abhivādana

abhivādana n. (-naṃ) Respectful salutation, a bow or prostration; including sometimes the name or title of the person so addressed, and followed by the declaration of the person's own name. Salutation of a superior or elder, by a junior or inferior, and especially of the teacher by his disciple. In general it is merely lifting the joined hands to the forehead, and saying, ahamamivādaye I salute.

E. abhi in presence of, and vādana speaking.

abhi-vādana (naṃ) n. Obeisance.

abhivādana Tatpur. n. (-nam) Respectful salutation of a superior

or elder, especially of a Guru, by a junior or inferior for the

sake of obtaining his blessing; (Vīramitr. Āchāraprak.: a-

bhivādananāma vaṭorātmānamabhi gurorāśīrvacanānukūlo vyāpā-

raḥ). It consists of three acts, viz. 1. the pratyutthāna or rising

from the seat, 2. the upasaṃgrahaṇa or pādopasaṃgrahaṇa, the peculiar

mode of Hindu obeisance, and 3. the abhivāda or the ut-

tering of the formula of salutation.

^a. The first act is indispensable on the part of the person

whose duty it is to make the salutation, whatever be the

quality of the person saluted (Āpastamba: sarvatra tu pratyutthā-

yābhivādanam); but the two other acts undergo various

modifications according to the rank or quality of the person

saluted and the person saluting.

^b. With regard to the upasaṃgrahaṇa or the obeisance, the

general rule is, according to Manu, that the saluter should

with crossed hands (comm.: the right hand being placed

over the left) clasp the feet of his Guru, touching the left

foot with his left, and the right foot with his right, hand;

(Manu: vyastapāṇinā kāryamupasaṃgrahaṇaṃ guroḥ . savyena savyaḥ

spraṣṭavyo dakṣiṇena ca dakṣiṇaḥ); the same injunction is given

by Āśvalāyana and Baudhāyana with the addition that he

should first touch, with composure of mind, his own left

ear with his left and his right ear with his right, hand,

and then make his bow, in the indicated manner, by

touching his Guru from the knees to the feet; (Āśvalāy.:

vāmaṃ vāmena saṃspṛśya dakṣiṇena tu dakṣiṇam . hastena karṇaṃ hastābhyāṃ

gurūṇāmabhivādanam . vāmopari karaṃ kṛtvā dakṣiṇaṃ nāma co-

ccaret . jānuprabhṛti pādāntamārabhya pādayornamet; Baudhāy.:

śrotre saṃspṛśya manaḥ samādhāyādhastājjānvorā padbhyāmityupasaṃgra-

haṇam); according to some, his hands must be made

hollow, when he touches the feet of the Guru and he

is forbidden, under the threat of loosing the benefit of all

his pious actions, to perform this act only with one hand

(Paīṭhīnasi: uttānābhyāṃ pāṇibhyāṃ dakṣiṇena dakṣiṇaṃ savyena savyaṃ

pādamabhivādayet; Viṣṇu: ajākarṇena viduṣāṃ mūrkhāṇāmekapā-

ṇinā; Vīramitr. on the latter: śrotrasamau karau kṛtvā punara-

jākarṇavatsaṃpuṭitena karadvayenetyarthaḥ; Viṣṇu: janmaprabhṛti yatkiṃ-

ciccetasā dharmamācaret . sarvaṃ tanniṣphalaṃ yāti ekahastābhivā-

danāt); Āpastamba enjoins, on his part, that a Brāhmaṇa

when saluting should raise his right arm as far as his ears,

a Kshatriya as far as his breast (or according to a v. 1. as

far as his shoulder), a Vaiśya as far as his navel and that

a Sūdra making his obeisance should hold it down (Āpast.:

