Mani: Puranic Encyclopaedia Based on Mani, Vettam: Puranic Encyclopaedia. A comprehensive dictionary with special reference to the Epic and Puranic literature. Delhi : 1975 Input by Cologne Digital Sanskrit Lexicon (CDSL) [GRETIL-Version vom 25.01.2018] LICENSE This file is based on pe.txt, available at http://www.sanskrit-lexicon.uni-koeln.de/scans/PEScan/2014/web/webtc/download.html (C) Copyright 2014 The Sanskrit Library and Thomas Malten under the following license: All rights reserved other than those granted under the Creative Commons Attribution Non-Commercial Share Alike license available in full at http://creativecommons.org/licenses/by-nc-sa/3.0/legalcode, and summarized at http://creativecommons.org/licenses/by-nc-sa/3.0/ . Permission is granted to build upon this work non-commercially, as long as credit is explicitly acknowledged exactly as described herein and derivative work is distributed under the same license. (http://www.sanskrit-lexicon.uni-koeln.de/scans/PEScan/2014/downloads/peheader.xml) MARKUP ## %% @@ \\ ADDITIONAL NOTE The genealogical charts in the appendix have been omitted. ___________________________________________________________________ THIS TEXT FILE IS FOR REFERENCE PURPOSES ONLY! COPYRIGHT AND TERMS OF USAGE AS FOR SOURCE FILE. Text converted to Ronald E. Emmerick's encoding for WordPerfect 5.1 DOS and related utility programmes BHELA, CARAKA etc. (DOS versions): description character =ASCII long a à 195 long A ù 249 long i Å 197 long I ý 253 long u Æ 198 long U ô 244 vocalic r ­ 173 vocalic R ã 227 long vocalic r Ì 204 vocalic l Ê 202 long vocalic l Ë 203 velar n Ç 199 velar N § 167 palatal n ¤ 164 palatal N ¥ 165 retroflex t  194 retroflex T è 232 retroflex d ¬ 172 retroflex D Ö 214 retroflex n ï 239 retroflex N × 215 palatal s Ó 211 palatal S Á 193 retroflex s « 171 retroflex S å 229 anusvara æ 230 capital anusvara õ 245 visarga ÷ 247 capital visarga ê 234 Other characters of the REE encoding table are not included. Unless indicated otherwise, accents have been dropped in order to facilitate word search. For a comprehensive list of REE and other GRETIL encodings and formats see: http://gretil.sub.uni-goettingen.de/gretil/gretdiac.pdf and http://gretil.sub.uni-goettingen.de/gretil/gretdias.pdf For further information see: http://gretil.sub.uni-goettingen.de/gretil.htm ___________________________________________________________________ PurÃïic Encyclopaedia ## The first letter (Vowel) of all Indian languages. According to the NÃnÃrtharatnamÃlà this letter has the following meanings:--BrahmÃ, Vi«ïu, Áiva, tortoise, courtyard, battle, harem, jewellery, sea, PÃrvatÅ and bowstring. ## is one of the fifteen devas who were the sons of Päcajanya. (M.B. Vana Parva, Chapter 22, Verse 11). ## was one of the sons of Dh­tarëÂra. He was killed by BhÅmasena. (M.B. ùdi Parva, Chapter 67, Verse 104; Droïa Parva, Chapter 127, Verse 62). ## King Idhmajihva divided his kingdom Plak«advÅpa into seven parts and gave them to his seven sons. Abhayam is one of the parts. The other six parts are:--Áivaæ, Yamasaæ, Subhadraæ, ÁÃntaæ, K«emaæ and Am­taæ. See "Idhmajihva". (BhÃgavata, 5th Skandha, Chapter 20, Verse 2). It is seen (from M.B. Sabhà Parva, Chapter 30, Verse 9) that the territory known as Abhayam was conquered by BhÅmasena. (See Footnote) ## He was a King, the son of the King of KÃÓÅ and a relative of the PÃï¬avas. He was killed by the son of King VasudÃna. He had a most wonderful horse. (M.B. Udyoga Parva, Chapter 151, Verse 63; Karïa Parva, Chapter 6, Verses 23-24; Droïa Parva, Verses 26-27). ## He was the heroic son of Arjuna the central figure of the MahÃbhÃrata, by his wife SubhadrÃ. 1) %% He was descended from Vi«ïu in this order: BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-PÆru-Janamejaya-PrÃcinvÃ-PravÅra-Namasyu-VÅtabhaya-Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdi-RaudrÃÓvÃ-MatinÃra-Santurodha-Du«yanta-Bharata-B­hatk«atra-Hasti-AjamŬha-ãk«a-Saævaraïa-Kuru-Jahnu-Suratha-VidÆratha-SÃrvabhauma-Jayatsena-RavÅya-BhÃvuka-Cakroddhata-DevÃtithi-ãk«a-BhÅma-PratÅya-Áantanu-VyÃsa-PÃï¬u-Arjuna-Abhimanyu. 2) %% There is a story about Abhimanyu's PÆrvajanma in the MahÃbhÃrata. It was Varcas, son of Candra, who incarnated as Abhimanyu, son of Arjuna. A conference took place between the Devas and Candra about the incarnation of the Devas in the world for the destruction of the wicked people. Candra told the Devas: "I do not like to send Varcas, whom I love more than my life, to the earth. Still, I think it is not right to stand in the way of the plans of the gods. You must agree to one condition if I am to send my son. Let him be born as the son of Arjuna. I am unable to be separated from him for more than sixteen years. My son will enter into the Cakra VyÆha of the enemies to be killed by them and return to me in the sixteenth year." The devas (gods) accepted this condition. That is why Abhimanyu was killed in his sixteenth year. (M.B. ùdi Parva, Chapter 67). 3) %% Abhimanyu received his training in arms from his father Arjuna. Later, he went with his mother Subhadrà to DvÃrakà and lived for some time with his uncle ÁrÅ K­«ïa. There he is said to have received training in arms from Pradyumna, son of ÁrÅ K­«na. After the incognito life of the PÃï¬avas, Abhimanyu married UttarÃ, daughter of the King of VirÃta. War broke out between Kauravas and PÃï¬avas. On the first day itself Abhimanyu entered into a duel with B­hatbala, King of Kosala. In the terrible conflict with BhÅ«ma, Abhimanyu broke BhÅ«ma's flagstaff. After that he assisted his father Arjuna to fight against BhÅ«ma. Verses 8-13 of Chapter 55 of BhÅ«ma Parva of the MahÃbhÃrata describe Abhimanyu's fight with Lak«maïa in the second day's battle. Then he took his place in the Ardha Candra VyÆha (semi-circular phalanx) formed by Arjuna. He fought fiercely with the GandhÃras. He attacked Áalya and killed Jayatsena, King of Magadha, along with his elephant. We find Abhimanyu assisting BhÅmasena in M.B. BhÅ«ma Parva, Chapters 63, 64, 69 and 94. After that Abhimanyu defeated Lak«maïa in battle. Then he defeated Vikarïa, Citrasena and others also. Later he took his position in the Á­ÇgÃÂaka VyÆha created by Dh­«Âadyumna. He started fighting with Bhagadatta. He defeated Aæba«Âha and Alaæbu«a. Next he fought a duel with SudÅ«ïa. After that he encountered Duryodhana, B­hatbala and others. M.B. Droïa Parva, Chapter 10, Verses 47-52 are a description of Abhimanyu's heroism by Dh­tarëÂra. He snatched Paurava's weapon and threw it on the ground. Next he fought with Jayadratha and Áalya. Then he was caught in the Cakra VyÆha (circular phalanx) of the enemies. There he inflicted great losses upon the enemy forces. Áalya was stunned and his brother was killed by Abhimanyu. M.B. Droïa Parva, Chapter 38, Verses 23 and 24 describe the flight of the Kauravas in fear. At this stage, even DroïÃcÃrya praised Abhimanyu's valour. DuÓÓÃsana fainted during his fight with Abhimanyu. Karïa was defeated. V­«asena, SatyaÓravas and Áalya's son, Rugmaratha were slain. Duryodhana fled. Lak«maïa was killed. V­ndÃraka, AÓvatthÃmÃ, Karïa and others were amazed by this terrible valour of Abhimanyu. Six ministers of Karïa were slain. Next, AÓvaketu, son of the King of Magadha was killed. King Bhoja was also killed. Áalya was again defeated. Áatru¤jaya, Candraketu, Meghavega, Suvarcas, SÆryabhÃsa--who were all kings--were beheaded by Abhimanyu. Áakuni was wounded by Abhimanyu's arrow. KÃlakeya, son of Subala was slain. M.B. Droïa Parva, Chapter 40, Verses 13 and 14 say that at this stage, Prince DuÓÓÃsana beat Abhimanyu to death with his mace. 4) %% M.B. Droïa Parva, Chapter 71, Verses 12-16 say that after death Abhimanyu attained the immortal world of the Munis (Saints). King ParÅk«it was the son of Abhimanyu. In M.B. SvargÃrohaïa Parva, Chapter 5, Verses 18-20, we find that after his death, Abhimanyu entered the moon in his former form of Varcas. 5) %% In the MahÃbhÃrata Abhimanyu has been referred to by several other names, such as ùRJUNI, Saubhadra, KÃr«ïÅ, ArjunÃtmaja, ÁukrÃtmajÃtmaja, ArjunÃpara and PhÃlguni. 6) %% King ParÅk«it was the son of Abhimanyu. Janamejaya was born as his son. It was Janamejaya who performed Sarpasatra. (A yÃga) ÁatÃnÅka was the son of Janamejaya. ÁatÃnÅka had a son named SahasrÃnÅka. King Udayana, the jewel of the Candra VaæÓa (Lunar dynasty) was born to SahasrÃnÅka by the goddess M­gÃvatÅ (See 'Udayana', stories about this Udayana are very famous. KÃlidÃsa has mentioned in his "MeghadÆta" about the old rustics who thronged the country-sides to tell and listen to Udayana stories). (KathÃsaritsÃgara, Madana Ka¤cukalaæbaka, 4th TaraÇga).\<*>\ \<*) There seems to be some difference of opinion regarding the number of. parts into which King Idhmajihva divided Plak«advÅpa. In the BhÃgavata the number mentioned is seven; but in the Malayalam version of the BhÃgavata (By Ramanujan Eluttacchan) the number is eight. The original BhÃgavata says: "Áivaæ Yamasaæ. Subhadraæ, ÁÃntaæ, K«emaæ, Am­taæ Abhayam iti Var«Ãni te«u girayo nadyaÓca saptaivabhij¤ÃtÃ÷". In the Malayalam BhÃgavata an eighth division called Áivadaæ is seen.>\ ## One of the sons of Manu. The ten sons born to Manu by Nadvalà were: Kuru, Puru, Áatadyumna, TapasvÅ, SatyavÃn, Áuci, Agni«Âoma, AdhirÃtra, Sudyumna and Abhimanyu. (Vi«ïu PurÃïa, Section 1, Chapter 13). ## A part (branch) of Droïa Parva. (See "MahÃbhÃrata"). ## In Agni PurÃïa, Chapter 342, Abhinaya has been defined as follows: Abhinaya is the art of presenting before the people the ideas that are to be communicated to them. There are four divisions of this art known as SÃttvika, VÃcika, ùÇgika and ùhÃrya depending on Sattva, VÃk, AÇga and ùhÃrya. Besides these, another division known as AbhimÃnika (AbhimÃnottha) may also be mentioned. This signifies the expression of rasas like Á­ÇgÃra. There are two kinds of Á­ÇgÃra known as Saæbhoga and Vipralambha. Four varieties of Vipralambha called PÆrvÃnurÃga Vipralambha, MÃna Vipralambha, PravÃsa Vipralambha and Karuïa Vipralambha are mentioned. The union after Vipralambha is Saæbhoga-Á­ÇgÃra. All SÃttvika bhÃvas are included in Á­ÇgÃra. All these have to be expressed through Abhinaya. ## A RÃjar«i who was born of the sixth KÃlakeya. (M.B. ùdi Parva, Chapter 67, Verse 53). ## A Janapada (Village) of ancient India. The warriors of this Janapada were called AbhÅ«Ãkas. (M.B. BhÅ«ma Parva, Chapter 18, Verse 12; Chapter 93, Verse 2). ## A Janapada of ancient India. (M.B. BhÅ«ma Parva, Chapter 9, Verse 94). ## Arjuna conquered this city, which was one of the ancient cities of India, in the course of his Digvijaya (conquest of the world). ## A son born to MahÃrÃja Kuru by VÃhinÅ. He had three brothers named Caitraratha, Muni and Janamejaya. Abhi«yanta was the younger brother of AÓvavÃn and elder brother of Caitraratha. (M.B. ùdi Parva, Chapter 94, Verses 50-51). ## 1) %% Acala was the son of Subala, a King of GÃndhÃra. He was Áakuni's brother and a heroic Charioteer on the side of the Kauravas. (M.B. Udyoga Parva, Chapter 168, Verse 1). 2) Acala had also taken part in Yudhi«Âhira's RÃjasÆya. (A very expensive sacrifice--yÃga--performed by an emperor.) (M.B. Sabhà Parva, Chapter 34, Verse 7). 3) Acala had a brother named V­«aka. In the battle between the Kauravas and PÃï¬avas, Arjuna killed Acala and V­«aka. (M.B. Droïa Parva, Chapter 30, Verse 11). 4) One night VyÃsa summoned the departed holy souls and Acala also was among them. (M.B. ùÓvamedhika Parva, Chapter 32, Verse 12). @<[Page 2b]>@ ## Name of a bull. Among the pÃr«adas of Skanda we see the bull named Acala. (M.B. Áalya Parva, Chapter 85, Verse 74). ## An epithet of MahÃvi«ïu. Among the thousand names of MahÃvi«ïu we see the name Acala also. (M.B. AnuÓÃsana Parva, Chapter 149, Verse 92). ## Subrahmaïya, who was born from Áiva's semen which fell into the fire, was made Commander-in-Chief (Generalissimo) by the gods to kill TÃrakÃsura. A large number of warriors and mothers were assigned to assist him. A woman named Acalà was included among those mothers. (M.B. Áalya Parva, Chapter 40, Verse 14). ## A spiritual daughter of the Pit­s. (For further details see "AmÃvasu"). ## A river, who was the daughter of the Pit­s called Agni«vÃttas. (Hari VaæÓa, Chapter 18, Verse 26). ## (See Vi«ïu). ## He was a heroic warrior on the Kaurava side. ÁrutÃyu was the brother of AcyutÃyu. Both of them were killed by Arjuna in the Kaurava-PÃï¬ava battle. These heroes attacked Arjuna and ÁrÅ K­«ïa furiously with their arrows and Arjuna had some difficulty in killing them. (M.B. Droïa Parva, Chapter 93, Verses 7-42). ## This is an ancient village in India. In ancient times ÁÆdras of mixed castes inhabited this region. (M.B. Vana Parva, Chapter 129, Verse 9). ## A description of the lineage of Adharma is found in Agni PurÃïa. Hiæsà (violence) is the consort of Adharma. The couple procreated two children, An­ta and Nik­ti, and from them sprang up Bhaya (fear), Naraka (Hell), MÃyà (illusion), Vedanà (pain) etc. And, out of them MÃyà brought forth Death, the destroyer of (all) objects. VedanÃ, in its turn produced Sorrow and Grief out of Raurava. From Death were born Disease, Senility, Sorrow, Intense desire and Anger. (Agni PurÃïa, Chapter 20). ## Adharma is a person who is an embodiment of Adharmas. (M.B. ùdi Parva, Chapter 66, Verse 53). Adharma's wife Nir­ti delivered 3 children; Bhaya, MahÃbhaya and M­tyu. Adharma had another son, Darpa (conceit) born of Wealth. (M.B. ÁÃnti Parva, Chapter 90, Verse 27). ## was a great sage. ÁrÅ K­«ïa is said to have met the sage on his way to HastinÃpura. (M.B. Udyoga Parva, Chapter 33, Verse 64). ## There is a reference in Vi«ïu PurÃïa to a hell called AdhaÓÓiras. (Vi«ïu PurÃïa, Part 2, Chapter 6). ## A King; also a great devotee of Lord Áiva. Once he decreed death penalty on an innocent woman. He also destroyed with his own hands a temple of Áiva. As a consequence of those two sinful deeds he became a devil after death. Ultimately by the grace of Áiva he cast off the devil's form and became an attendant of Áiva. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 111). ## A Kingdom in ancient India, described in BhÅ«ma Parva, Chapter 9, Verse 44. Today this place is known as Rewa. ## Foster father of Karïa. 1) %% Descended from Vi«ïu thus: BrahmÃ-Atri-Candra-PurÆravas-ùyus-Nahu«a-YayÃti-Anudruhyu-SadÃnara-KÃlanara-S­¤jaya-Titik«a-K­Óadratha-Homa-Sutapas-Bali-AÇga-DadhivÃhana-Draviratha-Dharmaratha-Citraratha-Satyaratha-RomapÃda-CaturaÇga-P­thu-Camba-Haryaæga-Bhadraratha-B­hadratha-B­hanmanas-Jayadratha-Dh­tav­ta-SatyakarmÃ-Adhiratha-Karïa (foster son). 2) %% Sage DurvÃsas had taught KuntÅ some mantras to get children, and KuntÅ, then unmarried, tested the first mantra with the Sun-god as her object. The Sun-god appeared before KuntÅ and from his power she conceived and duly delivered a child, Karïa. Fearing obloquy KuntÅ concealed the child in a box and floated it on the river, Ganges. At the time Adhiratha, a great comrade of Dh­tarëÂra came to the river for a bath. His wife was one grieving over not having a child of her own. So, when Adhiratha found a child in the floating box, he took it home, and himself and his wife RÃdhà brought up the child with pleasure. The child was named Vasusena, and the child grew up to become the famous Karïa and favourite friend of Duryodhana. (M.B. ùdi Parva, Chapters 67 and 130; Vana Parva, Chapter 309; DevÅbhÃgavata, Skandha 2). 3) %% Adhiratha was King of AÇga. He was a SÆta (charioteer) and Karïa grew up as his son. Karïa was sent to HastinÃpura to be trained in the u«e of weapons, and it was here that Duryodhana and Karïa developed their friendship and alliance. (M.B. ùdi Parva, Chapter 147, Verse 3). ÁrÅ MahÃdevÅbhÃgavata, in Chapter 3 relates the following incident: "Thus lamenting KuntÅ sent the box concealing Karïa, by the nurse, to be floated in the river, and after bath, food etc. she spent the hours in the normal way within the inner apartment. RÃjà Adhiratha bathing in the river saw the box floating in the river". These facts prove that Adhiratha was not only the King of AÇga but a good charioteer as well, and further a very good friend of Dh­tarëÂra. 4) We come across Adhiratha on the occasion of the trial of skill in the use of arms between the Kauravas and the PÃï¬avas. When Karïa entered the lists the PÃï¬avas questioned his nobility of birth. Seeing Karïa's great humiliation and discomfiture Duryodhana enthroned him immediately as King of AÇga. VyÃsa, who witnessed the scene has given a picturesque description of it. ## A synonym of Mahà Vi«ïu. (KaæsÃriradhok«aja÷--AmarakoÓa). ## A great sage (Mahar«i) who lived during the ãgvedic period. (ãgveda, Maï¬ala 1, AnuvÃka 16, SÆkta 112). ## A river. (M.B. BhÅ«ma Parva, Chapter 9, Verse 24). ## A disciple of the great preceptor of Atharvaveda, Sumantu. He divided Atharvaveda into two parts and gave one to Utatthya and the other to VedadarÓana. (BhÃgavata, Skandha 12). ## 1) %% KaÓyapa, grandson of Brahmà and son of MarÅci married Aditi, daughter of Dak«aprajÃpati. Aditi had twelve sisters: Diti, KÃlÃ, DanÃyus, Danu, SiæhikÃ, KrodhÃ, P­thÃ, ViÓvÃ, VinatÃ, KapilÃ, Muni and KadrÆ. (MahÃbhÃrata, ùdi Parva, Chapter 65, Verse 12). Devas are sons born to KaÓyapa by Aditi and hence they are known as ùditeyas also. KaÓyapa married all the thirteen sisters including Aditi, and all living beings owe their origin to them. (See KaÓyapa). 2) %% 33 sons were born to Aditi. 12 of them are called DvÃdaÓÃdityas, viz. DhÃtÃ, AryamÃ, Mitra, Áakra, Varuïa, AæÓa, Bhaga, VivasvÃn, PÆ«Ã, SavitÃ, Tva«Âà and Vi«ïu. Amongst the other 21 sons are the 11 Rudras and 8 Vasus. (See M.B. ùdi Parva, Chapter 65, Verse 15). 3) %
