Atithi or Guest Reception (study)
by Sarika. P. | 2022 | 41,363 words
This page relates ‘References to Hospitality in Bhasa’s plays’ 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 6 - References to Hospitality in Bhāsa’s plays
Besides references to atithi-saparyā, we get narrations about the consequence of ill-treatement of atithis in the dramas of Kālidāsa and Bhāsa.
The traits of the same can be seen in other literary creations as well. References to atithi-saparyā can be noticed in Pratimānāṭaka, when Rāvaṇa reaches the hermitage of Rāma and Sītā disguising as sage.[1] Metaphorical expressions like raṇātithi: also reflects the concept of atithi. The same metaphorical expression is seen in Abhiṣeka and Pañcarātra. In Abhiṣeka, Rāma describes himself as “atithi who came for war”.[2]
In the latter play, Virāṭa says that “war, the famous atithi has arrived”.
rathamānaya śīghraṃ me ślāghyaḥ prāpto raṇātithiḥ |
toṣayiṣye śarairbhīṣmaṃ jeṣyāmītyamanorathaḥ || Pañcarātra, p.67.
King Virāṭa says these words to his charioteer when Duryodhana, Droṇa, Bhīṣma etc. came to steal his cows. Poets and playwrights use the concept of atithi-saparyā even as images and metaphors and symbols. For instance, here, war is presented as an atithi. When an atithi enters the house, the householder, is exhilarated of getting a golden opportunity of receiving an atithi ceremoniously.
In Madhyamavyāyoga, the narrator describes that atithi-saparyā has been cordially carried out as the life is saved.[3] In Avimāraka, Vidyādhara and Saudāmini rest on a mountain. Vidyādhara mentions that the mountain has acted as their host.[4]
Atithi-saparyā can be seen in Pratimānāṭaka in the context of vanavāsa. During this period, Bharata and Sumantra come to visit Rāma, Sītā, Lakṣmaṇa.
Then Rāma says:
vatsa! lakṣmaṇa! idamapi tāvadātmābhiprāyamanuvartayitumicchasi | gaccha, satkṛtya śīghraṃ praveśyatāṃ kumāraḥ |
When Bharata and Sumantra leave Rāma, he asks Sītā and Lakṣmaṇa to accompany them. He says:
maithili! itastāvat | vatsa! lakṣmaṇa! itastāvat | āśramapadadvāramātramapi bharatasyānuyātraṃ bhaviṣyāma: |
This has got connection with the thoughts in Smṛti which say that the householder should accompany their atithi for a short while when they are leaving.[5]
Similar incidence can be seen at the end of the drama Madhyamavyāyoga, Bhīmasena says to Hiḍiṃbi and Ghaṭolkaca:
bhīmasenaḥ -hiḍiṃmbe! itastāvat, vatsa! ghaṭotkacaḥ itastāvat | tatra bhavantaṃ keśavadāsamāśramapadadvāramātramapi saṃbhāvayiṣyāmaḥ |
In Pañcarātra, King Virāṭa also does the same when he asks to bring Abhimanyu to his palace.[6]
A good example of treating atithi s according to their social and official status can be seen in Dūtavākya. Duryodhana arranges separate seats for Ācārya, Bhīṣma, Śakuni, Vaikarṇavarṣadevās, Kṣatriyas and his friend Karṇa, as they came to discuss about their commander. Giving proper seats is also a part of atithi-saparyā.[7] There is an incident in Dūtavākya, Kañcuki informs the arrival of Lord Kṛṣṇa to Duryodhana. Duryodhana was not ready to give arghya and pādya to his atithi. Lord Kṛṣṇa was well aware of all the ill-will of Duryodhana and never expected a warm welcome. This fact he discloses to Kañcuki when he was taken into Duryodhana’s palace. At the same time Duryodhana asks his courtiers not to stand up when Kṛṣṇa enters there. If any one failed in this they would be fined with 12 measure of gold. That was the strict order issued by Duryodhana. Lord Kṛṣṇa enters the council of Duryodhana and asks Duryodhana whether he was sitting; bewildered Duryodhana falls from his seat and offers it to Lord Kṛṣṇa.[8] Similar incidents can be seen in Cārudatta also. Vasantasenā offers seat to Saṃvāhaka[9] who takes refuge with her. She also welcomes and gives seats to Vidūṣaka,[10] who comes from Cārudatta and Sajjalaka.[11] Giving arghya and pādya is an important rite in atithi-saparyā. Vasantasenā welcomes Viduṣaka by offering arghya and pādya in Cārudatta.
