Chapter 11 - Socio-Cultural Analysis

[Full title: Socio-Cultural Analysis in the development of Atithi-saparyā in Dharmaśāstras]

Socio-cultural changes over the centuries have played an important role in shaping atithi-saparyā. The very concept of the term atithi has undergone changes from Vedic period to the present times. The custom of observance of atithi-saparyā in a systamatic and cultured way has been there in the society. In Vedas atithi-saparyā is closely related with yāgas. A gṛhastha is said to gain heaven by performing atithi-saparyā with yajña and tasty food. Though Vedas never elaborated about the exact features and time of arrival of an atithi, detailed references of atithi-saparyā can be seen in them. The custom of providing darbha grass for sitting, offering arghya and pādya etc. to an atithi are detailed in Ṛgveda. Yajurveda describes the greatness of treating atithi with precious amṛt as a respectful custom. It also holds the view that the arrival of atithi every month is a good thing. Atharvaveda also describes the possible sins that are to be fall upon a gṛhastha who eats before serving food to his atithis. Brāhmaṇas, Āraṇyakas, Upaniṣads, Epics, Dharmaśāstras, poetry, drama etc. which came after Vedas have also given importance to atithi-saparyā.

The ātithyeṣṭi, which is performed in Somayāga and the mahāvrata in Āraṇyakas are important in this regard. In ātithyeṣṭi the soma creeper is considered as a King and respectfully welcomed to the yāga. The importance of atithi-saparyā can be seen here. A person who is entering into the gārhasthya after the completion of his study should observe these laws stated in Dharmaśāstra. It proclaims that a householder should treat father, mother, teacher and an atithi as God. This also signifies the prime importance given to atithi-saparyā. The story of Naciketas in Kaṭhopaniṣad is also important one. Naciketas went to Yama’s house and waited for there for three days for the arrival of Yama. Yama felt regret on that and gave three boons to Naciketas. Such stories of boon and curse can be seen very often in Sanskrit literature.

Improper reception of atithi will lead to curse upon a gṛhastha. Hence a gṛhastha takes atmost care for the proper reception of his atithi. The stories of hosts getting boons and curses from atithis can be seen in Rāmāyaṇa and Mahābhārata. Both these two great Epics depict atithi-saparyā in detail. The stories of Vasiṣṭha, Anasūyā, Śabarī etc. from Rāmāyaṇa and the stories of Pulomā, Oghavatī etc. from Mahābhārata are good examples of atithi-saparyā. These stories represent the then society and they paved light into woman’s duties. Gṛhastha’s wives should observe atithi-saparyā in the absence of their husbands. The atithi-saparyā of Sītā and Pulomā narrates how they treated their atithi in the absence of their husband. Unfortunately, both of them faced many troubles after that. Almost all Purāṇas like Vāmanapurāṇa, Mārkkaṇḍeyapurāṇa, Śrīmadbhāgavatapurāṇa etc. highlight the due importance to atithi-saparyā.

The society depicted in the Dharmasūtras are socially and culturally developed one. The pañcamahāyajñas which are described in Brāhmaṇas, Gṛhyasūtras and Dharmasūtras got much development during the time of Dharmaśāstra period. During this time pañcamahāyajñas became the daily routine of the gṛhastha. The society of that time was socially and culturally evolved and structured one. This fact is evident from Dharmaśāstra literature.Gṛhastha believed that he may face certain consequences for the improper reception of atithi. He also believed that fortune will fall upon him on doing proper reception of his atithi. From these we can see the importance and significance of atithi-saparyā.

While describing the characteristics of an atithi both Dharmasūtras and Dharmaśāstras say that he should not be from the same village. He should be someone coming from some distant places. The evening time was considered the suitable time for the arrival of an atithi. Even if a householder fails to arrange special dishes for his atithi he should ensure the food that he consumes. That is, prior importance is given to satisfy the basic needs of the atithi. At the same time, it should be noticed that the discrimination caused by the gradation in the varṇa system was very strong. And that is reflected in the ritualistic reception offered to atithis too.

A Brahmin do not consider Kṣatriya, Vaiśya, Śūdra, friends, teachers etc. as their atithis. Just like this a Kṣatriya never considered Vaiśya, Śūdra, friend, teachers as their atithis. They treat Kṣatriya or upper Brahmins as their atithis. Like this Vaiśya has got Vaiśya, Kṣatriya, Brāhmin as their atithi they donot consider Śūdras as their atithi. Contrary to this, if an atithi from a far away village approaches a householder while he is having food, he should be provided food irrespective of his varṇa. As per rule a Brahmin should treat a Brahmin as his atithi. But if a kṣatriya from another village came to the house of a Brahmin while they are having food, the Kṣṭriya should be given enough food after treating the other Brāhmaṇātithis there. The Vaiśya and Śūdra coming into the household of a Brahmin should also be given food along with the servents. The caste system prevailed in that society. Even then food is provided to all irrespective of their social status. In the vaiśvadeva ritual even dogs, sick people, aged ones and caṇḍālas were given food.^[1] From this, it is clear that none was left hungry. However it should be noticed that caṇḍāla, a human being, in ranked among dogs, chronic patients and aged and deserted people. Such was the severity of the brutal discrimination of the caste system brought in the society.

