Chapter 1 - Atithi-saparyā—A General Introduction

The concept of hospitality can be traced in almost all the sophisticated civilizations developed in the world. Civilizations like Greek, Egyptian and Roman gave due importance to hospitality. In ancient times, compared to our times, locomotive facilities were much less. Hence, people had to stay several nights at different places on their onward journey. There were no hotels or inns available at that time for stay. Hence, travellers were at the mercy of someone’s hospitality for food, stay and safety. Thus, the idea of hospitality can be seen to have evolved as a universal cultural practice from the ancient period itself.

In the Indian context, hospitality (Atithi-saparyā) is an exalted practice, for which the inception can be drawn from Vedic period itself. Even though the contemporary notion of guest and guest reception in India has got much modified from the Vedic times, we still follow the spirit of ideas, inscribed in the Vedic literature^[1], such as “atithidevo bhava”.^[2] This line is adopted/ pulled out by Indian tourism department as its tagline, even though it is far deviated from the real idea of guest reception in Vedic literature. This evident difference in the idea of guest and guest reception within the same country, stimulate us to think about the evolution in detail. In the present-day parlance atithi is someone who visits our house unexpectedly or by informing the host. There is no long term stay or at least a night stay in another’s house without informing them previously. As one goes through the definitions of guest (atithi) given in our Dharmaśāstra literature, one will notice that the concept has transformed much from early times.

One who arrives without disclosing his personal details like name, family status etc. at an unexpected point of time, is an atithi according to Indian tradition.^[3] In recent times people consider a person as a guest, who visits in particular ocassions like festivity, celebration etc. While Yamasaṃhitā says that, one who arrives not in such particular occasions like festivity, celebration etc. is an atithi, others are known as abhyāgatas.^[4] Relatives living in the same village were not taken as atithi. In general a person is considered as a guest, if he is not from the same village, stays for a night and a learned man. There are many other conditions to be met so as to be labeled as an atithi, which will be discussed later.

Amarakośa enumerates āveśika, āgantu, atithi, gṛhāgata, prāghūrṇika, prāghuṇaka, are the synonyms of atithi.^[5] Kutapa, sāṅgatika, anuvraj are the other dictionary meanings of atithi. Śabdakalpadruma explains the meaning of word “atithi” as “atati sātatyena gacchati na tiṣṭhati^[6] |” From this we can understand the meaning of the same as, “One who comes and leaves after receiving food, without stay”. The word Āgantu means, “the new visitor, whose kula, śīla etc. are unknown”. (ajñātakulaśīlādirnavāgataḥ puruṣaḥ |) He should be treated well, fearing the consequences (āgataṃ tu bhayaṃ vīkṣya pratikuryāt yathocitam). Āveśika is one who reaches unexpectedly or hurrily (āveśaṃ saṃrambhaṃ prāptaḥ |). Meaning of the word “goghna” is given as “the person for whom, a cow is slaughtered” (gauḥ hanyate asmai |) The word “praghūrṇa” is used in the sense that “one who wanders” (praghūrṇayati, bhramati iti). Vācaspatya has this: 'atati gacchati na tiṣṭhati (at+ithin) | adhva yogena āgantuke gṛhāgate |' (The meaning conveyed is not different).^[7] Amarakośa has a similar etymology.^[8]

These synonyms give us the hints on the characteristics of an atithi. An atithi is someone who comes unexpectedly and leaves after a particular time. He is completely unknown to the host in all aspects like kula, śīla etc. The same is treated well by the host, even by slaughtering a cow, fearing the consequences. These are the primary characteristics ascribed by word meaning alone. A detailed study of atithi-saparyā in Dharmaśāstra, certainly shed light on further customs and complexities associated with it.

In the Vedas, we get several explicit references to honouring an atithi assuming the form of ritualistic practices. However these ritualistic practices transformed to social customs during the period of Dharmaśāstras and Smṛtis. At the same time one should notice that the ritualistic nature of atithi-saparyā has never been sidelined in the later phases of Indian culture. The Varṇāśrama system which prevailed in this period reflects the four stages of life. They are Brahmacarya, Gārhasthya, Vānaprastha and Sannyāsa. This social order is reflected in Dharmasūtras and Smṛti- s as well. Gṛhastha is considered to be more esteemed than others. A Gṛhastha has to perform pañcamahāyajñas as his daily routine.^[9] Dharmasūtras, Epics, Smṛtis and Purāṇas speak of the duties of a householder. Atithi-saparyā is described as one of the main duties of a householder.

There are many practices associated with atithi-saparyā. Among them extending warm welcome, offering seat, food etc., which are prevalent even today, can be seen in Vedic period. There are many references regarding the merits of appeasing atithis in Yajurveda. Brāhmaṇas such as Aitareya Brāhmaṇa, Taittirīya Brāhmaṇa and Kauṣītaki Brāhmaṇa mention atithi-saparyā as a part of rituals. They discuss about Somayāga. Ātithyeṣṭi is a rite which is performed in all Somayāgas. In Soma sacrifices, Soma creeper is brought to the sacrificial hall with all customary rites of receiving an atithi. The ritualistic reception of Soma resembles reception of renowned atithis. This sacrificial rite is called Ātithyeṣṭi. Here, we can see that atithi-saparyā assumes a ritualistic nature.

