra guests as may happen to arrive; in the event of his being unable to entertain several guests, he may offer the food to only one of them, either to one who may be the best qualified among them, or to him who may have been the first to arrive.’

Śaṅkha-Likhita (Do.). — ‘A non-Brāhmaṇa is not to be treated as the guest of a Brāhmaṇa; it is only the learned and highly qualified Brāhmaṇa that deserves the honours of a guest; the Kṣatriya and the Vaiśya are to be received as friends; and the Śūdra is to be entertained only out of kindness and sympathy.’

Śaṅkha (Aparārka, p. 157). — ‘One shall sit with him, at night he shall retire to sleep on being permitted by him, rise before him, and follow him when he leaves, turning back only when he asks him to do so.’

Parāśara (1.43-44). — ‘When a guest arrives, one shall receive him with warm welcome and honour him with the offering of water and seat and also with washing of feet, shall offer food with respect and sweet-worded enquiries, and shall follow him when he leaves; by these he shall win his good will.’

VERSE 3.108

Section VII - Duties of the Householder

वैश्वदेवे तु निर्वृत्ते यद्यन्योऽतिथिराव्रजेत् ।
तस्याप्यन्नं यथाशक्ति प्रदद्यान्न बलिं हरेत् ॥१०८॥

vaiśvadeve tu nirvṛtte yadyanyo'tithirāvrajet |
tasyāpyannaṃ yathāśakti pradadyānna baliṃ haret ||108||

On the Vaiśvadeva having been finished, if another guest should happen to arrive, — for him also he should provide food to the best of his ability; but he shall not make any offering (out of that food). — (108)

Medhātithi’s commentary (manubhāṣya):

Food cooked for all is referred to here by the term ‘Vaiśvadeva;’ on this being ‘finished’ — i.e., all persons having eaten, and the food having been exhausted, — if another guest should arrive, then for him also he shall provide cooked food; but out of this latter food, he shall not make the offering that is made out of food that is cooked in the household.

The oblation into the tire also — and not only the offering — is not to be made (out of this food); because oblations and offerings have been laid down as to be made out of the food cooked in the morning and evening, and not out of the intervening cookings; as is going to be asserted below (in verse 121). So that, if one happens to cook several times during the day, he should not repeat the Vaiśvadeva offering with each cooking.

‘To the best of his ability’ — i.e., with elaborate seasonings or otherwise. — (108)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on l. 103, p. 76) in support of the view that the Vaiśvadeva offering is not meant to be sanctifìcatory of the food; it is performed only for the accomplishing of certain desirable ends for the Householder — e.g., what is mentioned under 2.28.

Madanapārijāta (p. 311) quotes it, and adds the following note: — The Vaiśvadeva offering having been made, and one guest having been duly entertained, if a second one happens to arrive, and there is no cooked food left for him, then food should be cooked for him; but out of this latter no Vaiśvadeva offering need be made. If this offering were meant to be sanctificatory of the food, then it would be necessary to make it each time the food might be prepared; and the prohibition of the second offering can be justified only if it is not sanctificatory of the food. Some people have held that this offering has the dual character (a) of being sanctificatory of the food, and (b) of fulfilling a desirable purpose for the man.

It is quoted in Vidhānapārijāta (II, p. 305), which also adds that the interdicting of the second Vaiśvadeva offering clearly indicates that it is not regarded as sanctificatory of the food; — in Saṃskāraratnamālā (p. 924), which explains ‘nivṛtte’ as ‘after taking his food’; — and in Smṛtisāroddhāra (p. 284), which adds the following explanation: — ‘Where the Vaiśvadeva offering has been made and the Honouring of the guest also done, if another guest arrives and there is no cooked food left, then another food should be cooked and offered to him, but the Vaiśvadeva offering need not be made out of this second instalment of cooking.’

Comparative notes by various authors:

Āpastamba-Dharmasūtra (2.6-16). — ‘Having called the cook, he shall have either Vrīhi or Yava cooked for him.’

