Atithi or Guest Reception (study)
by Sarika. P. | 2022 | 41,363 words
This page relates ‘Rules of food offering in Atithi-saparya’ 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 7 - Rules of food offering in Atithi-saparyā
Food is an important factor in atithi-saparyā. Here atithi should arrive in the morning before the intake of food by gṛhastha. But Dharmasūtras also instructs to attend atithi who come after sunset, which shows the importance and emergency given to the need and time of an atithi. There are different customs to be followed while attending an atithi. According to Gautama Dharmasūtra , food should be given to an atithi before everyone. There is an order to attend people which is very sensible in terms of their need and emergency. Gṛhastha should give food first to atithis, then children, and the sick, pregnant women, females in his household, and the old, as well as the domestic servants.[1] Here gṛhastha is offering food to all people before them, irrespective of gender and varṇa which is a notable fact. This has not been given deserving attention by scholars. Anyway atithi is attended at first, before all of the others. But while providing hospitality, a gṛhastha should honour them, according to their merits. The same Gautama Dharmasūtra explains that, to a Brahmin who is not a vedic scholar, he should offer a seat and water, but to one who is a vedic scholar he should have water for washing the feet and the arghya prepared, and also special food like pāyasa, apūpa etc.[2] In case of unavailability of special food normal food should be provided to atithis.[3] To a Brahmin who is not a Vedic scholar, but of good conduct, he should be given normal food.[4] But to one devoid of these qualities, just give some water, and a seat on the floor, or at the very least, a word of welcome.[5] Gṛhastha should show respect towards atithi and should not eat before him. To those who are his equals or superiors, he should offer a room, bed, and seat as good as his, treat them hospitably, and follow them as they leave, somewhat less than that if it is a man inferior to him.[6] When teacher, father, or friend is visiting, however, gṛhastha should check with them before cooking the meal.[7]
According to Āpastaṃba Dharmasūtra one should feed his atithis first.[8] Only after that the food are served to the children, the aged, the sick and pregnant women.[9] This practice reflects the significance and importance of atithi-saparyā. The husband and wife should provide food for everyone who asks for it at the proper time. Gṛhastha should not eat anything which is not provided to an atithi. Āpastaṃba Dharmasūtra says that gṛhastha should make arrangements for his cook to prepare food for an atithi by using rice and barley.[10] And while serving the prepared food larger portion should be given to the atithi.[11] Atithi should not eat the food of someone whom he hates or who hates him, or someone who suspects him of a sin or who is suspected of a sin.[12]
A man who eats before his atithi, eats up the vigour, prosperity, progeny, livestock and good works of his family.[13] While receiving an atithi a gṛhastha has to observe certain criteria for preparing and serving food. This signifies the importance of food in atithi-saparyā.
Āpastaṃba Dharmasūtra describes how to offer food and accommodation to an atithi and also about the benefits that are sure to follow by receiving atithi in proper manner. When milk is poured over the food, the offering is equal to agniṣṭoma sacrifice, when ghee is added over it, it is equal to ukthya sacrifice, when honey is poured over it, it is equal to an atirātra sacrifice, when meat is poured over it, it is equal to a dvādaśa sacrifice, and when water is poured over it, it procures the increase of progeny and long life.[14] The proper reception of the atithi leads one to heaven.[15] Here by providing proper quality food one is attaining the benefits of Jyotiṣṭoma. Hence its clear that atithi-saparyā is considered to be very valuable more than that of yajñas. Hence it indirectly insists a person to perform atithi-saparyā, through which mankind is served. That’s why offering food to an atithi will bring same prosperity as some Vedic sacrifice would. There are the steps of customisation of a particular practice, through giving indirect references like above. Hence people might have started to pour milk, honey, ghee, water etc. for an atithi which will give such a huge benefit to a host. Benefits and consequences mostly pave path to the transformation of a practice into a custom.
A rare and interesting verse in Baudhāyana Dharmasūtra is about the importance of offering food in atithi-saparyā.
Now on this matter they also quote a couple of verses sung by Food. i.e.,
“Without giving me to ancestors, gods, dependants, guests, and friends, when a man in his folly eats what has been cooked, he eats poison-I eat him and I am his death. After performing the daily fire sacrifice and the oblation to All-Gods and offering hospitality to guests, when a man who is content and purified eats me-the food left over after feeding his dependants-with a spirit of generosity, he relishes me and I am his ambrosia”.[16]
It can be understood that the living conditions of that time were very neat and orderly. There is a detailed description in Baudhāyana Dharmasūtra that tells the atithi the procedure of how to have food. After washing hands and face atithi should be seated in his seat respectfully then have the food without having any anger and devour. He should use all fingers while having the food and also not to make any noise while chewing the food.[17] The remaining food left by an atithi should not be put aside even if a little bit is taken from it.[18] Atithis should wash their hands if fish, meat, sessamum etc. are consumed. Arrangements should be done for an atithi to bask at the fire place.[19] All these tell the systematic and orderly life of that period.