% 1. %% The MahÃbhÃrata and the RÃmÃyaïa refer to a story about the birth of MahÃvi«ïu as the son of Aditi. Vi«ïu entered the womb of Aditi as VÃmana (Dwarf). This story was related by the sage ViÓvÃmitra to the boys RÃma and Lak«maïa while they were accompanying the sage in the forest. When they entered SiddhÃÓrama ViÓvÃmitra pointed to the latter that the ùÓrama was sacred, because MahÃvi«ïu had stayed there for long as VÃmana. The Devas induced MahÃvi«ïu to obstruct the sacrifice (yÃga) being performed by Emperor MahÃbali, son of Virocana. At that time Aditi, the wife of KaÓyapa was doing penance so that MahÃvi«ïu might be born as her son, and accordingly he entered her womb. 1000 years later she gave birth to Vi«ïu, and that child was known as VÃmana. (See VÃmana; also M.B. Vana Parva, Chapter 272, Verse 62, AnuÓÃsana Parva, Chapter 83, Verses 25 and 26, as also VÃlmÅki RÃmÃyaïa, Canto 29). 2. %% Once KaÓyapa made all arrangements to perform a sacrifice (yÃga). Having failed to get the suitable cow for it, he stole Varuïa's cow and conducted the yÃga. Not only that, KaÓyapa refused to return the cow even after the yÃga was over. Varuïa in hot anger rushed to KaÓyapa's hermitage. KaÓyapa was absent, and his wives, Aditi and Surasà did not treat Varuïa with due respect. The enraged Varuïa cursed them to be born in Gokula. He also complained about the matter to BrahmÃ. Brahmà told KaÓyapa: "Since you, a learned person, have stolen the cow, may you along with your wives be born in Gokula and tend cows". Accordingly KaÓyapa and his wives, Aditi and SurasÃ, were born respectively as Vasudeva, DevakÅ and RohiïÅ in Gokula in the 28th DvÃpara yuga. (This story has been told by VyÃsa to RÃjà Janamejaya). (DevÅbhÃgavata, Skandha 4). 3. %% DevakÅ is Aditi reborn. There was reason for DevakÅ being imprisoned on the orders of Kaæsa. When KaÓyapa was living in an ùÓrama with Aditi and Diti he was so much pleased with the services of Aditi that he asked her to beg for any boon she wished. Accordingly she prayed for an ideal son. The boon was readily granted, and Indra was the son thus born to her. The birth of Indra engendered jealousy in Diti towards Aditi, and she also demanded a son equal to Indra. KaÓyapa obliged Diti also. As Diti advanced in pregnancy and her beauty also increased Aditi got jealous of the former and she called her son Indra and told him that unless something was done in time, Diti would deliver a child equal to him (Indra) thus relegating him probably to the place of second Deva. Thus admonished by his mother the artful Indra approached Diti and told her: "Mother, I have come to serve you". Diti was greatly pleased. Indra's services drove Diti to sleep very quickly, and Indra used the opportunity to enter the womb of Diti and cut into 49 pieces the child with his weapon, the Vajra. The child in the womb began crying on receiving cuts with Vajra when Indra asked it not to cry. (Mà ruda, don't cry) and so the child got out of Diti's womb as 49 MÃrutas (winds). Then did Diti wake up and cursed Aditi as follows: "Your son did treacherously kill my offspring in the womb itself. So he will forfeit the three worlds. You were responsible for the murder of my child. You will, therefore, have to spend days in prison grieving over your children. Your children also will be annihilated". Because of this curse of Diti, Indra once lost Devaloka and had to live elsewhere, and Nahu«a functioned, for a time as Indra. (See Nahu«a). In the 28th DvÃpara yuga Aditi transformed as DevakÅ had to be a captive of Kaæsa, and Kaæsa killed her children by dashing them on the ground. (DevÅbhÃgavata, Skandha 4). 4. %% NarakÃsura, who turned out to be a curse and menace to the three worlds consequent on the boon he got from Vi«ïu, attacked Devaloka once, and carried off Indra's royal umbrella and Aditi's earrings. MahÃvi«ïu incarnated himself as ÁrÅ K­«ïa, killed NarakÃsura in battle and got back the earrings etc. (M.B. Udyoga Parva, Chapter 48, Verse 80; Sabhà Parva, Chapter 38, Verse 29; BhÃgavata DaÓama Skandha). 5. %% Once, desirous of having children Aditi cooked food (rice) sitting herself in the entrails of Mount Mynaka (M.B. ùraïya Parva, Chapter 135, Verse 3). Dharmaputra, in the course of singing the glories of Lord K­«ïa after the great war refers to Vi«ïu having taken birth seven times in the womb of Aditi. (M.B. ÁÃnti Parva, Chapter 43, Verse 6). 6. %% A story in the MahÃbhÃrata refers to Budha's once cursing Aditi. The ever increasing power of Asuras made the Devas anxious. Aditi, the mother of the Devas decided to send them all to annihilate the Asuras. She had finished cooking food for her sons, and lo! there appeared before her Budha and asked for food. Aditi asked him to wait pending her sons taking their food hoping that there would be some food left after that. This caused Budha to lose his temper and he cursed her that (Aditi) she would become the mother of VivasvÃn in his second birth as Aï¬a, when she would suffer pain in her abdomen. (M.B. ÁÃnti Parva, Chapter 34, Verses 96-98). 7. %% During the former years (period) of SvÃyambhuva Manu the PrajÃpati called Sutapas, along with his wife P­Óni did Tapas for 12000 years. Then MahÃvi«ïu appeared before them, and P­Óni prayed for a son like Vi«ïu himself, and MahÃvi«ïu was born as her son named P­Ónigarbha. This story is related by ÁrÅ K­sna to his mother on his birth as the son of Vasudeva. (BhÃgavata, DaÓama Skandha, Chapter 3). She, who became the wife of PrajÃpati as P­Óni before SvÃyambhuva Manu, and was born again as DevakÅ, the wife of Vasudeva is one and the same person. ## A King of the Solar dynasty. (See SÆrya VaæÓa). ## was a King, the son of Vi«vagaÓvà and father of YuvanÃÓvÃ. (M.B. Vana Parva, Chapter 202, Verse 3). @<[Page 4b]>@ ## A nymph (devastrÅ). There is a story in DevÅbhÃgavata about her being cursed by a Brahmin and turned into a fish. ## is the curse put on King Janamejaya by SaramÃ, the dog of the Devas. While Janamejaya, son of ParÅk«it was conducting, along with his brothers, a yÃga of long duration at Kuruk«etra the son of Saramà went to the place and was thrashed by the brothers of Janamejaya. Seeing her weeping child Saramà naturally got angry. She cursed the king thus: "My son did not commit any offence; he did not even look at the havis (oblations), nor did he lick it. For having thrashed the innocent child you will experience Ad­«Âabhaya. When the yÃga was over Janamejaya got rid of the curse by getting sage SomaÓravas do certain proper rites. ## wife of sage Áakti, the son of Vasi«Âha and mother of sage ParÃÓara KalmëapÃda, a king of the Ik«vÃku dynasty reached the hermitage of Vasi«Âha during a hunting expedition when Áakti, eldest of the hundred sons of Vasi«Âha came walking towards him. False pride prevented either of them from giving way to the other. The King got angry and whipped Áakti. Áakti cursed the king and he was converted into a demon. This happened at a period when sages Vasi«Âha and ViÓvÃmitra were at logger-heads. ViÓvÃmitra got admitted into the body of King KalmëapÃda a demon called Kiækara, and the king set out to take revenge upon Áakti, the son of Vasi«Âha. The King was further promised all support by ViÓvÃmitra. KalmëapÃda ate up all the hundred sons of Vasi«Âha. Overcome with grief Vasi«Âha attempted suicide many a time. But the spirit (ùtman) did not quit the body. Thus sunken in grief Vasi«Âha lived in his hermitage with Ad­ÓyantÅ, wife of Áakti. One day Vasi«Âha heard distinct sounds of the chanting of the Vedas and Ad­ÓyantÅ told him that a child of his son, Áakti, was developing in her womb and that the vedic sounds heard were sounds produced by that son chanting the vedic hymns. Vasi«Âha thus was happy to hear that the dynasty will not become extinct and, so, gave up all ideas of suicide. Another day KalmëapÃda in the guise of the demon hurriedly came to devour Ad­ÓyantÅ and Vasi«Âha gave him redemption from the curse. He was restored to his old state and form. Ad­ÓyantÅ duly gave birth to a son, and the child grew up to become ParÃÓara, father of VyÃsa. While the PÃï¬avas, in the course of their forest life, were passing the banks of river GaÇgà at midnight, a Gandharva named AægÃraparïa enjoying in the river-water clashed with Arjuna, and he was defeated. The story of Ad­ÓyantÅ is one of the many stories told by AægÃraparïa to the PÃï¬avas. (M.B. ùdi Parva, Chapters 175-178). ## 1) %% Descended from Vi«ïu in this order BrahmÃ-MarÅci-KaÓyapa-SÆrya-Agastya. 2) %% A story occurs in Uttara-RÃma-Carita about the birth of Agastya. Nimi was the son of Ik«vÃku of the SÆrya dynasty. When he ascended the throne he decided to celebrate a sacrifice of long duration. He invited Vasi«Âha to perform the sacrifice. But Vasi«Âha, who had to participate in the sacrifice of Indra, could not accept the invitation and Nimi had to return disappointed. At this he got angry, sought the help of ÁatÃnanda, the son of the great hermit Gautama and the sacrifice was begun. Vasi«Âha did not like this. He cursed Nimi that life might be separated from his body. Nimi retorted with the same curse. Vasi«Âha's spirit separated itself from his body and began to roam about in the sky. At last he requested Brahmà to provide him with a body. Brahmà granted his wish and said that he would be born again from Mitra and Varuïa. When the spirit of Vasi«Âha returned to the earth it was Mitra and Varuïa moving about, having only one body for both. Vasi«Âha's spirit entered into that body. One day Mitra-Varuïa happened to see the celestial beauty, UrvaÓÅ on the seashore. They embraced UrvaÓÅ and immediately the spirit of Vasi«Âha entered the body of UrvaÓÅ. After this Mitra and Varuïa separated themselves from one another and assumed two different bodies. Varuïa approached UrvaÓÅ with lustful desire, but rejecting him UrvaÓÅ accepted Mitra. Varuïa had seminal flow and this semen was taken and kept in a pot. At the sight of this, remorse and passion arose in UrvaÓÅ and the semen of Mitra already received in her womb oozed out and fell on the ground. This also was. collected and kept in the same pot along with that of Varuïa. After a few days the pot broke open by itself and two babies came out. One was Agastya and the other Vasi«Âha. As these two were born of the semen of Mitra and Varuïa, they came to be known as MaitrÃvaruïis later. This story partly occurs in ÁÃnti Parva of MahÃbhÃrata, Verse 343 of Chapter 88. 3) %% Very little is mentioned in the PurÃïas about the education of Agastya. Still there are ample proofs that he was well-versed in the Vedas and sciences and well skilled in the uses of diverse weapons. In Verse 9, Chapter 139 of MahÃbhÃrata, ùdi Parva, Droïa says to Arjuna as follows: "AgniveÓa, my teacher was the disciple of Agastya, in the art of using bows and arrows and I am his disciple". When it is said that even AgniveÓa the teacher of Droïa was a disciple of Agastya, his proficiency in the art of using weapons could casily be discerned. 4) %% There is an interesting story behind the marriage of such an austere man as Agastya, who had brought all the passions under control. As the hermit Agastya was walking along the forest, he saw his ancestors (Pit­s) hanging head downwards in a canyon. He wanted to know the reason and they replied: "Child; we would be allowed to enter heaven only if sons are born to you. So get married as soon as possible". The necessity of marriage occurred to him only then. But will there be any woman who could be patient enough to become the wife of this bearded dwarfish hermit? Agastya did not lose heart. At that time the King of Vidarbha was doing penance to obtain a son. Agastya collected the quintessence of all living beings, with which he created an extremely beautiful lady and named her LopÃmudrÃ. Agastya gave LopÃmudrà as daughter to the King of Vidarbha. The King who was delighted at getting such a daughter, employed hundreds of maids to look after the child, who soon grew up to be a young lady. Agastya once approached the King of Vidarbha and expressed his wish to have LopÃmudrà as his wife. The King was in a dilemma. On the one hand he did not like his beautiful daughter having the brightness of fire, to be given as wife to the hermit, clad in the bark of trees and wearing tufts of matted hair. On the other hand he was afraid of the curse of the hermit Agastya. As the King was trying hard to find a solution, LopÃmudrà herself came to the King and said "Father, I am happy to say that I shall willingly become the wife of the hermit Agastya." At last her father consented and discarding royal garments and ornaments, LopÃmudrà accompanied Agastya. It is mentioned in Vana Parva, Chapter 130, Verse 5, that they were married at MahÃsindhutÅrtha. After their marriage they went to GaÇgÃdvÃra. (MahÃbhÃrata, Vana Parva, Chapter 96). 5) %% While Agastya was doing severe penance, LopÃmudrà attained puberty and had menstruation. Longing for a child, she went and stood beside Agastya. She expressed her wish to lead a family life. Her demands did not stop there. During conjugation, Agastya should wear flower garlands and ornaments, and she must be provided with divine ornaments. Agastya was surprised at the enormity of her demands. Poor, penniless Agastya! Leaving LopÃmudrà in the hermitage he went in search of money. He at first approached King ÁrutarvÃ, who produced accounts of his income and expenditure and convinced Agastya that he was having no balance at all. Agastya, accompanied by ÁrutarvÃ, then proceeded to King BradhnÃÓva. He also produced accounts and refused to help Agastya, who then followed by Árutarvà and BradhnÃÓva went on to the wealthy King Trasadasyu, who also producing his accounts refused to render any help to Agastya. Finally Agastya accompanied by the three Kings, went to the house of Ilvala, a noble asura of immense wealth. This asura Ilvala lived in Manimatpattana with his younger brother VÃtÃpi. Once Ilvala approached a hermit Brahmin and requested that his wish for a son, having the power and status of Indra, be granted. The Brahmin refused to grant such a boon. Since then Ilvala and VÃtÃpi considered Brahmins as their enemies. The elder brother converted the younger one (VÃtÃpi) into a goat and whenever a Brahmin visited his house, he would kill the goat, prepare mutton dishes and set them before his guest. When he had finished eating, Ilvala would call aloud. "VÃtÃpi, come out". Breaking the stomach of the guest open, VÃtÃpi would come out. In this way Ilvala had killed a good number of BrÃhmins. It was at this juncture that Agastya and the Kings came to beg money of him. Ilvala welcomed the guests with hospitality and as usual killed the goat, prepared food with it and served the food before Agastya. When Agastya had finished eating, Ilvala called VÃtÃpi loudly. But Agastya slowly said, "VÃtÃpi, jÅrïo bhava" (Let VÃtÃpi be digested) and immediately VÃtÃpi was digested in the stomach of Agastya. The awe-stricken asura Ilvala gave each Brahmin ten thousand cows and as much gold and to Agastya he doubled the quantity of alms. Over and above this, he presented Agastya with a chariot hitched with two fine horses called VirÃvÃn and SurÃvÃn. Agastya returned to his hermitage and adorned himself as LopÃmudrà had demanded. (MahÃbhÃrata, Vana Parva, Chapter 99). 6) %% LopÃmudrà became pregnant. Agastya told her, "A thousand ordinary sons, or hundred sons, each having the strength of ten ordinary sons, or ten sons, each having the strength of hundred ordinary sons, or a son, greater and nobler than one thousand sons--which of these do you prefer?" LopÃmudrà preferred one son. When she was with child Agastya again went to the forest to do penance. After seven years of pregnancy LopÃmudrà gave birth to a lustrous son. The hermit D­¬hasyu, who is also called IdhmavÃha, is this son. This child is said to have chanted the Vedas (Holy Scriptures) immediately on his birth. He used to gather twigs for kindling the sacrificial fire of his father, and hence he got the name IdhmavÃha.\<*>\ 7) %% Once the talebearer NÃrada happened to come to the Vindhya Mountain, who gladly welcomed NÃrada, gave him a seat, showed hospitality and asked for news. NÃrada said "May you be blessed. Just now I am coming from the MahÃmeru. Indra, Agni (fire) and other gods live there. KailÃsa, Ni«adha, NÅla, GandhamÃdana etc. are mountains far nobler than this Meru. But they are not so haughty as him. That the Sun and the Moon and such others revolve round him, is the reason for his arrogance". On hearing these tales, Vindhya thought that Meru should be taught a lesson. Once Vindhya made his peaks grow higher and higher till they touched the sky. The Sun, the Moon and others found it very difficult to pass over the high peaks in their usual journeys to the West, and so they had to roam about in the sky. When the journeys of the Sun and the Moon were hindered, everything in the world fell into chaos. The gods came to Vindhya in groups and tried to pacify him. But their attempts were futile. So they approached Agastya and made their petition to him. He agreed to pacify Vindhya somehow or other. Agastya and his wife came to Vindhya from KÃÓinagara. When Vindhya saw Agastya he began to shiver with fear. Contracting all his high peaks, he bowed before Agastya, who said to Vindhya thus "Vindhya, I am going to South BhÃrata. Let your heads be low till I come back". Vindhya agreed. Agastya passed on to the South and built a hermitage in the MalayÃcala and lived there. Since then Agastya had never gone to the North and Vindhya had never risen up. As he had made the mountain (Aga) bow its head he got the name Agastya. (Tenth Skandha of DevÅbhÃgavata). 8) %% Devendra killed V­ttrÃsura, an enemy of the gods. As Devendra had resorted to treachery for killing the enemy (see the word V­ttrÃsura) he incurred the sin of 'BrahmahatyÃ'. Once Indra went to the MÃnasasaras, without the knowledge of anybody and hid himself in the petal of a lotus flower. The gods and especially ÁacÅdevÅ were much alarmed at the disappearance of Devendra. Heaven was without a King. Bad omens began to appear. Indra, who had hidden in the lotus stalk in the shape of a water-snake, was not at all visible as the petals had closed over him. It was at this critical moment that King Nahu«a had completed hundred horse-sacrifices and became eligible for the throne of Devendra. At a great gathering of the Gods Nahu«a was elected as Devendra. Though Nahu«a got all the celestial maids at his disposal in the NandanodyÃna (Nandana Garden) his passion for women was not satiated. So he began to have an eye on IndrÃïÅ. She was in sorrow and misery at the disappearance of her husband Indra, and did not at all look with favour on this new move on the part of the new Indra. She sought the help of B­haspati, who agreed to protect her from Nahu«a. The newly-elected Indra could not tolerate this disloyalty on the part of IndrÃïÅ. He became furious and threatened B­haspati with death, if IndrÃïÅ was not sent to him forthwith. All hermits gathered round Nahu«a and tried with their advice to dissuade him from this attempt, but he would not be dissuaded. Nahu«a belittled B­haspati and all the hermits and was rude to them. Finally the hermits, being afraid of Nahu«a, went to B­haspati to persuade him to send IndrÃïÅ to Nahu«a. B­haspati suggested to IndrÃïÅ a way of safety. Accordingly she came to Nahu«a and said to him "Lord, to become your wife, is a matter of great pleasure to me. But before that I must make sure if my husband is living anywhere. So allow me to make a search". Nahu«a agreed to this and by the blessings of DevÅ, IndrÃïÅ found out her husband. But Indra would not return to the court, with IndrÃïÅ, who then complained about Nahu«a's outrageous behaviour. Indra advised her a new way to protect herself from Nahu«a's onslaught. IndrÃïÅ returned to Nahu«a and told him "Lord, women generally love pomp and glory. I have a mania for vehicles. You should make a palanquin. Let the palanquin bearers be hermits. You must come to my house in that palanquin with hermits as your palanquin bearers and then I will accept you as my husband." Nahu«a agreed. He employed Agastya and such other hermits to bear his palanquin. He got into his palanquin and started for IndrÃïÅ's house. His desire to reach IndrÃïÅ was such that he thought the hermits to be very slow. To make them quick enough he ordered "Sarpa, Sarpa" (walk quick, walk quick). The hermits began to run. Still Nahu«a was not satisfied. He kicked at the heads of the hermits and whipped the dwarfish Agastya. Agastya got angry and cursed Nahu«a thus: "Since you have whipped me saying 'Sarpa Sarpa', may you be transformed into a mahÃsarpa (huge serpent) and fall into the great forest."