svaṃ dakṣiṇaṃ bāhuṃ śrotrasamaṃ prasārya brāhmaṇo'bhivādayetoraḥsamaṃ

rājanyo madhyasamaṃ vaiśyo nīcaiḥ śūdraḥ prāñjaliḥ; Vīram. on the

latter: aṃsasamaṃ rājanya ityapi pāṭhaḥ . madhyaṃ nābhiḥ; Atri, how-

ever, seems to reserve this mode of salutation for a learned

Brāhmaṇa in general, while he enjoins the touching of the

feet, if the person saluted is a Guru; dakṣiṇaṃ pāṇimuddhṛtya

prakāmamabhivādayet . śrotriye tvañjaliḥ kāryaḥ pādopagrahaṇaṃ gu-

roriti). If the person to be saluted is a woman, the

politeness of touching her from the knees to the feet is sub-

ject to some restrictions: if she is the wife of the Guru,

but not of the same class as her husband, Manu and other

legislators dispense with it altogether; if she is of the same

class and the student is young, he must pay her that re-

spect only when he returns from a journey, on other oc-

casions he prostrates himself before her at his daily salu-

tation, (Vīram. on Manu 2. 217. and Gautama: viproṣyeti va-

canānna pratyahamiti gamyate); but if she is young and the young

man knows already to distinguish right from wrong which

is the case when he has completed his twentieth year (ac-

cording to Manu; or his sixteenth year, according to the

Vīram. on Gautama) he must never touch her feet but al-

ways prostrate himself before her; Manu enjoins further

that the sister of his mother, the wife of his maternal

uncle, his own wife's mother and the sister of his father

must be treated by him like the wife of his Guru, equally

so the wife of his brother (comm.: the eldest wife, of the

same class), and that the sister of his father and of his

mother as well as his own elder sister must be saluted in

the same manner as his mother, but that his paternal and

maternal kinswomen are to be greeted by touching their

feet only on his return from a journey. Gautama's rule

that the wives of a brother and one's own wife's mother

are never to be touched in this manner is restricted by the

Vīramitrodaya to the wives of the same class (Gaut.: nopa-

saṃgrahaṇaṃ bhrātṛbhāryāṇāṃ śvaśrvāśca; Viram.: yannopa°° iti gauta-

mavākyaṃ tadasavarṇāviṣayam), and when the same legislator

enjoins that with the exception of a mother, the wife of a

paternal uncle and a sister, no woman must be touched

by her feet in being greeted except on the return from a

journey, the same commentator infers that this ceremony

is obligatory on the latter occasion (Gautama: nāviproṣya

strīṇāmamātṛpitṛvyabhāryābhāginīnām; Vīram.: aviproṣyeti

vacanādviproṣya tu pādopasaṃgrahaṇaṃ kartavyameva).

^c. The formula of salutation consists in general, if the

person greeted is a man, of the word abhivādaye ‘I greet’,

followed by the declaration of the saluter's own name and

ending with the reverential word bhoḥ (Manu: abhivādātparaṃ

vipro jyāyāṃsamabhivādayan . asau nāmāhamasmīti svaṃ nāma

parikīrtayet .…bhoḥśabdaṃ kīrtayedante svasya nāmno'bhi-

vādane . nāmnāṃ svarūpabhāvo hi bhobhāva ṛṣibhiḥ smṛtaḥ); e. g.

abhivādaye devadatto'haṃ bhoḥ, or abhivādaya indravarmāhaṃ bhoḥ,

or abhivādaya indrapālito'haṃ bhoḥ, or (if a woman greets) e. g.

