Manava Dharmashastra 2.202

2.202

atra parapreṣaṇena gandhamālyāderpaṇaṃ pratiṣidhyate | svayaṃ kṛte pareṇa ca kārite tulyaṃ kartṛtvam | prayojake'pi kartṛtvasmaraṇāt-ityetayā buddhyā prāpte paramukhenārcane pratiṣedhaḥ | aśaktau grāmāntarasthasya na doṣaḥ | 'grāmāntaraṃ gacchatyupādhyāye bhavānabhivādayatāṃ' sa gatvā tamabhivādayata ityādivyavahāradarśanān | na kruddhaḥ | gurau krodhāsambhavādanyanimitte'pi krodhe pūjākāle tacyāgena cittaprasādo'bhidhīyate | kruddhamityanye paṭhanti |
nāntike samīpe striyāḥ kāminyāḥ sthitam | gurvārodhanaparatvācchuśrūṣākalāpasya yena cittakheda āśaṅkyate sa niṣidhyate | ataḥ striyā ityevaṃ vyākhyātam |
yānaṃ gantryādi | śrāsanaṃ pīṭhikāmañcādi | tato 'varuhyā vatīrya abhivādayet | ‘śayyāsanastha’ ( 2 | 198 ) ityatrāsanādutthānamuktam, anenāvagehaṇaṃ vidhīyate | mañcādvā''sanādutthānamanavarohatogpi sambhavati |
“avarohaṇaṃ tarhi anutthitasya ca na sambhavati | ato'nenaiva siddhe śayyāsanetyatrāsanagrahaṇamanarthakam |”
nānarthakam | yadi śiṣyaḥ parāṅmukhaḥ pratyagdeśādāgataṃ guruṃ manyeta tadāsanstha eva sambhramaparāvṛttastadabhimukhībhūta uttiṣṭhenna tūtthāyābhiparāvarteta | tathā hyutthānakriyayā sammukhībhavanaṃ vyavadhīyeta | tataḥ kupyedguruḥ | parāṅmukhasyottiṣṭhato gururevamapi manyeta—‘nāyaṃ samābhyutthito nimittāntarakṛtamevāsyābhyutthānam |’ tasmādarthavadubhayatrāpyāsanagrahaṇam |

Medhātithi’s commentary (manubhāṣya):
What is prohibited here is the act of sending sandal-paint, garlands and other articles of worship through a messenger. It being found possible that one might be prompted to offer such worship by the consideration that ‘whether one does an act himself or gets it done by another, he is equally the doer in both cases, since the prompter also has been regarded as the agent,’—the present verse prohibits such offering of worship through other persons. There is no harm in doing this, either when one is himself incapacitated, or when h e happens to be in a different village; for we find people adopting such usage as—when the Teacher has gone to another village, the pupil tells some one who happens to be going to the same village ‘please offer my salutations to my Teacher,’ and this other person goes and salutes him.

‘Nor when angry’;—it being impossible for any one to be angry with his Teacher, the meaning is that if one happens to be angry with some one, he should, at the time of offering hi s obeisance, give up the anger and keep his mind calm. Some people read ‘kruddham,’ (making ‘angry’ qualify the Teacher).

‘Nor near’—in proximity to—‘a woman’—his loving wife; i.e., not while the Teacher is seated near her. The entire process of service of the Teacher being meant for winning his favour, anything likely to displease him has been prohibited. It is in view of this that the term ‘woman’ has been explained as above.

‘Conveyance’—such as the cart and the rest.

‘Seat’—small or large wooden platforms.

From these one should come down and then salute the Teacher.

Under verse 119 what was laid down was simply rising from the seat; while here it is coming down from it that is enjoined. When one is seated upon a wooden platform, it is possible for him to rise without coming down from it.

“But coming down from the seat is not possible without rising; so that the rising being already implied in the present injunction, whàt is laid down in 119 becomes superfluous.”

It is not superfluous; what is meant by it is that when it so happens that the pupil is seated with his face towards one side, and the Teacher approaches from behind him,—as soon tvs the pupil becomes cognisant of his approach, he should turn his face towards the Teacher and then rise; and be should not rise and then turn round; as in so doing the act of turning towards the Teacher becomes intervened by that of rising; and this might displease the Teacher, who would think that ‘he was rising for some other reason, not for honouring me.’

Thus the mention of the ‘seat’ has its use in both places (here and in 119).—(202)