Atithi or Guest Reception (study)
by Sarika. P. | 2022 | 41,363 words
This page relates ‘Garhasthya and Atithi-saparya in Smritis’ 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 8 - Gārhasthya and Atithi-saparyā in Smṛtis
Smṛtis explain atithi-saparyā in an extended manner, more of same in nature of Dharmaśāstras, Eventhough there are several developments taken place, because of the travel through time.
As cited earlier itself atithi-saparyā is the duty of gṛhastha. Smṛtis also mention pañcamahāyajñas as inevitable part in life of a gṛhastha. Nṛyajña or manuṣyayajña is frequently pointed out in Smṛtis, in relation with gṛhastha. Just as the Dharmasūtras, Smṛtis also denote to the characteristics of an atithi. Manusmṛti says that a Brahmin who stays for only one night and one who coming from another village is considered as an atithi. A person who has very good knowledge in Vedas should be considered as an atithi, states Yājñavalkyasmṛti. According to Parāśarasmṛti one who arrives from far away place with hunger and thirst, at the time of Vaiśvadeva rite is an atithi.[1] Similarly, Parāśarasmṛti, says that one who arrived at the end of the vaiśvadeva sacrifice is an atithi and a person lives in the same village is not considered as an atithi.[2] From these it is evident that all Dharmasūtras and Dharmaśāstras clearly interpret the specifications of an atithi.
The rituals as customs associated with atithi-saparyā and food offering practices have become almost mandatory during Smṛtis. They had assumed the status of rigid commitments on a gṛhastha. Hence we shall shed light upon on the colour of atithi-saparyā as a custom in Smṛtis.
Hospitality to an atithi brings in wealth, fame, longevity and ensures heaven to gṛhastha.[3] If one fails to give special food to his atithi, he should at least give him what he eats. When lot of atithis arrive at the same time or separately, gṛhastha should arrange the reception according to the eligibility and the standards of the atithis. Seats, beds, servings and following should differ according to the status of the atithis states the author of Manusmṛti.[4] Better seats, beds etc. should be given according to the atithi’s superior status. After the completion of the vaiśvadeva offerings, if an atithi arrives at the gṛhastha’s house, the latter should offer the former duly cooked food.[5] When gṛhastha’s friends, relatives arrive at the time of food, he should treat them with love and affection and give them excellent food. And the wife should accompany him during the reception.[6] A slight difference in the status is seen in the Smṛti literature in comparison with Dharmasūtras. Dharmasūtras instruct to feed atithis, before feeding sick, old, pregnant women etc. While Manusmṛti says that, If newly married daughters, infants, patients, pregnant women etc. arrive at the house; gṛhastha should feed them before feeding the atithis.[7] One who eats food before giving to his atithi, servants etc. is a foolish person who doesn’t know that after death his body will be devoured by dogs and eagles.[8] Gṛhastha eats his food at the end of worshipping the deities, ṛṣis, pitṛs and atithis. According to Manusmṛti, one who cooks food for himself eats the sin and not food. The virtuous people partake only what is left over after feeding atithis and women and other weaker sections (when the sacrificial oblations are over).[9] This is also seen in Baudhāyanadharmasūtra, kevalāgho bhavati kevalādī |[10]
According to Manusmṛti, a householder prepare food by picking the remaining grains from a harvested field and performs the daily rituals. He should offer food to his atithi, otherwise all the merit attained by him will eventually lose. A place to rest, a seat to sit, water to drink and wash the feet and importantly sweet words shall be kept readily available in every pious householder’s residence.[11] These simple things play a vital role in the practice of atithi-saparyā.
According to Parāśarasmṛti, gṛhastha should extend to his atithi a very warm verbal welcome, give arghya and seat and wash the feet.[12] It also says that gṛhastha should sweetly talk to an atithi and at the time of his departure he should follow him for some distance along with his atithi.[13] This concept is also seen in Epics, Dharmasūtras etc. Gṛhastha should do all his duties along with his wife.
Gṛhastha should not ask the atithi (one who comes at the end of the vaiśvadeva sacrifice) about his gotra (tribe), śākha (recension) etc. and also about his educational details. This shows, at the end of vaiśvadeva sacrifice, all are considered as atithis irrespective of their varṇa and level of education (or wisdom). Gṛhastha consider atithi as a God in his heart, because atithi has all the element of all devas.[14] An ascetic, a brahmacārin and an atithi are the three apūrvas. Gṛhasthas welcome and give arghya etc. to ascetics, brahmacāris and atithis[15] daily. Ascetic and brahmacāri are eligible to receive cooked food (pakvānna). An ascetic who arrives at one’s house should be provided with water first, and then with food and again with water. The food thus given is equal to as the Sumeru Mountain and the water is equal to ocean.[16] According to Hindu mythology, Sumeru mountain is believed to be the wealthiest mountain (made of gold alone) in the universe. This shows the greatness of atithi-saparyā.
