1The concept of hospitality can be traced in almost all the sophisticated
civilizations developed in the world In the Indian context, hospitality
(Atithi-saparyā) is an exalted practice, for which the inception can be
drawn from Vedic period itself. Even though the contemporary notion of
guest and guest reception in India has got much modified from the Vedic
times, we still follow the spirit of ideas, inscribed in the Vedic
literature, such as “atithidevo bhava”.
mātṛdevo bhava | pitṛdevo bhava | ācāryadevo bhava | atithidevo bhava |
Taittirīyopaniṣad, 1.11.2
One who arrives without disclosing his personal details like name, family
status etc. at an unexpected point of time, is an atithi according to
Indian tradition.
yasya na jñāyate nāma na ca gotraṃ na ca sthitiḥ |
akasmāt gṛhamāyāti so'tithiḥ procyate budhaiḥ || Śabdakalpadruma, part.1,
p.26
In recent times people consider a person as a guest, who visits in
particular ocassions like festivity, celebration etc. While Yamasaṃhitā
says that, one who arrives not in such particular occasions like festivity,
celebration etc. is an atithi, others are known as abhyāgatas.
tithiparvotsavāḥ sarve tyaktā yena mahātmanā |
so'tithiḥ sarvabhūtānāṃ śeṣānabhyāgatān viduḥ || Yamasaṃhitā (Quoted in
Amarakośa, p.527)
Relatives living in the same village were not taken as atithi. In general
a person is considered as a guest, if he is not from the same village,
stays for a night and a learned man. There are many other conditions to be
met so as to be labeled as an atithi, which will be discussed later.
2 Amarakośa enumerates āveśika, āgantu, atithi, gṛhāgata, prāghūrṇika,
prāghuṇaka, are the synonyms of atithi. Kutapa, sāṅgatika, anuvraj are the
other dictionary meanings of atithi. Śabdakalpadruma explains the meaning
of word “atithi” as “atati sātatyena gacchati na tiṣṭhati[6] |” From this
we can understand the meaning of the same as, “One who comes and leaves
after receiving food, without stay”. The word Āgantu means, “the new
visitor, whose kula, śīla etc. are unknown”. (ajñātakulaśīlādirnavāgataḥ
puruṣaḥ |) He should be treated well, fearing the consequences (āgataṃ tu
bhayaṃ vīkṣya pratikuryāt yathocitam). Āveśika is one who reaches
unexpectedly or hurrily (āveśaṃ saṃrambhaṃ prāptaḥ |). Meaning of the word
“goghna” is given as “the person for whom, a cow is slaughtered” (gauḥ
hanyate asmai |) The word “praghūrṇa” is used in the sense that “one who
wanders” (praghūrṇayati, bhramati iti). Vācaspatya has this: 'atati
gacchati na tiṣṭhati (at+ithin) | adhva yogena āgantuke gṛhāgate |' (The
meaning conveyed is not different). Amarakośa has a similar etymology
3 There are many practices associated with atithi-saparyā. Among them
extending warm welcome, offering seat, food etc., which are prevalent even
today, can be seen in Vedic period. There are many references regarding the
merits of appeasing atithis in Yajurveda. Brāhmaṇas such as Aitareya
Brāhmaṇa, Taittirīya Brāhmaṇa and Kauṣītaki Brāhmaṇa mention atithi-saparyā
as a part of rituals. They discuss about Somayāga. Ātithyeṣṭi is a rite
which is performed in all Somayāgas. In Soma sacrifices, Soma creeper is
brought to the sacrificial hall with all customary rites of receiving an
atithi. The ritualistic reception of Soma resembles reception of renowned
atithis. This sacrificial rite is called Ātithyeṣṭi. Here, we can see that
atithi-saparyā assumes a ritualistic nature.Upniṣadic and Purāṇic stories
often reflect the importance of atithis. The story of Naciketas in
Kaṭḥopaniṣad, reception of Gautama by King Pravahaṇa Jaivāli in
Bṛhadāraṇyakopaniṣad etc. show the importance given to atithi in Upaniṣadic
period. Rāmāyaṇa and Mahābhārata, too give much importance to
atithisaparyā. Lot of references are available about atithi-saparyā in both
these Epics. Śāntiparvan of Mahābhārata divides a person’s karman into
three, nityakarman, naimittikakarman and kāmyakarman. Atithi-saparyā is
considered as nityakarman eschewing which, will bring in sin. Receiving an
atithi properly is depicted as a primary duty in Mahābhārata. There are
several instances where proper reception of atithi leads to bestowing boons
and improper receptions giving way to curses and ensuing adversities. There
are beautiful descriptions of atithi-saparyā in Vālmīki Rāmāyaṇa also.