abhivādaye gārgyahaṃ bhoḥ; according to the Vīram., some com-

bine with the declaration of the name also that of the family

and the descendants when the word abhivādaye is placed

at the end of the salutation, e. g. amukapravaro'mukagotro'muka-

śarmāhaṃ bho bhivādaye ‘father of such and such a son, descendant

of such and such a family, I, such and such a…sarman,

(e. g. kṛṣṇaśarman) Sir, greet (thee)’; if husband and wife salute

there is no other restriction (Gaut.: strīpuṃyoge'bhivādato

'niyamameke), but the formula becomes shortened in this way:

abhivādaye gārgyahaṃ gārgaśarmāhaṃ bhoḥ. If the person saluted is a

woman or a Śūdra or a man who either does not understand

the Sanskṛt meaning of the proper name or does not know

the proper manner of protracting the final vowel of the

name in the return of the salutation or is otherwise igno-

rant of the proper manner of returning it (see g.), the formula

of the saluter is simply thus: ‘abhivādaye'ham’ ‘I greet’,

such an address being not considered an abhivādana; (Vī-

ram. on Manu. 2. 123. and 126.: nāmadheyasyābhivādanikasyā-

bhivādamabhivādanavākyārthatvaṃ ye na jānate tānstrīṃ ca pratyaha-

miti laukikaṃ nāma coccaretprājño na pūrvoktamabhivādanavākyam .

yadvā nāmadheyasyābhivādakanāmno'nte'bhivādaṃ plutākārārikaṃ

na jānate tānpratīti dvedhā medhātithirvyācakhyau; Medhātithi re-

ferring to the Śūtra and Vārttikas of Pāṇini VIII. 2. 83.).

[Medhātithi and Govindarāja take the word nāma in the

passage of Manu quoted above in its literal sense and give

the formula; e. g. Medhāt.: abhivādaye devadattanāmāhaṃ bhoḥ,

but this mode of salutation is not approved of by other

authorities; e. g. Kullūka in reference to this use of nāman:

medhātithigovindarājayorabhidhānamapramāṇam.]

^d. The general rule that prevails at a salutation is that

the person who receives it must be an ‘elder’ or what is

technically termed a Guru and that the person who pays

it must be a ‘youth’ or an inferior; such a salutation

may be of course occasional, but it is a duty of a youth

to salute his ‘elders’ or ‘Gurus’ every morning after

he has managed the consecrated fire (Yājnav.: agnikāryaṃ

tataḥ kuryātsaṃdhyayorubhayorapi .. tato'bhivādayedvṛddhānasāvahami-

ti bruvan; Yama: tato'bhivādayedvṛddhānagnikāryādanantaram;

Gautama: guroḥ pādopasaṃgrahaṇaṃ prātaḥ).--For the persons

comprised under the name guru and their relative superiority

or inferiority see s. v., it may suffice here to give the de-

finition of Devala who enumerates as male Gurus: the

teacher (see upādhyāya), the father, the eldest brother, the

king, the maternal and paternal uncle, the father-in-law,

an initiated householder, the maternal and paternal grand-

father, and the eldest of the same class; as female Gurus:

the mother, the maternal and paternal grandmother, the

sisters of father and mother, the mother-in-law, and the

old nurse; and to add from the definition of others the

priest (see ṛtvij) and the spiritual teacher (see ācārya).

If there are several persons present who have a claim to a

salutation, the teacher who has given instruction either on

worldly or ritual or spiritual matters, has precedence be-

fore all others, according to Manu (laukikaṃ vaidikaṃ cāpi

tathādhyātmikameva ca . ādadīta yato jñānaṃ taṃ pūrvamabhivādayet),

and, in general, every superior Guru has precedence before

the one next to him in degree. [In the passage of Gautama:

pādopasaṃgrahaṇaṃ gurusamavāye'nvaham . abhigamya tu viproṣya mā-

tṛpitṛtadbandhūnāṃ (i. e. mother, father, maternal uncle and aunt,

paternal uncle and aunt &c.) pūrvajānāṃ (i. e. elder brothers

&c.) vidyāgurūṇāṃ (i. e. the Upādhyāya, Āchārya &c.) tatta-

dgurūṇāṃ ca (i. e. their maternal or paternal grandfathers &c.)

