अतिथिः [अतति गच्छति न तिष्ठति; अत्-इथिन् Uṇ.4.2; lit. a 'traveller'; according to Manu एकरात्रं तु निवसन् अतिथिर्ब्राह्मणः स्मृतः । अनित्यं हि स्थितो यस्मात्तस्मादतिथिरुच्यते ॥ 3.12 cf. also यस्य न ज्ञायते नाम न च गोत्रं न च स्थितिः । अकस्माद् गृहमायातः सो$तिथिः प्रोच्यते वुधैः ॥] 1 A guest (fig. also); अतिथिनेव निवेदितम् _x001F_+Ś.4; कुसुमलताप्रियातिथे Ś.6 dear or welcome guest; पुरन्दरपुरातिथिषु पितृषु Dk.2 the guests of Indra's capital i. e. dead; so समरे यमनगरातिथिरकारि 12; धन्यानां श्रवणपथातिथित्वमेति (उक्तम्) Ratn.2.7. becomes a guest of, i. e. goes to or falls on the ears of the fortunate only; करोति ते मुखं तन्वि चपेटापातनातिथिम् K.P. -2 Wrath. -3 N. of a son of Kuśa and Kumudvatī and grandson of Rāma. -Comp. -क्रिया -पूजा, -सत्कारः -सत्क्रिया, -सेवा hospitable reception of
guests, rite of hospitality, hospitality, attention to the guests -देव a. [अतिथिर्देव इव पूज्यो यस्य] treating the guest as God. -धर्मः title or claim to hospitality; hospitality due to guests; गृह्यतां ˚र्मः Pt.1; यदि त्वतिथि- धर्मेण क्षत्रियो गृहमाव्रजेत् Ms.3.111 should come as guests -धर्मिन् a. entitled to hospitality as a guest वैश्यशूद्रावपि प्राप्तौ कुटुम्बे$तिथिधर्मिणौ । भोजयेत्सह भृत्यैस्तानानृशंस्यं प्रयोजयन् ॥ Ms.3.112. -पतिः the host or entertainer.
m. [wanderer], guest; --°ree;, a. come to, arriving at; -tâ, f., -tva, n. abst. n.; -kriyâ, f. hospitality; -dharma, m. rights of a guest; -dharmin, a. having the claims of a guest.
(‘guest’).—A hymn of the Atharvaveda celebrates in detail the merits of hospitality. The guest should be fed before the host eats, water should be offered to him, and so forth. The Taittirīya Upanisad also lays stress on hospitality, using the expression * one whose deity is his guest ’ (atithi-deva). In the Aitareya Áranyaka it is said that only the good are deemed worthy of receiving hospitality. The guest-offering forms a regular part of the ritual, and cows were regularly slain in honour of guests.
This name occurs frequently in the Rigveda, apparently applying, in nearly all cases, to the same king, otherwise called Divodāsa. The identity of the two persons has been denied by Bergaigne, but is certainly proved by a number of passages, when the two names occur together, in connection with the defeat of Sambara. In other passages Atithigva is said to have assisted Indra in slaying Parnaya and Karañja. Sometimes he is only vaguely referred to, while once he is mentioned as an enemy of Turvaśa and Yadu. Again Atithigva is coupled with Ayu and Kutsa as defeated by Tūrvayāna. A different Atithigva appears to be referred to in a Dānastuti (‘ Praise of Gifts ’), where his son, Indrota, is mentioned. Roth distinguishes three Atithigvas—the Atithigva Divodāsa, the enemy of Parnaya and Karañja, and the enemy of Tūrvayāna. But the various passages can be reconciled, especially if it is admitted that Atithigva Divodāsa was already an ancient hero in the earliest hymns, and was becoming almost mythical.
Is one of the leading princes of the early Vedic age. He was a son of Vadhryaśva, and father, or more probably grandfather, of Sudās, the famous king of the Trtsu family, among the Bharatas. Probably Pijavana was the son and Sudās the grandson. Divodāsa was naturally a Bharata, and, like Sudās, was an opponent of the Turvaśas and Yadus. His great enemy was śambara, the Dāsa, who was apparently chief of a mountain people, and whom he repeatedly defeated. He was also, it seems, like his father Vadhryaśva, an energetic supporter of the fire ritual, for Agni is once called by his name in the Rigveda. On the other hand, he was defeated, with Ayu and Kutsa, by Indra’s aid. In several passages he seems closely connected with the singer family, the Bharadvājas. From one passage, where Divodāsa is said to have fought against the Panis, the Pārāvatas, and Brsaya, Hillebrandt has inferred that he was engaged in conflicts with the tribes of Arachosia, and interpreting the name as the ‘heavenly Dāsa’ conjectures that he was himself a Dāsa. This conclusion is not probable, for the Sarasvatī on which the battle in question took place, and which can hardly be the Haraqaiti of Arachosia, would naturally designate the later Sarasvatī, while the Pārāvatas are mentioned in the Pañcavimśa Brāhmana, as in the east, about the Yamunā. Bergaigne’s opinion that Divodāsa and Atithigva were different people cannot be supported in view of the complete parallelism in the acts of the two persons. See also Pratardana. The people of Divodāsa are referred to in a hymn of the Rigveda.
noun (masculine) a guest (Monier-Williams, Sir M. (1988))
a person entitled to hospitality (Monier-Williams, Sir M. (1988))
name of Agni (Monier-Williams, Sir M. (1988))
name of a son of Akrodhana
name of an attendant on Soma (Monier-Williams, Sir M. (1988))
name of Suhotra (king of Ayodhyā) (Monier-Williams, Sir M. (1988))
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