Purāṇas with their notable stories like Bali’s reception of Vāmana,
Nārada’s visit to Kṛṣṇa’s house etc. narrates the custom of atithi-saparyā.
Classical Sanskrit Literature also has vast reference to atithi-saparyā.
Indian culture is very close to nature, so poets and writers often ascribe
human features to nature. Poets fancy that mountains, rivers, trees, birds,
animals etc. do welcome their atithis. Even natural objects are portrayed
as performing their duties.
4 Atithi-saparyā in the Upaniṣads Chapter 2 - Ātithyeṣṭi
Upaniṣadic and Purāṇic stories often reflect the importance of
atithis. Story of Naciketas in Kaṭhopaniṣad is an important one in this
context Taittirīyopaniṣad states that one of the exhortations of the
teacher to the pupil (snātaka) returning home is “atithi devo bhava’. ie.
mātṛdevo bhava | pitṛdevo bhava | ācāryadevo bhava | atithidevo bhava |
(Taittirīyopaniṣad,1.11.2) After the completion of Vedic studies, teacher
advices the student-“Be one to whom a mother is as God, Be one to whom a
father is as God, Be one to whom a teacher is as God, Be one to whom a
guest is as God”. In Bṛhadāraṇyakopaniṣad, there is the story of
Gautama.‘Śvetaketu the grandson of Āruṇi learned everything from his father
Gautama. When he went to the palace of King Pravahaṇa Jaivāli, the King
tested his knowledge by asking certain philosophical questions. But
Śvetaketu finds it difficult to answer them all. Anguished Śvetaketu
returns to his father and describes the whole story to him. Gautama replies
that he taught whatever was known and he admits that he also didn”t know
the answers for the kings questions. He decides to visit the king. When he
reaches there the king receives him in a respectful manner. Gautama
actually went there seeking answer for the questions raised by the king.
Even than he was given a warm welcome by the king”. The Chāndogyopaniṣad as
well as Bṛhadāraṇyakopaniṣad narrates the story of five Vedic householders
viz. Prācīnaśāla son of Upamanyu, Satyayajña son of Pauluṣa, Indradyumna
son of Bhāllavi, Jana son of Śarkkarākṣa, Budila son of Āśvatarāśva. They
went to king Aśvapati (son of Kekaya) along with Uddālaka. Aśvapati
welcomes them with due respect and asks them stay there for a few days and
participate in his yāga. Here the king is requesting the atithi to stay
back. This is a new practice as the host is expected to provide necessary
thing like food, water, shelter etc. to the needy, when they are asked for.
Here instead, the host requests the guests to stay back. And also, it may
be noted that, learned men are going to meet a king in search of knowledge
which is not usual to happen. In the Bṛhadāraṇyakopaniṣad and
Chāndogyopaniṣad wise men are approaching kings in search of knowledge and
this is contrary to the normal practice. Usually kings approach learned men
in pursuit of knowledge. There are the samples of practices regarding
atithi-saparyā in Upaniṣads. Many references are available in Upaniṣads
related to this matter. The common nature of atithi-saparyā in Upaniṣads is
not only providing basic needs or requirements of atithi, but also
comforting him to the maximum, according to the capability of the host.In
the Vedic literature, much emphasis has been placed on atithi and
atithiyajña (guest and guest reception). One of the most notable of these
is the ritual ātithyeṣṭi in Somayāga.