saṃnipāte parasya, the last word (parasya) does not imply that

each following precedes in rank each preceding, but means

each superior; Vīram.: mātrādīnāṃ purā yatsaṃnipāte samāgame

parasyotkṛṣṭasya prathamamupasaṃgrahaṇaṃ kartavyam.] The term ‘youth’

mentioned above is not to be taken in its literal, but in its

metaphorical sense; for Manu rules that fellow citizens are

equal (as to age) for ten years, dancers and singers for five,

learned theologians for three, but persons related by blood

for a very short time; again, that one must consider a

Brāhmaṇa though but ten years old, as if he were the father

of a Kshatriya though aged a hundred years; therefore a

friend, e. g., is not to be addressed with the words bhoḥ or

bhavat, unless he be older than ten years, and a Brāhmaṇa

must never salute first a Kshatriya or a man of a lower

class, however distinguished he be (Vīram.: daśavarṣādhikakaḥ

sakhā bhobhavacchabdābhyāṃ saṃbodhyaḥ; Śātātapa: nābhivādyāstu vi-

preṇa kṣatriyādyāḥ kathaṃcana . jñānakarmaguṇopetā yadyapyete bahuśru-

tāḥ); for if he does so, he incurs severe spiritual penalties.

^e. Persons not to be saluted are, according to Manu, Gau-

tama, Baudhāyana: a priest (Ṛtvij), a wife's father, a maternal

and paternal uncle, learned and pious persons, if they are

younger; they are merely to be addressed with the words ‘I, so

and so, am here’ asāvaham, and to be honoured by rising from

the seat; this ceremony does not constitute, therefore, an

abhivādana. [In Manu 2. 130. the word gurūn is to be taken

in the sense of ‘an elder by learning and piousness’; it

does not occur in the corresponding passages of Gautama

and Baudh.; the former: ṛtvikśvaśurapitṛvyamātulānāṃ tu ya-

vīyasāṃ pratyutthānamanabhivādyāḥ; the latter with the same words

except for the last, pratyutthāyābhibhāṣaṇam.] In law courts, in

houses of penance and palaces where Brāhmaṇas are assem-

bled, the latter are not to be saluted individually, but the words

sarvebhyo namaḥ ‘respect to all’ are to be addressed to the whole

assembly; this mode of address is called the namaskāra which

is different therefore from the abhivādana; (Viṣṇu: sabhāsu

caiva sarvāsu yajñarājagṛheṣu ca namaskāraṃ na kurvīta brāhmaṇaṃ nā-

bhivādayet; Vīram. on those words: sarvāsu dharmavyavahāraprā-

yaścittādinirṇayasabhāsu namaskāraṃ na kuryāt . pratyekamiti śe-

ṣaḥ . kiṃ tu sarvebhyo nama ityeva vaktavyam; Vṛhadviṣṇu: sabhāṃ

nābhivādayet); Āpastamba forbids to salute a man who

carries fuel, flowers, kuśa grass, fire, water and rice in

his hands and one who performs the Japahoma; Kātyāyana:

a wicked man, a cripple, a stranger, one who has enemies

after him, a diseased person, a Yogin, one bent upon do-

ing penance and a youngster (similarly Vṛhaspati); Śatā-

tapa: a heretic, an outcaste (patita), a Vrātya (q. v.), a

person while his head is oiled, while eating, yawning,

cleansing his teeth, performing his natural functions &c.;

the Vṛhadnāradīya: an atheist, a libertine (bhinnamaryāda), an

impious man, a thief and a cheat, a man fond of litigation,

a drunken man, one who vomits or stands in water, one

who carries rice given to him as alms or one who is in a

lying position, one who performs a Śrāddha, a vow or a

sacrifice; amongst women Śātātapa forbids to greet: one in

her courses, one recently delivered, one who has killed her

husband and one who has miscarried.

^f. A man must not salute, according to Āpastamba, while

he has his shoes on, while his head is covered (veṣṭitaśi-

rāḥ) and while his hands are stretched out; according to

Śaṅkha, while he carries water in his hands, while he is

unclean, performs funeral rites or is in a lying position

…, according to Baudhāyana, while he carries fuel, a

water-jug, flowers or rice.