VERSE 3.109

Section VII - Duties of the Householder

न भोजनार्थं स्वे विप्रः कुलगोत्रे निवेदयेत् ।
भोजनार्थं हि ते शंसन् वान्ताशीत्युच्यते बुधैः ॥१०९॥

na bhojanārthaṃ sve vipraḥ kulagotre nivedayet |
bhojanārthaṃ hi te śaṃsan vāntāśītyucyate budhaiḥ ||109||

A Brāhmaṇa should not advertise his family and Gotra for the purpose of obtaining a meal. Bragging about these, for the purpose of obtaining a meal, he comes to be called a “feeder on filth” by the wise. — (109)

Medhātithi’s commentary (manubhāṣya):

This verse contains an advice offered, by the way, to the guest.

Seeking for food, he shall not say — ‘I belong to such and such a family, I am the son of so and son; in this fashion he shall not advertise his ‘family or gotra.’ The ‘family’ consists of his father, grandfather, and so forth; — ‘gotra’ — may stand either for such Ṛṣi-names as ‘Garga,’ ‘Bhārgava,’ etc.; or for one’s name. That the term ‘gotra’ means name also is shown by such usage as ‘mistake in names,’ ‘gotraskhalita’ which term is used in the event of a man pronouncing a name other than the one he intended to pronounce.

His ‘learning’ also he should not advertise; as this also has been prohibited in another Smṛti.

The Text adds a declamatory, assertion: — ‘For the purpose of obtaining a meal’ — i.e., with the motive that by advertising my family and gotra I shall succeed in obtaining a meal, if one brags about these — family and gotra, — he is called by the wise ‘Vāntāśin,’ ‘feeder-on filth,’ — he who swallows what has been vomitted. — (109)

Explanatory notes by Ganganath Jha:

This verse is quoted^ in Parāśaramādhava (Ācāra, p. 358) in support of the view that ‘just as the host should not enquire after the gotra and other details regarding the guest, so the guest also should not declare these’; — and in Smṛtitattva (p. 426) without comment.

Comparative notes by various authors:

Baudhāyana (Parāśaramadhava, p. 357). — ‘If one offers food after asking about country, name, family and learning, — he does not obtain the reward of that act, and does not go to heaven.’

Parāśara (1.405). — ‘If one offers food after making enquiries regarding the name, the family and the learning of the guest, he does not obtain its reward, nor does he go to heaven.’

Parāśara (1.48). — ‘One should not ask the guest his gotra or Vedic text, nor the extent of his knowledge of Veda or learning; one should think of him as the god, since he embodies all the gods.’

Yama (Parāśaramādhava, p. 357). — ‘One shall not ask his gotra or Vedic text, or country or family or name or learning — when a Brāhmaṇa traveller arrives seeking for food.’

Viṣṇu-purāṇa (Do.) — ‘The householder shall honour the guest as Hiraṇyagarbha, not asking him about his study, gotra, Vedic text or family.’

VERSE 3.110

Section VII - Duties of the Householder

न ब्राह्मणस्य त्वतिथिर्गृहे राजन्य उच्यते ।
वैश्यशूद्रौ सखा चैव ज्ञातयो गुरुरेव च ॥११०॥

na brāhmaṇasya tvatithirgṛhe rājanya ucyate |
vaiśyaśūdrau sakhā caiva jñātayo gurureva ca ||110||

In a Brāhmaṇa’s house, the Kṣatriya is not called a ‘guest;’ nor the Vaiśya or the Śūdra, nor his friends or relations, or his Teacher. — (110)

Medhātithi’s commentary (manubhāṣya):

Even though a Kṣatriya, during his travelling, happen to arrive at the Brāhmaṇa’s house, at the time of breakfast, — he is not a “guest.” Hence it is not incumbent upon the Brāhmaṇa to offer food to him.

Similarly with the Vaiśya and the Śūdra.

The ‘friend’ and the ‘relation’ are one’s equals, not guests.

The ‘Teacher’ has to be served as the master; as described in the text — ‘the act of cooking should be done after having offered to the Teacher’ (Gautama 5-26). — (110).

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 354) in support of the view that in the house of the Brāhmaṇa, the Kṣatriya and others are not to be entertained as regular guests, they are only to have food offered to them in Vīramitrodaya (Āhnika, p. 438) to the effect that wherever the term ‘Brāhmaṇa’ is used in the texts laying down the duty of entertaining a ‘guest’, it is meant to exclude the Kṣatriya and other castes; — and in Hemādri (Śrāddha, p. 428).