A gṛhastha eats his food only after giving it to his atithi. Not only the gṛhastha but also the vānaprastha also observed the pañcamahāyajñas. Hence while prescribing the dharmas of the vānaprastha atithi-saparyā is also mentioned. Vānaprasthas also treated their atithi with the available food items in the forest. Here it is evident that an atithi is a respectable person even at the forest.

Women, children and aged people were given importance in atithi-saparyā. This is mentioned in Dharmasūtras and Smṛtis with slight change. Āpastamba and GDSs says that one should provide food first to atithi. Children, aged, patients, pregnant women etc. are supplied respectively. Manusmṛti holds the view that just married women, patients and pregnant women should be given food even before the atithis. Like this there is yajamāna and yajamāna’s wife take part in yajña. It is believed that yajña will fullfil only with the presence of the wife. Vaikhānasa Dharmasūtra divides vānaprasthiṃs as two with and without wife. These all points out the importance given to woman.

An atithi should have thorough knowledge in Vedas. It is this eminence in knowledge which makes him a respectful atithi and not his high birth. Atithis usually imparts their knowledge to their hosts. A gṛhastha treats his atithis according to his ability. He should welcome an atithi by standing up and then provide him suitable seat according to their eminence. The feet of atithis should be washed by two śūdra servants. One should pour the water on feet while the other wash them. While speaking with an atithi, one should always use polite and compassionate words. Gṛhastha should enquire about the health condition and other comforts of his atithi and also try to make him happy by providing milk and other drinks. Basic amenities like rest room, bed, pillow, black collyrium, medicated oil or ghee for applying on feet should also be provided. A gṛhastha and wife believed that by doing these they will get lot of prosperity in their life. This is how they practiced atithi-saparyā when the caste system was practiced.

It can be understood that the living conditions of that time were very neat and orderly. While having food one should use all the five fingers, not make noise while eating and also not take food placing it on the lap such interesting instructions regarding eating can be seen in Baudhāyana Dharmasūtra Especially they make very keen instructions while taking food very detailly. Several examples can be seen as, one should not drink water standing or bent forwards. A person shouldn”t bite off with his teeth, pieces from cakes, roots or fruits. One should not eat that is bought and touched by Śūdra. But its quite interesting to note that, the same Śūdra, is assigned to pour water and cleanse the feet of an atithi. Where we feel something contradictory.

Eating habits prescribed in Dharmaśāstra is quite vast and interesting. Food should not be eaten, if it has been touched by a dog or Apapātra. Apapātras are persons whom one must not allow to eat from ones dishes eg: Caṇḍālas, patitas, a women in her courses on during the ten days of impurity etc. Here human beings are considered equivalent to dogs. But the same Dharmaśāstras prescribe an householder to provide food for a Caṇḍāla, when he visits after vaiśvadeva. We feel, how strange the logic, used here. And also a person shouldnot eat the food that has been brought at night by a female slave.^[2]

Regarding cooking food in different occasions, the discrimination prevails, along with the humanistic views, which is very strange. Āpastaṃba Dharmasūtra says, three castes shall prepare the food of a householder at the vaiśvadeva ceremony. The cook should not speak, nor cough, nor spit while his face is turned towards the food. At the same time, Śūdras may prepare the food, under the superintendence of men of the first three castes.^[3] Here we can notice the double stand, at place it was mentioned that food prepared by Śūdra should not be eaten, and here Śūdra is allowed to prepare food for vaiśvadeva ceremony.We should also pay attention, to a fact that Caṇḍāla is allowed to eat the food in vaiśvadeva ceremony, where Śūdra is allowed to cook food. Another interesting thing is that this food is fit for gods too.

Hence a gṛhastha should be very strictly instructed in the case of food habits. He should also perform his duties properly. An atithi comes to the house resembles a burning fire^[4]. It indicates the absolute necessity of feeding a guest. For, it offended he might burn the house with the flames of his anger. Treating atithi is also according to the varṇa. To a Brahmin who has not studied Veda; a seat, water, and food must be given. But the giver shall not rise to honour him. Brahmin shall not rise to receive Kṣatriya and Vaiśya too. Most importantly, eventhough Śūdra comes as a guest, he is not treated as a guest. The householder should give him some work to do and then he may feed him after the work is completed. If Śūdra should be honoured, it should be by the slaves of the Brahmins. They should fetch rice from stores and honour the Śūdra as guest^[5]. Here food is provided to everyone, which is humanistic in nature. But the dignity provided is not at all equal. The fundamental needs of the citizens are somehow meeted. But the way they meet is utterly wounding to the dignity of a common man. We can name this society as humanity shrouded with inequally and brutality; Even though we can”t neglect the humanistic values prevailed there.