^g. The return of the salutation or the pratyabhivādana con-

sists, generally, in uttering first the words āyuṣmānbhava

saumya ‘long mayst thou live, friend’ or similar words to

the same effect; (Manu: āyuṣmānbhava saumyeti vācyo vipro

'bhivādane, where the word iti indicates, according to Me-

dhātithi and the Vīramitrodaya, that the preceding words are

merely an illustration of the phrase to be used; thus the

address may be worded also in this manner: āyuṣmānedhi or

dīrghāyurbhūyāḥ or ciraṃ jīva &c.); these words are followed

by the name of the person who has greeted first and, if

the latter is a Brāhmaṇa, the last vowel of his name, which

at the same time is the last vowel of the whole phrase, be-

comes protracted (according to the general rules on making

vowels pluta q. v.); some require moreover, that the name

should always receive the addition of the word śarman, others,

however, consider this addition unnecessary (Manu: akā-

raścāsya nāmno'nte vācyaḥ pūrvākṣaraḥ plutaḥ; Vīram.: tatra nāmai-

veti kecit . śarmāntamityapare); the return of the salute to

a Brāhmaṇa would therefore run on the following pattern:

āyuṣmānbhava saumya devadattā3, or āyuṣmānbhava saumya devada-

ttaśarmā 3 n, or āyuṣmānbhava piṇākapāṇā 3 i (= piṇāka-

pāṇe), or …viṣṇā 3 u (= viṣṇo), or āyuṣmānedhi

… &c.; (the omission of the word śarman when it originally

belongs to the name, or the omission of the name altogether

are rebuked by Kullūka). If the person thus addressed is

a Kshatriya or Vaiśya or if the word bhoḥ is added after

the name (which seems permitted according to Kātyāyana

on Pāṇ. VIII. 2. 83., although Patanjali observes that other

authorities do not approve of the combination of the name

and bhoḥ, but allow only the enunciation of the one or the

other), the protraction of the vowel is optional; e. g. in

returning the salute to a Kshatriya: āyuṣmānedhīndravarmā 3 n

or …°varman, to a Vaiśya: āyuṣmānedhīndrapālitā 3 or

…°pālita; or with bhoḥ, āyuṣmānedhi devadatta bhoḥ 3 or

…bhoḥ (but the latter phrase should be, according to the

above mentioned observation, either āyuṣmānedhi bhoḥ 3 or

…devadattā 3); if the person addressed is a woman or a

Śūdra or spoken to in contempt or derision, no protraction

of the vowel takes place, e. g. a woman: āyuṣmatī bhava

gārgi; a Śūdra: āyuṣmānedhi tuṣajaka; or in contempt: ā-

yuṣmānedhi sthālin (Patanjali: asūyakastvamasi jālma . na tvaṃ

pratyabhivādanamarhasi . bhidyasva vṛṣala sthālin; Kaiyyaṭa: asū-

yakaḥ pratyācaṣṭe . pratyabhivādavākyāntasthasya nāmno gotrasya ca

pluta iṣyate nānyasyeti yaugikasya pluto na vidheyaḥ . tatra pratya-

bhivādayitrā sthāliśabdaṃ saṃjñāṃ matvā pluto vihitaḥ . yadā tū-

pahāsārthamasūyakastamākṣipati tadāsau pratyabhivādaṃ nārhatyāśī-

rvacanaṃ hi pratyabhivādo gṛhyate . pratisaṃbhāṣaṇamātraṃ tu pratyabhivādaṃ

matvā vārttikakṛtāsūyake pratiṣedha uktaḥ; in phrases such as

devadatta kuśalyasi, devadatta āyuṣmānedhi which are not word-

ed in the proper manner in which the return of a salutation

should be made, since the name does not stand at the end

of the sentence, the protraction of the vowel is equally

prohibited).--If the person to whom the salutation is to

be returned, has performed the preparatory observances of

a sacrifice, his name should not be enounced but in its

place the reverential word bhoḥ; and to the wife of another

or to any woman not related by blood the epithet of address

should be bhavati or subhage or bhagini (according to Manu).

