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[Full title: Socio-Cultural Analysis in the development of Atithi-sapary膩 in 顿丑补谤尘补艣腻蝉迟谤补蝉]

Socio-cultural changes over the centuries have played an important role in shaping 补迟颈迟丑颈-蝉补辫补谤测腻. The very concept of the term atithi has undergone changes from Vedic period to the present times. The custom of observance of 补迟颈迟丑颈-蝉补辫补谤测腻 in a systamatic and cultured way has been there in the society. In Vedas 补迟颈迟丑颈-蝉补辫补谤测腻 is closely related with 测腻驳补蝉. A 驳峁沨补蝉迟丑补 is said to gain heaven by performing 补迟颈迟丑颈-蝉补辫补谤测腻 with 测补箩帽补 and tasty food. Though Vedas never elaborated about the exact features and time of arrival of an atithi, detailed references of 补迟颈迟丑颈-蝉补辫补谤测腻 can be seen in them. The custom of providing darbha grass for sitting, offering arghya and 辫腻诲测补 etc. to an atithi are detailed in 峁欢惫别诲补. Yajurveda describes the greatness of treating atithi with precious 补尘峁泃 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 驳峁沨补蝉迟丑补 who eats before serving food to his atithis. 叠谤腻丑尘补峁嘺蝉, 膧谤补峁噛补办补蝉, 鲍辫补苍颈峁�a诲蝉, Epics, 顿丑补谤尘补艣腻蝉迟谤补蝉, poetry, drama etc. which came after Vedas have also given importance to 补迟颈迟丑颈-蝉补辫补谤测腻.

The 腻迟颈迟丑测别峁ａ弓颈, which is performed in 厂辞尘补测腻驳补 and the 尘补丑腻惫谤补迟补 in 膧谤补峁噛补办补蝉 are important in this regard. In 腻迟颈迟丑测别峁ａ弓颈 the soma creeper is considered as a King and respectfully welcomed to the 测腻驳补. The importance of 补迟颈迟丑颈-蝉补辫补谤测腻 can be seen here. A person who is entering into the 驳腻谤丑补蝉迟丑测补 after the completion of his study should observe these laws stated in 顿丑补谤尘补艣腻蝉迟谤补. It proclaims that a householder should treat father, mother, teacher and an atithi as God. This also signifies the prime importance given to 补迟颈迟丑颈-蝉补辫补谤测腻. The story of Naciketas in 碍补峁环辞辫补苍颈峁�a诲 is also important one. Naciketas went to Yama鈥檚 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 驳峁沨补蝉迟丑补. Hence a 驳峁沨补蝉迟丑补 takes atmost care for the proper reception of his atithi. The stories of hosts getting boons and curses from atithis can be seen in 搁腻尘腻测补峁嘺 and 惭补丑腻产丑腻谤补迟补. Both these two great Epics depict 补迟颈迟丑颈-蝉补辫补谤测腻 in detail. The stories of 痴补蝉颈峁ａ弓丑补, 础苍补蝉奴测腻, 艢补产补谤墨 etc. from 搁腻尘腻测补峁嘺 and the stories of 笔耻濒辞尘腻, 翱驳丑补惫补迟墨 etc. from 惭补丑腻产丑腻谤补迟补 are good examples of 补迟颈迟丑颈-蝉补辫补谤测腻. These stories represent the then society and they paved light into woman鈥檚 duties. 骋峁沨补蝉迟丑补鈥檚 wives should observe 补迟颈迟丑颈-蝉补辫补谤测腻 in the absence of their husbands. The 补迟颈迟丑颈-蝉补辫补谤测腻 of 厂墨迟腻 and 笔耻濒辞尘腻 narrates how they treated their atithi in the absence of their husband. Unfortunately, both of them faced many troubles after that. Almost all 笔耻谤腻峁嘺蝉 like 痴腻尘补苍补辫耻谤腻峁嘺, 惭腻谤办办补峁囜笉别测补辫耻谤腻峁嘺, 艢谤墨尘补诲产丑腻驳补惫补迟补辫耻谤腻峁嘺 etc. highlight the due importance to 补迟颈迟丑颈-蝉补辫补谤测腻.

The society depicted in the 顿丑补谤尘补蝉奴迟谤补蝉 are socially and culturally developed one. The pa帽camah膩测补箩帽补s which are described in 叠谤腻丑尘补峁嘺蝉, 骋峁沨测补蝉奴迟谤补蝉 and 顿丑补谤尘补蝉奴迟谤补蝉 got much development during the time of 顿丑补谤尘补艣腻蝉迟谤补 period. During this time pa帽camah膩测补箩帽补s became the daily routine of the 驳峁沨补蝉迟丑补. The society of that time was socially and culturally evolved and structured one. This fact is evident from 顿丑补谤尘补艣腻蝉迟谤补 literature.骋峁沨补蝉迟丑补 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 补迟颈迟丑颈-蝉补辫补谤测腻.

While describing the characteristics of an atithi both 顿丑补谤尘补蝉奴迟谤补蝉 and 顿丑补谤尘补艣腻蝉迟谤补蝉 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 惫补谤峁嘺 system was very strong. And that is reflected in the ritualistic reception offered to atithis too.

A Brahmin do not consider 碍峁�a迟谤颈测补, 痴补颈艣测补, 艢奴诲谤补, friends, teachers etc. as their atithis. Just like this a 碍峁�a迟谤颈测补 never considered 痴补颈艣测补, 艢奴诲谤补, friend, teachers as their atithis. They treat 碍峁�a迟谤颈测补 or upper Brahmins as their atithis. Like this 痴补颈艣测补 has got 痴补颈艣测补, 碍峁�a迟谤颈测补, 叠谤腻丑尘颈苍 as their atithi they donot consider 艢奴诲谤补s 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 惫补谤峁嘺. As per rule a Brahmin should treat a Brahmin as his atithi. But if a 办峁�a迟谤颈测补 from another village came to the house of a Brahmin while they are having food, the 碍峁ａ弓谤颈测补 should be given enough food after treating the other 叠谤腻丑尘补峁嚹乼颈迟丑颈蝉 there. The 痴补颈艣测补 and 艢奴诲谤补 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 惫补颈艣惫补诲别惫补 ritual even dogs, sick people, aged ones and 肠补峁囜笉腻濒补蝉 were given food.^[1] From this, it is clear that none was left hungry. However it should be noticed that 肠补峁囜笉腻濒补, 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 驳峁沨补蝉迟丑补 eats his food only after giving it to his atithi. Not only the 驳峁沨补蝉迟丑补 but also the 惫腻苍补辫谤补蝉迟丑补 also observed the pa帽camah膩测补箩帽补s. Hence while prescribing the dharmas of the 惫腻苍补辫谤补蝉迟丑补 补迟颈迟丑颈-蝉补辫补谤测腻 is also mentioned. 痴腻苍补辫谤补蝉迟丑补蝉 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 补迟颈迟丑颈-蝉补辫补谤测腻. This is mentioned in 顿丑补谤尘补蝉奴迟谤补蝉 and 厂尘峁泃颈蝉 with slight change. 膧辫补蝉迟补尘产补 and GDSs says that one should provide food first to atithi. Children, aged, patients, pregnant women etc. are supplied respectively. 惭补苍耻蝉尘峁泃颈 holds the view that just married women, patients and pregnant women should be given food even before the atithis. Like this there is 测补箩补尘腻苍补 and 测补箩补尘腻苍补鈥檚 wife take part in 测补箩帽补. It is believed that 测补箩帽补 will fullfil only with the presence of the wife. 痴补颈办丑腻苍补蝉补 顿丑补谤尘补蝉奴迟谤补 divides 惫腻苍补辫谤补蝉迟丑颈峁僺 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 驳峁沨补蝉迟丑补 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 艣奴诲谤补 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. 骋峁沨补蝉迟丑补 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 驳峁沨补蝉迟丑补 and wife believed that by doing these they will get lot of prosperity in their life. This is how they practiced 补迟颈迟丑颈-蝉补辫补谤测腻 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 叠补耻诲丑腻测补苍补 顿丑补谤尘补蝉奴迟谤补 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鈥漷 bite off with his teeth, pieces from cakes, roots or fruits. One should not eat that is bought and touched by 艢奴诲谤补. But its quite interesting to note that, the same 艢奴诲谤补, is assigned to pour water and cleanse the feet of an atithi. Where we feel something contradictory.

Eating habits prescribed in 顿丑补谤尘补艣腻蝉迟谤补 is quite vast and interesting. Food should not be eaten, if it has been touched by a dog or 础辫补辫腻迟谤补. 础辫补辫腻迟谤补s are persons whom one must not allow to eat from ones dishes eg: 颁补峁囜笉腻濒补蝉, 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 顿丑补谤尘补艣腻蝉迟谤补蝉 prescribe an householder to provide food for a 颁补峁囜笉腻濒补, when he visits after 惫补颈艣惫补诲别惫补. 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. 膧pasta峁僢a 顿丑补谤尘补蝉奴迟谤补 says, three castes shall prepare the food of a householder at the 惫补颈艣惫补诲别惫补 ceremony. The cook should not speak, nor cough, nor spit while his face is turned towards the food. At the same time, 艢奴诲谤补s 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 艢奴诲谤补 should not be eaten, and here 艢奴诲谤补 is allowed to prepare food for 惫补颈艣惫补诲别惫补 ceremony.We should also pay attention, to a fact that 颁补峁囜笉腻濒补 is allowed to eat the food in 惫补颈艣惫补诲别惫补 ceremony, where 艢奴诲谤补 is allowed to cook food. Another interesting thing is that this food is fit for gods too.

Hence a 驳峁沨补蝉迟丑补 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 惫补谤峁嘺. 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 碍峁�a迟谤颈测补 and 痴补颈艣测补 too. Most importantly, eventhough 艢奴诲谤补 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 艢奴诲谤补 should be honoured, it should be by the slaves of the Brahmins. They should fetch rice from stores and honour the 艢奴诲谤补 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鈥漷 neglect the humanistic values prevailed there.

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

Gautama 顿丑补谤尘补蝉奴迟谤补 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, 艢谤补耻迟补 or 骋峁沨测补 sacrifices, or to perform vows and religious ceremonies prescribed in the 笔耻谤腻峁嘺蝉, 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.

膧pasta峁僢a 顿丑补谤尘补蝉奴迟谤补 narrates the possible gains that a 驳峁沨补蝉迟丑补 will get by providing a place for one night stay for an atithi. 骋峁沨补蝉迟丑补 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 驳峁沨补蝉迟丑补 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 驳峁沨补蝉迟丑补 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 补迟颈迟丑颈-蝉补辫补谤测腻 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. 顿丑补谤尘补艣腻蝉迟谤补 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 补迟颈迟丑颈-蝉补辫补谤测腻 of the present times. In ancient time knowledge earning is also involved in 补迟颈迟丑颈-蝉补辫补谤测腻. Knowingly or unknowingly we are all following certain elements of 补迟颈迟丑颈-蝉补辫补谤测腻 prevailed in the Vedas, Epics and 顿丑补谤尘补艣腻蝉迟谤补 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 顿丑补谤尘补蝉奴迟谤补蝉 and 顿丑补谤尘补艣腻蝉迟谤补蝉 there is description about the practice of accompanying atithi when they depart. If the atithi arrives in a chariot then the 驳峁沨补蝉迟丑补 has to accompany him upto the boundary of the village. Such reference is there in 膧pasta峁僢a 顿丑补谤尘补蝉奴迟谤补 Same idea can be seen in 痴补蝉颈峁ａ弓丑补 顿丑补谤尘补蝉奴迟谤补 too. 骋峁沨补蝉迟丑补 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 顿丑补谤尘补蝉奴迟谤补 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 补迟颈迟丑颈-蝉补辫补谤测腻 in the present world.

Footnotes and references:

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[1]:

sarv膩n vai艣vadeve bh膩gina岣� kurv墨t膩艣vaca峁囜笉膩lebhya岣� || 膧辫补蝉迟补尘产补dharmas奴tra, 2.4.9.5
艣耻苍腻峁� ca patit膩n膩峁� ca 艣vapac膩峁� p膩parogi峁嚹乵 |
v膩yas膩n膩峁� ca k峁沵墨峁嚹佱箖 ca 艣anakairnirvapedbhuvi || 惭补苍耻蝉尘峁泃颈, 3.92

[2]:

艣耻苍腻 v膩'pap膩tre峁嘺 v膩 d峁涐梗峁璦m || 膧pasta峁僢a 顿丑补谤尘补蝉奴迟谤补, 1.5.16.30
sic膩 vo'pah峁泃am || ibid., 1.5.16.31
d膩sy膩 v膩 naktam膩h峁泃am || ibid., 1.5.16.32
bhu帽j膩na峁� v膩 || ibid., 1.5.16.33

[3]:

膩ry膩岣� prayat膩 vai艣vadeve'nnasa峁僺kart膩ra岣� syu岣� || ibid., 2.2.3.1
产丑腻峁Ｄ佱箖 办腻蝉补峁� k峁�avadhumityabhimukho'nna峁� varjayet || ibid., 2.2.3.2
膩ry膩dhi峁ａ弓hit膩 v膩 艣奴dr膩ssa峁僺kart膩ra岣� syu岣� || ibid., 2.2.3.4

[4]:

agniriva jvalannatithirabh测腻驳补cchati || ibid., 2.3.6.3

[5]:

产谤腻丑尘补峁嚹乱腻'苍补诲丑墨测腻苍腻测腻蝉补苍补尘耻诲补办补尘补苍苍补尘颈迟颈 诲别测补峁� na pratyuti峁ａ弓het || ibid., 2.2.4.16
abhiv膩dan膩yaivotti峁ａ弓hedabhiv膩dya艣cet || ibid., 2.2.4.17
r膩janyavai艣yau ca || ibid., 2.2.4.18
艣奴诲谤补mabh测腻驳补ta峁� karma峁噄 niyu帽jy膩t || ibid., 2.2.4.19
ath膩smai dady膩t || ibid., 2.2.4.20
d膩s膩 v膩 r膩jakul膩d膩h峁泃ya'tithivacch奴dra峁� p奴jayeyu岣� || ibid., 2.2.4.21

[6]:

asvatantr膩 dharme 蝉迟谤墨 || Gautama 顿丑补谤尘补蝉奴迟谤补, 2.9.1