Preface

The Vedic injunction “atithidevo bhava” is well known. Right from the Ṛgvedic compositions, an atithi is well received in India. In the Vedic sacrifice, the Soma creeper is offered a royal reception as it is considered as “Somarāja” and an ‘atithi’ to the sacrificial hall. Hence the reception offered is a sacrificial ritual called ‘ātithyeṣṭi’.

In the Epics and Purāṇas there are plenty of colourful stories which glorify the merits of offering a warm reception to an ““atithi””. And there are stories which reminds one of the dreadful consequences of eschewing the duty of honouring an “atithi” with due respect. No need to say that this deep rooted custom/observance finds a picturesque description in the Classical literature too.

In the Dharmaśāstra literature we get a very interesting and different phase of Indian concept of honouring a guest. Here the trend of ritualising guest reception finds a fine accomplishment.

Dharmaśāstra literature, as well known, is very vast comprising the Dharmaśāstras, Smṛtis and later Nibandhas and commentaries. Here strict rules are pronounced for the ritualistic conduct of honouring a guest. The “madhuparka” offering is a time instance. Another one is the “manuṣyayajña”, one of the five great sacrifices pañcamahāyajñas, the conduct of which are enjoined as the essential and prime duty of a householder.

This particular aspects of honouring an “atithi” has not been studied focusedly eventhough there have come into existence may a remarkable study on other aspects of Dharmaśāstra literature.

The present study makes an attempt to evaluate the origin and development of the practice of guest-reception (atithi-saparyā) reflected in the Sanskrit literature. The focus of the study is the ritualistic elements reflected in the Dharmaśāstra literature. The socio-cultural aspects of the ritualistic guest-reception that is prescribed in the Dharmaśāstra literature also finds an analysis.

In all, this study has twelve chapters. The first one gives a general introduction to the topic. The second chapter makes a survey of the “atithisaparyā” in the Vedic literature. As the ‘ātithyeṣṭi’ is the most important element, it has been made the caption of the chapter. The third and fourth chapters make a study of the “atithi-saparyā” reflected in the Epics and Purāṇas, and the Classical Sanskrit literature.

The next two chapters, viz. the fifth and sixth, go to make a description, of the structure and content of the Dharmaśāstra literature. A critique regarding the ritualistic and socio cultural aspects is also attempted. The seventh and eighth chapters deal with the two ritualistic aspects of “atithi-saparyā”, that are reflected in the Dharmaśāstra literature. One is the concept and performance of the five great sacrifices (pañcamahāyajñas) and other one is that of the rite “madhuparka”.

The ninth chapter is a detailed study on the different aspects of 'atithi-saparyā' reflected in the Dharmaśāstra literature. The next, that is the tenth, deal with the virtues and adversities that are sure to befall on a performer by doing and eschewing atithi-saparyā. And the eleventh chapter attempts at a socio cultural analysis of the developments that are described in the previous chapter. And the final chapter is a resume of the study furnishing observations and conclusions. An additional chapter is included as per the new guidelines from UGC stating the recommendations for future studies.

An appendix attached to the study which go to support and supplement the material provided in the main body of the thesis (selected passages pertaining to atithi-saparyā in the Śrīmadbhāgavatapurāṇa).

I am very grateful to my supervising teacher, Prof. N.K. Sundareswaran, who always encouraged me with valuable instructions and directions. He has always been a source of motivation for me. I take this opportunity to thank all my teachers in the Department. Prof. K.K. Geethakumary, the Head of the Department has been always helpful. I remember the valuable suggestions and advices given by Prof. N.V.P Unithiri, Prof. C. Rajendran, Prof. P. Narayanan Namboodiri and Dr. K.K. Abdul Majeed.

For my research work, I had visited many libraries. The librarians of the Department of Sanskrit and CHMK Library of University of Calicut; Department of Malayalam and Kerala Studies Library, University of Calicut; Sree Neelakantha Sanskrit College Library, Pattambi and the Library of S.S.U.S, regional centre Thirur rendered all the needful help in all respects. I take this opportunity to thank all of them. I am also grateful to Mrs. Shakeela Kari, the librarian of our Department for providing me all the necessary help.

I am extremely grateful to Dr. Poornima.G, Dr. Sridevi, Dr. Vrinda P.M and Dr. P.I. Ajithan for their valuable suggestions and moral support. I am really thankful to my friends Saranya K, Rasmi P and Hareesh U.M for their constant support and encouragement.

It would be really improper if I do not thank my family members who stood as pillars for me to lean on during the different phases of my research. I am also thankful to all the research fellows of the Department of Sanskrit for imparting energy and support throughout the research work.

Sarika. P

C. U. Campus
08-2022