According to Śaṅkhasmṛti, atithi is the master of a gṛhastha just as a husband is the master of his wife; just as the Brahmin is the master of varṇas. Even if the gṛhastha couldn”t carry out the most significant of his gārhasthya duties—yajñas, dakṣiṇas and agnicayana, it is considered that he could win heaven if he does atithi-saparyā in the appropriate way. This doesn”t mean that yajñas are less significant but highlights that atithi-saparyās ranks among the yajñas.[17] Śaṅkhasmṛti also says that a householder should treat his atithis by giving food, bed etc. according to his ability.[18]
Hārītasmṛti also highlights the importance of gārhasthya. Gṛhastha should offer food for vaiśvadeva as per rite. He has to wait for the arrival of an atithi till the hour of milking the cow, says the text. One should give warm welcome to an unknown atithi by giving water and seat.[19] If gṛhastha offered food and pūja to his atithi, Prajāpati will be pleased.[20] After worshiping the God, the gṛhastha should daily treat atithis with respect and according to his might.[21] From these evidences it is clear that, it is a prime duty of a gṛhastha to treat atithis.
Atithi-saparyā has very much importance in vaiśvadeva sacrifice. Parāśarasmṛti ordains that even a pāpi, caṇḍāla, vipraghna, or a pitṛghātaka that came during the time of Vaiśvadeva, one should consider him as honourable atithi.[22] In the Smṛti there are ten classifications of vipras, ie. a deva, an ascetic (muni), twice born one (dvija), a king (kṣatra), a vaiśya, śūdra, a niṣāda, a beast (paśu), a mleccha and a cāṇḍāla. In these one who receives atithis and performs the vaiśvadeva is called a Deva-Brāhmaṇa.[23]
Footnotes and references:
[1]:
dūrāccopagataṃ śrāntaṃ vaiśvadeve upasthitam |
atithiṃ taṃ vijānīyānnātithiḥ pūrvamāgataḥ || Parāśarasmṛti,1.41
[2]:
naikagrāmīṇamatithiṃ vipraṃ sāṅgatikaṃ tathā |
anityaṃ hyāgato yasmāttasmādatithirucyate || ibid., 1.42
[3]:
na vai svayaṃ tadaśnīyādatithiṃ yanna bhojayet |
dhanyaṃ yaśasyamāyuṣyaṃ svargyaṃ vā'tithipūjanam || Manusmṛti, 3.106
[4]:
āsanāvasathau śayyāmanuvrajyāmupāsanām |
uttameṣūttamaṃ kuryāddhīne hīnaṃ same samam || ibid., 3.107
[5]:
vaiśvadeve tu nirvṛtte yadyanyo'tithirāvrajet |
tasyāpyannaṃ yathāśakti pradadyānna baliṃ haret || ibid., 3.108
[6]:
itarānapi sakhyādīṃsaṃprītya gṛhamāgatān |
prakṛtyannaṃ yathāśakti bhojayetsaha bhāryayā || ibid., 3.113
[7]:
[8]:
adatvā tu ya etebhyaḥ pūrvaṃ bhuṅkte'vicakṣaṇaḥ |
sa bhuñjāno na jānāti śvagṛdhrairjagdhimātmanaḥ || ibid., 3.115
[9]:
[10]:
Baudhāyanadharmasūtra, 2.7.13.2, p.265
[11]:
tṛṇāni bhūmirudakaṃ vākcaturthī ca sūnṛtā |
etānyapi satāṃ gehe nocchidyante kadācana || Manusmṛti, 3.101
[12]:
atithiṃ tatra samprāptaṃ pūjayet svāgatādinā |
tathā''sanapradānena pādaprakṣālanena ca || Parāśarasmṛti,1.43
[13]:
śraddhayā cānnadānena priyapraśnottareṇa ca |
gacchataścānuyānena prītimutpādayed gṛhī || ibid.,1.44
[14]:
na pṛcchedgotracaraṇe svādhyāyaṃ ca vratāni ca |
hṛdaye kalpayeddevaṃ sarvadevamayo hi saḥ || ibid.,1.48
[15]:
apūrvaḥ suvratī vipro hyapūrvaścā'tithistathā |
vedābhyāsarato nityaṃ trayo'pūrvaṃ dine dine || ibid., 1.49
[16]:
yatihaste jalaṃ dadyādbhaikṣyaṃ dadyād punarjalam |
tad bhaikṣyaṃ meruṇā tulyaṃ tajjalaṃ sāgaropamam || ibid., 1.53
[17]:
na yajñairdakṣiṇābhiśca vahniśuśrūṣayā na ca |
gṛhī svargamavāpnoti yathā cātithipūjanāt || Śaṅkhasmṛti, 13
[18]:
tasmāt sarvaprayatnena gṛhastho'tithimāgatam |
āhāraśayanādyena vidhivat paripūjayet || ibid., 14
[19]:
[20]: