Atithi or Guest Reception (study)
by Sarika. P. | 2022 | 41,363 words
This page relates ‘References to Hospitality in Subhashita-Ratna-Bhandagara’ 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 13 - References to Hospitality in Subhāṣita-Ratna-Bhāṇḍāgāra
Subhāṣita-Ratna-Bhāṇḍāgāra is edited by Kashinatha Pandurang Parab. This text is divided into six prakaraṇas namely wiz. Maṅgalācaraṇa, sāmānya, rāja, citra, anyokti and navarasa. The praise of gārhasthya is mentioned in the Sāmānyaprakaraṇa. Hospitality is also mentioned here. Hospitality is a part of householder’s life.
The text mentions ātithya, śivapūjana etc. are the greatness of the gārhasthya.
ātithyaṃ śivapūjanaṃ pratidinaṃ mṛṣṭānnapānaṃ gṛhe sādhoḥ saṅgamupāsate hi satataṃ dhanyo gṛhasthaśramaḥ || (Subhāṣita-Ratna-Bhāṇḍāgāra, 2.4)
Rājaprakaraṇa says that a householder should definitely take care of his child, wife, father, mother and guest.
Proper treatment of guest is an unavoidable duty of a householder,
atithirbālakaḥ patnī jananī janakastathā | pañcaite gṛhiṇaḥ poṣyā itare ca svaśaktitaḥ || (Subhāṣita-Ratna-Bhāṇḍāgāra, 3.206, p.164)
Thus we can see that Sanskrit poetry and plays of later times also gave due importance to the concept of atithi-saparyā. Atithi-saparyā mentioned in Vedas, Epics, Dharmaśāstras etc. can also be seen in later Sanskrit works too. Raghu’s reception of Kautsa in Raghuvaṃśa, Pārvati’s reception of Lord Śiva in Kumārasaṃbhava are notable stories about atithi-saparyā. Similarly, poets in Sanskrit kāvyas and dramas have mentioned that trees, plants, creepers, flowers and mountains are also treated with great hospitality. The narration of “raṇātithiḥ” in the plays Abhiṣeka and Pañcarātra is also noteworthy.
The practice of atithi-saparyā was shaped into a systematic one over a long period. Such a practice of wider perception and inclusiveness originated from our refined practices and deep insight. Our vision of looking things is developed from the basic texts such as Vedas, Dharmasūtras, Dharmaśāstras etc. Undoubtedly, we can say that atithi-saparyā is a cultured practice and reflects a learned and well-disciplined society having a set of sublime and noble values. Significant advancement in this regard can be seen in Dharmaśāstra literature. The various rules and regulations that are to be observed by a householder while performing atithi-saparyā is clearly explained there. A complete picture of varṇāśrama system can be found in Smṛtis and Dharmasūtras.