एवमाभ्यन्तरो ज्ञेयो बाह्यश्चासनजो विधिः । तथा स्वगृहवार्तासु च्छन्देनासनमिष्यते ॥ २२१॥
Thus, the rule regarding seats (āsana) in the inner (ābhyantara) and the outer (bāhya) settings is to be understood in this way. And in one’s own house, during daily domestic life, the seat may be taken freely according to one’s own will.
नियमस्थमुनीनां च भवेदासनजो विधिः । लिङ्गिनामासनविधिः कार्यो व्रतसमाश्रयः ॥ २२२॥
For ascetics (munis) observing strict discipline, the seat should be according to their prescribed rule. And for those bearing sectarian marks (lingins), the seat should conform to the vow or observance they have undertaken.
ब्रुषीमुण्डासनप्रायं वेत्रासनमथापि च । होमे यज्ञक्रियायां च पित्र्येऽर्थे च प्रयोजयेत् ॥ २२३॥
The brūṣī (woven grass) seat and the muṇḍā seat, as well as the vetra seat, should be used during Homa (sacrificial fire rituals), Yajña ceremonies, and offerings made for the ancestors (pitṛs).
समे समासनं दद्यात् मध्ये मध्यममासनम् । अतिरिक्तेऽतिरिक्तं च हीने भूम्यासनं भवेत् ॥ २२५॥
The equal should be given an equal seat, the middle-ranked a medium seat in the center, the superior one a higher seat at the sides, and the lowly person should be seated on the ground.