Atithi or Guest Reception (study)
by Sarika. P. | 2022 | 41,363 words
This page relates ‘References to Hospitality in the Raghuvamsha’ 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 - References to Hospitality in the Raghuvaṃśa
Classical Sanskrit Literature also has vast reference to atithi-saparyā. Indian culture is very close to nature, so poets and writers often ascribe humane features to nature. Poets fancy that mountain, river, trees, birds, animals etc. as welcome their atithis. Even the natural objects are portrayed as performing duties.
The beautiful poem Raghuvaṃśa begins with a poetic description of King Dilīpa’s visit to Vasiṣṭhāśrama. There the reception offered by the sage to the king is vividly described. The king was not alone; He was accompanied by his beloved wife Sudakṣiṇa. Kālidāsa describes that the hermitage purified the guests with the holy dhūmas rising from sacrificial fire.[1] The sages, who have perfect control over their mind and sense organs welcomed Dilīpa.[2] The King Dilīpa and Sudakṣiṇa, touched Sage Vasiṣṭha’s feet. The sage, along with his wife reciprocated the warmth.[3] Vasiṣṭha reveals Dilīpa that, it was because of his indifferent behaviour to Kāmadhenu that insighted her to curse him against having a son. And that by appeasing Kāmadhenu now with at most care, he will be blessed by a son.
Dilīpa and Sudakṣiṇā brought up Nandinī (daughter of Kāmadhenu) to please Kāmadhenu. When Dilīpa went to forest with Nandinī, the climbing plants shed flowers on them for welcoming them. This has been fancied as the hospitality of nature towards him by the poet.
We get another beautiful episode from the graceful pen of Kālidāsa. It is the Kautsa episode. Kautsa, after his closure of Brahmacarya, was in dire need of money. Then he approached the king Raghu. The story is well known. What carries much importance is the fact that Kautsa was a snātaka. Kautsa, the disciple of Varatantu, approached Raghu for accumulating the remuneration demanded by his preceptor. Raghu had already given away in charity the whole of his belongings during the Viśvajit sacrifice. Hence Raghu received Kautsa with earthen vessels. Such was his plight.[4] The king got from Kubera a huge amount of gold (the latter, who was afraid of the king, filled the treasure of Raghu with gold coins). Kautsa refused to take more than what he wanted. But king Raghu forced him to accept the whole his wealth that he got from Kubera to Kautsa. This shows the hospitality of Raghu even in his deprived condition.
King Bhoja is depicted by Kālidāsa as always finding pleasure in honouring his atithis. During the occasion of his sisters marriage (Indumatīsvayaṃvara), he issues orders to give distinct and honorable reception for all kings.[5]
While briefing the story of Rāmāyaṇa Kālidāsa has not left out the occasions of atithi-saparyā. When Śrī Rāma killed Tāṭaka and returned to the hermitage of Viśvāmitra, the disciples of Viśvāmitra treat Śrī Rāma and Lakṣmaṇa very well.[6] Viśvāmitra went to the palace of Janaka at Mithila along with Rāma and Lakṣmaṇa. Janaka came forward with offerings to receive them.[7] Daśaratha offered hospitality to sage Śatānanda the messenger of King Janaka.[8]
When Sītā lived in the hermitage of Vālmīki, she offered hospitality to atithis according to the precepts.[9] In Raghuvaṃśa, at the end of the Aśvamedha sacrifice, Śrī Rāma is described as respectfully honouring atithis, abhyāgatas, relatives etc.[10]
Footnotes and references:
[1]:
abhyutthitāgnipiśunairatithīnāśramonmukhān |
punānaṃ pavanoddhūtairdhumairāhutigandhibhiḥ || Raghuvaṃśa, 1.53
[2]:
tasmai sabhyāḥ sabhāryāya goptre guptatamendriyāḥ |
arhaṇāmarhate cakrurmunayo nayacakṣuṣe || ibid., 1.55
[3]:
[4]:
sa mṛṇmaye vītahiraṇmayatvātpātre nidhāyārghyamanarghaśīlaḥ |
śrutaprakāśaṃ yaśasā prakāśaḥ pratyujjagāmātithimātitheyaḥ || ibid., 5.2
[5]:
iti svasurbhojakulapradīpaḥ saṃpādya pāṇigrahaṇaṃ sa rājā |
mahīpatīnāṃ pṛthagarhaṇārthaṃ samādideśādhikṛtānadhiśrīḥ || ibid., 7.29
[6]:
āsasāda munirātmanastataḥ śiṣyavargaparikalpitārhaṇam |
baddhapallavapuṭāñjalidrumaṃ darśanonmukhamṛgaṃ tapovanam || ibid., 11.23
[7]:
rāghavānvitamupasthitaṃ muniṃ taṃ niśamya janako janeśvaraḥ |
arthakāmasahitaṃ saparyayā dehabaddhamiva dharmamabhyagāl || ibid., 11.35
[8]:
tasya kalpitapuraskriyāvidheḥ śuśruvān vacanamagrajan manaḥ |
uccacāla balabhitsakho vaśī sainyareṇumuṣitārkadīdhitiḥ || ibid., 11.51
[9]:
tatrābhiṣekaprayatā vasantī prayuktapūjā vidhinātithibhyaḥ |
vanyena sā valkalinī śarīraṃ patyuḥ prajāsaṃtataye babhāra || ibid., 14.82
[10]:
ṛṣīnvisṛjya yajñānte suhṛdaśca puraskṛtān |
rāmaḥ sītāgataṃ snehaṃ nidadhe tadapatyayoḥ || ibid., 15.86