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Atithi or Guest Reception (study)

by Sarika. P. | 2022 | 41,363 words

This page relates ‘References to Hospitality in Uttararamacarita� 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.

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Part 10 - References to Hospitality in ٳٲ峾ٲ

󲹱ūپ’s ٳٲ峾ٲ, narrates the story of after his eventful stay of fourteen years in forest. In the second act of ٳٲ峾ٲ, there is a reference of atithi-貹. Here 󲹱ūپ describes that wood-nymphs as welcoming female ascetics and giving fruits and flowers.[1] Reference to the practice of providing meet food to atithis is seen in the fourth act of ٳٲ峾ٲ. Sage ղṣṭ comes to the hermitage of ī쾱 along with Janaka, Arundhati, Kausalya etc. Ascetics treated them in a very respectful manner.[2] The students were talking about the atithis who provided holiday for them. Then one of the students talks about the arrival of Sage ղṣṭ. Then another student remarks that he thought that those were some tigers or leopards. Then one asked him why he had made such remark. “One or two cows will be slaughtered on that day�, answers the other. That hints to the concept of giving meat as food to an atithi.[3] Then another student remarks that why Janaka didn”t receive such hospitality. They gave only madhuparka while receiving Janaka. He got the reply that once Śrī 峾 left ī he had stopped eating meat. ṛhⲹūٰ describe that madhuparka was offered by adding meat. Here Sage ղṣṭ is provided madhuparka that contains meat. It is to be remembered that Goghna is a synonym for atithi.

Footnotes and references:

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[1]:

貹ī svayameva kathayati -aye vanadevatā phalakusumagarbheṇa pallarghyeṇa dūrānmāmupatiṣṭhate | vanadevatā (ⲹ� vikīrya |) yathecchā Dzⲹ� vo vanamidamaya� me ܻ徱� satā� sadbhi� ṅg� kathamapi hi puṇyena bhavati | tarucchāyā ٴDzⲹ� yadapi tapasā� yogyamaśana� 󲹱� ū� tadapi na parādhīnamiha va� || ٳٲ峾ٲ,2.1

[2]:

saughātake | dṛśyatāmadya bhūyiṣṭhasannidhāpitātithijanasya samadhikārambharamaṇīyatā bhagavato lmīkerārāmapadasya | tathā hinīraudanamaṇḍamuṣṇamadhura� ⲹ� prasūtapriyā� prīyādamyadhika� tapovanamṛga� paryāptamācāmati | gandhena sphuratā managanusṛto bhavatasya sarpiṣmata� karkandhūphalamiva śākapacanāmoda� paristīryate || ibid., 4.1

[3]:

dāṇḍāyana�-"samāṃso madhuparka' ityamnāya� bahumanyamānā� śrotriyāyābhyāgatāya vatsatarī� ǰṣa� mahāja� nirvapanti gṛhamedhina� | ta� hi 󲹰� dharmasūtrakārā� samāmananti | saudhātakiḥ—bho nigṛhīto'si | dāṇḍāyana�-kathamiva? saudhātakiḥ—yenāgateṣu vasiṣṭhamiśreṣu vatsatarīviśasitā | adyaiva pratyagatasya rājarṣerjanakasya bhagavatā lmīkinā dadhimadhubhyāmeva nirvartito ܱ貹첹� | vatsatarī punarvisarjitā | dāṇḍāyanaḥ—anivṛttamāṃsānāmeva� kalpamṛṣayo manyante | nivṛttamāṃsastu tatra bhan ᲹԲ첹� | ibid., 4

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