After the person has returned the greeting, he may put

the usual polite questions, after the saluter's health &c.;

(it is not therefore the latter who asks after the health &c.

of the person who returns the salute, for Govindarāja who

expresses that opinion, is rebuked for it by Kullūka); the

model, however, laid down by Manu and Āpastamba, that

a Brāhmaṇa must be asked whether he prospers, a Ksha-

triya whether he is quite well, a Vaiśya whether he is

happy, and a Śūdra whether he is free from disease (Manu:

brāhmaṇaṃ kuśalaṃ pṛcchetkṣatrabandhumanāmayam . vaiśyaṃ kṣemaṃ samāgamya

śūdramārogyameva ca; Āpastamba: kuśalamavaravayasaṃ samānavayasaṃ

vā vipraṃ pṛcchet . anāmayaṃ kṣatriyaṃ kṣemaṃ vaiśyamārogyaṃ śūdram)

is not to be taken in its literal sense, as the commentators

observe and as may be inferred from instances in the epic

and dramatic literature; thus in the Sabhāparvan of the Ma-

hābhārata, Nārada after having returned the salute of Yu-

dhishthira does not content himself with the question whether

the king is quite well, but overwhelms him with an inter-

rogatory of 110 Slokas (v. 151-260) which is perhaps the

completest of its kind, though probably an overdone illus-

tration of this part of a Hindu greeting.

^b. The object of the pratyabhivādana being a blessing (Viṣṇu:

śiṣyāṇāmāśiṣaṃ dadyātpādopagrahaṇo guruḥ and compare the

commencement of this article), a person who omits to re-

turn the salutation is threatened by Yama to become guilty

of all the sins of the person he ought to have greeted

(abhivāde tu yaḥ pūrvamāśiṣaṃ na prayacchati . yadduṣkṛtaṃ bhavettasya

tasmādbhāgaṃ prapadyate), by Angiras to fall into hell and by

the Bhavishya-Purāṇa moreover, if the person thus slighted

is a Brāhmaṇa, to be reborn in a future life as a tree on a

cemetery which will be inhabited by vultures and crows;

(Bhav.-Pur.: abhivāde kṛte yastu na karotyabhivādanam . āśiṣaṃ

vā na kurvīta sa yāti narakaṃ dhruvam . abhivāde kṛte yastu taṃ vipraṃ

nābhivādayet . śmaśāne jāyate vṛkṣo gṛdhrakākaniṣevitaḥ).--

^i. As a reward for performing properly and habitually the

ceremony of a salutation Manu promises an increase of

life, wisdom, fame and strength (abhivādanaśīlasya nityaṃ

vṛddhopasevinaḥ . catvāri saṃpravardhanta āyurvidyā yaśo balam)

and the Buddhistic work Dhammapāda which has modified

the quoted verse, an increase of life, beauty, happiness and

strength (abhivādanaśīlassa niccaṃ vaddhāpacāyino . cattāro

dhammā vaḍḍhanti āyu vaṇṇo sukhaṃ balaṃ). Comp. abhivandana.

E. vad in the caus., with abhi, kṛt aff. lyuṭ.

abhivādana abhivādana, i. e. abhi-vad

+ ana, n. Respectful salutation, Man.

2, 124.

abhivādana, n. salutation. [do.]

abhivādana n. = prec. m.; °śīla a. respectful, modest.

abhi-vādana n. respectful salutation (including sometimes the name or title of the person so addressed and followed by the mention of the person's own name)

salutation (of a superior or elder by a junior or inferior, and especially of a teacher by his disciple; in general it is merely lifting the joined hands to the forehead and saying aham abhivādaye, I salute).

abhivādana

n. (-naṃ)

1. Respectful salutation, a bow or prostration; includ-
ing sometimes the name or title of the person so addressed, and
followed by the declaration of the person's own name.