In Avimāraka, when Lord Nārada appears before Kuntibhoja and King Souvīra, Kuntībhoja says to minister Bhūtika:
bhūtikaḥ—yadājñāpayati svāmin | (niṣkramya praviśya) idamarghyam pādyaṃ ca |
Another reference related to this can be cited in Dūtavākya. When Kañcukī informs the arrival of Lord Kṛṣṇa as an envoy to Kaurava, Duryodhana says this:
arghyapradānena pūjayitavyaḥ keśava iti | na me rocate | grahaṇamasyātra hitaṃ paśyāmi |
Impoliteness in hospitality can be also seen in Dūtavākya. Lord Kṛṣṇa says this to Kañcuki before he meets Duryodhana,
duṣṭavādī guṇadveṣī śaṭhaḥ svajananirdayaḥ |
suyodhano hi māṃ dṛṣṭvā naiva kāryaṃ kariṣyati || Dūtavākya.1.16
Providing food to atithis is also a noble thing. In the drama Avimāraka, by wearing the ring given by Vidyādhara, Avimāraka and Vidūṣaka become invisible and reach the palace of Kuntibhoja. While talking with Kuraṅgi and Nalinikā, Vidūṣaka says that he was prepared to accompany if food is offered and also says that atithi should be treated with food.[12] Reception of atithis should be done on account of their merit. In Pratijñāyaugandharāyaṇa the priest of King Kāśi, Āryajaivanti comes as a messenger. At that time Kañcuki says that Āryajaivanti should be given enough care and he should feel the hospitality.[13] Mahāsena also asks Kañcuki to offer cordial hospitality suited to Vatsarāja. When a King or other eminent person comes as guest, he is to be received by offering madhuparka.
Mahāsena in Pratijñāyaugandharāyaṇa gives strict instructions while receiving Vatsarāja. They should be able to identify his needs from his postures, he should never be reminded of the last war, and enough respect should also be given to him. The tapovana, mentioned in Swapnavāsavadatta, is like a home to atithis.[14]
Various descriptions regarding the reception of atithis are seen in Bhāsa’s dramas. These descriptions shed light on the various moral, social and ethical dimensions attached to the custom of receiving atithis in ancient India.
Footnotes and references:
[1]:
ayi chāyāṃ parihṛtya śarīraṃ na laṅghayāmi vācānuvṛtti: khalvatithisatkāra: pūjito'smi |
“Oh, having avoided the shadow, I will not violate the body. Showing respect with words is indeed honour done to an atithi. I am honoured”.
These words are uttered by Rāvaṇa when he reached in the hermitage of Rāma and Sītā disguised as a hermit. Pratimānāṭaka, p.159
[2]:
[3]:
kṛtamātithyamanena jīvitapradānena, tasmād gacchāmastāvat | Madhyamavyāyoga, p.67
[4]:
bhavati!ayaṃ parvataḥ samartha ivāsmākaṃ muhūrtamātithyaṃ kartum | tasmād viśrāntau gamiṣyāvaḥ | Avimāraka, p.108
[5]:
śraddhayā cā'nnadānena priyapraśnottareṇa ca |
gacchataścā'nuyānena prītimutpādayed gṛhī || Parāśarasmṛti, 44
[6]:
[7]:
ācārya etat kūrmāsanam, āsyatām | pitāmaha! etat siṃhāsanam, āsyatām | mātula! etat carmāsanam, āsyatām | āryau vaikarṇavarṣadevau! āsātāṃ bhavantau | bho bhoḥ sarvakṣatriyāḥ! svairyamāsatāṃ bhavantaḥ | kimiti kimiti mahārājo nāsta iti | aho sevādharmaḥ | nanvayamahamāse | vayasya karṇa! tvamapyāssva | Dūtavākya, act. 1, P.9
[8]:
aho bahumāyo'yaṃ dūtaḥ! (prakāśaṃ) bho dūta! etadāsanamāsyatām | ibid., p.19
[11]:
gaṇikā-svāgatamāryasya | hajje! āsanaṃ dīyatāmāryāya | ibid., p.103
[12]:
vidūṣakaḥ -yadi bhojanaṃ dadāsi, tato gacchāmyaham | iṣṭamāgantukasya bhojanadānam | Avimāraka, p.145
[13]:
[14]:
tāpasī-ciraṃ jīva | praviśa jāte! praviśa | tapovanāni nāmā'tithijanasya svageham | Svapnavāsavadatta, p.20. In Svapnavāsavadatta, Padmāvati enters into the hermitage with her maid and retinue. Then tāpasi says that hermitage is like one’s own house to an atithi.