Chapter 12 - Observations and Conclusions

Observations:

Ṛta is depicted as the fundamental laws of nature; Dharma is a performance that nourishes Ṛta. Dharma has two main destinations-abhyudaya and niḥśreyasa which are accomplishments of life and liberation respectively. For attainment of niḥśreyasa, different ways of approach are conceived. And for abhyudaya, the dharma foundations are disclosed. Later on Dharmaśāstras discussed these dharma foundations in detail and produced suggestions of obeisance. The concept of pañcamahāyajñas are formulated keeping the guidelines of the Vedas and are prescribed for accomplishments here and after. Brahmayajña or pursuit of knowledge, devayajña or spiritual performances, pitṛyajña or sustainance of worldly affairs, atithiyajña or nṛyajña or treatment of personalities of higher consciousness and finally balivaiśvadevayajña or maintainance of other beings. Out of there, atithiyajña has been considered as a great act of virtue leading to welfare here and after. These duties are discussed and developed in later scriptures.

-) As the authors of Dharmaśāstra and Smṛti literature take Vedas as the primary source of Dharma, Vedic literature assumes significance in the context of any study on Dharmaśāstras.

-) Although the etymological meaning of “Atithi” is “one who visits without prior information or date”, the term had been used to denote the visit of a man of exemplary character and knowledge in the Vedic times. The Atharvaveda mantra mentions the idea clearly, it says that a learned man of specified virtues be treated as an atithi^[1]. Even in the Vedic times, the reception offered to an “atithi” had assumed the shape of a formal ritual.^[2]

-) During the period of Brāhmaṇas, the ideas sprouted in the Vedas regarding atithi-saparyā were developed into full bloom. Atithipūja became a part of the observations attached to yajña and yāgas. Seers and mentors were the lots preferred at such great yajñas; their presence demanded befitting reception from not only organizers, but concerned householders also. Even the Somalatā was considered as an honourable guest (atithi) and offer of proper ritualistic reception was essential.

-) Iṣṭi is yajña; the ātithya related to yajña or iṣṭi is called Ātithyeṣṭi and therefore reception extended to somalatā is called Ātithyeṣṭi. Here also, the concept of the consideration of atithi to a higher level of importance is obvious. The soma is pivotal in the offerings of yajña. That is why the reception comes to a higher level of significance.

-) The age of Upaniṣads also reflects the significance of atithi-saparyā. Though a part of Āraṇyaka, Taittirīya Upaniṣad includes the consideration of atithis into prime observations of a householder. Śikṣāvallī, which contains a long list of do’s and don”ts enunciated to an outgoing student (after proper completion of education), has a clear injunction “atithi devo bhava” (atithi must be considered as “deva”). Here atithi stands next to ācārya, the preceptor. Ācārya or guru is of great importance and atithi is placed next. This amounts to the inherent qualities of an atithi.

-) The story of Naciketas in Kaṭhopaniṣad is a beautiful description of the prime significance of an atithi. The boy Naciketas was sent to Yama by his father to fulfill the latter’s vow; but as the Yama was on tour, out of station: Naciketas had to wait for three days. On arrival, Yama felt sad in keeping an atithi in waiting. The seriousness of that flaw can be understood from the Yama’s eagerness to grant three boons. Here the atithi is no ordinary person; he is a brahmacārin.

-) The society that is reflected in Rāmāyaṇa and Mahābhārata is far more developed. The treatment of atithis during the period of Epics is more or less similar to that of present day situations. The atithi is treated with highest joy and pleasure. One important aspect is that the quality of atithi comes down to mundane levels spiritual and ethical heights.

-) Atithiyajña is a necessary action of householders in Rāmāyaṇa and Mahābhārata. From the elite to the layman, atithiyajña has become order of the day. Examples are many, powerful and pervading. When King Viśvāmitra visited Vasiṣṭha at the latters āśrama, a great treat followed with the help of Kāmadhenu. Though only the householder was bound by Dharma regulations to perform atithiyajña, the other categories also were following those sacred dictates on their own.