2. Saluta-
tion of a superior or elder, by a junior or inferior, and especially of
the teacher by his disciple.

3. In general it is merely lifting the
joined hands to the forehead, and saying, ahamabhivādaye I salute.

E.
abhi in presence of, and vādana speaking.

abhi-vādana- nt. salutation.

abhivādana (wie eben) n. Begrüssung AK. 2, 7, 40. H. 844. ĀŚV. ŚR. 12, 8. M. 2, 121. 124. 125. 210. 217. MBH. 1, 1835. R. 2, 58, 14. 4, 55, 13. 5, 31, 27. KĀŚ. zu P. 8, 2, 83. pādābhi° R. 3, 15, 24. 19, 26. SĀV. 1, 37. abhivādanavidhi Verz. d. B. H. No. 1022.

— Vgl. abhivandana .

abhivādana n. Begrüssung LĀṬY. 2,4,17. GAUT. 9,45.

abhivādana na0 abhimukhīkaraṇāya vādanaṃ vadanam cu0—vada-
lyuṭ, abhimukhaṃ vādyate āśīranena vada—ṇic—lyuṭ
vā . 1 nāmagrahaṇapūrvvakanatau 2 pādagrahaṇena vācā vā natau .
tat prakāro yathā “ūrddhvaṃ prāṇāhyutkrāmanti yūnaḥ sthavira
āyati . pratyutthānābhivādābhyāṃ punastān pratipadyate ..
abhivādanaśīlasya nityaṃ vṛddhopasevinaḥ . catvāri saṃpravarddhante
āyurvidyā yaśo balam .. abhivādāt paraṃ vipro jyāyāṃsa-
mabhivādayan . asau nāmāhamasmīti svaṃ nāma parikīrttayet ..
nāmadheyasya ye kecidabhivādaṃ na jānate . tān prājño'ha-
miti brūyāt striyaḥ sarvāstathaivaca .. bhoḥśabdaṃ kīrttayedante
svasya nāmno'bhivādane . nāmnāṃ svarūpabhāvohi bhomāva
ṛṣibhiḥ smṛtaḥ .. āyuṣmān bhava saumyeti vācyo vipro-
'bhivādakaḥ (ne) . akāraścāsya nāmno'nte vācyaḥ pūrvvā-
kṣaraplutaḥ .. yo na vettyabhivādasya vipraḥ pratyabhivādanam ..
nābhivādyaḥ sa viduṣā yathā śūdrastathaiva saḥ .. brāhmaṇaṃ
kuśalaṃ pṛcchet kṣattrabandhumanāmayam . vaiśyaṃ kṣemaṃ samāgamya
śūdramārogyameva ca .. avācyo dīkṣito nāmnā yavīyānapi
yo bhavet . bhobhavatpūrvvakaṃ tvenamabhibhāṣeta dharmavit ..
parapatnī tu yā strī syādasambandhā ca yonitaḥ . tāṃ brūyā-
dbhavatītyevaṃ subhage! bhaginīti ca .. mātulāṃśca pitṛvyāṃśca
śvaśurānṛtvijo gurūn . asāvahamiti brūyāt pratyutthāya
yavīyasaḥ .. mātṛṣvasā mātulānī śvaśrūratha pitṛṣvasā .
saṃpūjyā gurupatnīvat samāstā gurubhāryyayā .. bhrāturbhāryyo-
pasaṃgrāhyā savarṇāhanyahanyapi . viproṣya tūpasaṃgrāhyā
jñātisambandhiyoṣitaḥ .. piturbhaginyāṃ mātuśca jyāyasyāñca
