Atithi or Guest Reception (study)
by Sarika. P. | 2022 | 41,363 words
This page relates ‘References to Hospitality in Pancatantra’ 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 12 - References to Hospitality in Pañcatantra
Viṣṇuśarman’s Pañcatantra refers to atithi-saparyā in many places. In the first part mitrabheda, Damanaka narrates the story of sañjīvaka to piṅgalaka. Here he mentions who is an atithi.[1] Another reference to atithi-saparyā comes in the depiction of the story of Devaśarma and the weaver.
Here comes an episode where the weaver refers to the importance of atithidharma. Thus,
devaśarmāpi tamālokya provāca—“bho bhadra, vayaṃ sūryoḍhāḥ atithayastavāntikaṃ prāptāḥ | na kamapyatra grāme jānīmaḥ | tadgṛhyatāmatithidharmaḥ | Pañcatantra, mitrabheda, story-4
Weaver asked his wife to treat their atithi very well.
Here some proverbs about atithi-saparyā can be seen. That is,
samprāpto yo'tithiḥ sāyaṃ sūryoḍho gṛhamedhinām |
pūjayā tasya devatvaṃ prayānti gṛhamedhinaḥ || ibid., story-4.181
A householder should welcome an atithi who comes in the evening time. Doing this helps them attain heavenly qualities. The description of this concept is in accordance with Smṛtis and Dharmaśāstras.
Gautama Dharmasūtra says that,
asamānagrāmo'tithiraikarātrikā'dhivṛkṣasūryopasthayī |
That is an atithi is one who comes from distant places and intends to stay for one night only and also who arrives at the evening time when sun has come up at the tree top and he should be respected.
According to Manusmṛti,
apraṇodyo'tithiḥ sāyaṃ sūryoḍho gṛhamedhinā |
kāle prāptastvakāle vā nāsyānaśnan gṛhe vaset || ibid., 3.105
It means: “An atithi who comes after sunset should not be turned away-whether he comes in time or not he should not be left hungry”.
Pañcatantra reflecting the concepts of Manusmṛti also points out the importance of atithi-saparyā. According to Manusmṛti, a householder should welcome an atithi by providing him grass-mat for sitting and a proper resting place and water, he should say sweet words also[2]. These are the basic requisites for making the atithi comfortable. The same idea is noticed in the following verse of Pañcatantra,
tṛṇāni bhūmirudakaṃ vākcaturthī ca sūnṛtā |
satāmetāni harmeyeṣu nocchidyante kadācana || ibid., 4.182
It also proclaims that by making an atithi comfortable the householder can please the devatas like Agni, Indra and Śiva and also the pitṛs.
Welcoming of atithi make Agnideva happy, providing seat for atithi is benefited by the blessing of Indra, Pitṛs will become happy by washing the feet of the atithi, Lord Śiva will be pleased by providing him water.
svāgatenāgnayastṛptā āsanena śatakratuḥ |
pādaśaucena pitaraḥ arghācchaṃbhustathātitheḥ' || ibid., 4.183
During those time people believed that by receiving atithi in such a way brings fortunes to their life. Hence they all considered atithi-saparyā with awe and respect.
Mitrasaṃprāpti[3] explains where should an atithi go. Here some observations about atithi can be seen.
ehyāgaccha samāśrayāsanamidaṃ kasmāccirād dṛśyase?
kā vārtā atidurbalo'si kuśalaṃ prīto'smi te darśanāt |
evaṃ ye samupāgatānpraṇayinaḥ prahlādayantyādarā
tteṣāṃ yuktamaśaṅkitena manasā harmyāṇi gantuṃ sadā || ibid., Mitrasaṃprāpti,
gṛhī yatrāgataṃ dṛṣaṭvā diśo vīkṣate vāpyadhaḥ |
tatra ye sadane yānti te śṛṅgarahitā vṛṣāḥ || ibid., 67
nābhyutthānakriyā yatra nālāpā madhurākṣarāḥ |
guṇadoṣakathā naiva tatra harmye na gamyate || ibid., 68, story-1
An atithi who visits a householder who is not willing to treat him properly is a fool according to Pañcatantra. He is a fool; he is just like an ox without horn.
The third tantra opines that there are none who are not deceived by words of an atithi.[4] From this it is evident that whatever said by an atithi is believed by all. Pañcatantra refers to the demerits of inappropriate treatment of guest who visits in the evening. An atithi who comes in the evening should be treated well unless all the blessings of the householder fall upon the atithi and in turn sin may happen to the householder.[5] The fourth tantra Labdhapraṇāśa narrates the beautiful story of Raktamukha the monkey and Karālamukha the crocodile. Raktamukha stays in a jamun tree on a sea shore. Sweet jamun fruits are there in that tree in all seasons. One day from the sea the crocodile Karālamukha arrives there and it sat on the sand bank under that tree. Raktamukha respectfully treats Karālamukha as an atithi and offers him with some sweet jamun fruits which equals the taste of nectar.Then Raktamukha pointing out the greatness of atithi-saparyā, A person who arrives after the vaiśvadeva sacrifice is regarded as an atithi even if he is beloved, enemy or learned one. Do not inquire anything about gotra or Vedic recension of an atithi who has come at the end of śrāddha or vaiśvadeva sacrifice. The deities and pitṛṃs will leave the house in anger if an atithi left the place with a deep sigh owing to not being worshiped.[6]
Footnotes and references:
[1]:
[2]:
tṛṇāni bhūmirudakaṃ vākcaturthī ca sūnṛtā |
etānyapi satāṃ gehe nocchidyante kadācana || Manusmṛti, 3.101
[3]:
[4]:
abhinavasevakavinayaiḥ prāghuṇikoktairvilāsinīruditaiḥ |
jūrtajanavacananikarairiha kaścidavañcito nāsti || 120, Pañcatantra, Kākolukīya, story-4, p.345-505
[5]:
yaḥ sāyamatithiṃ prāptaṃ yathāśakti na pūjayet |
tasyāsau duṣkṛtaṃ datvā sukṛtañcāpakarṣati || 154, ibid., story-8, p.527
[6]:
tataśca raktamukhena sa proktaḥ—
“bho! bhavān samabhyāgato'tithiḥ,tat bhakṣayatu mayā dattāni
amṛtatulyāni jambūphalāni | uktañca—
priyo vā yadi vā dveṣyo mūrkho vā yadi paṇḍitaḥ |
vaiśvadevāntamāpannaḥ so'tithiḥ svargasaṅkramaḥ || 2
napṛcchet caraṇaṃ gotraṃ na ca vidyāṃ kulaṃ na ca |
atithiṃ vaiśvadevānte śrāddhe ca manurabravīt || 3
dūramārgaśramaśrāntaṃ vaiśvadevāntamāgatam |
atithiṃ pūjayet yastu sa yāti paramāṃ gatim || 4
apūjito'tithiryasya gṛhāt yāti viniśvasan |
gacchanti vimukhāstasya pitṛbhiḥ saha devatāḥ” || 5
—Pañcatantra, Labdhapraṇāśa, story-1, p.618-619