\<**>\ The horror-stricken Nahu«a pleased Agastya by praise. Agastya said that Nahu«a would be freed from the curse and attain heaven when he happened to meet Dharmaputra. Nahu«a instantly changed into a serpent of immense size and slided into a great forest in the HimÃlayÃs. (DevÅbhÃgavata, 8th Sarga). During their sojourn in the forest, the PÃï¬avas visited many holy places and reached the YÃmuna mountain in the HimÃlayÃs. When BhÅma was passing by the mouth of a cave he was attacked by a huge serpent. In spite of his immense strength BhÅma could not extricate himself from the hold of the snake, who eventually informed BhÅma of its previous history. When BhÅma understood that the serpent was none other than Nahu«a, a King of the SÆrya dynasty (Solar), he felt sorry for him. Dharmaputra, who came there in search of BhÅma, talked with Nahu«a, who immediately regained his original form and went to heaven. (MahÃbhÃrata, Chapter 17 of Udyoga Parva; Chapter 179 of Vana Parva; Chapter 342 of ÁÃnti Parva). 9) %% Indra ruthlessly killed V­ttrÃsura, who had been harassing the Gods, with the help of the KÃlakeyas. The frightened KÃlakeyas got into the ocean and hid themselves at the bottom. From that hideout they decided to destroy the three worlds. At night they came out on the earth and ate a good deal of Brahmins, and caused much damage to the hermitages of Vasi«Âha and Cyavana. All the Brahmins on the earth were terribly afraid of the KÃlakeyas. The gods went to Vi«ïu and prayed for protection. Vi«ïu informed them that the KÃlakeyas could not be caught unless the ocean was dried up, and this task could be performed only by Agastya. So the Gods approached Agastya and told him what Vi«ïu had informed them. With pleasure Agastya accepted the job. Accompanied by the Gods and hermits he neared the swaying and surging ocean. While all were watching unwinkingly Agastya brought the great ocean into his palm and drank it up very easily and subsequently the KÃlakeyas were killed. Now the Gods again approached Vi«ïu and made representation about the loss of the ocean. Vi«ïu told them that by the penance of BhagÅratha the divine GaÇgà would fall into the earth and then the ocean will be filled. In this way the earth regained its lost ocean. (MahÃbhÃrata, Vana Parva, Chapters 101 to 105). 10) %% In the course of their sojourn in forest, the PÃï¬avas visited several holy places and reached the proximity of the HimÃlayas. Leaving his brothers behind, Arjuna went up the MahÃmeru to worship Áiva. Years passed by. At last his brothers also started for the MahÃmeru in search of Arjuna and with the help of the hermits V­«aparvà and ùr«Âi«eïa, they reached KuberapurÅ (the capital of Kubera). There BhÅma destroyed the army of Kubera and killed MaïimÃn, his friend and favourite. Dharmaputra, repenting of his younger brother's iniquity bowed before Kubera and asked him with politeness, why the power of Gods gave way to the power of man. Kubera replied that it was due to the curse of Agastya and began to depict the event thus: Once my friend MaïimÃn and myself were going, in a chariot, to be present at the singing and chanting just begun at KuÓavatÅ. At that time Agastya was standing in his hermitage on the bank of KÃlindÅ, performing Sun worship. When MaïimÃn saw this from the sky, he spat on the head of Agastya, who instantly getting wild cursed me. "Lo, Kubera, your friend MaïimÃn spat on my head in your sight. So this MaïimÃn and your army will meet with death at a man's hand. When they die you should not feel sorry for them. If it becomes possible for you to meet the man who killed MaïimÃn you will be liberated from the curse." It is this curse that brought about the death of MaïimÃn and the army. When Kubera saw BhÅma face to face his curse was revoked. (MahÃbhÃrata, Vana Parva, Chapter 160). 11) %% The boys RÃma and Lak«maïa went to the forest with ViÓvÃmitra for protecting sacrifice. When they entered the Tìakà forest ViÓvÃmitra told them the story of Tìakà thus:-- Tìakà is the daughter of Suketu, a semi god of the tribe Yak«a. Being childless for a long time Suketu was miserable and began to do penance before BrahmÃ, who blessed him and granted his wish and a daughter was born to him. This daughter was named TìakÃ. Brahmà blessed her, giving her the strength of one thousand elephants. Tìakà grew up and became a young woman. Suketu gave her in marriage to Sunda, son of Iharjha. Tìakà gave birth to a son called MÃrÅca. When Sunda was killed, Tìakà got wild and ran into the hermitage of Agastya causing much havoc there. At this Agastya got angry and cursed her to become a RÃk«asÅ (giantess) and instantly the bodies of Tìakà and MÃrÅca were deformed. Tìakà could not control her anger and she demolished the hermitage of Agastya. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a). 12) %% Once Bh­gu, Vasi«Âha and other hermits went on a pilgrimage, with Indra as their leader. On the way they reached Brahmasaras, in the holy place of Kau«ikÅ. Agastya had grown some lotus flowers there. The pilgrims plucked stealthily all the lotus flowers nurtured by Agastya and ate them. The furious Agastya got into the midst of the hermits in search of the culprit. None admitted the theft. Finally he caught hold of Indra, as the thief. Indra said "O, Lord, had it not been for my eagerness to hear discourses on duty from your face, I would not have stolen your lotus flowers." Saying thus Indra returned the lotus flowers. Agastya was pleased and let Indra and the hermits depart in peace. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 94). 13) %% (This story occurs in the MahÃbhÃrata as, having been told by the God VÃyu to BhÅ«ma as a discourse on the greatness of Agastya, and BhÅ«ma reiterating it to Arjuna). Once the Gods had to accept defeat at the hands of the Asuras (Demons) and they approached Agastya and said thus: Oh, hermit, since we have been defeated by the Asuras, our prosperity is at an end. There is none to help us but you." Hearing this Agastya became angry and began to burn the Asuras to death, by the merits of his penance. Many of them fell down on the earth and some fell into PÃtÃla (the nether world). The asuras who thus fell were not killed by Agastya. Thus the menace of the Asuras in heaven was warded off, and the Gods lived in peace and prosperity. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 155, Verses 1 to 13). 14) %% Once Agastya commenced a sacrifice of twelve years' duration. Many hermits participated in this sacrifice. No sooner had the hermit begun the sacrifice, than Indra, (the God of Thunder and Rain) stopped rain in the world. Crops could not be raised. But Agastya provided everybody who took part in the sacrifice, with sumptuous meals. The hermits wondered how Agastya could do this. Some of the hermits feared that the sacrifice would have to be stopped before the stipulated time, if the drought continued. Agastya told them not to fear, and that if Indra refused to send rain, he himself would become Indra and protect the subjects. Indra was horrified, when he heard this and he began to send rain regularly. (MahÃbhÃrata, ùÓvamedhika Parva, Chapter 92). 15) %% In the BhÃrata a story occurs, as to how Agastya cursed King Indradyumna, and turned him to an elephant. While Indradyumna, the King of PÃï¬ya was absorbed in deep meditation on Vi«ïu, Agastya reached the palace. Being immersed in meditation the King failed to notice the arrival of the great hermit, who getting angry with the King, cursed him to become an elephant, for one thousand years. Instantly the King was deformed into a big tusker and quitting the palace it went to a big forest and lived there happily with the she-elephants there. At that time a hermit named Devala was doing penance in that forest. One day HÆhu, a gandharva (a class of semi-gods) enjoying the company of some celestial maids came to the place where Devala had put up his hermitage. The hermit saw the Gandharva and the maids playing and bathing in the pond in front of his hermitage in complete nudity. Getting angry Devala cursed HÆhu and he was deformed into a crocodile. This pond which was in the TrikÆÂa Mountain was thus under the suzerainty of the crocodile. The tusker (Indradyumna) entered the pond to drink water. The crocodile caught hold of the leg of the elephant. Each tried to pull the other with equal force. This fight is said to have lasted for a thousand years. When both were tired, godly feelings began to dawn in their minds. Then, riding on an eagle MahÃvi«ïu appeared before them, cut them asunder with his CakrÃyudha (the wheel-weapon) and both were given deliverance. (BhÃgavata, 8th Skandha, Chapter 2). 16) %% When ÁrÅ RÃma was fighting with RÃvaïa in LaÇkÃ, dejection befell him, his heart being weighed down with faintness, for a little while. RÃvaïa made the best use of this opportunity and began to advance. The gods had gathered in the sky above to witness the fight. Agastya, at that particular moment, taught ÁrÅ RÃma the ùditya-h­daya Mantra, a hymn in praise of the Sun-god and when ÁrÅ RÃma chanted that mantra, he resumed fight with Vigour and RÃvaïa was defeated and slain. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Sarga 107). 17) %% The matrimonial ceremony of ÁrÅ ParameÓvara and PÃrvatÅ was held in the HimÃlayas. On that auspicious occasion all the living beings of the world were present, and as a result the HimÃlayan region sank down and the earth slanted to that side. To keep the equilibrium of the earth, Áiva sent Agastya to the south. Accordingly Agastya reached KuttÃlam, where there was a temple dedicated to the worship of Vi«ïu. Agastya had besmeared his forehead with ashes and so admission to the temple was denied to him, by the devotees there who were Vai«ïavites. By his own power Agastya turned himself into a vai«ïavite and got into the temple, and immediately the image of Vi«ïu in the temple changed by itself into a ÁivaliÇga (idol representing Áiva). Since then the temple at KuttÃlam has remained a temple of Áiva. Agastya proceeded to the southernmost point of the earth and sat there and because of his weight the earth regained its normal position. (Skanda PurÃïa). 18) %% When Agastya passed the Vindhya mountain and proceeded to the South a RÃk«asa (giant) called Krau¤ca hindered his way. By his power the RÃk«asa caused to fall everywhere a very heavy rain. Agastya sprinkled a few drops of water from his waterpot on Krau¤ca, who instantly became a mountain. Telling him that he would get deliverance from the curse when the weapon of Subrahmaïya struck him, Agastya continued his journey to the South. (Skanda PurÃïa.). 19) %% Once SÆrapadmÃ, an Asura (demon) drove the Gods out from heaven. Indra came to ÁiyÃli a place in the district of TanjÃvÆr (Tanjore) and began to do penance to please Áiva. Rain was completely stopped. Agastya had compressed the river KÃverÅ and held the water in his waterpot. Gaïapati having come to know of this, came in the form of a crow and toppled the waterpot. Agastya got angry and ran after the crow, which immediately assumed the form of a boy. Agastya caught hold of him. The boy instantly revealed himself as Subrahmaïya and granted Agastya a boon. "Your waterpot will always be full". Since then there had never been shortage of water in the KÃverÅ. (Skanda PurÃïa). 20) %% Once Agastya lived in the palace of BhadrÃÓva as his guest for seven days. Agastya praised KÃntimatÅ the queen on several occasions. The King wanted to know the reason. Agastya said: During her previous birth KÃntimatÅ was the handmaid of a rich man. On one occasion of dvÃdaÓÅ (twelfth night after full moon) in the month of Tulà (second half of October and first half of November) the rich man had asked his handmaid to see that the lights in a certain temple did not go out and she did so, in consequence of which, during her current birth she has become your queen, bearing the name KÃntimatÅ. The King and the queen were much pleased at this explanation of Agastya and thenceforward they began to observe dvÃdaÓÅ as a day of fasting. (VÃyu PurÃïa). 21) %% Once Agastya went to the realm of the Gods, as a guest of Indra. On that day a performance of dance by UrvaÓÅ was held in honour of Agastya. In the midst of the dance UrvaÓÅ's eyes fell on Jayanta and she fell in love with him; her steps went out of beat. NÃrada also went wrong slightly in playing on his famous lute called MahatÅ. Agastya got angry and cursed UrvaÓÅ, Jayanta and NÃrada. According to the curse Jayanta became a bud. UrvaÓÅ was born in the earth as a woman called MÃdhavÅ and 'MahatÅ' the lute of NÃrada became the lute of the people of the earth. 22) %% Du«panya was the last son of the King of PÃÂaliputra. The wicked Du«panya had slain a large number of babies, and the King therefore expelled him from the palace. Du«panya went into the forest, where he caught hold of the child of Ugraravas and killed it by putting it under water. Ugraravas cursed him and accordingly he fell into water and died and his spirit became a ghost and wandered about tormented with pain and anguish. At last the spirit approached Agastya, who called his disciple SutÅ«ïa and asked him to go and bathe in the AgnitÅrtha (a bath) in the GandhamÃdana mountain and bring some water from the tÅrtha and sprinkle it on the spirit of Du«panya. SutÅ«ïa acted accordingly and immediately the spirit of Du«panya received divine figure and entered heaven. (Setu MÃhÃtmya). 23) %% Once Agastya entered a forest of about a hundred yojanas wide. The forest was devoid of life. When he had walked a few more steps some Gandharvas (semi-gods) and celestial maids came there singing and dancing. From among them a noble male being came forward to the bank of a lake in the forest and ate without any hesitation, the corpse of a man that was lying there. After that he walked round Agastya and made obeisance to him. Agastya asked him why he had eaten the corpse of a man. The noble man told Agastya thus: "In tretà yuga (the third age) there lived a King named Vidarbha. I am his son and my name is Áveta. After having ruled. over my kingdom for a long time, I came to the bank of this lake and began to do penance. After that discarding my body I entered heaven. Though I attained heaven my hunger was not appeased. I asked Brahmà how, I, a dweller of heaven, got this hunger. Brahmà said that when I was King I had given nothing to anybody and so I got this hunger even after entering heaven. As a remedy Brahmà suggested that I should come here everyday and eat corpse and when I had completed ten thousand days the hermit Agastya would come here and that when I offered him a golden bangle my sin would be washed away." Saying thus Áveta offered to Agastya the golden bangle given by Brahmà and then he vanished and the corpse also disappeared. Áveta went to heaven. (Uttara RÃmÃyaïa). 24) %% (1) Agastya had a brother called SutÅ«ïa. (AgnipurÃïa, Chapter 7). (2) SutÅ«ïa was Agastya's disciple too. (Setu MÃhÃtmya). (3) Ilvala and VÃtÃpi were the sons of the giantess AjamukhÅ. In the valley of a mountain AjamukhÅ prayed to DurvÃsas for love and thus Ilvala and VÃtÃpi were born from DurvÃsas. These two sons demanded that DurvÃsas should impart to them all his merits of penance. Getting angry DurvÃsas cursed them that they would meet with death at the hands of Agastya. (SkandapurÃïa, ùsura KÃï¬a). (4) Agastya had been the priest of the King Khela. (ãgveda, 112th SÆkta). (5) When ÁrÅ RÃma returned to AyodhyÃ, with SÅtà from LaÇkÃ, hermits from various parts visited him, among whom, DattÃtreya, Namuci, Pramuci, ÁrÅ VÃlmÅki, Soma, Kaï¬u, Agastya and their disciples were from the South. (Uttara RÃmÃyaïa). (6) Agastya gave ÁrÅ RÃma an arrow, which, when shot at an asura (demon) would pierce his heart, pass on to the other side, fly to the sea and bathe in the sea-water and return to the quiver, it is said. (Uttara RÃmÃyaïa). (7) Once Agastya visited the hermitage of ùpasÂamba. He asked Agastya, who, of BrahmÃ, Vi«ïu and Áiva, was the Supreme deity. Agastya replied: "These three are only three different manifestations of the one supreme Being". (BrahmapurÃïa). (8) For the story of how Agastya cursed the sons of Maïibhadra and transformed them to seven palms, see the word 'SaptasÃla'. (9) There was a hermit called SutÅ«ïa, to whom ÁrÅ RÃma and Lak«maïa paid a visit when they were wandering in the forest. This SutÅ«ïa is the younger brother of Agastya. (See the word SutÅ«ïa). (10) Agastya cursed Áuka and deformed him into a RÃk«asa. (See the word Áuka ii.). 25) %% It is believed that the great hermit Agastya, who had performed such wonderful deeds by the merits of his penance, is still doing penance in the Agastya KÆÂa hills. Agastya who had travelled throughout the length and breadth of BhÃrata had several hermitages. In the VÃlmÅki RÃmÃyaïa, ùraïyakÃï¬a, Sarga 11, a description is given, of a beautiful hermitage of Agastya, and the peaceful atmosphere that prevailed in and around it. Agastya had presented to ÁrÅ RÃma a bow got from Vi«ïu, when the brothers visited his hermitage. Agastya had accompanied ÁrÅ RÃma and his followers on his return journey to Ayodhyà from LaÇkÃ, with SÅtà after killing RÃvaïa. There is a legend in the TamilnÃd that Agastya was a member of the first two 'SaÇghas' (groups) of the "three SaÇghas", mentioned in Tamil literature. As Agastya was dwarfish he is mentioned as Kurumuni, (short hermit) in Tamil works. He has written a Tamil grammar on music, literature and drama. But this work is not available now. The Tamil Grammar 'TolkÃpyam', which is considered to be the oldest grammar, was written by TolkÃpyÃr, one of the twelve disciples of Agastya. Even today in certain temples in the TamilnÃd, Agastya-worship is carried on. Kambar, has mentioned about Agastya in his RÃmÃyaïa. A great Tamil author Villiputturan says that the Tamil language is the beautiful maiden presented by Agastya. It is believed that the following works have been composed by Agastya: 1) Agastya GÅtÃ; in the VarÃhapurÃïa, PaÓupÃlopÃkhyÃna. 2) Agastya SaæhitÃ; in Pa¤carÃtra. 3) Agastya SaæhitÃ, in the SkandapurÃïa. 4) Áiva SaæhitÃ, in BhÃskara SaæhitÃ. 5) Dvaidha-nirïaya Tantra. \<*) Idhma--twigs of firewood. (Idhma=twigs of firewood) (vÃha=carrier).>\ \<**) It is mentioned in the MahÃbhÃrata, AnuÓÃsana Parva, Chapter 100, that the person who cursed Nahu«a and turned him into a huge serpent, was the hermit Bh­gu, who had been hiding in the hair of Agastya.>\ ## This is the sacred mount where the sage, Agastya, sat and did penance during his sojourn in the southern parts of India. In the Ki«kindhà KÃï¬a of VÃlmÅki RÃmÃyaïa we find King SugrÅva commanding that all his soldiers going in search of SÅtà should pay homage to the sage Agastya. ## This is a mountain in South India believed to belong to the KÃla¤jara mountain range. Agastya KÆÂa is in this mountain. ## This is another name for Agastya tÅrtha. @<[Page 10a]>@ ## The PurÃïas make mention of several ÃÓramas connected with sage Agastya. The PÃï¬avas during their exile visited an ÃÓrama of this name. This is situated near Pa¤cavaÂÅ twentyfour miles to the south-east of NÃsik. It is known as Agastya-giri now. (Áloka 20, Chapter 80; and Áloka 1, Chapter 96 of Vana Parva, M.B.). The MahÃbhÃrata mentions another Agastya-ùÓrama near PrayÃga. Dharmaputra along with Saint LomaÓa stayed here for some time. VÃlmÅki describes an ÃÓrama of this name which RÃma and Lak«maïa visited during their exile in the forests. (Chapter 11, ùraïya KÃï¬a of the RÃmÃyaïa). ## This is one of the five tÅrthas or sacred places of worship lying scattered in the southern ocean. The other four are the following: (1) The Saubhadra tÅrtha (2) The Pauloma tÅrtha (3) The KÃrandhama tÅrtha and (4) the AtipÃvana tÅrtha. These five were known as Pa¤ca tÅrthas and many saints used to live there. There lived in each of these tÅrthas one huge and fierce crocodile and all the saints living there, afraid of these crocodiles, deserted their places one by one. (Ref: Áloka 3, Chapter 220 of ùdi Parva, M.B. For more details see under Pa¤ca tÅrtha). ## This is a sacred shrine in the neighbourhood of the HimÃlayas. Arjuna paid a visit to this place while he was living with his brothers in the forests during their period of exile. (Áloka 2, Chapter 214 of ùdi Parva, M.B.). ## A city. Two sons Tak«aka and Chattraketu were born to Lak«maïa (the brother of ÁrÅ RÃma) by his wife UrmilÃ. The court of the eldest prince Tak«aka was situated in the city of Agati. Formerly this place was known as Kanakhala and was occupied by forest tribes. Exterminating these forest tribes, Lak«maïa buil{??} city there and apportioned it to his eldest son Tak«aka. (Uttara RÃmÃyaïa). ## The name of an asura. This asura was one of the followers of Kaæsa. According to the instructions of Kaæsa, Agha once set out to Gokula to kill ÁrÅ K­«ïa. At that time ÁrÅ K­«ïa was playing on the banks of the river KÃlindÅ with other cowherds. AghÃsura watched the games of the children from the sky above. Then he transformed himself into a colossal serpent and lay with his mouth wide open; his open mouth looked like an immense cave. The foul smell coming from his mouth soon spread over the whole place. ÁrÅ K­«ïa and the other children did not know anything about this. In the course of their games they walked into the cave-like mouth of Agha and were soon trapped in his belly. Agha then closed his mouth and all the boys including ÁrÅ K­«ïa were now imprisoned inside his body. Some of the boys died. Realizing the situation ÁrÅ K­«ïa now enlarged his body. His body grew larger and larger until at last it burst open the body of the serpent (Agha). Thus Agha was killed. ÁrÅ K­«ïa then restored the dead boys to life by his divine looks (KaÂÃk«a). This AghÃsura was the brother of BakÃsura and PÆtanÃ. (BhÃgavata, Skandha 10, Chapter 12). ## He was a great hermit of austerity, who had observed the duties pertaining to VÃnaprastha (the third of the four stages of life--forest hermit). (M.B., ÁÃnti Parva, Chapter 244, Stanza 16). @<[Page 10b]>@ ## This is a hymn in the ãgveda. It is said that all sins will be eliminated, if this hymn is recited three times, standing in water. ## (See the word NAVAMý VRATA). ## A King hermit (RÃjar«i) named Pedu. (ãgveda, Maï¬ala 1, AnuvÃka 17, SÆkta 116). ## 1) %% Agni was descended from Vi«ïu in this order: Vi«ïu-BrahmÃ-AÇgiras-B­haspati-Agni. 2) %% We come across several contradictory statements in the PurÃïas regarding the birth of Agni. There is some real difficulty, therefore, in tracing correctly the true genealogy of Agni. The one given above is based on statements in BhÃgavata and MahÃbhÃrata. AÇgiras is one of the six mind-born sons of BrahmÃ.\<*>\ AÇgiras married Áraddhà and got four daughters and two sons. B­haspati was one of the sons and Utatthya was the other. The daughters were SinÅvÃlÅ, KuhÆ, RÃkà and Anumati. (There is a mention of a third son named Saævarta in the BhÃgavata by Eluthassan though the original quoted below does not say so) "Óraddhà tu aÇgirasa÷ patnÅ catasro' sutakanyakÃ÷ sinÅvÃlÅ kuhÆ rÃkà caturthya' anumatistathà tatputrÃvaparÃvÃstÃm khyÃtau svÃrocise'ntare utatthyo bhagavÃn sÃk«Ãt brahmi«ÂhaÓca b­haspati÷." B­haspati married CÃndramasÅ and got six divine sons. Of these Saæyu, the eldest, married Satyà and Agni was born to Saæyu of SatyÃ. (Álokas 1 to 4, Chapter 219, ùraïya KÃï¬a of MalayÃlam MahÃbhÃrata). 3) %% (A«Âa=eight, dik=zone, pÃlaka=guardian). The DevÅ BhÃgavata states in its eighth chapter that Agni is one of the eight guards posted at the eight different zones to protect the universe. Indra guards the east; Agni, the southeast; Yama the south; Nir­ti, the south-west; Varuïa, the west; VÃyu, the north-west; Kubera, the North and Áiva, the north-east. The place where Agni sits on guard is known as tejovatÅ. 4) %% The universe is believed to be composed of five elements of which Agni is one. The other four are Water, Earth, Ether and Air. 5) %% During their exile in the forests RÃma and Lak«maïa were for some time living in an ÃÓrama built on the shores of the ocean. One day Agni disguised as a BrÃhmin approached them and said "O, ÁrÅ RÃma, thou art born to kill the demon RÃvaïa and save the world from his atrocities. SÅtà is going to be a cause for that. Time is not far for you to finish this duty of yours. RÃvaïa is soon to come and kidnap your wife, SÅtÃ. You must, therefore, allow me to play a trick on RÃvaïa. Entrust SÅtà with me and I shall keep her safe. In her place here you can keep a MÃyà SÅtÃ. (Phantom SÅtÃ) which will be a live replica of your real wife. In the end when you take back SÅtà after killing RÃvaïa you will be compelled to throw your wife into the fire to test her chastity. At that time I will take back the replica and give you back your real wife". ÁrÅ RÃma was very much pleased to hear this. Agni then, by his yogic powers created a Phantom SÅtà and gave her to him. RÃma kept this as a secret even from Lak«maïa. In the great RÃma-RÃvaïa battle RÃvaïa was killed and ÁrÅ RÃma took back SÅtà to his kingdom. Then respecting public opinion and wishing to establish in public the purity of his queen King ÁrÅ RÃma put her into the fire. At that moment Agni took back the replica and gave back the real SÅtà to ÁrÅ RÃma. SÅtà thus came out from the fire unscathed. Later, on the advice of RÃma and Agni, the Phantom SÅtà went to the sacred place Pu«kara and started doing tapas (penance) there. After doing tapas for a long period of three lakhs of divine years this Phantom SÅtà became known as Svargalak«mÅ. It was this Svargalak«mÅ that later on in the DvÃpara yuga came out from the yaj¤a kuï¬a of King PäcÃla as PäcÃlÅ and became the consort of the PÃï¬avas. VedavatÅ, daughter of KuÓadhvaja in K­tayuga, SÅtÃ, daughter of Janaka in the Treta yuga, and PäcÃlÅ, daughter of Drupada in DvÃpara yuga are one and the same person. On account of this she is known as trihÃyanÅ also. (Chapter 9 of DevÅ BhÃgavata). 6) %% In olden times there was a bold and mighty King called Ávetaki. He conducted several different types of yaj¤a. Afflicted by the unending dense smoke in the yaj¤a hall all the ascetics left the place and went their way. Undaunted by this, Ávetaki started another twelve-year sacrifice in which not a single sage took part. The sages rebuked him and said if he wanted to conduct a sacrifice again he could invite ÓÆdras to help him. (ÁÆdras belong to the lowest caste among Hindus and are not allowed to participate in sacrifices generally.) Enraged by this insult Ávetaki went to KailÃsa and did fierce penance. Lord Áiva appeared before him and gave him DurvÃsas as a priest for his yaj¤a. For twelve years sage DurvÃsas performed the yaj¤a pouring into the mouth of Agni through the sacrificial pit unlimited materials of food. Agni was overfed and he got indigestion. He lost all appetite for food, became weak and the brilliance of his face faded. (Chapter 235, ùdi Parva, M.B.). 7) %% When the indigestion continued without abate for some time Agni approached Brahmà and asked for a cure. Brahmà declared that his indigestion would be cured if Agni could burn the huge forest, KhÃï¬ava, the abode of the enemies of the Devas. Agni immediately started consuming the forest. But the inhabitants of the forest soon quenched the fire. Disappointed Agni went to Brahmà again and the latter advised him to wait for some time till the advent of Nara-NÃrÃyaïas to that forest. They would then help Agni to burn the forest. Agni waited for the time to come. At that time the PÃï¬avas were living in Indraprastha with ÁrÅ K­«ïa. When the heat became unbearable there Arjuna and K­«ïa came to the banks of river YamunÃ. Hearing about the arrival of K­«ïa and Arjuna who were none but the incarnations of NÃrÃyaïa and Nara, Agni disguised as a brahmin approached them and requested them to help him to burn the KhÃï¬ava forest. Agni added that any attempt of his to burn the forest was always foiled by Indra who would send a heavy downpour of rain to quench the fire because Tak«aka, an intimate friend of Indra, was living there. To gain his end Agni gave Arjuna an arrow-case which would never be empty, a chariot bearing a monkey flag, four white horses adorned with gold chains and also the famous GÃï¬Åva bow. To ÁrÅ K­«ïa he gave the cakrÃyudha or the divine wheel-weapon. (All these military equipments were once given to Agni by Varuïa.) When all these were given to them K­«ïa and Arjuna got ready to help Agni to burn the forest. Agni started burning the forest, Indra at once sent a heavy downpour of rain and Arjuna created a canopy of arrows above the forest preventing the rains from falling on the forest. Agni carried on his work undisturbed, the forest was burnt and Agni was cured of his indigestion. (Álokas 233 to 239, ùdi Parva, M.B.). 8) %% As an inaugural procedure to the great RÃjasÆya which Dharmaputra performed at Indraprastha his four brothers BhÅma, Arjuna, Nakula and Sahadeva conducted a victory march to the four different sides of the kingdom. Sahadeva who turned south conquered many kings including Dantavaktra and BhÅ«maka and reached a country called MÃhi«matÅpura. There he had to encounter a powerful king called NÅla. Before long there broke a fire in his camp. Disheartened, Sahadeva prayed to the God, Agni, for help. It was then that Sahadeva came to know about the ties between Agni and NÅla. King NÅla had a beautiful daughter named SudarÓanÃ. Once when she was talking to her father after having entered the Agni-hotra Agni fell in love with her. From that day onwards Agni became dreamy about the beautiful lips of SudarÓanÃ. It reached a stage when Agni would burn only if it was blown by the lips of SudarÓanÃ. This ended in Agni marrying SudarÓanÃ. After the marriage Agni lived in the palace of his father-in-law, King NÅla, as a useful ally. It was at this time that Sahadeva came to conquer NÅla. But Agni knew that for the proper conduct of the RÃjasÆya of Dharmaputra his father-in-law had to surrender to Sahadeva and so advised his father-in-law to do so. What appeared to be a difficult problem was thus easily solved. (Chapter 31, Sabhà Parva, M.B.). 9) %% Once Agni and Indra thought of testing how strong and deep was the sense of charity in Emperor Áibi. Indra took the shape of a hawk and Agni that of a dove and the dove flew and dropped down into the lap of the Emperor who was at that time doing a yÃga. The hungry hawk came chasing its prey and finding the dove in the lap of the Emperor said: "O King, is it proper on your part to withhold my food from me, and keep it in your lap?" Hearing this Áibi replied: "This dove has sought refuge in me. It is my duty to give it protection. If it is only food you want I shall give you food." Áibi then offered many things including his kingdom to the hawk in return for the dove. But the hawk refused them all and finally agreed to accept an equal weight of flesh from the body of the Emperor. Áibi without any hesitation cut a portion of his thigh and weighed it against the dove in a scale. The dove weighed more and the Emperor started putting more and more flesh from his body to make the weight equal. But the dove always weighed more and at last the Emperor said he would weigh himself against the dove. As the weak and fleshless Emperor was about to get into the pan of the scale Agni and Indra emerged from the bodies of the dove and hawk and appeared before the Emperor. They blessed him and immediately took him to heaven. (Chapter 131, Vana Parva, M.B.). 10) %% The occasion is when sage ViÓvÃmitra is taking RÃma and Lak«maïa to the forests to give protection to the sages against the demons. They reached the place where Ahalyà lay as a stone cursed by Gautama. ViÓvÃmitra told them the story: "It was here that the great sage, Gautama, lived with his beautiful consort, AhalyÃ. Once Indra had an intercourse with her privately and Gautama coming to know of the misdeed cursed her and turned her into stone. By the curse of the same sage Indra lost his testicles. Greatly aggrieved by this loss Indra prayed to god Agni for help and on the advice of Agni the devas removed the deformity by placing a goat's testicles instead." (Álokas 48 & 49, BÃla KÃï¬a, VÃlmÅki RÃmÃyaïa). 11) %% Sage Bh­gu was living with his wife Pulomà in his ÃÓrama. Pulomà became pregnant. One day when Bh­gu wanted to go out for a bath in the river he asked Agni to keep a watch over his pregnant wife. There was a demon by name Puloma who was once in love with PulomÃ. On this particular day Puloma entered the ÃÓrama to see his former love. When he entered the ÃÓrama Puloma saw Agni there burning with a brilliant flame in the fire-pit. Puloma said: "O God of fire, if I ask you a question you must give me an impartial reply. I was in love with this Pulomà and I had accepted her as my wife spiritually. But, then, her father gave her to Bh­gu. Who, then, is the true owner of PulomÃ?" Agni was afraid of Bh­gu. Yet he explained the position honestly. "It is true that Pulomà has married Bh­gu. But he has not married her according to Hindu rites." Hearing this the demon changed himself into the shape of a swine and carried away PulomÃ. On the way Pulomà delivered a male babe and it fell on the ground. The boy was named Cyavana. It was this boy that became later on the famous Cyavana Mahar«i. Even at birth the boy was brilliant as the Sun to look at and Puloma, the demon, noticing the unusual brilliance of the child left the mother and child on the way and fled frightened. Pulomà returned to the ÃÓrama carrying the child weeping profusely all the way and creating a lanchrymal river called VadhÆsaras. As soon as she entered the ÃÓrama the angry sage asked "Who told Puloma that you are my wife?" Pulomà then told her husband all that happened there and Bh­gu called Agni and cursed him thus: "May you be a consumer of all things on this Earth". Greatly aggrieved Agni went away and hid himself. The absence of Agni created chaos in all the three worlds; Heaven, Earth and the Nether-world. A deputation of all the afflicted people waited upon Brahmà and Brahmà modified the curse and declared that all that Agni touched would become pure. Agni was consoled and he started his work as usual. 12) %% Many important events took place while Agni was underground cursed by Bh­gu. It was during that time that PÃrvatÅ cursed all the Devas and the Devas were defeated by the asuras (demons). The necessity of a warrior capable of defeating the asuras arose then. The idea of creating Lord Subrahmaïya came up and Brahmà said that only Agni could help them in this matter since Agni was the only one who escaped from the curse of PÃrvatÅ, being underground at the time of the curse. The Devas started a vigilant search but Agni was not to be found. Agni was then hiding inside the ocean. The ocean was getting hot and the animals living there found their life unbearable. Frogs went to the devas and told them where Agni was hiding. Enraged at this Agni cursed the frogs saying that they would never be able to find the taste of anything. Frogs went weeping to the devas who in turn blessed the frogs saying that they would acquire the ability to move about easily in any darkness. Agni changed his place of hiding and went and hid in a big banyan tree. An elephant going by that way found him out and informed the devas; knowing this Agni cursed the elephants saying that its tongue would go deep inside. But the devas blessed the elephants saying that the position of the tongue would never be a hindrance to free eating and that elephants would be able to eat anything and everything. Agni left the banyan tree and hid himself in the hollow of a ÁamÅ tree. A little bird living in that tree gave information to the devas and the devas found him out before he got time to leave the place. Agni cursed the bird saying that its tongue would always be curved inside and the devas blessed it saying that the curvature would help it to sing beautiful songs. Since Agni was found out from ÁamÅ tree this tree became sacred. Since this finding out of Agni after a long absence is like a re-birth of Agni the PurÃïas mention that Agni was born from the ÁamÅ tree. The Devas then requested Agni to help them to create a son capable of conquering the demons.\<**>\ (Chapter 85, AnuÓÃsana Parva, M.B.). 13) %% At that time Varuïa performed a yÃga. All the dikpÃlakas (zone guardians of the universe) including Áiva participated in the yÃga. Seeing the beautiful wives of the sages Áiva had emission. Taking the semen in his hand he put it into the fire. Agni carried it to GaÇgà and requested her to take it for conception. Though she at first refused she took it, became pregnant and finally delivered a male child whom she threw into the forest Áaravaïa. It was this child who became known as KÃrttikeya or Subrahmaïya later on. (Chapter 85, AnuÓÃsana Parva, M.B.). 14) %% While Nala was going to the wedding of DamayantÅ Indra, Agni, Varuïa and KÃla accosted him on his way and asked him to go as a messenger of theirs and advise DamayantÅ to marry one of them. Nala did so but DamayantÅ was adamant and said she would marry none other than Nala. So all the four gods appeared as Nala in the wedding hall. DamayantÅ who was confused prayed that she should be shown the real Nala. The gods then changed into their original forms and blessed Nala. Agni said he would come and help him the moment he wanted him. Thus Nala became a good cook and Nala PÃcakaæ (PÃcakaæ=cooking) became famous. Even now it is a synonym for good cooking. (Chapter 57, Vana Parva, M.B) 15) %% There was once a dÃnava called Danu. He had two sons named Raæbha and Karaæbha. They had no children and tormented by this they went to Pa¤canada and started doing penance. Raæbha sat in the centre of Pa¤cÃgni (five fires) and Karaæbha in water to do penance. Indra afraid of the severe and powerful tapas of the two took the form of a crocodile and killed Karaæbha who was doing penance in water by dragging him down to the water. Bereaved Raæbha started to commit suicide by jumping into the fire. God Agni appeared before him then and asked him what he wanted. Raæbha then said that he should get a son who would be famous as a warrior in all the three worlds. Agni agreed. Raæbha on his way back saw a voluptuous she-buffalo and married her at yak«a kavÃÂa. They lived a happy married life and one day a he-buffalo envious of their life attacked Raæbha and killed him. Grief-stricken Raæbha's wife jumped into the funeral pyre and committed suicide. Then from the fire arose a demon named Mahi«Ãsura (Mahi«a=Buffalo. Asura=Demon). This buffalodemon became a terror to all in the three worlds later on. (Chapter 5, DevÅ BhÃgavata). 16) %% BhagavÃn AÇgiras did penance in his own ÃÓrama and became more brilliant than Agni. The whole world was submerged in his brilliance. Agni felt a bit depressed at this. Agni argued that it was not proper on the part of Brahmà to give anybody else more brilliance than himself. So as a protest against this Agni disappeared from the world. Even AÇgiras was annoyed at Agni's disappearance and so he went and consoled Agni and took him to BrahmÃ. Brahmà declared that henceforth the world world recognize Agni as the father and AÇgiras as his son. Thus Agni got the first place in effulgence. This is a story told by sage MÃrkaï¬eya to Dharmaputra. (Chapter 217, Vana Parva, M.B.). 