Atithi or Guest Reception (study)
by Sarika. P. | 2022 | 41,363 words
This page relates ‘Atithi-saparya in Samhitas’ 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 1 - Atithi-saparyā in Saṃhitas
The instances of systematic practice and rich tradition of atithi-saparyā can be seen in the Saṃhitas. In the Saṃhitas, atithi-saparyā was considered as a ritualistic custom. In Ṛgveda, we get reference to tasty food,[1] darbha seat,[2] arghya and pādya[3] being offered to atithi. Lots of praises are seen narrated in the Vājasaneyī Saṃhitā on appeasing atithi. Vājasaneyī Saṃhitā welcomes atithis in the sacrifice offering pure ghee.[4] The admice of Sūrya in the fifth chapter there Sūrya as the ātitheya of atithis.[5] The greatness of Agni is described in the seventh chapter of Vājasaneyī Saṃhitā. Here it is mentioned that Agni gave his blessings equally for poets, sāmrāṭ and atithi.[6] Receiving atithi in houses are also described in Vājasaneyī Saṃhitā.[7] Atithis who come every month is considered as a part of good hospitality. Giving precious nectar is considered as a symbol of respect towards atithi in Vājasaneyī Saṃhita.[8] Agni which gives us all prosperity, is believed to be a divine atithi. Here in Saṃhitas, it can be noticed that, besides humanbeings, Gods like Agni were also treated as atithi, which shows the ritualistic intensity of that period.
Among Vedas, Atharvaveda contains most number of references on atithi. The sixth sūkta in the nineth khaṇḍa of Atharvaveda proclaims the importance of atithi. A host (ātitheya), sees in fact, Devayajña itself when he receives a guest (atithi).[9] Sacrifice given to the atithis is considered as prājāpatyayajña.[10] Inviting the atithi is āhavanīyāgni.[11] Atharvaveda also mentions the dangers that befall the host if he does not entertain an atithi properly. A host who eats before his atithi, infact eats the fruit of all the good deeds of the house.[12] Those who eat before an atithi lose the milk and juice of the house.[13] He who eats before an atithi destroys the strength and abundance of the house.[14] He who eats before an atithi eats both men and animals of the house.[15] He who eats before the guest, eats the yajña of the house itself.[16] He who eats before an atithi, destroys the wealth and prosperity of the house.[17] It is also said that the real atithi is one who knows the Vedas, So one should not eat before such an atithi.[18] Thus food should be eaten after an atithi has been fed. This is the vrata of the gṛhastha.[19] Atharvaveda also says that by entertaining an atithi, one can get the result of performing agniṣṭoma, satrasadyayajña and dvādaśakarma.
More than appeasing an atithi by giving him whatever pleases him, there are a set of practices like offering seat, water, food, etc. But in later stages we see hosts offering whatever the atithi demands. Hence there seems to be a significant conceptual shift in the treatment of atithi.
Footnotes and references:
[1]:
tvamagne prayatadakṣiṇaṃ naraṃ varmeva syūtaṃ pari pāsi viśvataḥ |
svādukṣadmā yo vasatau ssyonakṛjjīvayājaṃ yajate sopamā divaḥ || Ṛgveda, 1.31
(Agni, you defend the man who gives presents (to the priests) on every side, like well-stitched armour. The man who keeps choice viands in his dwelling, and with them entertains (his guests), performs the sacrifice of life, and is the likeness of heaven. Ṛgveda Saṃhitā, Volume1, 1.31.15, According to the translation of H.H.Wilson and Bhāṣya of Sāyaṇācārya)
[2]:
saṃ sīdasva mahān asi śocasva deva vītamaḥ |
vi dhūmamagne aruṣaṃ miyedhya sṛja praśasta darśatam || Ṛgveda, 1.36
(Take your seat, Agni, on the sacred grass, for you are mighty; shine forth, for you are devoted to the gods; adorable and excellent Agni, emit the moving and graceful smoke. ibid., 1.36.9)
[3]:
rayirna yaḥ pitṛvitto vayodhāḥ supraṇītiścikituṣo na śāsuḥ |
syonaśīratithirna prīṇāno hoteva sadma vidhato vi tārīt || Ṛgveda, 1.73
(Agni, like patrimonial wealth, is the giver of food; he is a director, like the instructions of one learned in scripture; he rests in the sacrificial chamber like a welcome guest, and like an officiating priest, he brings prosperity on the house of the worshipper. ibid., 1.73.1)
[5]:
agnestanūrasi viṣṇave tvā somasya tanūrasi viṣṇave tvā titherātithyamasi viṣṇave tvā śyenāya tvā somabhṛte viṣṇave tvā'gnaye tvā rāyaspoṣade viṣṇave tvā || ibid., 5.1
[6]:
[7]:
haṅsaḥ śuciṣadvasurantarikṣadradhotā vediṣadatithirduroṇasat |
nṛ ṣadvarasadṛtasadvyomasadabjā gojā ṛtajā adrijā ṛtaṃ bṛhat || ibid., 10.24
[8]:
[9]:
yad vā atithipatiratithīn pratipaśyati devayajña prekṣate || Atharvaveda, 9.6.1.3
[10]:
prājāpatyo vā etasya yajño vitato ya upaharati || ibid., 9.6.2.11
[11]:
yo'tithīnāṃ sa āhavanīyo yo veśmani sa gārhapatyo yasmin pacanti sa dakṣiṇāgniḥ || ibid., 9.6.2.13
[18]:
eṣa vā atithiryacchrotriyastasmāt pūrvo nāśnīyāt | ibid., 9.6.3.7
[19]:
aśitāvatyatithāvaśnīyād yajñasya sātmatvāya yajñasyāvicchedāya tad vratam | ibid., 9.6.3.8