5 The concept of Dharma is not static. Hence rituals also got transformed
in course of time. The chief Dharma of Brahmin is penance. In Tretāyuga, it
was knowledge of the self. During Dvāparayuga, it was yajña and in Kaliyuga
it is charity. Though the observances like tapas, jñāna, yajña and dāna
etc. are practiced in all yugas, it is seen that each of these were given
importance during particular periods. In respective yuga the respective
observance treated as the most beneficial one. Kaliyuga gave importance to
dāna, because during this period. The duties of brāhmaṇa, kṣatriya, vaiśya
and śūdra are discussed in Dharmasāstra literature.Vedic teachings, vedic
study, performing yāga, performing and accepting dāna are the duties of
Brāhmaṇas. Protection of the subjects, dāna, yajña, Vedic learning are
considered as the Dharmas of kṣatriyas and protection of cows, dāna, yajña,
study of Veda, trade and commerce are the Vaiśyadharmas. Only one Dharma to
śūdras that is, to serve the other three varṇas. The primary sources of
“Dharma” are the Dharmasūtras. Dharmasūtras are a class of literature
forming part of Kalpasūtras. Kalpasūtras in turn are one of the six
Vedāṅgas appended to Vedas. The Dharmasūtras are ancient texts which might
have taken shape, in general, before Common Era. Almost all Dharmas which
are to be followed by a person has already been there in Vedas. A person
who observes Dharma that is mentioned in Smṛtis and Śruti- s is extoled by
Dharmaśāstra, to become famous in the earthly world and to enjoy heavenly
bliss in the other world. Śruti texts are the Vedas and Smṛtis are the
Dharmaśāstras.Vedas and the Dharmaśāstra works of Manu etc. are considered
as the basic sources of Dharma.
vedaḥ smṛtiḥ sadācāraḥ svasya ca priyamātmanaḥ |
etaccaturvidhaṃ prāhuḥ sākṣāddharmasya lakṣaṇam || Manusmṛti, 2.12
6 All these unless done we are not following te virtual dharma at all:
ṛtaṃ ca svādhyāyapravacane ca | satyaṃ ca svādhyāyapravacane ca | tapaśca
svādhyāyapravacane ca | damaśca svādhyāyapravacane ca | śamaśca
svādhyāyapravacane ca | agnayaśca svādhyāyapravacane ca | agnihotraṃ ca
svādhyāyapravacane ca | atithayaśca svādhyāyapravacane ca | mānuṣaṃ ca
svādhyāyapravacane ca | prajā ca svādhyāyapravacane ca | prajanaśca
svādhyāyapravacane ca | prajātiśca svādhyāyapravacane ca | satyamiti
satyavacā rāthītaraḥ | tapa iti taponityaḥ pauruśiṣṭiḥ | svādhyāyapravacane
eveti nāko maudgalyaḥ | taddhitapastaddhitapaḥ || Taittirīya Upaniṣad,
Śikṣāvalli,9.1
Gautama Dharmasūtra is considered as the oldest Dharmasūtra. Baudhāyana
Dharmasūtra, Āpastaṃba Dharmasūtra, Vasiṣṭha Dharmasūtra, Hārīta
Dharmasūtra, Hiraṇyakeśi Dharmasūtra, Śaṅkhalikhita Dharmasūtra, Vaikhānasa
Dharmasūtra, Viṣṇu Dharmasūtra are the other major Dharmasūtras. Other
Dharmasūtra authors are, Atri, Uśanas, Kaṇva, Kaśyapa, Gārgya, Cyavana,
Jātūkarṇya, Devala, Paiṭhīnasi, Bṛhaspati, Bharadvāja and Sumantu.
1. Gautama Dharmasūtra The Gautama Dharmasūtra is believed to be the
earliest among the available Dharmasūtras. In the Vedic literature,
Gautama, as a personal name, is of very frequent occurrence. But, the name
is also found to signify a school of the Sāmaveda. It is however, certain
that the work was composed by a follower or followers of the Sāmaveda. The
name of Gautama, as a teacher, is mentioned in the Lāṭyāyana Śrautasūtra
and Drāhyāyaṇa Śrautasūtra both belonging to the Sāmaveda. Kumārila, the
commentator of the Pūrvamīmāṃsa sūtra, says that Gautama’s work used to be
studied by the followers of the Sāmaveda. Gautama Dharmasūtra is divided in
to three praśnas and each praśnas divided in to several chapters (1-9, 2-9,
3-10). Total 28 chapters in Gautama Dharmasūtra
2. Baudhāyana Dharmasūtra The Baudhāyana Dharmasūtra belongs to the Kṛṣṇa
Yajurveda. It is divided into four praśnas. This Dharmasūtra is regarded as
the part of the Baudhāyanakalpa ascribed to Baudhāyana. The style and
language of the fourth praśna is differ from the preceding three praśnas.
The fourth praśna mainly consists of verses. It is the supplementary
portion of the Baudhāyana Śrauta and Gṛhya sūtras. The author of the
Baudhāyana Gṛhya and Dharmasūtra is known as Baudhāyana and, as such, might
be a descent of Kāṇva Baudhāyana. The commentator Govindasvāmin explains
Baudhāyana Dharmasūtra (1-3-13) as Kāṇvāyaṇa All the sūtras appear to be
very loose in structure, and several subjects are treated without any
logical connection. It is full of interpolations also. The chapter dealing
with Tarpaṇa is one of the significant chapters of the work
3. Āpastaṃba Dharmasūtra The Āpastaṃba Dharmasūtra belongs to the
Taittirīya recension of the Kṛṣṇa Yajurveda. It forms the supplementary
section of the Āpastamba Śrautasūtra and the Āpastamba Gṛhyasūtra. This
Dharmasūtra contains two Praśnas and each of the two praśnas is divided
into eleven paṭalas. There being 32 and 29 kaṇḍikas in the two Praśnas
respectively. Gṛhya and Dharmasūtras of Āpastamba are closely related to
each other. Āpastaṃba Dharmasūtra is written in a more concise and compact
style. It contains a large number of linguistic peculiarities. Āpastamba
quotes several authors and works on dharma, besides the vedic texts and the
Vedāṅgas. Kaṇva, Kauśika, Kautsa, Vārṣyāyani, Śvetaketu, Hārīta etc. are
mentioned. This Dharmasūtra stands in a peculiar relation to the
Pūrvamīmāṃsa. It is the only extant Dharmasūtra that contains many of the
technical terms and doctrines of the Mīmāṃsā.
4. Vasiṣṭha Dharmasūtra The Vasiṣṭha Dharmasūtra belongs to the Ṛgveda.
It has 32 chapters. It resembles the Gautama Dharmasūtra in style and
possesses many sūtras similar to those of Gautama and Baudhāyana. The
Vasiṣṭha Dharmasūtra is not a part of a Kalpasūtra. Vasiṣṭha allows niyoga
(levirate) and the remarriage of child-widows. He mentions only six forms
of marriage. These are brāhma, daiva, ārṣa, gāndharva, kṣātra and mānuṣa.
In many places his views are different from those of Gautama, Baudhāyana
etc. We do not know whether or not a Gṛhyasūtra or a Śrautasūtra of
Vasiṣṭha ever existed.
5. Vaikhānasa Dharmasūtra The Vaikhānasa Dharmasūtra is divided into
three praśnas each praśna being sub divided in to khaṇḍas. The Vaikhānasa
Dharmasūtra by Vaikhānasa is an authority on the duties of Vānaprasthas.
Manu, Gautama, Baudhāyana and Vasiṣṭha mention Vaikhānasa. Divisions of
Brahmacāriṃs, Gṛhasthas and Sannyāsiṃs are mentioned in this Dharmasūtra.
6. Viṣṇu Dharmasūtra Viṣṇu Dharmasūtra is related to the Kaṭha recension
of Yajurveda. It include 100 chapters and written in prose and verse
style.Verses like Bhagavadgīta, Manusmṛti and Yājñavalkyasmṛti are quoted
in this Dharmasūtra. Duties of King and punishment are comparatively
explain in detail. Provides special importance to Vāsudevārādhana. Names of
seven days in a week, Planet Jupiter, observance of Sati system are
discussed in this Dharmasūtra.
Viṣṇu 7. Hārīta Dharmasūtra Hārīta Dharmasūtra is related to the
Maitrāyaṇi recension of Kṛṣṇa Yajurveda. It has 30 chapters, written in
prose and verse style. It is related to Kāśmīri language. Eight types of
marriages are narrated in it. Replaced Ārṣa and prājāpatya with kṣātra and
mānuṣa respectively.
8. Hiraṇyakeśi Dharmasūtra Hiraṇyakeśi Dharmasūtra belongs to the
Taittirīya recension of Kṛṣṇa Yajurveda. It is the part of Kalpasūtras. 26
and 27th chapters of Kalpasūtra is Hiraṇyakeśi Dharmasūtra. It is divided
into Praśnas. First praśna have 31 paṭalas and second praśna have 20
paṭalas respectively.
9. Auśanasa Dharmasūtra Auśanasa Dharmasūtra is written in prose and
verse style. It is divided in to seven chapters. Ācāra, vyavahāra and
prāyaścitta mentioned. Kauṭilya quoted plenty of situations to his great
work Arthaśāstra.
7 The concept of Yajña - Pañcamahāyajñas
In the Vedas, we get several explicit references to honouring an atithi in
the form of a ritualistic act. However these ritualistic practices
transformed social customs during the period of Dharmasūtras and Smṛtis.
One should notice that the ritualistic aspect of atithi-saparyā has never
been sidelined in the later phases of Indian culture. The varṇāśrama system
prevailed in this period reflects the four stages of life. They are
Brahmacarya, Gārhasthya, Vānaprastha and Sannyāsa. This social order is
reflected in Dharmasūtras and Smṛtis as well.
It is very often highlighted in the Dharmaśāstra literature that a gṛhastha
has a prominent role in the scheme of varṇāśrama He is to, not even
protect, but to help flourish all the sections of society. This
responsibility is reflected in the following passage of Manusmṛti,
yasmāttrayo'pyāśramiṇo jñānenānnena cānvahan |
gṛhasthenaiva dhāryante tasmājjyeṣṭhāśramo gṛhī || Manusmṛti, 3.78
Just how every living organism depended on Vāyu (the air we breathe) all
the other orders (Brahmacārī, Vānaprastha, Sannyāsin) depends on the
gṛhastha.[2]
The term yajña is derived from the root “yaj” to mean sacrificing something
for the sake of gods. The concept of yajña is a complicated one having
different agnis, yāgas, priests and mantras. Mantras are recited
differently based on the context. Often it is recited with incantation.
Yāgas can be divided into two—Nityayāgas and Kāmyayāgas. The former are
obligatory and the latter are optional. There are several Kāmyayāgas
prescribed for different desires. The same is also performed for getting
rain fall, cows, wealth, empire etc. A number of yāgas and their results
are described in the Brāhmaṇa texts. These explain not only how to live
happily in this world alone but also explains how one is benifitted out of
it in the next world. They teach one how to attain worldly and heavenly
comforts; yāgas satisfying these two are considered as great yāgas.The
concept of yajña and the parts of yajñas like devatas, agni, ṛtvik’s,
dakṣiṇa are mentioned in Ṛgveda. The details of Somayāga, agnyādhāna,
haviryajña, cāturmāsya, avabhṛtha, dīkṣa, śastraśaṃsana, nivida, udgrābha,
grāvagrābha and also the names of Ṛtvik’s like Hotṛ, Potṛ, Neṣṭṛ,
Agnīndhra, Adhvaryu, Brahman, Udgātṛ are mentioned in Ṛgveda.
According to Chāndogyopaniṣad, Dharma has three skandhas; yajña, adhyayana
and dāna. It is said into the Kātyāyana Śrautasūtra that yajña is the
dravyadāna of deities. In Śatapatha Brāhmaṇa, yajña is said to be the
greatest deed in this world. There are two main types of yajñas,
Śrautayajñas and Smārtayajñas. Srautayajñas are mentioned in the Vedas.
There are fourteen types of Śrautayajñas. Of these, seven are haviryajñas
and seven are somayajñas. Smārtayajñas are the yajñas described in the
Gṛhyasūtras and Smṛtis. There are seven Smārtayajñas, also known as
pākayajñas. Thus, there are total of twenty-one yajñas The pākayajñas are
done in the gṛhyāgni and śrautayajñas are done in the śrautāgni. Lot of
yajñas like mānasayajña, japayajña, dhyānayajña etc. are practiced
nowadays. Manusmṛti and other Dharmaśāstra texts points out that a
householder should practice pañcamahāyajñas in order to escape from evil
effects.
8 Pañcamahāyajñas are the systematic practices that are keenly
observed by the people of the period of Dharmaśāstras. Out of all Smṛtis we
can see that Manusmṛti narrates this concept in a comprehensive and
intelligible manner. The five daily great observances or sacrifices are
called Mahāyajñas.These are:
Brahmayajña,
Devayajña,
Pitṛyajña,
Bhūtayajña and
Nṛyajña.[Cf. Manusmṛti, 3.70]—
adhyāpanaṃ brahmayajñaḥ pitṛyajñastu tarpaṇam |
homo daivo balirbhauto nṛyajño'tithipūjanam ||
These five are to be performed daily by a householder according to from all
types of afflictions (hiṃsā).
Detailed description of Pañcamahāyajñas are found in the Brāhmaṇas,
Gṛhyasūtras, Dharmasūtras, Dharmaśāstras etc. The earliest description of
Pañcamahāyajñas is found in the Śatapathabrāhmaṇa. The practice of
performing Pañcamahāyajñas attained wide popularity during the period of
Dharmaśāstra literature. Manu says that, gṛhastha should daily perform
Pañcamahāyajñas for the expiation from five sūnādoṣas. Fire place,
grindstone, broom, mortar and pestle, water pot are the five hiṃsāsthānas
which are sure to get involved in afflicting other beings, for a
householder One who does Pañcamahāyajñas daily, is sure to get rid of these
evil effects. Pañcamahāyajñas are also known as ahuta, huta, prahuta,
brāhmyahuta and prāśita.
Brahmayajña is known as ahuta, devayajña is known as huta, bhūtayajña is
known as prahuta, manuṣyayajña is known as brāhmyahuta and pitṛyajña is
also known as prāśita. Pañcamahāyajñas are discussed in the third chapter
of Manusmṛti. These are further explained in the fourth chapter also. One
who does not give food to deities, atithis, servants, pitṛṃs and himself he
is as good as dead, though he breathes. Yājñavalkyasmṛti also says that,
Pañcamahāyajñas are the *daily offerings of a gṛhastha*. According to
Yājñavalkyasmṛti, Balikarman is bhūtayajña, svadhā is pitṛyajña, homa is
devayajña, svādhyāya is brahmayajña and atithisatkāra is manuṣyayajña. *The
householder should daily offer food for pitṛs and human beings.* If not
food, at least water should be offered. Śaṅkhasmṛti also says that,
Devayajña, bhūtayajña, pitṛyajña, brahmayajña and manuṣyayajña are the five
great sacrifices. Homa offerings to gods is devayajña, bali offered to
bhūtas is bhūtayajña, piṇḍa offered to ancestors is pitṛyajña, ritualistic
study of Veda is brahmayajña and receiving atithis is manuṣyayajña or
nṛyajña. The order of pañcamahāyajñas are different in Kātyāyanasmṛti from
that of other smṛtis. In Kātyāyanasmṛti the order of pañcamahāyajñas is as
follows: devayajña, bhūtayajña, pitṛyajña, brahmayajña and manuṣyayajña
Characteristics of these five are same as in Manusmṛti. Kātyāyanasmṛti,
points out that while offering food to pitṛs one has to recite the mantra
“manuṣyebhya idaṃ”. It is evident that atithi-saparyā is the fundamental
duty of a gṛhastha according to all Dharmaśāstras and Dharmasūtras.
9 1. Brahmayajña Recitation of Vedic texts or svādhyāya is known as
Brahmayajña. Gṛhyasūtras, Brāhmaṇa texts and Āraṇyakas describe in detail
about brahmayajña. The earliest description of this is to be found in the
Śatapathabrāhmaṇa. Brahmayajña is one’s own daily ritualistic study of the
Veda. Baudhāyana Gṛhyasūtra says, “sit in the west part of the Gārhapatya
and āhavanīya fire and do three prāṇāyāṃ and utter the Sāvitrī mantra ten
times. Then recite first mantra of any other Veda or different mantras and
also Kūṣmāṇḍa mantra’. Āśvalāyana Gṛhyasūtra (3, 2-3) says one who do
brahmayajña, should move towards the north or east portion of out of the
village. Then he has to recite sāvitri, Ṛk, Yajus, Sāma, Adharva mantras,
Brāhmaṇas, Kalpa, nārāśaṃsi gātha, Epics and also Purāṇas.
2. Devayajña Householder offers cooked food (food or at least a
fuel stick) in the morning and evening in accompaniment of the sacred
mantra, svāhā to agni for different deities. This act is known as
devayajña. Manu also looks upon homa as devayajña. The devatas to whom homa
or devayajña was offered are different according to different Gṛhya or
Dharma sūtras. Āśvalāyana Gṛhyasūtra (1.2.2) says that “these are the
deities of the agnihotra (ie. Sūrya or Agni and Prajāpati), Soma,
Vanaspati, Agni and Soma, Indra and Agni, heaven and earth, Dhanvantari,
Indra, the Viśve Devas, Brahman”. According to Gautama Gṛhyasūtra they are
Agni, Dhanvantari, Viśve Devas, Prajāpati, Agni Sviṣṭakṛt. Though there is
little unanimity among the gṛhyasūtras with regard to the names of all such
gods. The names of the following gods are generally mentioned in most of
the gṛhyasūtras. They are Agni, Soma, Prajāpati, Dhanvantari, Indra,
Viśvedevas, Agni sviṣṭakṛt, Anumati and Brahman.
3. Pitṛyajña Pitṛyajña is the offering given to the manes, at the
least offering tarpaṇa (water offering). After the Vaiśvadeva, remnant food
is placed facing south with the words “svadhā to the pitṛs”. This is
performed for propitiating manes. A householder should perform the śrāddha
everyday to please the ancestors. Defining the pitṛyajña, Manu says that
pitṛyajña is tarpaṇa and Yājñavalkya says that food and water should be
offered to the pitṛn s and men every day. It shows that pitṛyajña includes
the offering of both food and water to the pitṛs.
4. Bhūtayajña The offering of bali to the bhūtas is called Bhūtayajña
or Baliharaṇa. In this yajña food items and water are offered in various
places outside the fire. There are numerous differences of minute details
among the gṛhyasūtras with regard to the description of bhūtyajña. The bali
is offered to all the gods, all directions, waters, pestle, trees etc. Then
it is offered to all the creatures and the remains in the southerly
directions for the pitṛs. Then the rest part of bali is gently placed on
the ground for dogs, caṇḍālas, patients, crows and insects.
5. Nṛyajña Nṛyajña or Manuṣyayajña is the fifth one of the
pañcamahāyajñas. Manu states that Nṛyajña or Manuṣyayajña consists of
honouring atithis. In the oldest hymns of the Ṛgveda fire is described as
an atithi in the house of one who performs the sacrifice. The sixth hymn of
the ninth book of Atharvaveda is an eulogy of hospitality in which the
various stages in the reception and feeding of an atithi are metaphorically
represented as the various actions performed in a sacrifice An atithi is
to be honoured by receiving him from outside, offering him water to wash
his feet, by giving him a seat, by lighting a lamp before him, by giving
food and lodging, by personal attendance on him, by offering him a bed and
by accompanying him some distance when he departs.[23] All these shows the
significance of Nṛyajña in pañcamahāyajñas. Along with these, there is also
a ceremony called madhuparka which is associated with the reception of
atithis.
10 Hence the life of grahastan is tough and as a Brahmana. The
conclusions are not far reachable K
Rajaram IRS 30 1 24
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion on the web visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZopAsruWpNrdo00u5GJexE4ryv2toWiwBhfO2Tm3cpXj_Q%40mail.gmail.com.