17) %% On their way to the forest sage ViÓvÃmitra took RÃma and Lak«maïa to SiddhÃÓrama. The sage explained to the princes the importance of that ÃÓrama. He said: "MahÃvi«ïu lived in this ÃÓrama for a number of years. It was at that time that the Emperor of the asuras (demons), MahÃbali, son of Virocana, was ruling the world conquering even the devas. After having conquered all the three worlds MahÃbali decided to conduct a yÃga. A deputation of the Devas headed by Agni then waited upon MahÃvi«ïu and Agni said: "O Lord, MahÃbali has commenced a yÃga and before it is finished you should go to him and do something for the benefit of the devas". It was at this request of Agni that MahÃvi«ïu took the form of VÃmana and sent MahÃbali to the nether-world. (Chapter 29, BÃlakÃï¬a, VÃlmÅki RÃmÃyaïa). 18) %% Repenting for his act of killing V­tra Indra unknown to anybody went and hid in a lotus in the MÃnasa Saras (Lake MÃnasa). Perplexed by the disappearance of their leader the devas brought Nahu«a from the Earth and made him their leader. Nahu«a became very proud and arrogant of his new position and tried to make IndrÃïÅ his wife. IndrÃïÅ went to B­haspatÅ for help. B­haspati commanded Agni to go and find out Indra. Agni searched for him in forests, rivers and oceans. At last he went to MÃnasa Saras and searched among the lotuses. There he found Indra hiding in a lotus and B­haspati was duly informed. Then B­haspati gave IndrÃïÅ some clever directions to kill Nahu«a and Nahu«a was killed. (See Agastya). There is a story in ÁÃnti Parva, Chapter 28, of how Agni took for himself a quarter of the sin which Indra acquired because of his killing V­tra, a brahmin by birth. (Chapter 14, Udyoga Parva, M.B.). 19) %% After the great Kuruk«etra battle the PÃï¬avas went again to Kuruk«etra along with ÁrÅ K­«ïa. On their way K­«ïa showed them the ParaÓurÃmahradas and narrated to them several stories of RÃma. Reference to Agni comes when K­«ïa explains the reason why ParaÓurÃma cut off the thousand hands of KÃrttavÅryÃrjuna. It was at the time when KÃrttavÅryÃrjuna was ruling the three worlds by his might that Agni went and asked for alms from him. KÃrttavÅrya gave Agni mountains and forests for his food which Agni burnt and ate. In one of the forests was the ÃÓrama of sage ùpava and that also was burnt. Enraged at this the sage cursed KÃrttavÅrya saying that his thousand hands would be cut off by ParaÓurÃma. Though the curse was not seriously minded by the King then, it so happened that before long KÃrttavÅrya had to encounter ParaÓurÃma in a battle when the children of the King stole a sacrificial cow belonging to Jamadagni, father of ParaÓurÃma. In the battle all the thousand hands of KÃrttavÅryÃrjuna were cut off by ParaÓurÃma. (Chapter 43, ÁÃnti Parva, M.B.). 20) %% Once the wives of the Sapta­«is (seven Saints) attended a yÃga where Agni was also present. Agni fell in love with them but knowing it to be futile to make any attempt to fulfil his desire he went to the forests dejected. SvÃhÃdevÅ, daughter of Dak«a was for a long time craving to marry Agni and she decided to take advantage of the opportunity thus offered. Disguising herself as the wife of AÇgiras, one of the seven saints, she approached Agni and said: "O Lord, I am ÁivÃ, wife of AÇgiras. We were all excited when you darted cupids' arrows against us and they have now selected me to come to you for fulfilling your desire". Agni believed her and took her as his consort. (Chapters 223 to 227 of Vana Parva, M.B.). 21) %% There was once a sage called DattÃtreya who had a son called Nimi. Nimi had a son and he died after thousand years. The bereaved sage performed a ÁrÃddha which was attended by all devas. The feast was so sumptuous that the devas got indigestion after that. Consulting Brahmà Agni prescribed a remedy for their indigestion. He said: "whenever you take any food make me also a participant in that. If you do so you will never get indigestion". That is why a very small portion of any cooked food is first thrown into the fire before given for eating. This story is part of BhÅ«ma's oration to Dharmaputra on the origin of ÁrÃddha (The ceremony conducted on the anniversary of the death of a person by his son). (Chapter 92, AnuÓÃsana Parva, M.B.). 22) %% There was once a preceptor named ùveda. He got a disciple named UttaÇga. One day ùveda left his ÃÓrama for a distant place leaving his disciple in charge of the management of the ÃÓrama. The preceptor was absent for a long time and his wife started making love to UttaÇga. The dutiful disciple strongly objected to this. When UttaÇga completed his course of study under ùveda he enquired what he should give to his preceptor. The preceptor directed him to his wife. The wife who bore a grudge against UttaÇga resolved to tease him and said that he should go to King Pau«ya and beg of him the earrings worn by his wife. UttaÇga started immediately and getting the earrings was coming back when on the way Tak«aka wrested the ornament from him and went and hid in the nether-world. UttaÇga followed Tak«aka and there Agni in the form of a horse appeared before him and asked UttaÇga what he wanted. He replied that he wanted to subdue all the serpents in the nether-world. Agni then advised him to blow thro' the nostrils of the horse. As he did so flames burst forth from all the openings of the horse making the netherworld hot and smoky. Tak«aka was frightened and he at once gave back the earrings to UttaÇga. UttaÇga was again worried for he had very little time to carry the earrings to the preceptor in time. Here again Agni helped him by carrying him swiftly on his back to the ÃÓrama. When the preceptor and his wife found that UttaÇga had carried out their wish they blessed him. (Chapter 3, ùdi Parva, M.B.). 23) %% Once there arose a misunderstanding between B­haspati and Saævarttaka, sons of AÇgiras. B­haspati went to devaloka as priest while the other remained in the world as a mad saint. At that time a King called Marutta invited B­haspati to officiate as priest for a yaj¤a of his. But B­haspati refused to accept it. NÃrada saw Marutta in despair and told him thus: "You go to KÃÓÅ (Benares) and there at PuradvÃra place a dead body and wait there. Saævarttaka, B­haspati's brother will come and reprimand you. Without minding his scoldings follow him and request him to become the chief priest for your yÃga. He will then ask you who advised you to do like this. Tell him that NÃrada did so and if he asks where he could find NÃrada do tell him that NÃrada is hiding inside Agni". Hearing this Marutta went to KÃÓÅ and did all as directed. Saævartta agreed to become the priest but wanted Marutta to bring some gold from KailÃsa before that. Marutta brought that also and the yaj¤a started. B­haspati when he came to know of all these developments became sorry for his refusal first and decided to become the priest of Marutta for his yÃga. It was Agni who carried this message of consent to King Marutta. Thus Marutta's yaj¤a was performed in a grand way. (Chapter 9, AÓvamedha Parva, M.B.). 24) %% At the time of KhÃï¬ava dahana (burning of KhÃï¬ava forest) Agni gave Arjuna the famous GÃï¬Åva bow which Varuïa had given him. After the great MahÃbhÃrata battle Agni took back this bow from Arjuna. The PÃï¬avas at the fag end of their life started on a pilgrimage to the south with their consort PäcÃlÅ. Marching along slowly they reached the shores of Aruïa Samudra (Aruïa Ocean). Arjuna had with him then the GÃï¬Åva and also the arrow-case which never becomes empty. When they reached the shores of the ocean Agni blocked their way standing before them in the form of a huge mountain and said, "O Arjuna I am god Agni. It was I who gave this famous GÃï¬Åva bow to you. The bow belongs to Varuïa. So please throw it into the ocean and proceed on your way". On hearing this Arjuna threw both the bow and the arrow-case into the ocean and continued the march. (Álokas 33 to 43, Chapter 1, MahÃprasthÃnika Parva, M.B.). 25) %% 1) SvÃhÃdevÅ, wife of Agni, gave birth to three sons, named DÃk«iïam, GÃrhapatyam and ùhavanÅyam. (Chapter 9, DevÅ BhÃgavata). 2) Agni, the God of fire, got three sons by his wife SvÃhÃdevÅ named PÃvaka, PavamÃna and Áuci. These three sons had all together fortyfive sons. These fortyfive grandsons, three sons and Agni himself constitute the fortynine Fires mentioned in the purÃïas (AÇgirasaæ). 3) NÅla, the monkey, is born of Agni. (Sarga 41, Chapter Ki«kindhÃ, RÃmÃyaïa). 4) Dh­«Âadyumna, the great archer, was born of Agni. (Áloka 126, Chapter 67, ùdi Parva, M.B.). 5) Subrahmaïya was born as the son of Agni. (Chapter 225, Vana Parva, M.B.). 6) Agni, the God of fire, loved all prajÃpatis like his sons. (Chapter 85, AnuÓÃsana Parva, M.B.). 7) The sage, Bh­gu, was born from Agni. (Áloka 8, Chapter 5, ùdi Parva, M.B.). 8) All DevatÃs are Agni himself. (Áloka 109, Chapter 85, AnuÓÃsana Parva, M.B.). 9) God Agni loved God Skanda more than anybody else. (Chapter 226, Vana Parva, M.B.). 10) At the time when ÁrÅ RÃma after killing RÃvaïa was putting SÅtà to a purity test by throwing her into the fire, Agni witnessed that SÅtà had done no wrong and was pure and chaste as before. (Áloka 28, Chapter 201, Vana Parva, M.B.). 11) In the beginning Brahmà created the universe. There was no death then and the Earth became overcrowded. Brahmà got worried and he sent fire from his body to burn all beings. The world was on the verge of extinction when Lord Áiva intervened and requested Brahmà to withdraw Agni and create the god of Death. (Chapter 52, Droïa Parva. M.B.). 12) Agni is one of the A«Âa VasÆs which are eight in number. The others are: ùpa, Dhruva, Soma, Dharma, Anila, Pratyu«a and PrabhÃsa. (Chapter 15, Vi«ïu PurÃïa). 13) Áuci, son of Agni, born of SvÃhÃdevÅ is Ba¬avÃgni himself. (Chapter 20, Agni PurÃïa). 14) The God, Agni, uses a spear as his weapon and the vehicle he uses is a goat. (Chapter 51, Agni PurÃïa). 15) The sage, Agastya, converted the Vi«ïu idol at the KuttÃlam temple into one of Áiva and when people around started an agitation Agastya sent forth flames of fire through his eyes. (Asura KÃï¬a of SkÃnda PurÃïa). 16) Agni was born to Pururavas as a son named JÃtavedas. (Chapter 14, Navama Skandha of BhÃgavata). 17) The Devas wanted help to clean their hands when oblated materials stuck to their hands and Agni created from water three sons named Ekata, Dvita and Trita for this purpose. Of these Trita fell into a well while drawing water. Seeing him fall the demons closed the well but Trita broke the top and came out. (SÆkta 52, AnuvÃka 10, Maï¬ala 1 of ãgveda). 18) Once the earth looked like heaven because of the innumerable celestial beings who came to earth in search of Agni. (SÆkta 65, AnuvÃka 12, Maï¬ala 1 of ãgveda). 19) The Sun hands over his effulgence to Agni in the evening and takes it back from him in the morning. (A fact from Áruti--SÆkta 71, AnuvÃka 12, Maï¬ala 1 of ãgveda). 20) For making fire for the sacrificial ceremony the sages use two Araïi sticks (These are two pieces of wood, one upper and another lower, and fire is produced by attrition). It is believed that the sages get the strength to produce fire from it through VyÃna, one of the forms of VÃyu (air). So ãgveda describes Agni as the son of VÃyu. (SÆkta 112, AnuvÃka 16, Maï¬ala 1). 21) In the times of the ãgveda Agni was worshipped as a God. (SÆkta 1, AnuvÃka 1, Maï¬ala 1, ãgveda). 22) Lord Áiva entered into an elaborate and long conjugal play for creating Subrahmaïya. Hundred years went by and still the preliminaries never ended. The universe was on the verge of a collapse and so the devas decided to send Agni to put a stop to this libidinal play of Áiva. But Agni was afraid of Áiva and therefore absconded and hid himself in the ocean. The ocean became hot and the water-animals unable to bear the increasing heat went and informed the devas of Agni's hiding place. Agni cursed them all saying that all of them would go dumb. He then went to the Mandara mountain in the shape of an owl and hid there. But the devas went there also and picked him up. Agni then by his terrible heat stimulated Áiva into action. Áiva threw his semen into Agni and Agni poured it into GaÇgà and GaÇgà delivered a child which later on became Subrahmaïya. (TaraÇga 6, LÃvÃïakalaæbaka of KathÃsaritsÃgara). 26) %% Agni stands next to Indra in importance in the Vedas. Because AgnÅ was indispensable for yÃgas the care of Agni became very important. According to the ãgveda the birth of Agni is different. Born of the clouds Agni reaches the earth as lightning. Then Agni forsakes its form and becomes invisible. It was MÃtariÓvà who gave form to Agni and gave him to the Bh­gu family. From that day onwards it became possible to produce fire and the ãgveda describes how Agni is produced by sages by the use of Araïi sticks. The main job of Agni is to receive the oblations from devas when they conduct yÃgas. 27) %% "agnirvaiÓvÃnaro' vahni÷ vÅtihotro dhana¤jaya÷ k­pÅÂayonir jvalano jÃtavedÃstanÆnapÃt barhiÓÓÆ«mà k­«ïavartmà Óoci«keÓa÷ u«arbhudha÷ ÃÓrayÃÓo b­hadbhÃnu÷ k­ÓÃnu÷ pÃvako'nala÷ rohitÃÓvo vÃyusakha÷ ÓikhÃvÃnÃÓuÓuk«aïi÷ hiraïyareta÷ hutabhuk dahano havyavÃhana÷ ÓaptÃrcirdamunÃ÷ Óukra-ÓcitrabhÃnurvibhÃvasu÷ Óucirappittamaurvastu bìavo ba¬avÃnala÷ vahnerdvayorjvÃlakÅlÃ-varcirheti÷ Óikhà striyÃm tri«u sphuliÇgognikaïa÷ k«antÃpa÷ sajvara÷ samau ulkÃsyÃnnirgata jvÃlà bhÆtir bhasita bhasmanÅ k«Ãro rak«Ã ca dÃvastu davo vanahutÃÓaÇa÷. (amarakoÓa)" %% 1) Agni, VaiÓvÃnara÷, Vahni÷, VÅtihotra, Dhana¤jaya, K­pÅÂayoni, Jvalana, JÃtavedas, TanÆnapÃt, Barhis, ÁÆ«mÃ, K­«ïavartmÃ, Soci«keÓa, U«arbhudha, AÓrayÃÓa, B­hadbhÃnu, K­ÓÃnu, PÃvaka, Anala, RohitÃÓva, VÃyusakha, SikhÃvÃn, ùÓuÓuk«aïi, Hiraïyaretas, Hutabhuk, Dahana, HavyavÃhana, SaptÃrcis, Damuna, Áukra, CitrabhÃnu, VibhÃvasu, Áuci, Appitta. 2) Ba¬avÃgni: Aurva, Bìava, Ba¬avÃnala. 3) AgnijvÃlÃ: JvalÃ, KÅla, Arcis, Heti, SikhÃ. (Flame) 4) Sparks: SphuliÇga, Agnikaïa. 5) Heat: SantÃpa, Sajvara. 6) Firebrand: UlkÃ. 7) Ashes: BhÆti, Bhasita, Bhasma, K«Ãra, Rak«a. 8) Wild-fire: DÃva, Dava, VanahutÃÓana. \<*) Manas=Mind. Putra=Son. MÃnasa-putras are sons created from the mind of BrahmÃ, Áloka 10, Chapter 65, ùdi Parva, M.B.>\ \<**) KathÃsaritsÃgara gives another version of why Agni went and hid himself under the ocean. When KÃma, the God of Love, was burnt to death by Áiva, PÃrvatÅ, ÁivÃ's wife, did not find a way to get a child for her from her husband. At last Brahmà approached Áiva and told him that the absence of KÃma was making creation difficult. Áiva then declared that thereafter KÃma would find a place in the minds of all living beings including himself. PÃrvatÅ and Áiva immediately commenced a sexual life which went on incessantly for a hundred years without reaching the climax. The world was agitated and the universe stood on the verge of ruin. The Devas decided to send Agni to intervene But Agni was afraid of Áiva and so went and bid himself under the ocean. (Chapter 6, LÃvÃïakalambaka of KathÃsaritsÃgara).>\ ## A son of the first Manu. ## See under the word Devadatta. ## (See under GU×AÁARMù). ## This is the name of a sacred place near Gautamavana. (See Áloka 146, Chapter 84, Vana Parva, M.B.). ## (AGNýDDHRA). 1. %% Descended from Vi«ïu thus: Vi«ïu-BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvatamanu-Priyavrata-AgnÅdhra. 2. %% Priyavrata, son of Vaivasvatamanu, married Barhi«matÅ, daughter of ViÓvakarmÃ. AgnÅdhra was one of their ten sons. The other nine sons were: IdhmajihvÃ, Yaj¤abÃhu, MahÃvÅra, Hiraïyaretas, Gh­tapr«Âha, Sava, MedhÃtithi, VÅtihotra and Kavi. A daughter also was born to Priyavrata and Barhi«matÅ named ôrjjasvatÅ. Áukra married her and DevayÃnÅ was their daughter. 3) %% AgnÅdhra married a nymph named PÆrvacitti. They had nine children: NÃbhi, Kiæpurusa, Hari, IlÃvrata, Ramyaka, Hira¤caya, Kuru, BhadrÃÓva, and KetumÃla. It was from this Kuru that the Kuru VaæÓa began. 4) %% (1) AgnÅdhra ruled over JambudvÅpa for a long time. (DevÅ BhÃgavata, Skandha 8). (2) While he was the ruler of JambudvÅpa AgnÅdhra once went into a cave and did hard tapas there without eating any food. Brahmà then sent a beautiful nymph (Apsarà maiden) to him to tempt him and thwart his tapas. AgnÅdhra fell a victim to the temptation. His penance was shaken by that nymph named Vipracitti. He married her. (BhÃgavata, Skandha 5, Chapter 2). ## This is a sacrifice offered to Agnideva. This has two parts, nitya and KÃmya. @<[Page 16a]>@ ## A demon (RÃk«asa) who was a close friend and supporter of RÃvaïa. RÃma killed him in the course of his battle with RÃvaïa. ## An epithet of Lord Subrahmaïya. ## One of the devalokas situated on the summit of Mount MahÃmeru. There are a few other devalokas on the same mountain. They are: Indraloka, Yamaloka, Áivaloka or KailÃsa, Satyaloka and VaikuïÂha. (DevÅ BhÃgavata). ## Name of one Agni. ## The hero of KÃlidÃsa's play, MÃlavikÃgnimitra. He was a King of the ÁuÇga dynasty and the son of Pu«yamitra. KÃlidÃsa's play deals with the marriage of MÃlavikà and Agnimitra. ## An Asura. 1. %% He was descended from Vi«ïu in this order: Vi«ïu-BrahmÃ-MarÅci-KaÓyapa-ÁÆrapadma-Agnimukha. 2. %% ÁÆrapadma married Maya's daughter and Agnimukha was born as their son. In the battle between the devas and asuras, the latter were defeated and one of them sought shelter in PÃtÃla (the lower world). KaÓyapa married his daughter, SurasÃ. They had six children; they were: ÁÆrapadma, Siæhika, Siæhavaktra, TÃrakÃsura, Gomukha, and AjÃmukhÅ. SÆrapadma married Maya's daughter. Agnimukha was one of their four sons, the other three being BhÃnugopa, VajrabÃhu and Hiraïya. (Skanda PurÃïa, ùsurakÃï¬a). In the Skanda PurÃïa there is a vivid description of the valiant way in which Agnimukha fought in the battle between the devas and asuras. ## Son of a Brahmin named Vedanidhi. Once five gandharva maidens named PramodinÅ, SuÓÅlÃ, SusvarÃ, SutÃrà and Candrikà fell in love with him and requested him to marry them. Being a strict BrahmacÃrin Agnipa was offended by this request and so he cursed them and turned them into fiends. Vedanidhi pitied them and sought the advice of sage LomaÓa as to how those unfortunate maidens could be redeemed from the curse. According to LomaÓa's advice the five maidens bathed in the holy lake of PrayÃgatÅrtha and regained their original forms. Then obeying the instructions of sage LomaÓa Agnipa married all these five gandharva maidens. (Chapters 128 and 129, Uttarakhaï¬a, Padma PurÃïa). ## Entering fire. In the Yuddha-KÃï¬Ã of the RÃmÃyaïa, VÃlmÅki has described SÅtÃ's entering and standing in fire (AgnipraveÓam) as a test of her purity. Though RÃma recovered SÅtà from RÃvaïa, he wanted to accept her as his wife only after her purity had been tested and proved. So he decided to test her by fire (AgniparÅk«aïa). SÅtà shed tears at the thought that her husband doubted her chastity. Lak«maïa, at RÃma's bidding, made a pyre. SÅtà jumped into it after praying to the gods. She remained unscorched by the fire and RÃma gladly received her once more as his wife. ## A sacred place (Puïya tÅrtha) in Indore on the banks of the river NarmadÃ. Many scholars identify this with the place MaheÓvaram. (Áloka 43, Chapter 15, AnuÓÃsana Parva, M.B.). ## 1) %% This is one of the eighteen PurÃïas ascribed to VyÃsa. It is believed that this PurÃïa was originally given orally (as advice) by Agnideva to many sages, devas and Sage Vasi«Âha. It is a vast comprehensive work dealing with every subject of importance. To give a copy of this book to a good Brahmin on the Full Moon day in the month of MÃrga SÅr«a is supposed to be a highly virtuous and meritorious deed. 2) %% This large PurÃïa consists of about 420 chapters. It deals in detail with the following subjects: The DaÓÃvatÃras of MahÃvi«ïu; RÃmÃyaïa; MahÃbhÃrata; rules and injunctions relating to the worship of various gods (devapÆjÃvidhis); installation of idols in temples (devatÃprati«ÂhÃ); Svapnamantras; astrology; architecture and sculpture; ùyurveda; Vi«avaidya (treatment of poisons from Snakebite etc.); the principles of the drama (NÃÂaka) and other allied arts; figures of speech and all alaækÃras in general; and physiology of the human body. All these subjects are treated in a detailed and scientific manner. ## A King of the Solar dynasty (SÆryavaæÓa). 1) %% AgnipÆrïa was descended from Vi«ïu in the following order: BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvatamanu-Ik«vÃku-Vikuk«i-ÁaÓÃda-Pura¤jaya-Kakutstha-Anenas-P­thulÃÓvan-Prasenajit-YuvanÃÓvan-MÃndhÃtÃ-Purukutsa-Trasadasyu-Anaraïya-AryaÓvÃ-Vasumanas-SutanvÃ-TraiyyÃruïa-Satyavrata-TriÓaÇku-HariÓcandra-RohitÃÓva-Harita-Cu¤cu-Sudeva-Bharuka-BÃhuka-Sagara-Asama¤jas-AæÓumÃn-DilÅpa-BhagÅratha-ÁrutanÃda-SindhudvÅpa-AyutÃyus-ãtuparïa-SarvakÃma-SudÃsana-Mitrasakha-KalmëapÃda-AÓmaka-MÆlaka-KhaÂvÃÇga-DÅrghabÃhu-Raghu-Aja-DaÓaratha-ÁrÅ RÃma-KuÓa-Aditi-Ni«adha-Nabhas-Puï¬arÅka-K«emadhanvÃ-DevÃnÅka-ãk«a-PÃriyÃtra-Bala-Vindorala-VajranÃbha-Khagaïa-Vidh­ti-HiraïyanÃbha-Pu«ya-Dhruva-SudarÓana-AgnipÆrïa. AgnipÆrïa had two descendants--SÅghra and Maru and with them the SÆryavaæÓa came to an end. ## A King of the Solar dynasty. %% Vi«ïu-BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvatamanu-Ik«vÃku-Nimi-Janaka-NandivÃrdhana-Suketu-DevarÃta-B­haddh­ta-MahÃvÅra-Dh­ti-Ketu-HaryaÓvÃ-Maru-Pratisvaka-Kraturatha-DevamŬha-Vidh­ta-MahÃdh­ti-K­tirÃta-MahÃromÃ-Svarïaromaprastharoma-SÅradhvaja-Kurudhvaja-Dharmadhvaja-K­tadhvaja-BhÃnumÃn-Áakradyumna-Áuci-Vanadhvaja-ôrjjaketu-Aja-Kurujit-Ari«Âanemi-K­tÃyus-SupÃrÓvaka-Citraratha-K«emÃpi-Homaratha-Satyaratha-Gurunandana-Upagupta-Agnisaæbhava. There are no other references to this King of the Solar dynasty in the PurÃïas. ## (See the word VIDYUDDYOTA). ## Father of Vararuci. He is also known by the name Somadatta. (KathÃsaritsÃgara-KathÃpÅÂha-lambaka-TaraÇga 1. See also the word GU×AVARA). ## A holy place on the plains of the river, YamunÃ. Arjuna's brother, Sahadeva, performed a yÃga at this place. (M.B., Vana Parva, Chapter 90). ## A deity born of the union of two devas, Agnideva and Somadeva. He is one of the devas who receive the havis (oblations) poured into the sacrificial fire in a homa. ## Agni and Soma. Agni had two sons by his third wife BhÃnu (also called NiÓÃ). They were Agni and Soma. These two sons were collectively called Agnisomas. ## A cloak with magical properties given to Nala by the serpent, KÃrkoÂaka. After separating himself from DamayantÅ, Nala was wandering in the forest. Then he was bitten by the poisonous serpent, KÃrkoÂaka. This deformed Nala beyond recognition. Then the serpent gave him this shawl (AgniÓauca). Anybody who wore that cloak would regain his original form and colour. (KathÃsaritsÃgara-AlaÇkÃravatÅ-lambaka-TaraÇga 6). ## (See the word PURôRAVAS). AGNISTHAMBHA(M). A mantra that will reduce the burning power of Agni. ## (See AGNIåèU). ## (AGNIåèOMA). 1) %% Descended from Vi«ïu in this order:-Vi«ïu-SvÃyambhuvamanu-UttÃnapÃda-Dhruva-S­«Âi-Ripu-CÃk«u«amanu-Agni«Âu. 2) %% Ten good sons were born to Manu by his wife, Nadvalà and Agni«Âu was one of them. The other nine sons were: ôru, PÆru, Áatadyumna, TapasvÅ, SatyavÃk, Kavi, AtirÃtra, Sudyumna and Atimanyu. (Agni PurÃïa, Chapter 18). ## One of the seven Pit­s. The other six Pit­s are: VairÃja, GÃrhapatya, Somapa, EkaÓ­Çga, Caturveda and KÃla. (M.B., Sabhà Parva, Chapter 11, Verses 44, 45 and 46). ## A Sage. He was the preceptor of Droïa and Drupada. It is believed that he learned archery and the military arts from Sage Agastya. Droïa had the greatest respect for this guru, AgniveÓa. He was a master in the use of all weapons. There are references to this in Chapter 139, ùdi Parva of the MahÃbhÃrata. ## The name of an Agni, a son of the Agni named BhÃnu. BhÃnu married SuprajÃ, daughter of the sun and Agraha was one of the six children born to them. In the CÃturmÃsikayaj¤a Agraha receives eight kinds of havis (Oblations). (M.B., Vana Parva, Chapter 221). ## The name of an Agni. He was the fifth son of the Agni named BhÃnu and his wife, NiÓÃdevÅ. (M.B., Vana Parva, Chapter 221, Álokas 15 to 22). ## The name of the book which Yama (the God of Death--KÃla) keeps in which all the virtuous and sinful actions of men are recorded. ## One of the hundred sons of Dh­tarëÂra. He is also known by the name, AnuyÃyÅ. (M.B., ùdi Parva, Chapter 116, Verse 11). ## One of the a«Âavasus. His father was Dharma and mother, RatidevÅ. (M.B., ùdi Parva, Álokas 17 to 20, Chapter 66). ## A sacred pond. If one bathes in it he will go to the land of the Sun. (M.B., Vana Parva, Áloka 100, Chapter 83). ## One born of the dynasty of demons (asuravaæÓa). (See under Heti, the genealogy chart of the demon dynasty). ## A son born of Danu to KaÓyapa. (M.B., ùdi Parva, Áloka 25, Chapter 65). ## Turned into stone by the curse of her husband, Gautama. Ahalyà was a princess of the PÆru dynasty. 1) %% Descended in order from Vi«ïu as follows: BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-PÆru-Janamejaya-PrÃcinvÃ-PravÅra-Namasyu-VÅtabhaya-Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdi-RaudrÃÓva-MatinÃra-Santurodha-Du«yanta-Bharata-B­hatk«etra-Hasti-AjamŬha-NÅla-ÁÃnti-ÁuÓÃnti-Puruja-Arka-BharmyaÓva-PäcÃla-Mudgala-AhalyÃ. 2) %% The story of how Ahalyà was cursed by her husband, Gautama, and was turned into a stone is told in different versions in different purÃïas. The following is the version in the VÃlmÅki RÃmÃyaïa. When ViÓvÃmitra was taking back RÃma and Lak«maïa from the forest to the palace of Janaka they came across an ÃÓrama on their way. Giving details about that ÃÓrama VisvÃmitra told the princes thus: "This is the ÃÓrama where the sage, Gautama, was living with his wife, AhalyÃ. Indra fell in love with the beautiful Ahalyà and while the sage was out for bathing Indra entered the ÃÓrama in the disguise of the sage himself and took bed with her. But before Indra could get out Gautama himself came to the ÃÓrama and enraged at what he saw, cursed them both. Indra was to lose his testicles and Ahalyà was to turn into a stone. But taking pity on her the sage declared that she would take her original form the moment RÃma of tretà yuga came to that place and touched the stone by his foot. Testicleless Indra went to devaloka and there his friends feeling sorry for him, substituted a goat's testicle and got him to normal." While ViÓvÃmitra was talking to the princes, ÁrÅ RÃma's foot touched the stone and Ahalyà stood up in all beauty. Ahalyà and Gautama lived in the same ÃÓrama again for another long period. In KathÃsaritsÃgara this story is told in a slightly different yet more interesting way. As soon as Gautama entered the ÃÓrama Indra turned himself into a cat. Angrily the sage questioned AhalyÃ, "who was standing here when I came in?" Ahalyà replied, "Eso thiyo khu majjara" (E«a÷ sthita÷ khalu mÃrjjÃra÷). It was a cat which was standing there. Here Ahalyà used a pun on the word 'majjara' and tried to be honest. 'Majjara' is the Prakrit form of the word 'mÃrjjÃra÷' which means cat. But 'majjara' has another meaning also. (ma=mine jÃra=lover i.e. majjÃra=my lover). So Ahalyà did not lie to her husband. (KathÃsaritsÃgara, LÃvÃnakalambaka). 3) %% Once Aruïa, the charioteer of SÆrya (the Sun) went to devaloka to see the dance of the celestial maidens there. Since there was no admission to the dance for men Aruïa disguised himself as ùruïidevÅ and sought admission; seeing the beautiful form of ùruïidevÅ Indra fell in love with her and that night a child was born to Indra by her. On the advice of Indra ùruïidevÅ took the child to Ahalyà before daybreak and left it there to be looked after by her. It was this child which later on became the famous BÃli. Aruïa went a bit late that morning to his master, the Sun. The latter wanted an explanation and Aruïa told him what had happened. The Sun then asked Aruïa to become ùruïidevÅ again and seeing the enchanting figure the Sun also got a child of her. This child also was taken to Ahalyà and it was this child that later on became the famous SugrÅva. ## A sacred pond in the tapovana (precincts of an ÃÓrama) of Gautama ã«i. It is believed that one would go to heaven if one bathes in it. ## A son born of Danu to KaÓyapa. (M.B., ùdi Parva, Áloka 25, Chapter 65). ## This was the capital of the state Ahicchatra which Droïa got from Drupada, the King of PäcÃla. ## A state under the sovereignty of King PäcÃla. On the completion of his studies under Droïa Arjuna brought before his preceptor King Drupada as a captive in discharge of the duty he owed to him as his master. Drupada then gave the state of Ahicchatra to Droïa and got his release. (M.B., ùdi Parva, Álokas 73 to 76, Chapter 137). ## Non-injury. There are opinions both in favour of and against Ahiæsà in the purÃïas. ÁukrÃcÃrya extols the importance of Ahiæsà to the asuras (demons) thus: "bho! devaripava÷ satyaæ bravÅmi bhavatÃæ hitam ahiæsà paramo dharmo hantavyà hyÃtatÃyina÷ dvijairbhogaratairvede darÓitaæ hiæsanam paÓo÷ jihvÃsvÃdaparai÷ kÃma--mahiæsaiva parà matÃ." "Oh, foes of the devas, I shall tell you the truth which is good for you. Non-injury to any living being is the most righteous thing. Do not molest even those who come to kill you. Even that act would be 'hiæsÃ' (injury). It was those brahmins who were attached to worldly pleasures and addicted to overeating that enjoined in the Vedas that hiæsà is permissible for yÃgas." (DevÅ BhÃgavata, Skanda 4). MÃrkaï¬eya Muni (sage) says thus: "Why should I mind the innumerable killings going on unnoticed in this world full of life. People of old speak very sacredly about AhiæsÃ. But O best of brahmins, who can live in this world without injury to another life?" (M.B., Araïya Parva, Álokas 32 & 33, Chapter 208). ## A King of the PÆru dynasty. (See under PÆru vaæÓa). ## One of the sons of ViÓvakarmÃ. Five sons and one daughter were born to ViÓvakarmà of his wife SurabhÅ. They were AjaikapÃt, Ahirbudhnya, Tva«ÂÃ, Rudra, Barhi«matÅ and Saæj¤Ã. (See under genealogy of ViÓvakarmÃ). ## A river of ancient BhÃrata. (M.B., BhÅ«ma Parva, Áloka 21, Chapter 9). ## (See under KÃlamÃna). ## A sage who adhered strictly to the injunctions associated with the VÃnaprastha stage of life. (M.B., ÁÃnti Parva, Áloka 17, Chapter 144). ## This diphthong means a female sage (yoginÅ) according to the Agni PurÃïa (Chapter 348 of Agni PurÃïa). ## Wife of Suhotra who was a son of Emperor, Bhumanyu. Suhotra had three sons by Aik«vÃki. They were AjamŬha, SumŬha and Purumi¬ha. (See Chapter 94 of ùdi Parva of the M.B.). ## Son of IlÃ; PurÆravas. (See under IlÃ). ## A member of the court of YamarÃja. (See Áloka 16, Chapter 8, Sabhà Parva, M.B.). In Áloka 65, Chapter 115 of AnuÓÃsana Parva, it is said that he never ate non-vegetarian food in his life. @<[Page 18b]>@ ## (See paragraph 13 under the word BRAHMù). ## A large elephant, son of IrÃvatÅ. 1) %% Descended from Vi«ïu in this order:-Vi«ïu-BrahmÃ-KaÓyapa-BhadramatÃ-IrÃvatÅ-AirÃvata. KaÓyapa married Dak«a's daughter, KrodhavaÓà who bore him ten daughters. They were: M­gÅ, M­gamandÃ, HarÅ, BhadramatÃ, MÃtaÇgÅ, ÁÃrdÆlÅ, SvetÃ, SurabhÅ, Sarasà and Kadru. Of these Bhadramatà had a daughter named IrÃvatÅ and AirÃvata was her son. AirÃvata was not human in shape; he was a large elephant. (See Sarga 14, AraïyakÃï¬a, RÃmÃyaïa). 2) %% Indra made AirÃvata his conveyance (vÃhana). Indra was KaÓyapa's son by Aditi. AirÃvata also was descended from KaÓyapa. So Indra took AirÃvata as his vÃhana. 3) %% There is a story of how AirÃvata was responsible for the churning of the milk-ocean (K«ÅrÃbdhi-mathanam). Once some maidens of devaloka presented a garland of flowers to sage DurvÃsas. When DurvÃsas visited Indra's court he gave that garland to Indra. Indra put it on the tusks of his vÃhana, AirÃvata. The fragrance of the flowers attracted a swarm of bees which became an intolerable nuisance to AirÃvata. So AirÃvata tore the garland off his tusks and hurled it away. When DurvÃsas heard this, he took it as an insult. In his anger he cursed all the gods--the curse was that all gods should become subject to old age and the decrepitude and infirmities of old age. But though DurvÃsas cursed the gods, he also prescribed a remedy. The gods could redeem themselves from the curse by drinking Am­tam obtained from the ocean of Milk (MahÃvi«ïu lies on the serpent, Áe«a on this ocean). The curse began to operate and the gods lost their perennial youth. The gods then befriended the Asuras and with their help they churned the ocean of Milk. They got the nectar (Am­tam), drank it and regained their youth. (See under the word AMãTAM). 4) There is another story about AirÃvata--A story of how he also rose out of the ocean of Milk. It is said that when the devas and asuras churned the ocean of Milk, AirÃvata also came up along with the other good things. This story is narrated in the 18th Chapter of ùdi Parva of the MahÃbhÃrata. The explanation given is that when DurvÃsas cursed the gods, AirÃvata was oppressed with a sense of guilt because he was responsible for the curse. So he took refuge in the ocean of Milk and there started propitiating MahÃvi«ïu. There is however no warrant for such an explanation in the purÃïas. But the explanation sounds plausible because it explains the absence of AirÃvata during the interval between DurvÃsas's curse and the churning of the sea. AirÃvata is represented as a white elephant. It is probable that he became white after his long residence in the ocean of Milk. This lends some additional plausibility to the above explanation. 5) %% In the Vi«ïu PurÃïa we are told how AirÃvata was made the chief of all elephants. When the Mahar«is had crowned P­thu as the sovereign King, Brahmà gave new posts of honour to many of the devas. He made SOMA (Moon) the lord of the Stars and Planets, of Brahmins, Yaj¤as and herbs. Kubera was made the overlord of all Kings; Varuïa was made the master of the seas and all water; Vi«ïu, the lord of the ùdityas and PÃvaka (Fire) the lord of the Vasus. Along with these Brahmà made AirÃvata the lord of all elephants. (Chapter 22, Vi«ïu PurÃïa). 6) %% There is a story of how the tusks of AirÃvata were broken narrated in the ùsurakÃï¬a of Skanda PurÃïa. Once an asura (demon) named ÁÆrapadma attacked devaloka. A fierce battle ensued between the gods and asuras. In the course of this battle, Jayanta, Indra's son, was hit by an arrow and at once he fell dead. Enraged by this AirÃvata rushed at ÁÆrapadma's chariot and shattered it to pieces. AirÃvata then attacked ÁÆrapadma who broke his tusks and hurled him down to the earth. AirÃvata lay paralysed for a long time; then he got up, retired to a forest and prayed to Lord Áiva. With the grace of Áiva AirÃvata regained his lost tusks and was able to return to devaloka. 7) %% (1) There is a belief that AirÃvata is one of the eight elephants guarding the eight zones of the universe. These eight elephants are called the A«Âadiggajas. AirÃvata is supposed to guard the eastern zone. (Chapter 66, ùdi Parva, MahÃbhÃrata). (2) AirÃvata and three other diggajas are supposed to reside in Pu«kara Island. (Chapter 12, BhÅ«ma Parva, M.B.). ## Name of a serpent born to KaÓyapa and his wife Kadru. This is mentioned in Áloka 5, Chapter 35, ùdi Parva of the MahÃbhÃrata. Arjuna's father-in-law and UlÆpi's father, Kauravya belonged to the family of this serpent. (See Áloka 18, Chapter 213, ùdi Parva). ## An asura who was killed by ÁrÅ K­«ïa. (See Chapter 38, Sabhà Parva, MahÃbhÃrata). ## Name of a place near the seashore, lying to the north of the mountain, Á­ÇgavÃn. (See Áloka 37, Chapter 6, BhÅ«ma Parva). ## Name of a small division of a parva of the MahÃbhÃrata. (See under MahÃbhÃrata). ## A great scholar with profound knowledge of the Vedas. Being a non-brahmin he was not able to learn the Vedas from a guru. In spite of this handicap he acquired considerable scholarship and wrote a learned commentary on the ãgveda. This commentary ranks high among the various commentaries on the Vedas. ## Son of Sage, MÃï¬uki by his first wife, ItarÃ. Being the son of Itarà he came to be called Aitareya. As a boy he was very pious and used to chant the mantra "Namo Bhagavate VÃsudevÃya" frequently. But he was a shy and silent boy and his father mistook his silence to be a sign of stupidity. Dissatisfied with him and being desirous of having learned sons, MÃï¬uki married another woman named PiÇgà and had four sons by her who all became very learned. Once Itarà called her son and told him that his father regarded him as an unworthy son and was often twitting her using insulting words for having given birth to so unworthy a son. She then told him of her resolve to sacrifice her life. Aitareya then made an enlightening discourse to her and dissuaded her from her determination to commit suicide. Some time later Lord Vi«ïu appeared before them and blessed the mother and son. On the advice of Vi«ïu Aitareya participated in the yaj¤a conducted by Harimedhya at KoÂitÅrtha and there he made a learned speech on the Vedas. Harimedhya was so pleased with him that he gave his daughter in marriage to him. (See Skanda PurÃïa, Chapters 1, 2 and 42). ## A king of the Solar dynasty. 1) %% From Vi«ïu were descended in order: BrahmÃ, MarÅci-KaÓyapa-VivasvÃn-Vaivasvata-Ik«vÃku-Vikuk«i-SaÓÃda-Pura¤jaya-Kukutstha-Anenas-P­thulÃÓvÃ-Prasenajit-YuvanÃÓva-MandhÃtÃ-Purukutsa-Trasadasyu-Anaraïya-AryaÓva-Vasumanas-SudhanvÃ-TraiyÃruïa-Satyavrata-TriÓaÇku-HariÓcandra-RohitÃÓva-Harita-Cu¤cu-Sudeva-Bharuka-BÃhuka-Sagara-Asama¤jas-AæÓumÃn-DilÅpa-BhagÅratha-ÁrutanÃbha-SindhudvÅpa-AyutÃyus-ãtuparïa-SarvakÃma-SudÃsana-Mitrasakha-KalmëapÃda-AÓmaka-MÆlaka-DilÅpa-DÅrghabÃhu-Raghu-Aja-Aja's son DaÓaratha-DaÓaratha's son, ÁrÅ RÃma. M.B., AnuÓÃsana Parva, Chapter 115, Verse 75 says that Aja never used to take meat. ## Among the different kinds of ã«is mentioned by Yudhi«Âhira, we find a class of ã«is called Ajas. (M.B., ÁÃnti Parva, Chapter 26). These Ajas had attained Heaven by SvÃdhyÃya (self discipline) alone. ## King Jahnu had a son named Aja. UÓika was the son of this Aja. King UÓika prayed to Indra for a son. Indra himself was born as the son of UÓika assuming the name GÃdhi. SatyavatÅ was born as the daughter of GÃdhi. She was married to ãcÅka. ParaÓurÃma's father, Jamadagni was the son of ãcÅka. (M.B., ÁÃnti Parva, Chapter 49). ## By the grace of Áiva SurabhÅ was able to purify herself by penance. She then gave birth to Aja, EkapÃt, Ahirbudhnya, Tva«Âà and Rudra. (Agni PurÃïa, Chapter 18). ## In the first Manvantara\<*>\ SvÃyambhuva, in the second Manvantara SvÃroci«a and in the third Manvantara Uttama, were Manus. To the third Manu, Uttama, were born as sons Aja, ParaÓu, DÅpta and others. (Vi«ïu PurÃïa, Part 3, Chapter 1). Besides the above, the term Aja has been used to mean SÆrya, Áiva, BrahmÃ, Vi«ïu, ÁrÅ K­«ïa and BÅja (seed). \<*) One Manvantara is a period equal to 4,320,000 human years or equal to (1/4)th day of BrahmÃ.>\ ## Ajagava is a bow made of the horns of a goat and a cow. Brahmins tormented the right hand of the King Vena. From it the brilliant P­thu who shone brightly like the God Agni, appeared as the son of Vena. At that time the very first Ajagava bow, divine arrows and armours dropped from the sky. (Vi«ïu PurÃïa, Part I, Chapter 13). ## He was one of the eleven Rudras, who were born to SthÃïudeva, the son of BrahmÃ. The eleven Rudras are:-- 1. M­gavyÃdha 7. Dahana 2. Nir­ti 8. ýÓvara 3. Ahirbudhnya 9. KapÃli 4. PinÃki 10. Bharga 5. Sarpa 11. SthÃïu. 6. AjaikapÃt (M.B., ùdi Parva, Chapter 66, Verse 2).\<*>\ \<*) The names of the Eleven Rudras given in the Vi«ïu PurÃïa, Part I, Chapter 5 are: Hara, BahurÆpa, Tryambaka, AparÃjita V­«Ãkapi, Áambhu, Kapardi, Raivata, M­gavyÃdha, Áarva, KapÃli. A total number of 100 Rudras are mentioned in the PurÃïas.>\ ## Among the sons of ViÓvakarmÃ, we find one AjaikapÃt. Brahmà created ViÓvakarmÃ. ViÓvakarmà had four sons--AjaikapÃt, Ahirbudhnya, Tva«Âà and Rudra. (Vi«ïu PurÃïa, Part I, Chapter 15). This AjaikapÃt is one of those who are in-charge of preserving all the gold in this world. (M.B., Udyoga Parva, Chapter 114, Verse 4). ## An Asura. %% KaÓyapa was born the son of MarÅci, son of BrahmÃ. KaÓyapa married Danu, one of the daughters of Dak«a and had two sons by her. They were Ajaka and V­«aparvÃ. (M.B., ùdi Parva, Chapter 65, Verse 24; Chapter 67, Verse 16). ## A king of the PÆru VaæÓa. The mighty Jahnu was born to AjamŬha by his wife KeÓinÅ. Two sons, AjakÃÓva and BalakÃÓva were born to Jahnu. KuÓika is the son of BalakÃÓva. KuÓika is the grandfather of ViÓvÃmitra. For genealogy see PÆru VaæÓa. (Agni PurÃïa, Chapter 278). ## A famous king of the PÆru VaæÓa. 1) %% Descended from Vi«ïu in this order:-BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-PÆru-Janamejaya-PrÃcinvÃ-Manasyu-VÅtabhaya-Áun¬u-Bahuvidha-SaæyÃti-RahovÃdi-BhadrÃÓva-MatinÃra-Santurodha-Du«yanta-Bharata-B­hatk«etra-Hasti-AjamŬha. 2) %% Several dynasties like Yadu VaæÓa, PÆru VaæÓa etc. take their origin from YayÃti. Du«yanta belongs to that dynasty. King Bharata was born as Du«yanta's son by ÁakuntalÃ. Suhotra-Suhota-Gaya-Gardda-Suketu and B­hatk«etra were Bharata's sons. B­hatk«etra had four children, who were: Nara, MahÃvÅra, Garga and Hasti. Of them Hasti had three sons: PurumŬha, AjamŬha and DvimŬha. 3) %% AjamŬha had three queens--DhÆminÅ, NÅlÅ and KeÓinÅ. Of them, DhÆminÅ had a son, ãk«a and NÅlÅ's son was Du«yanta (This was not ÁakuntalÃ's husband, Du«yanta) and KeÓinÅ's sons were Jahnu, Praja and RÆpiïa. Parame«ÂÅ was another name of KeÓinÅ. (M.B., ùdi Parva, Chapter 94, Verses 30-32; AnuÓÃsana Parva, Chapter 4, Verse 2). ## We come across another AjamŬha also in the Lunar Dynasty. He married SudevÃ, daughter of VikaïÂha a King of the Lunar Dynasty. This AjamŬha had 2400 children by his four wives, KaikeyÅ, GÃndhÃrÅ, ViÓÃlà and ãk«Ã. Of them Saævaraïa married TapatÅ, the daughter of VivasvÃn. See TapatÅ Saævaraïa. (M.B., ùdi Parva, Chapter 95, Verses 35-37). ## AjÃmila's story is given in the BhÃgavata as an example to illustrate that even the most wicked person can attain Vi«ïupÃda (Salvation). AjÃmila was a Brahmin who was once sent by his father to the jungle to fetch samit (leaves and twigs to make the sacrificial fire). AjÃmila met there a beautiful ÁÆdra woman. Forgetting everything, the Brahmin made her his wife and children were born to them. When that Brahmin, who was the very embodiment of all vices, reached the age of eightyseven, the time came for him to die. YamadÆtas (Agents of Yama--the god of death) had arrived. The frightened AjÃmila shouted loudly the name of his eldest son, 'NÃrÃyaïa'. Hearing the repeated call of his name 'NÃrÃyaïa', MahÃvi«ïu appeared there and dismissed the agents of Yama. From that day AjÃmila became a devotee of Vi«ïu and did penance on the bank of the Ganges and after some years attained salvation. (BhÃgavata, A«Âama Skandha, Chapter 1). @<[Page 20b]>@ ## He was one of the soldiers in Skanda's army. (M.B., Áalya Parva, Chapter 45, Verse 75). In the battle between Skanda and the Asuras, Ajamukha killed the Asura, Madhu. (Skanda PurÃïa, Yuddha KÃï¬a). ## (AJùMUKHý). 1. %% Descended from Vi«ïu thus: BrahmÃ-MarÅci-KaÓyapa-AjÃmukhÅ. 2) %% Long ago in the battle between Devas and Asuras one of the routed Asuras had fled to PÃtÃla (Hell). Surasà was his daughter. BrahmÃ's grandson, KaÓyapa married SurasÃ. She gave birth to six children--ÁÆrapadmÃ, SiæhikÃ, Siæhavaktra, TÃrakÃsura, AjÃmukhÅ, and Gomukha. The Asura woman AjÃmukhÅ is one of them. 3) %% (1) %% Once ÁÆrapadmà called his two brothers, Siæhavaktra and TÃrakÃsura and ordered them to set up two cities, one to the north and the other to the south, of MahÃmeru. In obedience to his elder brother, TÃrakÃsura started with one half of the army and set up a city to the south of MahÃmeru. That city was named MÃyÃpura. Siæhavaktra lived in the city on the northern side of MahÃmeru. Their sister AjÃmukhÅ went about enticing men to satisfy her lustful passion. Once, in the course of her wanderings, she met DurvÃsas in the HimÃlayan valley. They fell in love and even married. The two Asuras, Ilvala and VÃtÃpi were born from their union. They insisted on sharing their father's achievements between them. DurvÃsas cursed them that they would die at the hands of Agastya. (Skanda PurÃïa, Asura KÃï¬a). (2) %% While wandering with her lustful passion, AjÃmukhÅ once went to the Áiva temple at KÃÓi. There she happened to meet Indra's wife, ÁacÅdevÅ. In order to give her to her brother, ÁÆrapadmÃ, AjÃmukhÅ caught hold of ÁacÅdevÅ. ÁacÅdevÅ screamed aloud. Suddenly Áiva appeared there with His sword. Even then AjÃmukhÅ refused to release ÁacÅdevÅ. Áiva rescued IndrÃïÅ (ÁacÅdevÅ) by cutting off AjÃmukhÅ's hands. Hearing this, ÁÆrapadmà sent his army and imprisoned the Devas. The imprisoend Brahmà at the instance of ÁÆrapadmÃ, restored AjamukhÅ's hands. ÁÆrapadmÃ's son, BhÃnugopa fought against the remaining Devas and defeated them. (Skanda PurÃïa, Asura KÃï¬a). ## See AJAMUKHý. ## A mountain. A reference to this is seen in the M.B., AnuÓÃsana Parva, Chapter 165, Verse 32. Another name, AjanÃbha Var«a for the territory ruled over by AjanÃbha, is also found in BhÃgavata, Fifth Skandha, Chapter 1. ## Tapantaka, the minister of King Vatsa, told him the story of a man named Ajara to illustrate the law that all people will have to suffer the consequences of their actions in a previous birth. The story is given below:-- Once upon a time, there lived a King named VinayaÓÅla in VilÃsapura, in the city of ÁrÅkaïÂhanagarÅ. After some years, the King was affected by wrinkles of old age. A physician named Taruïacandra came to the palace to cure the King of his wrinkles. "The King should remain alone in the interior of the earth for full eight months. He has to use a medicine while remaining there. It should not even be seen by anyone else. I myself am to administer the medicine"--This was the physician's prescription. The King agreed. Accordingly the King and the physician spent six months in the interior of the earth. After that the physician, after a search, found a man who exactly resembled the King and brought him to the interior of the earth. After two more months, the physician murdered the King and came out with the new man. The people welcomed him with honour as the King who was cured of his wrinkles. This man was Ajara. After some time, the physician approached Ajara for his reward. Ajara said: "It is by my Karmaphala (consequence of my actions in my previous birth) that I have become King. In my previous birth I renounced my body after doing penance. According to the boon which God gave me on that occasion, I have become King in my present birth". The physician returned empty-handed. (KathÃsaritsÃgara, RatnaprabhÃlaæbaka, 6th TaraÇga). ## He was a King, born in the dynasty of the SuvÅras. (M.B., Udyoga Parva, Chapter 74, Verse 14). ## He was a King in ancient BhÃrata. Ajeya's name is found among the names of the Kings mentioned by Sa¤jaya to Dh­tarëÂra. All these Kings were mighty and generous rulers who were the recipients of divine arrows. (M.B., ùdi Parva, Chapter 1, Verse 234). ## (ãCýKA). He was a greedy Brahmin. (See #<ãCýKA I King HariÓcandra who was distressed by having no children, propitiated god Varuïa># Varuïa blessed him saying that a son would be born to him. But the condition was that the child should be sacrificed to Varuïa. When the child was born, HariÓcandra did not like to sacrifice the boy. The sage ViÓvÃmitra suggested that instead of sacrificing his own son it would be enough if he bought another boy and sacrificed him. Accordingly, HariÓcandra sent his minister to find out and purchase a Brahmin boy for the sacrifice. At that time there lived in Ayodhyà a greedy Brahmin named AjÅgarta. He had three sons. In the course of his search, the minister came across this needy Brahmin and asked him whether he was willing to sell one of his three sons. He continued: "Why should you be in this wretched state of poverty and misery? Sell one of your sons and you will get 100 cows as the price". The minister's words and the price offered for the son made a deep impression on the Brahmin's mind. He thought: "It is impossible for me to earn 100 cows. Even if it were possible how long would it take? If I sell him I shall get hundred cows at once. What a lucky chance! The loss of a son is nothing." So thinking, he sold his son ÁunaÓÓepha. (For the rest of the story, see the word "ÁunaÓÓepha". DevÅ BhÃgavata, Skandhas 7, 8). ## 1) %% From Vi«ïu, BrahmÃ, MarÅci, KaÓyapa, Vaivasvata, UttÃnapÃda, Dhruva, Á­«Âi, Ripu, CÃk«u«a, Manu, Uru, Aæga, Vena, P­thu, AntardhÃna, HavirdhÃna and Ajina. 2) %% P­thu had two sons, AntardhÃna and VÃdi. AntardhÃna had a son, HavirdhÃna, by Áikhaï¬inÅ. Dhi«aïÃ, who was born in the Agnikula became HavirdhÃna's wife. Six sons were born to them, PrÃcÅnabarhis, Áukra, Gaya, K­«ïa, Vraja and Ajina. (Vi«ïu PurÃïa, Part I, Chapter 14). ## (See the word (ÁAKAVARåA). ## There was an individual called Ajodara in Skanda's army. (M.B., Áalya Parva, Chapter 45, Verse 60). ## (A mighty warrior among the demons). 1) %% Descended from Vi«ïu in the following order: Vi«ïu-BrahmÃ-Heti-VidyukeÓa-SukeÓa SumÃli-Akampana. 2) %% SumÃli married KetumatÅ and got fourteen children. They were 1) Prahasta 2) Akampana 3) VikaÂa 4) KÃlakÃmukha 5) DhÆmrÃksa 6) Daï¬a 7) SupÃrÓvà 8) SÃæhrÃda 9) PrÃkvÃta 10) BhÃsakarïa 11) Vekà 12) Pu«potkaÂà 13) KaikasÅ and 14) KumbhÅnadÅ. Of these the last four are daughters. Prahasta was one of the ministers of RÃvaïa. The thirteenth child KaikasÅ was married to ViÓravas, son of Pulastya. ViÓravas got three sons and a daughter. They were RÃvaïa, Kumbhakarïa and VibhÅ«aïa and ÁÆrpaïakhÃ. It was Akampana who informed RÃvaïa that RÃma and Lak«maïa had killed his three allies, Khara, DÆ«aïa and TriÓiras (Araïya KÃï¬a, VÃlmÅki RÃmÃyaïa). 3) %% Akampana fought a fierce battle with HanÆmÃn and in the end HanÆmÃn plucked a big tree and hit Akampana on the head with it and killed him. (Sarga 56, Yuddha KÃï¬a of RÃmÃyaïa) ## He was a king who lived in the K­tayuga. He had a son named Hari who was a fierce fighter. He was killed in a battle and the King became much depressed. NÃrada consoled him with other stories and VyÃsa told this story to Dharmaputra when he found the latter greatly dejected and gloomy after the great battle was over. (Chapter 52, Droïa Parva of M.B. also makes mention of Akampana). ## A serpent, son of Kadru. 1) %% Descended from Vi«ïu in this order: BrahmÃ-MarÅci-KaÓyapa-Akarkkara. 2) %% KaÓyapa married the eight daughters of Dak«a named Aditi, Diti, Danu, KÃlikÃ, TÃmrÃ, KrodhavaÓÃ, Manu and AnalÃ. KrodhavaÓà got ten sons. One of them is Kadru. Ananta and Akarkkara were born of Kadru. (Áloka 16, Chapter 35, ùdi Parva, M.B.). ## A King of the PÆru dynasty. He was born to King 'AyutanÃyi' and his Queen, KÃmÃ. KÃmÃ, mother of Akrodha, was the daughter of P­thuÓravÃ. (Áloka 21, Chapter 95, ùdi Parva, M.B.). ## He is one of the few sannyÃsins who have gone to heaven after completing the fourth ÃÓrama of life namely, SannyÃsa. The Kaurava-PÃï¬ava battle was over. As the eldest, Dharmaputra performed obsequies to all those of his kith and kin dead in the war. He was then met by many sages including VyÃsa and NÃrada who comforted him in his bereavement. When Dharmaputra later met BhÅ«ma the latter among many other stories told him the story of Ak­taÓrama also. (Áloka 17, Chapter 244, ÁÃnti Parva, M.B.). ## 1) %% Ak­tavraïa was a great sage of erudition and was a disciple of ParaÓurÃma. He is extolled in the PurÃïas and it is said that SÆta who recited first the story of MahÃbhÃrata to an assembly of sages in the forest of NaimiÓa was a disciple of Ak­tavraïa. (Skandha 12 of BhÃgavata). 2) %% Para urÃma was returning after obtaining arrows from Lord Áiva after pleasing him by fierce penance. He was walking briskly through the dense forests anxious to be at the side of his preceptors to get their blessings. As he passed a great cave he heard a moan and on getting to the site of the sound found a brahmin boy being attacked by a tiger. The tiger immediately fell dead by an arrow from ParaÓurÃma. Lo! the tiger turned into a gandharva freed now from a curse because of which he was for years living as a tiger. The gandharva bowed down respectfully and thanked the sage for giving him relief and left the place. The brahmin boy fell down at the feet of ParaÓurÃma and said, "Great Lord, because of you I have now become Ak­tavraïa meaning one who has not received any wound. (Ak­ta=not having secured. Vraïa=wound). I shall, therefore, be your disciple forever hereafter". From that day onwards he never left ParaÓurÃma but followed him as his disciple. 3) %% (1) In the story of MahÃbhÃrata we find Ak­tavraïa in several different contexts appearing on behalf of ParaÓurÃma. It was Ak­tavraïa who told Dharmaputra the life and exploits of ParaÓurÃma during the exile of the PÃï¬avas in the forests. (Chapters 115 to 117, Vana Parva, M.B.). (2) In Chapter 83 of Udyoga Parva we read about Ak­tavraïa meeting ÁrÅ K­«ïa while the latter was going to HastinÃpura. (3) In Chapter 173 of Udyoga Parva we read about Ak­tavraïa detailing the history of the Kaurava dynasty to Duryodhana. (4) Ak­tavraïa has played a very important role in the story of AmbÃ, daughter of the King of KÃÓÅ. Ambà along with her two sisters, Ambikà and AmbÃlikÃ, were brought down to HastinÃpura by BhÅ«ma for his brother VicitravÅrya to marry. But on knowing that Ambà had mentally chosen SÃlva as her husband, BhÅ«ma allowed her to go back to SÃlva. But on her return to SÃlva he refused to accept her and she came back to HastinÃpura. BhÅ«ma then requested VicitravÅrya to accept her as his wife which, unfortunately, VicitravÅrya also refused to do. Ambà then turned to BhÅ«ma and besought him to marry her which, much to his regret, he could not do because of his vow of celibacy. Thus forsaken by all, all her sweetness turned into bitter hatred towards BhÅ«ma and she remained alive thereafter only to kill BhÅ«ma. But even the foremost of warriors were not willing to antagonise BhÅ«ma and so her appeal to help was not heeded by any. It was then that HotravÃha her grandfather on the maternal side met her and directed her to ParaÓurÃma. When she went to ParaÓurÃma it was Ak­tavraïa who received her and on hearing her sorrowful tale encouraged her to seek vengeance on BhÅ«ma. Again it was he who persuaded ParaÓurÃma to champion her cause and go for a fight against BhÅ«ma. During the fight Ak­tavraïa acted as charioteer to ParaÓurÃma. (Áloka 9, Chapter 179, Udyoga Parva, M.B.). (5) Ak­tavraïa was one of the many sages who were lying on a bed of arrows during the great Kuruk«etra battle. (Áloka 8, Chapter 26, AnuÓÃsana Parva, M.B.). ## 1) %% Descended from Vi«ïu in the following order: BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-Yadu (Chapter XII of Agni PurÃïa). Descending from Yadu in order were Sahasrajit-Áatajit-Hehaya-Dharma-Kunti-Bhadrasena-Dhanaka-K­tavÅrya KÃrttavÅryÃrjuna-Madhu-V­«ïi (Chapter XXIII of Navama Skandha, BhÃgavata). The V­«ïi dynasty begins and from V­«ïi in order descended YudhÃjit-Áini-Satyaka-SÃtyaki-Jaya-Kuïi-Anamitra-P­Óni-Ávaphalka-AkrÆra. (Chapter XXIV of Navama Skandha, BhÃgavata). 2) %% Ávaphalka of the V­«ïi dynasty married NandinÅ, daughter of the King of KÃÓÅ and AkrÆra was born to them. AkrÆra was an uncle of ÁrÅ K­«ïa but is respected more as a worshipper of K­«ïa. 3) %% (1) He became famous as a commander of the YÃdava army. (Chapter 220 of ùdi Parva, M.B.). (2) AkrÆra was also present for the Ávayaævara (wedding) of PäcÃlÅ. (Áloka 18, Chapter 185 of ùdi Parva, M.B.). (3) At the time of Arjuna's eloping with SubhadrÃ, a grand festival was going on in the Raivata mountain and AkrÆra was partaking in the same. (Áloka 10, Chapter 218, ùdi Parva, M.B.). (4) AkrÆra accompanied K­«ïa with the dowry intended for SubhadrÃ. (Áloka 29, Chapter 220, ùdi Parva, M.B.). (5) AkrÆra came to the country called Upaplavya for attending the marriage of Abhimanyu. (Áloka 22, Chapter 72, VirÃÂa Parva, M.B.). (6) AkrÆra and ùhuka always quarrelled with each other both alleging that the other sided with the opposite camp of K­«ïa. (Álokas 9 to 11, Chapter 81, ÁÃnti Parva, M.B.). (7) Kaæsa planning to kill BalabhadrarÃma and ÁrÅ K­«ïa conducted a festival called CÃpapÆjà (worship of the bow). It was AkrÆra whom Kaæsa sent to bring Balabhadra and K­«ïa for the festival. AkrÆra understood the plot, informed K­«ïa about it and also advised K­«ïa to kill Kaæsa. (DaÓama Skandha, BhÃgavata). (8) AkrÆra fought against JarÃsandha on the side of K­«ïa. (DaÓama Skandha). (9) On another occasion K­«ïa, Balabhadra and Uddhava sent AkrÆra to HastinÃpura to get tidings about KuntÅ and the PÃï¬avas. AkrÆra met his sister KuntÅ and talked to her for a long time and also met Dh­tarëÂra and talked to him after which he returned to DvÃrakÃ. (DaÓama Skandha). (10) AkrÆra went to HastinÃpura as a messenger from ÁrÅ K­«ïa. (Refer sub-para 3 of para 13 under K­«ïa). 4) %% AkrÆra married SutanÆ, daughter of ùhuka and got two sons named Devaka and Upadevaka. (Navama Skandha). 5) %% Refer para 2 under the word K­tavarmÃ. ## (Ak«akumÃra). 1) %% Descended in order from Vi«ïu as follows: BrahmÃ-Pulastya-ViÓravas-RÃvaïa-Ak«a. (UttararÃmÃyaïa). 