Atithi or Guest Reception (study)
by Sarika. P. | 2022 | 41,363 words
This page relates ‘Recommendations’ 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.
Chapter 13 - Recommendations
Based on the foregoing study on the different aspects of atithi-saparyā in the Indian culture in general, and the transformation of the mode of honouring guests in India, right from the Vedic times upto the period of Smṛtis and Classical Sanskrit Literature, the following humble recommendations are suggested for future study in the field.
1. After the monumental work of Mahāmahopādhyāya P.V. Kane (History of Dharmaśāstra), many minor works either in the form of editions of unpublished works or in the form of formal studies on different aspects have come into being. So far, a serious comprehensive work dealing with all such further developments in the field have not come. The works of Brajakishore Swain, G.V. Devasthali and Suresh Chandra Banerji are not unnoticed. And also works of foreign scholars like Patrik Olivelle are not overlooked. But the fact is that a critical and comprehensive work assessing all the further research developments in the field of Dharmaśāstra has not come. It, of course, is to be carried out as a big project by a team of scholars.
2. We find that even in the times of the compositions of the mantras of Ṛgveda, the act of “honouring a guest” had been a practice and custom. Afterwards we see many changes and transformations to this custom. The “ātithyeṣṭi” prescribed by the Brāhmaṇa texts and the Dharmasūtra, show the earliest trends of ritualizing the atithi-saparyā. It is but natural to have may such changes in the ensuing times, for a strong ritualistic tradition. These changes in the mode of conduct and the strictures and stipulations prescribed during the post Vedic times needs to be studied from different angles such as socio-cultural, ritualistic, anthropological and religious ones.
3. The simple act of receiving a guest described in the Ṛgveda mantras in the case of deities like Indra, Agni etc. assume a complex nature in the times of Dharmaśāstras. The different do’s and don’ts stipulated in the Dharmaśāstra literature in accordance with the Cāturvarṇya system has greatly influenced the custom of atithi-saparyā. This aspect may be focusedly studied.
4. The atithi-saparyā prescribed in the Vedic literature as well as the Dharmaśāstra literature, comprises many elements of Ṣodaśopacārapūja that are enunciated in the Tantras and pūjāvidhis. The study of interrelation between the Gṛhya and Dharmasūtra prescriptions and the Tantric tradition, in this regard, will definitely yield good results.
5. The prescriptions and strictures pronounced in the Dharmaśāstra literature in the food-items to be served in atithi-saparyā and the mode of eating food may be studied from the points of view of culinary art and the ritualistic transformation.
6. The rich and vast literature of Epics and Purāṇas have many legends and stories dealing with “atithi-saparyā”. Such picturesque descriptions may be subjected to analysis from various angles.
7. Classical Sanskrit literature also contains many descriptions of stories, allusions, references and citations of atithi-saparyā which needs a comprehensive and critical study. There is a doctoral thesis on the aspects of 'ātithya' is the major kāvyas.[1] But that study is neither comprehensive nor critical. And also it is confined to kāvyas. There is a voluminous corpus of literature such as Rūpakas, Khaṇḍa kāvyas, Campūkāvyas and Sandeśa kāvyas (and not to speak of the prose works like Kādambarī and Harṣacarita). Hence the scope.
8. And finally it is suggested that there is a significant scope in carrying out a detailed study of curses caused by eschewing or improperly carrying out atithi-saparyā—described in the Sanskrit literature.