Comparative notes by various authors:

(verses 3.110-112)

Gautama (5.43). — ‘The non-Brāhmaṇa can be the guest of the Brāhmaṇa only if the former is one who has been engaged in a sacrifice.’

Śaṅkha-Likhita (Vīramitrodaya-Āhnika, p. 452). — ‘The non-Brāhmaṇa cannot be the guest of the Brāhmaṇa; the full honours of the guest are to be rendered only to the Vedic scholar possessed of special qualifications; the Kṣatriya and the Vaiśya are to be received as friends; and to the Śūdra something may he offered only by way of favour, to save him from discomfort.’

Viṣṇu (67.36). — [Reproduces Manu, 111 and 112.]

Gautama (5.44-45). — ‘To the Kṣatriya food is to be offered after Brāhmaṇas; others are to be fed along with servants, as a favour.’

Āpastamba-Dharmasūtra (1.4.18). — ‘The Kṣatriya and the Vaiśya (are to be fed); if a Śūdra happen to arrive, he should be directed to do some work, and food should be given to him.’

Baudhāyana (2.3.11-13). — ‘Morning and evening, whatever food there may be, out of that he shall make the Vaiśvadeva offerings, and then entertain, to the best of his power, the Brāhmaṇa, the Kṣatriya, the Vaiśya and the Śūdra that may happen to arrive; but when the Śūdra arrives, he should be directed to do some work.’

VERSE 3.111

Section VII - Duties of the Householder

यदि त्वतिथिधर्मेण क्षत्रियो गृहमाव्रजेत् ।
भुक्तवत्सु च विप्रेषु कामं तमपि भोजयेत् ॥१११॥

yadi tvatithidharmeṇa kṣatriyo gṛhamāvrajet |
bhuktavatsu ca vipreṣu kāmaṃ tamapi bhojayet ||111||

If a Kṣatriya should happen to come to one’s house in the character of a guest, one may feed him also, after the Brāhmaṇas have eaten. — (111)

Medhātithi’s commentary (manubhāṣya):

The ‘character’ of the guest consists of — (a) having run short of food during the journey, (b) bring in a strange village and (c) arriving at the time of eating. In this character, if a Kṣatriya happen to come to one’s house, then the householder shall feed him also.

By specifically mentioning ‘feeding,’ the other factors of the ‘honouring’ of guests become precluded; but the addressing of agreeable and wholesome words has been generally enjoined as to be addressed equally to everyone coming to one’s house. The proper time for feeding him is this: — he should be fed after the Brāhmaṇas — guests as well as such non-guests as are entitled to eat first — have eaten.

‘May’ — this shows the absence of compulsion; the sense being that what is here laid down is voluntary, not obligatory. And since the reward has not been mentioned, it follows that Heaven is the reward, as it is in the case of all those acts whose rewards are not specifically mentioned. Or, we might connect with this the phrase ‘conducive to wealth, fame, etc.’ (of verse 106). — (111)

Explanatory notes by Ganganath Jha:

‘Kāmam’ — May; i.e., ‘it is not incumbent upon him; it is left to his choice’ (Medhātithi and Nārāyaṇa); — ‘as much as the person wishes’ (Rāghavānanda).

This verse is quoted in Parāśaramādhava, (Ācāra, p. 354) as laying down what should be done if a Kṣatriya comes to one’s house as a guest; — in Aparārka (p. 152) as laying down that the Householder may, if he likes, entertain guests other than the Brāhmaṇas; — and in Hemādri (Śrāddha, p. 440), which notes that this lays down the rule that to the Śūdra thus arrived one should offer the food left in the dishes.

Comparative notes by various authors:

(verses 3.110-112)

See Comparative notes for Verse 3.110.

VERSE 3.112

Section VII - Duties of the Householder

वैश्यशूद्रावपि प्राप्तौ कुटुम्बेऽतिथिधर्मिणौ ।
भोजयेत् सह भृत्यैस्तावानृशंस्यं प्रयोजयन् ॥११२॥

vaiśyaśūdrāvapi prāptau kuṭumbe'tithidharmiṇau |
bhojayet saha bhṛtyaistāvānṛśaṃsyaṃ prayojayan ||112||

The Vaiśya and the Śūdra also, when arrived in the family in the character of guests, he should feed, along with his servants, — showing his compassionate disposition. — (112)

Medhātithi’s commentary (manubhāṣya):

Those that have the character of guests are said to arrive ‘in the character of guests;’ the ‘character of the guest’ has been already described.