-) Treating of the guest is pervading even in small-narrations like the one of sage Durvāsas visiting Yudhiṣṭhira to examine akṣayapātra’s power. If any atithi is not treated properly, a curse is certain to befall. Curse is often casted upon an act of improper behavior. Not treating an atithi properly was considered an offence leading to a curse. Even Kuntī’s acceptance of Sūrya was an act of Ātithya.

-) Later poetic creations also contain vast examples of Atithi-saparyā. All most all kāvyas and dramas bear stamps of this. In the play Abhijñānaśākuntala, the curse of Sage Durvāsas bursts out as an outcome of improper behaviour. This point of element is pivotal in the work; it is the leading concept in the theme of the composition. Later poems also depict the importance of atithiyajña.

-) The period of the Mahābhārata is connected to many Smṛtis and Dharmaśāstras. Out of known and unknown Smṛtis, authority is bestowed upon Manu, Yājñavalkya and Parāśara. These Smṛtis are considered as laws of the concerned spheres of life, and they elaborately discuss the five great observations or pañcamahāyajñas out of which atithiyajña is the foremost one. Practicability and social bearing are more obvious.

-) Thus Dharmaśāstras depict the pañcamahāyajñas as highly significant. And are in the five prime observations that every householder must perform. The brahmacāriṃs or celibate academics are dependants; similar is the case of Vānaprasthin- s (retired ones) and Sanyāsiṃs or mendicants. So only the householder is responsible for the performance of atithiyajña. Even then, mendicants and retired aspirants were certainly fond of treating atithis with great fervour.

-) Aged persons, women, pregnant ones and children are given priority in all matters of compassion. Although “atithi” means “A-tithi” or without prior information, those who come with prior information also began being considered as guests and treated as such.

-) The householder and his wife were the last to take food. When the guest/guests leave, the householder or his respresentative would accompany upto a water resources (pond, lake or river). Later this custom became reduced to the premises of the householder’s home alone. This can connect to the rites in Somayāga. When an atithi is about to leave then gṛhastha shows his respect by standing up. This has got much resemblance with the last rite in Somayāga named udavasānīyeṣṭi. Uttering good words to atithi is equivalent to giving dakṣiṇa to atithi in Somayāga, and accompanying an atithi is same as viṣṇukrama. Returning back after leaving an atithi is known as avabhṛtha in Somayāga.

-) The concept of atithi is actually distinct from the purport of the word “guest”. This prevents translation of the former. Tithi is a particular term denoting the fifteen phases of moon in a half month. Days are also attached to tithis. The tithi of aṣṭami or the eighth day of each half-month is believed to be inauspicious. Thus tithi and visit of an atithi are interconnected. Learned men of higher consciousness are exempted from such omens and allied particles. So during Vedic ages, atithi meant “a person of education and character”. Later on the term developed its purview to vaster meanings. Thus other guests also come under it.

Conclusion

-) The meaning and purview of the word atithi was also developed from origins to present day form of concepts. During rudimentary states, Atithi meant “a man of higher level of awareness” and later on the meaning was enhanced to contain even a layman who visits a householder.

-) Ātithyeṣṭi in Somayāga and Mahāvrata of Āraṇyaka shows the significance of atithi-saparyā in Vedic age.

-) The concept of guest reception exists in all developed civilizations. The atithi-saparyā in Indian culture defy much from others and they evolved as a custom from Vedic period itself. In Indian tradition an atithi is regarded as a person with immense knowledge. Stories of Naciketas in Kaṭhopaniṣad, Śvetaketu in Bṛhadāraṇyakopaniṣad, the five Vedic householders who visit King Aśvapati in Chāndogyopaniṣad etc. are examples this exalted concept.

-) The Purāṇas and literature compositions later gave widespread propogation through symbolic and realistic stories and narrations. Thus the concept of atithiyajña originated from the Vedas and through later systems, were developed into a complete comprehensive view.