As we notice, we had a patriarchial society where even men faced discrimination due to varṇa system, we can assume the state of women, even though she is considered high in several places.

Gautama Dharmasūtra says, A wife is not independent with respect to the fulfillment of the sacred law.^[6] It shows the inability of wives to offer on their own account, Śrauta or Gṛhya sacrifices, or to perform vows and religious ceremonies prescribed in the Purāṇas, without the permission of their husband. At the same time they are given equal prominence in household things; But not in decision making. As mentioned earlier the life of a householder and his wife is centered with duties in which reception of guests is must important.

Āpastaṃba Dharmasūtra narrates the possible gains that a gṛhastha will get by providing a place for one night stay for an atithi. Gṛhastha wins the earthly world by arranging a single night stay at his household. If it is two days, it wins him the intermediate world between earth and heaven. Heavenly world for three days. The four days stay gains him far distant world. The gṛhastha attains more worlds if he arranges a greater number of days stay to his atithi. If an inelligible person comes as an atithi then the gṛhastha receives him by saying that he is providing these to a person who know Vedas. Because receiving a knowledgible person is far more sacred and effective. All these gains of atithi-saparyā make it popular and important over that period. It is believed that doing these will bring prosperity else he will have to face some troubles in his life. The society was controlled by the king. Dharmaśāstra texts explicitly narrate the powers of the king. When an atithi comes before a king he should treat him with much respect than himself.

Even today we treat atithis with much importance and respect. But it is entirely different from the ancient concept. A Brahmin who has knowledge in Vedas, coming from distant places, usually arriving at the evening time, intending to stay for one night only is considered as an atithi during ancient times. But now anyone who comes at any time unexpectedly and also one who arrives by intimation, friends, relatives etc. are also treated as an atithi. Huge difference is there in the concept of atithi-saparyā of the present times. In ancient time knowledge earning is also involved in atithi-saparyā. Knowingly or unknowingly we are all following certain elements of atithi-saparyā prevailed in the Vedas, Epics and Dharmaśāstra period. Welcoming a guest with polite words, giving them food and water, providing a place for rest, accompanying them to some distance while they are leaving are all practiced even today. In Dharmasūtras and Dharmaśāstras there is description about the practice of accompanying atithi when they depart. If the atithi arrives in a chariot then the gṛhastha has to accompany him upto the boundary of the village. Such reference is there in Āpastaṃba Dharmasūtra Same idea can be seen in Vasiṣṭha Dharmasūtra too. Gṛhastha has to go along with the atithi upto the boundary of the village or he has to get prior permission from his host for leaving. Gautama Dharmasūtra also describes the same concept. An atithi who is having equal status or having greater qualities than him should be provided room, bed seat etc. and also he should accompany him when he leaves. Thus we still follow certain practices of atithi-saparyā in the present world.

Footnotes and references:

[1]:

sarvān vaiśvadeve bhāginaḥ kurvītāśvacaṇḍālebhyaḥ || Āpastambadharmasūtra, 2.4.9.5
śunāṃ ca patitānāṃ ca śvapacāṃ pāparogiṇām |
vāyasānāṃ ca kṛmīṇāṃ ca śanakairnirvapedbhuvi || Manusmṛti, 3.92

[2]:

śunā vā'papātreṇa vā dṛṣṭam || Āpastaṃba Dharmasūtra, 1.5.16.30
sicā vo'pahṛtam || ibid., 1.5.16.31
dāsyā vā naktamāhṛtam || ibid., 1.5.16.32
bhuñjānaṃ vā || ibid., 1.5.16.33

[3]:

āryāḥ prayatā vaiśvadeve'nnasaṃskartāraḥ syuḥ || ibid., 2.2.3.1
bhāṣāṃ kāsaṃ kṣavadhumityabhimukho'nnaṃ varjayet || ibid., 2.2.3.2
āryādhiṣṭhitā vā śūdrāssaṃskartāraḥ syuḥ || ibid., 2.2.3.4

[4]:

agniriva jvalannatithirabhyāgacchati || ibid., 2.3.6.3

[5]:

brāhmaṇāyā'nadhīyānāyāsanamudakamannamiti deyaṃ na pratyutiṣṭhet || ibid., 2.2.4.16
abhivādanāyaivottiṣṭhedabhivādyaścet || ibid., 2.2.4.17
rājanyavaiśyau ca || ibid., 2.2.4.18
śūdramabhyāgataṃ karmaṇi niyuñjyāt || ibid., 2.2.4.19
athāsmai dadyāt || ibid., 2.2.4.20
dāsā vā rājakulādāhṛtya'tithivacchūdraṃ pūjayeyuḥ || ibid., 2.2.4.21

[6]:

asvatantrā dharme strī || Gautama Dharmasūtra, 2.9.1