‘Family’ — House.

‘Arrived’ — Come.

He should feed the Vaiśya and the Śūdra also, like the Kṣatriya. The time, for feeding them is after the quests, relations and friends have eaten, but before the House-holder and his wife.

‘Along with’ means simply ‘at the same time.’

‘Compassionate disposition’ — sympathy, pity.

‘Showing’ — providing proof of, having recourse to.

This last clause has been added with a view to show that those here mentioned are not objects of respect. It is one who is to be kindly treated that deserves compassion, and not one who is to be worshipped. Towards pergons deserving kindly treatment, if help can be accorded, this is done by everyone who desires his own welfare. But its omission does not mean ill-treatment of the guest. What is meant is that the merit derived from helping the person deserving compassion is not similar to that derived from entertaining the guest; it is inferior to this latter. — (112)

Explanatory notes by Ganganath Jha:

Parāśaramādhava (Ācāra, p. 354) quotes this verse without comment; — also Aparārka (p. 152), which explains ‘ānṛśaṃsyam’ as ‘anaiṣṭhuryam,’ ‘absence of hard-heartedness.’ — It is quoted also in Varṣakriyā-kaumudī (p. 572), which explains ‘Kuṭumbe’ as ‘in the house’.

Comparative notes by various authors:

(verses 3.110-112)

See Comparative notes for Verse 3.110.

VERSE 3.113

Section VII - Duties of the Householder

इतरानपि सख्यादीन् सम्प्रीत्या गृहमागतान् ।
प्रकृत्यान्नं यथाशक्ति भोजयेत् सह भार्यया ॥११३॥

itarānapi sakhyādīn samprītyā gṛhamāgatān |
prakṛtyānnaṃ yathāśakti bhojayet saha bhāryayā ||113||

Others also, friends and the rest, that may come to his house out of affection, he should feed on food specially prepared, to the best of his ability, together with his wife. — (113)

Medhātithi’s commentary (manubhāṣya):

‘Friend’ — Companion; they of whom the friend is the first. The term ‘and the rest’ connotes kind, and includes relations, associates, class-fellows, and so forth; — all except the Teacher.

‘That may come out of affection,’ — The context pertaining to the guest, the term ‘affection,’ has been added with a view to preclude that character.

‘He should feed them.’

‘Specially prepared’ — Having cooked the food with special care.

‘To the best of his ability;’ — the term ‘ability’ is meant to be merely illustrative; the meaning is that the cooking and the seasoning should be in accordance with the man’s own ability, and also according to what each guest may deserve.

‘Together with his wife’ — the time for the wife’s eating is the same as the husband’s; no time being laid down specifically for the wife; all that is said is that ‘the husband and Wife should eat the remnant’ (verse 116). In the Mahābhārata, however, it is shown that the wife eats after the husband: In the course of conversation between Draupadī and Satyabhāmā, Draupadī, describing the duties of the wife, has said — ‘after all my husbands have eaten, I eat what is left’. The eating of food left by the husband is among the wife’s duties. Hence, what is here laid down is not that the Friend and others should eat at the time that, the wife eats; nor does the phrase ‘along with’ mean that, they are to eat out of the same dish. All that is, meant is that they should not be fed alone; the housewife also should eat there. This might go against the rule that ‘the husband and wife should eat what is left,’ What is meant is that if some respectable person is to be waited for, or if the husband feels disinclined to eat, then the husband may not eat with the Friend, etc., and in his place his wife should eat; this will bear testimony to his friendly feelings towards the diners. — (113)

Explanatory notes by Ganganath Jha:

This verse is quoted without comment in Parāśaramādhava (Ācāra, p. 394); — and in Aparārka (p. 154) as laying down the treatment to be accorded to such relations and friends as happen to arrive after the Householder himself has eaten, — and as implying that the wife should eat after the husband has eaten.

Comparative notes by various authors:

Viṣṇu (67.38). — [Reproduces Manu.]

Yājñavalkya (1.108). — ‘He shall also feed such friends and relations as may arrive at the time.’

VERSE 3.114

Section VII - Duties of the Householder

सुवासिनीः कुमारीश्च रोगिणो गर्भिणीः स्त्रियः ।
अतिथिभ्योऽग्र एवैतान् भोजयेदविचारयन् ॥११४॥

suvāsinīḥ kumārīśca rogiṇo garbhiṇīḥ striyaḥ |
atithibhyo'gra evaitān bhojayedavicārayan ||114||

Newly married girls, maidens, sick persons and pregnant women, — these he should, without hesitation, feed immediately after the guests. — (114)

Medhātithi’s commentary (manubhāṣya):

The term ‘Suvāsinī’ stands for newly married girls, daughters as well as daughters-in-law. Others have held that ‘girls whose father-in-law and father are both living are called Suvāsinī, even after they have given birth to children.’

‘These......immediately after the guests’ — in continuation of them — ‘he should feed.’ That is, as soon as the guests have commenced eating, they should be fed at the same time.

Others read ‘agre’ ‘before’ (the guests).

‘Without hesitation’ — i.e., he should not entertain any doubt as to the propriety of feeding youngsters before the guests have eaten. — (114)

Explanatory notes by Ganganath Jha:

‘Suvāsinīḥ’ — ‘Newly married girls i.e., daughters and daughters-in-law’ (Medhātithi); — ‘women whose fathers and fathers-in-law are living, even though they may have got children’ (‘others,’ quoted by Medhātithi).

‘Agre’ — ‘Before (the guests)’ (Kullūka); — Medhātithi adopts the reading ‘anvak’ and explains it to mean ‘along with (the guests)’; and not as ‘even if they come later,’ as Hopkins interprets him.

This verse is quoted in Vīramitrodaya (Āhnika, p. 455), which explains ‘agre’ as ‘first’; — and in Aparārka (p. 147).

Comparative notes by various authors:

Viṣṇu (67.39). — [Reproduces Manu, but using the singular number throughout the first half.]

Gautama (5.26). — ‘First he shall feed the guests, the young boys, the sick, the woman with child, the newly-married girls, the old and the dependents.’

Baudhāyana (2.7.19). — ‘They quote here the following text: — First of all he shall feed the guests, after them the woman with child, then the boys, the old persons, the weak and the sick.’

Āpastamba-Dharmasūtra (2.4.12). — ‘The boys, the old, those suffering from disease, women with child.’

Yājñavalkya (1.5.105). — ‘Boys, newly-married girls, old persons, pregnant women, the sick and the maidens, guests and servants, — it is only after these have been fed that the householder and his wife shall eat whatever is left.’

Pāraskara (1.9.13). — ‘The younger and the older members of the family shall take their food in the manner befitting them.’

Viṣṇu-purāṇa (Parāśaramādhava, p. 364). — ‘Then with cooked food he shall feed the newly married girls, the sick, the pregnant women, the old and the young; after that he should himself eat.’

Mārkaṇḍeya-purāṇa (Do.). — ‘Having honoured the Brāhmaṇa guests, relations, paternal and maternal, and also persons seeking for food, he shall feed the young and old and the sick.’

VERSE 3.115

Section VII - Duties of the Householder

अदत्त्वा तु य एतेभ्यः पूर्वं भुङ्क्तेऽविचक्षणः ।
स भुञ्जानो न जानाति श्वगृध्रैर्जग्धिमात्मनः ॥११५॥

adattvā tu ya etebhyaḥ pūrvaṃ bhuṅkte'vicakṣaṇaḥ |
sa bhuñjāno na jānāti śvagṛdhrairjagdhimātmanaḥ ||115||

The foolish man, who eats before giving food to these, does not understand, that, in thus eating, he is himself devoured by dogs and vultures. — (115)

Medhātithi’s commentary (manubhāṣya):

‘Before giving food to these’ — i.e., to those just mentioned, beginning with the guest and ending with the servant — ‘the foolish man’ — who does not know the law — ‘eats’ — is devoured, after death, by dogs and vultures.

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