Atithi or Guest Reception (study)

by Sarika. P. | 2022 | 41,363 words

This page relates ‘Honouring Atithi and Vaishvadeva’ of the study on Atithi-Saparya—The ancient Indian practice of hospitality or “guest reception” which, in the Indian context, is an exalted practice tracable to the Vedic period. The spirit of Vedic guest-reception (atithi-saparya) is reflected in modern tourism in India, although it has deviated from the original concept. Technically, the Sanskrit term Atithi can be defined as one who arrives from a far place with hunger and thirst during the time of the Vaishvadeva rite—a ceremony that includes offering cooked food to all Gods.

Part 3 - Honouring Atithi and Vaiśvadeva

Vaiśvadeva is the Balikarman of offering of cooked food to all Gods. Bali offerings are daily rites, which are enunciated in the sūtra texts. Bali offerings are re-oriented forms of bhūtayajña or bhūtabali (offering to beings). It is the first one of the five great sacrifices, given in the Śatapatha Brāhmaṇa. According to sūtra texts it consists of several offerings on the ground, meant for all sorts of beings. They include offerings to the mother earth, Vāyu, all gods and Prajāpati.[1] Bali offerings were also done to the vessel used for serving the God of water, herbs, plants and trees; entrance of door, bed, the dustbin, meant for evil-spirits.[2] The Gautama Gṛhyasūtra ordains that both the husband and wife participate in the bali rites.[3] Husband offers in the morning, while wife does it during the evening.[4] This is also seen in Manusmṛti.[5]

Manusmṛti details the vaiśvadeva offering, according to it Brahmins should offer cooked food in Agni which is prepared for different deities. Offering should be done by reciting the mantra svāhā. The order of offering is as follows at first it should be offered to Agnaye svāhā, then Somāya svāhā then Agnīṣomābhyāṃ svāhā, then Viśvadevas, Dhanvantari, devatas like Kuhū, Anumati, Prajāpati, Dyāvāpṛdhvis and the Agni named Sviṣṭakṛt are offered with the mantra svāhā. This bali offering should be done to all dikpālas. In the east for Indra and his retinues, South Yama and Yamapuruṣas, in west Varuṇa and his followers, North side consists of Soma and his retinues. Marut devatas in doorstep, water goddess in water, Vanaspatis in musala and ulūkhala give offerings. On the north east side believed to be the head position of Vāstupuruṣa, in this side of bali offering to Śrīdevī, and the foot of him i.e. South west part for Bhadrakāli, and offered bali to the centre of the house is representing Brahmadeva and Vāstoṣpati. Vaiśvadeva offered to viśvadevatas,[6] devatas like divācaras and naktañcaras in gṛhākāśa. The room above the house should be offer the bali to sarvātmabhūti. After all the balis the remaining food should be offered to pitṛs in the south direction. Also give some food to patients, dogs, crows and worms for this it should be offered in the earth. One who do this performances everyday he attain salvation very easily. After performing these balis atithis are served with food then only the gṛhastha and his family ate food.[7]

Footnotes and references:

[1]:

sa yat prathamaṃ nidadhāti sa pārthivo balirbhavati atha yat dvitīyaṃ sa vāyavyo, yat tṛtīyaṃ sa vaiśvadevo taccaturthaṃ, sa prājāpatya | Gobhila Gṛhyasūtra, 1.48

[2]:

athāparān balīn haret udadhānasya madhyamasya dvārasyabdaivatāḥ prathamo balirbhavati oṣadhivanaspatibhyo dvitīyā ākāśāya tṛtīyaḥ | atha parān balīn hareccayyāyaṃ vā dvivarcaṃ vā sa kāmāya vā balirbhavati manyave vā | atha sampūrṇaṃ sa rakṣojanebhyaḥ | ibid, 1.4.9-11

[3]:

dampatī iva | Gautama Gṛhyasūtra, 1.4.17

[4]:

strī ha vā sāyam prātaḥ pumān iti | ibid., 1.4.19

[5]:

sāyaṃ tvannasya siddhasya patnyamantraṃ baliṃ haret |
vaiśvadevaṃ hi nāmaitatsāyaṃprātarvidhīyate ||

Each evening, the housewife shall offer oblations of cooked rice, without muttering any mantras, this vaiśvadeva offerings are enjoined to be made, each morning and evening, Manusmṛti, 3.121

[6]:

Vasu, Satya, Kratu, Dakṣa, Kāla, Kāma, Dhṛti, Kuru, Purūrama and Mādrava.

[7]:

vaiśvadevasya siddhasya gṛhye'gnau vidhipūrvakam |
ābhyaḥ kuryād devatābhyo brāhmaṇo homamanvaham ||
op. cit., 3.84
agneḥ somasya caivādau tayoścaiva samastayoḥ |
viśvebhyaścaiva devebhyo dhanvantaraya eva ca ||
ibid., 3.85
kuhvai cānumatyai ca prajāpataya eva ca |
sahadyāvāpṛthivyośca tathā sviṣṭakṛte'ntataḥ ||
ibid., 3.86
evaṃ samyagghavirhutvā sarvadikṣu pradakṣiṇam |
indrāntakāppatīndubhyaḥ sānugebhyo baliṃ haret ||
ibid., 3.87
marudbhya iti tu dvāri kṣipedapsvadbhya ityapi |
vanaspatibhya ityevaṃ musalolūkhale haret ||
ibid., 3.88
ucchīrṣake śriyai kuryādbhadrakālyai ca pādataḥ |
brahmavāstoṣpatibhyāṃ tu vāstumadhye baliṃ haret ||
ibid., 3.89
viśvebhyaścaiva devebhyo balimākāśa utkṣipet |
divācarebhyā bhūtebhyo naktaṃcāribhya eva ca ||
ibid., 3.90
pṛṣṭhavāstuni kurvīta baliṃ sarvātmabhūtaye |
pitṛbhyo baliśeṣaṃ tu sarvaṃ dakṣiṇato haret ||
ibid., 3.91
śunāṃ ca patitānāṃ ca śvapacāṃ pāparogiṇām |
vāyasānāṃ ca kṛmīṇāṃ ca śanakairnirvapedbhuvi ||
ibid., 3.92
evaṃ yaḥ sarvabhūtāni brāhmaṇo nityamarcati |
sa gacchati paraṃ sthanaṃ tejomūrti patharjunā ||
ibid., 3.93
kṛtvaitad balikarmaivamatithiṃ pūrvamāśayet |
bhikṣāṃ ca bhikṣave dadyāt vidhivad brahmacāriṇe ||
ibid., 3.94

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