Footnotes and references:
[1]:
bhojayetpūrvamatithikumāravyādhitagarbhiṇīsvavāsinīsthavirāñjaghanyāṃśca || Gautama Dharmasūtra, 1.5.23, p.53
[2]:
[3]:
nityaṃ vā saṃskāraviśiṣṭam || (yadasya gṛhe nityaṃ vidyamānaṃ tadeva marīcajīrakādisaṃskāraviśiṣṭaṃ sādhayet || ) ibid., 1.5.31, p.54
[4]:
madhyato'nnadānamavaidye sādhuvṛtte || (yastvatithirvidyārahito'pi sādhuvṛtto bhavati tasminnupasthite madhyamena saṃskāreṇānnaṃ deyam || ibid.,1.5.32, p.54
[5]:
viparīteṣu tṛṇodakabhūmisvāgatamantataḥ pūjā'natyaśaśca || ibid., 1.5.33, p.54
[6]:
śayyāsanāvasathānuvrajyopāsanāni sadṛkśreyasoḥ samānāni || ibid., 1.5.34
alpaśo'pi hīne || ibid., 1.5.35
[8]:
atithīnevā'gre bhojayet || Āpastaṃba Dharmasūtra, 2.2.4.11, p.245
[9]:
bālānvṛddhānrogasaṃbandhāṃstrīścāntarvatnīḥ || ibid., 2.2.4.12, p.245
[10]:
annasaṃskartāramāhūya vrīhīn yavānvā tadarthānnirvapet || ibid., 2.3.6.16
[11]:
uddhṛtānyannānyavekṣetedaṃ bhūyā idamiti || ibid., 2.3.6.17
bhūya uddharetyeva brūyāt || ibid., 2.3.6.18
[12]:
dviṣandviṣato vā nānnamaśnīyāddoṣeṇa vā mīmāṃsamānasya mīmāṃsitasya vā || ibid., 2.3.6.19
[13]:
ūrjaṃ puṣṭi prajāṃ paśūniṣṭāpūrtamiti gṛhāṇāmaśnāti yaḥ pūrvo'titheraśnāti || Āpastaṃba Dharmasūtra, 2.3.7.3
[14]:
paya upasecanamannamagniṣṭomasammitaṃ sarpiṣokthyasammitaṃ, madhunā'tirātrasammitaṃ, māṃsena dvādaśāhasammitamudakena prajāvṛddhirāyuṣaśca || ibid., 2.3.7.4
[15]:
priyā apriyāścā'tithiyaḥ svargaṃ lokaṃ gamayantīti vijñāyate || ibid., 2.3.7.5
[16]:
Baudhāyana Dharmasūtra, Dharmasūtras The Law codes of Āpstaṃba, Gautama, Baudhāyana and Vasiṣṭha, Patrick Olivelle, p. 180
athā'pyatrā'nnagītau ślokāvudāharanti—
yo māmadatvā pitṛdevatābhyo bhṛtyatithīnāṃ ca suhṛjjanasya |
sampannamaśnanviṣamatti mohāttamadmayyahaṃ tasya ca mṛtyurasmi ||
hutāgnihotraḥ kṛtavaiśvadevaḥ pūjyātithīn bhṛtyajanāvaśiṣṭam |
tuṣṭaśśuciśraddadhadatti yo māṃ tasyā'mṛtaṃ syāṃ sa ca māṃ bhunaktīti || Baudhāyana Dharmasūtra, 2.3.5.18
[17]:
suprakṣālitapādapāṇirācāntaśśucau saṃvṛte deśe'nnamupahṛtamupasaṅgṛhya kāmakrodhadrohalobhamohānapahatya sarvābhipaṅgulībhiḥ śabdamakurvanprāśnīyāt || ibid., 2.5.21, p.213
[18]:
na piṇḍaśeṣaṃ pātryāmutsṛjet || ibid., 2.6.1, p.213
[19]:
māṃsamatsyatilasaṃsṛṣṭaprāśane'pa upaspṛśyā'gnimabhimṛśet || ibid., 2.6.2, p.214