svasaryyapi mātṛvadvṛttimātiṣṭhet mātā tābhyāṃ garīyasī ..
daśābdākhyaṃ paurasakhyaṃ pañcābdākhyaṃ kalābhṛtām . tryabda-
pūrvvaṃ śrotriyāṇāṃ svalpenāpi svayoniṣu .. brāhmaṇaṃ daśa-
varṣantu śatavarṣantu bhūmipam . pitāputtrau vijānīyād-
brāhmaṇastu tayoḥ pitā .. vittaṃ bandhurvayaḥ karma vidyā
bhavati pañcamī . etāni mānyasthānāni garīyo yadyadu-
ttaram .. pañcānāṃ triṣu varṇeṣu bhūyāṃsi guṇavanti ca . yatra
syuḥ so'tra mānārhaḥ śūdro'pi daśamīṃ gataḥ .. cakriṇo
daśamīsthasya rogiṇo bhāriṇaḥ striyāḥ . snātakasya ca
rājñaśca panthā deyo varasya ca .. teṣāntu samavetānāṃ mānyau
snātakapārthivau . rājasnātakayoścaiva snātako nṛpamānabhāk”
iti manuḥ “rājartvikśrītriyādharmapratiṣedhyupādhyāyapitṛvya
mātāmahamātulaśvaśurajyeṣṭhabhrātṛsambandhinaścācāryyavat . patnya
eteṣāṃ sarvarlāḥ . mātṛṣvasā pitṛṣvasā jyeṣṭhā svasā ca .. śvaśura-
pitṛvyamātulartvijāṃ kanīyasāṃ pratyutthānamevābhivādanam .
hīnavarṇṇānāṃ gurupatnīnāṃ dūrādabhivādanaṃ na pādopasaṃspa-
rśanam . gurupatnīnāṃ gātrotsādanāñjanakeśasaṃyabhamapāda-
prakṣālanaṃ na kuryyāt” viṣṇuḥ . “pādopasaṃgrahaṇaṃgurusamavāye'-
nvaham . abhigamya tu viproṣya mātāpitṛtadbandhūnāṃ pūrvvajānāṃ
vidyāgurūṇāṃ tattadgurūṇāñca sannipāte parasya . nāma procyā
hamayamityabhivādo'jñasamavāye strīpuṃyoge'mivādato'niya-
mameke na viproṣya strīṇāmamātṛpitṛvyabhāryyābhaginīnāṃ,
nopasaṃgrahaṇaṃ bhrātṛbhāryyāṇāṃ śvaśrvāśca . ṛtvikśvaśura-
pitṛvyamātulānāntu yavīyasāṃ pratyutthānamanabhivādyātapānthaḥ
pūrvvaḥ pauro'śītikāvaraḥ śūdro'pyapatyasamenāvaro'pyāryyaḥ
śūdreṇa nāma cāsya varjayedrājñaścājapaḥ preṣyobhobhavanniti
vayasyaḥ samāne'hani jātodaśavarṣavṛddhaḥ pauraḥ pañcabhiḥ
kalābharaḥ strītriyaścāraṇastribhiḥ rājanyorvaśyaḥ karmavidyā-
hīnodīkṣitasya prākkrayāt . vittabandhukarmajātividyāva-
yāṃsi mānyāni paravasīyāṃsi śrutantu sarvebyogarīyastanmūla-
tvāddharmasya śrutaḥ” gauta0 . anabhivādyāśca “samidvāryudakumbha
puṣpānnahastomābhivādayedyaccādhyevaṃyuktamiti” baudhāyanaḥ .
“japayajñajalasyañca samitpuṣpakuśānalān dantakāṣṭhañca bhakṣyañca
vahantaṃ nābhivādayediti” laghuhārītaḥ . anyatrāpi .
“samitpuṣpakuśāgnyambu—mṛdannākṣatapāṇikaḥ . japaṃ homañca
kurvāṇonābhivādyo dvijo bhavediti” ca .