-) The Purāṇas give narrations galore to delineate Atithiyajña into a complete performance system of mutual dependence among humans and their surrounding beings. The reputed ślokārdha from Bhagavatgīta directs humans to know and live according to the mutual dependence of beings in nature^[3]. The atithiyajña is a system of mutual care and understanding among beings of mature.

-) Atithi-saparyā offered by Vasiṣṭha to Viśvāmitra, Bharadvāja to Bharata, Śabari to Rāma and Lakṣmaṇa in Vālmīkirāmāyaṇa are some striking episodes. So also the episode of golden mongoose in the Mahābhārata.

-) Kālidāsa’s Abhijñānaśākuntala is great literary work in which atithi-saparyā plays a vital role. Śakuntala’s fortune is changed very much after Durvāsas visit on her hermitage. Her failure in performing the proper atithi-saparyā leads to much trouble in her life. The whole plot might be changed if she had paid a proper reception to his atithi.

-) Indian poets gave importance to nature. Beautiful representation can be treated in almost all the important literary works. Poets often attribute humaness to nature. Mountains, trees, flowers etc. are said to take part in atithi-saparyā.

-) Atithi-saparyā can also be seen in the Tāntric and temple rituals. Ṣodaśopacāras are the best example for it.

-) Atithi-saparyā mentioned in Vedas attain in its supreme level at the time of Dharmaśāstras. Definition of an atithi, when should atithi appear, varṇa descriminations etc. are mentioned in Dharmaśāstra literature.

-) Atithi-saparyā is a ritualistic duty performed by a gṛhastha in his daily life. Vānaprastiṃs also treat his atithis.

-) Women also play an important role in atithi-saparyā. In yāgas, yajamāna and his wife get equal status. Householder’s wife also gets due respect and importance in vaiśvadeva. The evening sacrifice ceremony is performed by the housewife it hints on the equal status given to women. Female characters like Sītā, Kuntī, Pulomā, Oghavatī, Pārvatī etc. and their stories shows the preference given to women in atithi-saparyā.

-) Being a Śūdra, Vaiśya or Kṣatriya was not all a taboo to be treated in a Brahmins house as an atithi. Furthermore, the hungry, the poor, the needy, the servants of guests-all were given consideration with love and care.

-) In the varṇa system Śūdras are placed the last priority. Their duty is to give helps to all the other three varṇas. Hence they do not given equal social status compared to others. But food is provided to everyone who arrives at the time of having food. A Śūdra also engaged this privilege.

-) The features of atithi represented in Dharmaśāstra are quiet different from the modern concept of guest. Only a few features are found common owing to its hereditary transmission. Offering water for washing the feet is a custom and it is widely practiced recent times by placing water in pot in the yard.

-) Accompanying an atithi at some point when he leaves is mentioned in Dharmaśāstras. This is practiced even today we are supposed to accompany with our guest.

-) Often atithi-saparyā is based on the merits and quality of an atithi. A Brahmin who has not learned Veda got only a common reception. While a Brahmin who learned Veda gets a special reception and treatment.

-) Atithi-saparyā is a part of everyday life. It is definitely something that is to be performed. We still follow it today. Through proper guest reception, one can make a good relationship with others. Not only in home but also during the monarchy, it is possible to establish a good relationship with the rulers of other countries by proper guest reception. Similarly, if guests are not treated well, the curse will be replaced by resentment and it will adversely affect relations between nations.

-) Performance of pañcamahāyajñas are the back-bone of varṇāśrama system. Importance of pañcamahāyajñas and its singular or collective effect can be seen in all cultures in India.

Footnotes and references:

[1]:

tadyasyaivaṃ vidvān vrātyo atithirgṛhānāgacchet | Atharvaveda,15.2.11.1

[2]:

svayamenamabhyudetya brūyāt vrātya kvā vātsīr vrātyodakaṃ vrātya tarpayantu vrātya yathā te priyaṃ tathāstu vrātya yathā te vaśastathāstu vrātya yathāte nikāmastathāstviti | ibid.,15.2.11.2

[3]:

parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha |