Book Title: Indian Antiquary Vol 58
Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications
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156
THE INDIAN ANTIQUARY
[AUGUST, 1929
of eadma (this is one of the twenty-two grha-namani enumerated in Nighantu 3, 4) in 1, 73, 1: (agnib) hoteva sadma vidhato vi tarit; 1, 73, 3: naksad dhold pari sadma mitd yan; 7, 18, 22: hoteva sadma pary emi rebhan; 9, 92, 6: pari sadmeva pasumanti hotd; 9, 97, 1: pary eti rebhan miteva sadma pasumanti hota : and by the name of sadana in 9, 92, 2: sidan hoteva sadane camúşu. It is also called hotfşadana in 2, 9, 1: ni hota hotsadane vidanas tveşo didiváň asadat sudaksah.
The hots and his abode '59 were, as is natural, very familiar to the RV poets, and he was, in their minds, so closely associated with his abode that his going to it, singing, and his sitting in it, became, as is evidenced by the above-cited passages, common figures of comparison. It is no wonder therefore that, in the circumstances, the word admasad became an appellative of the hots who sits in the abode.'
In any case, there is no doubt that ad magad signifies 'hot' and I shall now show that this meaning fits well into the context in all the passages where this word and the allied words admasadya and admasadvan occur. 1, 124,4 : upo adardi sundhyuvo na vakpo
nodha ivdvir akyta priyani 1 admasan na 8a8ato bodhayanti
sa svattamdgat punar eyupindm || This has already been translated above; see p. 30 in Vol. LVI ante. Regarding the hoty's awakening of those that are asleep, compare 8, 9, 17 and 10, 42, 2 cited above, in which the hots is exhorted to awaken the deities. Compare also 10, 29, 1: fucir vám stomo bhurandv ajigah ; 7, 67, 1: yo (8C. stomah) vam důto na dhişnydv ajigah ; 7, 73, 3: śrustiveva preşito vam abodhi prati stomair jaramano vasisthah in which the hymns of praise sung by the priests are said to have awakened the Asvins. And regarding the Dawn's awakening of sleepers, compare 1, 113, 9: upo yan manusân yakayamandi ajigah ; 6, 65, 1: kşitir ucchanti manusir ajigah and the passages referred to by Grassmann s.v. budh (bodhayanti). 6, 30, 3: adya cin nu cit tad apo nadinam
yad abhyo arado gatum indra ni parvata admasado na sedus
tvayd drlhani sukrato rajamsi Il “Even now and in the time to come, O Indra, (endures) the work (that thou didst in respect) of the rivers when thou didst cut out a path for them. The mountains sat down, like hotte (at thy behest). The worlds, O wise one, have been made firm by thee". na cit=in the time to come ; see Geldner, Glossar (8.v.). Yaska (Nirukta, 4, 17), and following him, Sayaņa, however, interpret it as purd. The words at thy behest' have to be understood here: compare S&yana : tvad-djñayd parvata girayo nigeduh. The tertium comparatioris in pada c is, according to Sayaņa, and Geldner (Ved. St., 2, 179) naiscalyena upavesanam. But the simile sidan hoteva occurs in 9, 92, 2: accha nacakpd asarat pavitre nama dadhanah kavir asya yonau sidan kotevo sadane camúsúpem agmann tsayah scpta viprdb | which says that the Somajuice settled in the bowls like the holy in his abode. Now, the Soma-juice settling in bowls, vats or jars is, in 9, 38, 4; 9,57, 3 and other passages cited on p. 151 above, compared with the falcon sitting (i.e., going to sit) in his nest; and the tertium comparationis in these versos is, as I have already pointed out, not sitting 'but 'swift movement'. This is the case in 9, 92, 2, and also in 9, 92, 6: pari sadmewa pasumanti hota raja na satyah samitir iyanah somah pundnah kala sa ayasit sidan mrgo mahişo vanesu | and 9, 97, 1: sutah pavitram aty eti rebhan mitena sadmi pasuminti hota. Compara also 1, 180, 9: pra syandrd ydtho manupo na hotdo yo swift ones (8c. Asvins), you go (as swiftly) as the human holt, i.e., as the hotr
63 This abode seems to be identical with the hots.padana or hots.dkiraya (hoer-khara) of the later ritual books or with the sadds of which the hot-dhimya formed part. See Sraulapadathanivacana (2nd ed.). p. 27 (no. 219), p. 247 (20. 181), and p. 248 (no. 176); Caland-Henry, L'Agnigoma, I, 88 89-99, and Pl. IV.