Upniṣadic and Purāṇic stories often reflect the importance of atithis. The story of Naciketas in Kaṭḥopaniṣad, reception of Gautama by King Pravahaṇa Jaivāli in Bṛhadāraṇyakopaniṣad etc. show the importance given to atithi in Upaniṣadic period. Rāmāyaṇa and Mahābhārata, too give much importance to atithisaparyā. Lot of references are available about atithi-saparyā in both these Epics. Śāntiparvan of Mahābhārata divides a person’s karman into three, nityakarman, naimittikakarman and kāmyakarman. Atithi-saparyā is considered as nityakarman eschewing which, will bring in sin. Receiving an atithi properly is depicted as a primary duty in Mahābhārata. There are several instances where proper reception of atithi leads to bestowing boons and improper receptions giving way to curses and ensuing adversities. There are beautiful descriptions of atithi-saparyā in Vālmīki Rāmāyaṇa also. Purāṇas with their notable stories like Bali’s reception of Vāmana, Nārada’s visit to Kṛṣṇa’s house etc. narrates the custom of atithi-saparyā. Classical Sanskrit Literature also has vast reference to atithi-saparyā. Indian culture is very close to nature, so poets and writers often ascribe human features to nature. Poets fancy that mountains, rivers, trees, birds, animals etc. do welcome their atithis. Even natural objects are portrayed as performing their duties.

We can see that atithi-saparyā has gone through changes over each and every period. From the highly ritualistic practices of atithi-saparyā in Vedic times, Classical period shows a change over in the concept of atithi, by showing even natural objects receiving their atithi. May be, this portrayal of atithi in Classical literature paved path to the modern concept of atithi, where no complex conditions are required to be qualified as an atithi.

The practice of atithi-saparyā has transformed over a long period. Undoubtedly we can say that atithi-saparyā is a cultured practice. It reflects a learned and well disciplined society having a set of sublime and noble values. This is clearly seen in Dharmaśāstra literature. It explains numerous rules and regulations that are to be observed by a householder while practicing atithisaparyā.

Rules, regulations and proper duties and the steps to be followed etc. are described in Dharmaśāstra literature. The rules and regulations of atithi-saparyā like, who is an atithi, how should one welcome atithi, what are the consequences of illtreatment of atithi-saparyā etc. are described in Dharmaśāstra literature.Gautama Dharmasūtra, Āpastamba Dharmasūtra, Manusmṛti, Yājñavalkyasmṛti etc. discuss atithi-saparyā in detail. They all seem to imbibe the essence of Vedic Literature where atithi-saparyā is treated as a ritual. Later texts follow Dharmaśāstra literature in describing atithi-saparyā. Hence it is very important to know about atithi-saparyā described in Vedas as a ritual. The most important ritual on atithi-saparyā refered in Vedas is Ātithyeṣṭi. So we shall have a close look at atithi-saparyā in Vedas.

Footnotes and references:

[1]:

In this thesis hospitality has been referred to as atithisaparyā. Cultural cannotations conveyed by this term are unique. Besides, it has got technical dimensions also.

[2]:

mātṛdevo bhava | pitṛdevo bhava | ācāryadevo bhava | atithidevo bhava | Taittirīyopaniṣad, 1.11.2

“Treat the atithi” as God is one of the injunctions imparted to a new entrant into gṛhasthāśrama. The injunctions are given as parting advice of a preceptor to his disciple (snātaka).

[3]:

yasya na jñāyate nāma na ca gotraṃ na ca sthitiḥ |
akasmāt gṛhamāyāti so'tithiḥ procyate budhaiḥ || Śabdakalpadruma, part.1, p.26

[4]:

tithiparvotsavāḥ sarve tyaktā yena mahātmanā |
so'tithiḥ sarvabhūtānāṃ śeṣānabhyāgatān viduḥ || Yamasaṃhitā (Quoted in Amarakośa, p.527)

[5]:

syurāveśika āganturatithirnnā gṛhāgate |
prāghūrṇikaḥ prāghuṇakaścābhyutthānantu gauravam || ibid., kāṇḍa-2.36, p.527

Āveśika [āveśikaḥ]—a person who comes from a different house. Medini says veśo veśyāgṛhe gṛhe, here the word veśa is known as house. Some scholars says that the word veśa is known as village. Parāśara says that, naikagrāmīṇamatithiṃ saṃgṛhṇīta kadācana | ibid., kāṇḍa-2, p.527

[6]:

Raja Radha Kanta Deva, Śabdakalpadruma, part.1, p.26

[7]:

Sri.TaranathaTarkavachaspati, Vācaspatya, vol.1, p.100

[8]:

ata sātatyagamane | Vachaspati.T.C.Parameswaran Moosad, Amarakośa (kāṇḍa-2), p.527

[9]:

Brahmayajña, Devayajña, Pitṛyajña, Bhūtayajña, and Nṛyajña are the Pañcamahāyajñas. These are discussed in detail in the seventh chapter.