2) %% Three sons were born to RÃvaïa, King of the demons, by his wife MandodarÅ. They were MeghanÃda, AtikÃya and Ak«akumÃra. Ak«akumÃra was a redoubtable hero and a fierce fighter but was killed by HanÆmÃn in LaÇkÃ. (Sarga 47, Sundara KÃï¬a, VÃlmÅki RÃmÃyaïa). ## We find another warrior of this name among the soldiers who came to help Skanda in the Kaurava-PÃï¬ava battle. (Áloka 58, Chapter 45, Áalya Parva, M.B.). ## A sacred chant or mantra. When Nala was roaming about in the forests after his separation from DamayantÅ he happened to save the cobra, KÃrkoÂaka, from a wild fire. But in return the snake bit him and made him as black as clouds. He then advised Nala to go to the palace of King ãtuparïa where the cobra said, Nala would be taught the secret mantra of Ak«ah­daya by the King. One who knows this sacred chant can find out all secrets of a game of dice and can count within no time the number of leaves, fruits and flowers on a tree. Nala went to RÂuparïa and stayed with him. While living there a brahmin named Sudeva came to ãtuparïa and informed him that DamayantÅ was going to marry again. ãtuparïa immediately started for Vidarbha taking Nala as his charioteer. The chariot driven by Nala flew like a wind and on the way when ãtuparïa's handkerchief fell down and he requested Nala to stop the chariot. Nala informed him that by the time the request was made they had travelled already one yojana. As they proceeded they saw a huge tree full of leaves and fruits. ãtuparïa at a glance told Nala that the tree contained five crores of leaves and two thousand nine hun¬red and five fruits. Nala was surprised. Then they understood that Nala was able to drive the chariot so quickly because of his knowledge of the sacred chant AÓvah­daya and that ãtuparïa was able to count the leaves and fruits because of his knowledge of the chant Ak«ah­daya. They taught each other the sacred mantras. Because of this Ak«ah­daya Nala was able to win the game of dice the second time and regain his kingdom. (Chapter 72, Vana Parva). ## (ARUNDHATý). See under ArundhatÅ. ## A particular place in the country of ùnartta. At this place ÁrÅ K­sïa killed two demons named Gopati and TÃlaketu. (Áloka 29, Chapter 38, Sabhà Parva, M.B.). ## When all was set for the Kuruk«etra battle Arjuna showed signs of weakness and hesitated to proceed for a fight. ÁrÅ K­«ïa then through the famous GÅtà enunciated a philosophy of life during the course of which he speaks about the two puru«as, K«ara and Aksara. All that we see in this world and enjoy are K«ara and the power behind all of them is Ak«ara. God is one who transcends the aspects K«ara and Ak«ara and stands as the root cause of all life. (Álokas 16 to 19, Chapter 39, BhÅ«ma Parva, M.B.) ## She was the wife of the sage ùpastamba. She was a very chaste woman. (See under ùpastamba). ## A big division of an army. It is described in the Verses 19 to 26 in the 2nd Chapter of ùdi Parva of the Malayalam MahÃbhÃrata. It says thus: One chariot, one elephant, three horses and five soldiers constitute what is termed a Patti. Three such pattis make one SenÃmukha and three such senÃmukhas make one Gulma. Three gulmas make one Gaïa and three such gaïas make one VÃhinÅ. Three such vÃhinÅs make one P­tanÃ. An Ak«auhiïÅ contains 21870 chariots, an equal number of elephants, 65160 horses and 109350 soldiers. ## This is a copper vessel given to Dharmaputra by SÆrya (Sun). To destroy the PÃï¬avas, Duryodhana kept them in a palace made of lac. They escaped from there and passing through dense forests crossed the river Ganges and reached the Kingdom of PäcÃla where they married the King's daughter, K­«ïà (PäcÃlÅ). On their way they killed two demons called Hidimba and Baka. When they were living happily at Indraprastha the jealous Duryodhana defeated them in a game of dice by foul play and sent them for a period of twelve years to the forests. The PÃï¬avas found it impossible to feed the innumerable subjects who faithfully followed them to the forest. Dharmaputra then prayed to the God, SÆrya and he appeared before him and gave him this Ak«aya PÃtra (Ak«aya=never getting empty, PÃtra=pot). Everyday this pot never got empty till the meals of PäcÃlÅ were over. (Chapter 3, Vana Parva, M.B.). See also under Duryodhana, Para 12. ## A sacred lake. When the PÃï¬avas during their exile went to PulastyÃÓrama sage Pulastya gave a description of all the sacred lakes in India. He says, "After reaching MÃrkaï¬eya lake you should visit the meeting place of the rivers GaÇgà and GomatÅ. Then when you reach Gayà you will find there a lake called Ak«ayavaÂa. If you bathe in that lake you will get salvation". In the Navama Skandha of DevÅ BhÃgavata you find the following about Ak«ayavaÂa: "Pu«pabhadrà is one of the famous sacred rivers in India. This river starts from the HimÃlayas with the name ÁarÃvatÅ and flowing for 500 yojanas (One yojanam is equal to about 8 miles) on the left side of river GomatÅ reaches the western ocean. There is an ÃÓrama called Ak«ayavaÂa on the shores of this beautiful river which always carries crystal clear water. The ÃÓrama got that name because of a big banyan tree standing near it. Kapila, the great sage, did penance sitting here for a long time. Lord Áiva, BhadrakÃlÅ and Skanda used to come and sit underneath this banyan tree. ## He was the son of ViÓvÃmitra. (Áloka 50, Chapter 14, AnuÓÃsana Parva. For more details see under ViÓvÃmitra). ## 1) %% There is a lake in the HimÃlayas called Indradyumna. AkÆpÃra is a tortoise living in it. There is also a statement that this is the ùdi-KÆrma (second of the ten incarnations of God). A description of AkÆpÃra is found in Chapter 199 of Vana Parva in MahÃbhÃrata. 2) %% When the PÃï¬avas were in exile in the forests sage MÃrkaï¬eya tells many stories to Dharmaputra to console him in his sad plight. The PÃï¬avas asked MÃrkaï¬eya whether he knew of anybody living before him. Then the sage said, "In times of old Indradyumna an ascetic King (RÃjar«i) fell down from heaven when he fell short of his accumulated 'Puïya'. Sorrowfully he came to me and asked me whether I knew him. I replied in the negative adding that perhaps PrÃvÅrakarïa an owl living on the top of the HimÃlayas might know him since he was older than me. At once Indradyumna became a horse and taking me on its back approached the owl living in the HimÃlayas. The owl also could not remember Indradyumna but directed him to a stork named NìÅjaægha who was older than the owl. The Ascetic king took me then to the Indradyumna lake where the stork lived. The stork also could not find the identity of Indradyumna. Perhaps he said that a tortoise of name AkÆpÃra living in that same lake might know him. We then approached the tortoise and enquired whether he knew Indradyumna. The tortoise sat in meditation for some time and then weeping profusely and shaking like a leaf stood bowing respectfully and said, "How can I remain without knowing him? There are several monuments of the useful work done by him here. This very lake is of his making. This came into existence by the march of the cows he gave away to the people". The moment the tortoise finished speaking a chariot appeared from heaven to take the King away. The King after leaving me and the owl in their proper places ascended to heaven in the chariot. ## A son born to Vasi«Âha by ôrjjÃ. RÃja (Rajas) GÃtra, UrdhvabÃhu, Savana, Áukra and Sutapas, who were great hermits, were brothers of Alaghu, who has another name 'Alagha'. (Agni PurÃïa, Chapter 20). ## The city of Kubera. ## River GaÇgà of devaloka. The river gaÇgà of the earth when it flows through devaloka is called Alakanandà and is called VaitaraïÅ when it flows through Pit­loka (nether world). K­«ïadvaipÃyana (VyÃsa) declares that Deva GaÇgà with crystal pure water flowing in devaloka under the name Alakanandà and VaitaraïÅ of the nether world, a terror to sinners, are the same as the GaÇgà of the earth. (Álokas 21 and 22, Chapter 170, Bhëà BhÃrata, A.P.). Starting from Vi«ïupÃda Alakanandà flows through DevayÃna which blazes with the splendour of a crore of beautiful many-storeyed buildings. Flowing from there to Candramaï¬ala (moon) and flooding it completely flows down to Brahmaloka. From there it divides into four rivulets and flows to the four different sides with the names SÅtÃ, Cak«us, Alakanandà and BhadrÃ. Of these SÅtà falls on the thickly wooded mountain tops of MahÃmeru and flowing from there through GandhamÃdana by the side of BhadrÃÓvavar«a falls down in the eastern ocean. Cak«us falls on the top of MÃlyavÃn mountain and flowing through KetumÃla falls down in the western ocean. The most sacred of the group, AlakanandÃ, falls on the mountain of HemakÆÂa and from there flows through BhÃratavar«a and falls down in the southern ocean. The fourth, BhadrÃ, falling on the top of the Mountain, S­ÇgavÃn flows to the northern ocean. Of these the most sacred is Alakanandà which flows through BhÃratavar«a and it is believed that even those who think of taking a bath in that will acquire the benefit of performing yÃgas like AÓvamedha and RÃjasÆya. (Eighth Skandha of ÁrÅ MahÃdevÅbhÃgavata). ## A giant who used to eat human flesh. This cannibal was the son of JaÂÃsura. This asura (Alambala) fought on the side of the Kauravas in the Kuruk«etra battle because BhÅmasena had killed his father, JaÂÃsura. In the battle, GhaÂotkaca cut off the head of this mighty warrior and magician and threw his head into the war-chariot of Duryodhana. (M.B., Droïa Parva, Chapter 149). ## A holy place where there was a sacred bath. Garu¬a, when he went to devaloka (the realm of the gods) to bring Am­tam (ambrosia) took rest in this holy place. (See under the word Garu¬a. Also M.B., ùdi Parva, Chapter 39, Stanza 39). ## Son of the giant ã«yaÓ­Çga. He had fought on the side of the Kauravas. (M.B., Udyoga Parva, Chapter 167, Stanza 33). There was a combat between Alambu«a and GhaÂotkaca, on the first day of the battle of Kuruk«etra. "Alambu«a shot ninety sharpened pointed arrows at the son of BhÅmasena (GhaÂotkaca), cut his body in several places. Though he was full of wounds, he fought all the more fiercely". (Bhëà BhÃrata, BhÅ«ma Parva, Chapter 45, Stanzas 43, 44). Alambu«a had engaged Abhimanyu, SÃtyaki, GhaÂotkaca, Kuntibhoja and BhÅmasena all mighty men of arms, in single combat, in the Kaurava battle. It is seen that he has got another name, SÃlakaÂaæka. He was killed by GhaÂotkaca in the battle. (M.B. Droïa Parva, Chapter 109, Stanzas 22 to 33). ## Another king on the side of the Kauravas. SÃtyaki killed this king. (MahÃbhÃrata, Droïa Parva, Chapter 140, Stanza 13). ## A king of the RÃk«asas. It is seen that this Alambu«a was defeated and driven away from the battle-field by Arjuna. (Droïa Parva, Chapter 167, Stanzas 37 to 47). ## A giant, the son of JaÂÃsura. GhaÂotkaca killed this giant in the battle. ## A celestial woman born to KaÓyapa by his wife PradhÃ. 1) %% Begins from Vi«ïu in the following order: BrahmÃ-KaÓyapa-Alambu«Ã. 2) %% In days of yore there was an ascetic named DadhÅca. He began doing tapas on the bank of the river SarasvatÅ. Indra was in consternation. Indra sent this celestial maid Alambu«Ã to entice the hermit. When the ascetic got down to the river, Alambu«Ã approached him with enticing actions and expressions. When the hermit saw her he became passionate and he had seminal flow. The sperm fell into the river. The river became pregnant and delivered a child in due course. He was called SÃrasvata. Alambu«Ã brought the child before DadhÅca, who blessed the child and said that there would be a drought in the country continuously for twelve years and that at that juncture SÃrasvata would recite passages from the Scripture to the Brahmins who had forgotten them. The much pleased SarasvatÅ and SÃrasvata went back. At that time Indra lost his VajrÃyudha (weapon of thunderbolt) somewhere. The Asuras (enemies of Gods) made an onslaught on the gods and their realm. Indra knew that with a weapon made by the bone of DadhÅca the Asuras could be destroyed. Indra asked the Gods to bring the bone. They came down to the earth and requested DadhÅca to give them a bone. DadhÅca giving his bone died and attained heaven. With his bones Indra made a good deal of weapons such as the VajrÃyudha, wheel weapons, maces and sticks and with them Indra slew all the Daityas (Asuras). After this there was a great famine in the country. As there was no rain, crops failed and lands became dry and the Brahmins left the country. SÃrasvata alone remained with his mother. After twelve years the famine and starvation came to an end. By then the Brahmins had forgotten the hymns and mantras of the Vedas. They approached the boy SÃrasvata and renewed their memory. (MahÃbhÃrata, Áalya Parva, Chapter 51). 3) %% Long ago Indra went to BrahmÃ. There was one Vasu called VidhÆma also with Indra. When these two were standing near BrahmÃ, Alambu«Ã also came there to pay homage to BrahmÃ. The garments she had on were displaced by wind. VidhÆma saw the dazzling beauty of her body and was overpowered by libido. Alambu«Ã who understood this, was filled with passion for him. Brahmà who saw the changes in them looked at Indra with displeasure. Indra knowing the mind of Brahmà cursed them: "Both of you who have lost meekness shall become human beings and then your desire will be fulfilled". Owing to the curse VidhÆma was born as SahasrÃnÅka, the illustrious King of Candra vaæÓa (Lunar dynasty) and Alambu«Ã took birth as M­gÃvatÅ, the daughter of King K­tavarmà and his wife KalÃvatÅ. (KathÃsaritsÃgara, KathÃmukhalambaka, TaraÇga 1). 4) %% SahasrÃnÅka the incarnation of VidhÆma and M­gÃvatÅ the incarnation of Alambu«Ã fell in love with each other on the earth also. Before the wedding took place Devendra once invited SahasrÃnÅka to heaven. He lived there for a time as the guest of the Gods. After having defeated the Asuras it was time for him to return. Indra sent Tilottamà to keep company. The charioteer was driving. SahasrÃnÅka immersed in the thought of M­gÃvatÅ was sitting silent. Tilottamà said something which the King did not hear. Tilottamà cursed him that he would be separated for fourteen years from the object about which he was thinking. He was not even aware of the curse. 5) %% The King returned to KauÓÃmbi his capital city. Without much delay the wedding ceremony also was conducted. She became pregnant. One day she told her lover-husband that she had a desire to dip in a blood pond. The King made a pond and filled it with a solution of LÃk«Ã (wax, when dissolved in water, the water will look like blood) and such other substances. M­gÃvatÅ was dipping and splashing in it when an eagle taking her to be a piece of flesh took her away. At the loss of his wife SahasrÃnÅka lost his senses and fell down unconscious. Immediately MÃtali, Indra's charioteer, came down from the realm of Gods and brought the King back to consciousness, and then informing him of the curse of Tilottamà he returned. Without paying any heed to the consolatory words of his ministers or other inmates of the palace the King went on lamenting and moaning, "ha, my love M­gÃvatÅ! Where are you now?" and waited for the end of the period of the curse, execrating TilottamÃ. Casting M­gÃvatÅ on the Mountain of the Rising Sun the great bird flew away. The horror-stricken queen, thinking of her present condition cried aloud. A very large mountain snake began to draw near to swallow her. A divine person saved her from that situation and vanished. The unprotected M­gÃvatÅ decided to commit suicide. It was a forest which abounded in lions, tigers, bears and such other ferocious animals. But none of them came near her; over and above the exertion of carrying, she had to bear the difficulties of her forlorn condition, and she grew weary and worn and became unconscious. Then a hermit boy came there and questioned her who was now lean and ill-dressed, about her condition and consoling her guided her to the hermitage of the great hermit Jamadagni. When she saw the hermit who was as radiant as the Sun, she bowed low before him. "My daughter! Don't fear. You will get a heroic son here who will continue your family. You will be reunited to your husband." Said the great and noble hermit, who could foresee the future. Somewhat pacified M­gÃvatÅ lived in that hermitage waiting for reunion with her husband. After some days she gave birth to a son who had all the symptoms of greatness. At the birth of the child M­gÃvatÅ heard an unknown voice saying, "This boy would become the great and renowned King Udayana. His son would get the leadership of the VidyÃdharas (the musicians of the Gods)". At this the queen was immensely pleased. The boy Udayana grew up in the hermitage, an incarnation of all good qualities. The hermit to whom the past, the present and the future were not obscure, performed the necessary rites and rituals becoming a K«atriya boy (Ruling caste) and taught him everything including the Dhanurveda (the Science of Archery). As a token of her intense love for the son, she put a bangle with the name of SahasrÃnÅka inscribed on the arm of Udayana. One day when Udayana was tramping the forest, he saw a snake-charmer catching a snake. Seeing the beauty of the snake he asked the snake-charmer to let the snake free. But the snake-charmer replied, "Oh Prince, this is my daily bread. I earn my livelihood by exhibiting snakes. My previous snake was dead and it was with the help of a good deal of herbs and spells and incantations that I caught this one". When he heard this Udayana felt pity for him and gave the bangle to the snake-charmer and let the snake free. When the snake-charmer had gone with the bangle, the snake beaming with joy said to Udayana: "I am Vasunemi, the elder brother of VÃsuki. I am grateful to you for giving me freedom. I give you this lute producing exquisite notes of music, betels and some tricks to prepare never fading garlands and paste to make marks on the forehead. Receive them as my presents". Udayana accepted the presents with gladness and returned more luminous than before to the hermitage of Jamadagni. The snake-charmer took the bangle, given by Udayana to the bazar for sale. The police caught him and took him before the King, because they saw the name of the King inscribed on the bangle. The King asked him how he got the bangle and the snake-charmer told the King the story from the catching of the snake till he got the bangle. "This is the bangle that I put on the arm of my wife. The boy who gave this bangle to this snake-charmer must be my son." The King was thinking with sadness, when the King heard a voice from above say, "O King! the period of the curse is over. Your wife and son are in the Mountain of the Rising Sun". At these words the King felt extreme joy. Somehow or other he spent the rest of the day. Early the next morning the King followed by his army, went to the Mountain of the Rising Sun to bring back his wife and son. They took the snakecharmer to show them the way. In due course the King and his train reached the holy hermitage of the eminent hermit Jamadagni. The place was always vibrant with sounds of the repeating and recitation of the Holy scriptures and covered with smoke mingled with the fragrance of burning herbs and other oblations burned in the sacrificial fire. The various wild animals which are born enemies of each other got on amicably there. The hermit who was an incarnation of the higher aspirations greeted the King who was the protector of the ascetics, with the hospitality becoming his status. The King who saw M­gÃvatÅ with their son was overcome with gladness. Their reunion caused a shower of Ambrosia (Am­ta). The King stood before the hermit with folded arms and bowed head for permission to depart. To the King the hermit Jamadagni said: "Oh, King, you are welcome to this hermitage. To those such as you who are of the 'RajoguïapradhÃna' caste (Ruling race) the peaceful atmosphere of our hermitage may not be appealing to the heart. But a holy hermitage is more respectable than the palace of an Emperor. There is no place for unhappiness here. You might have known that the reason for your separation is a curse. When you were returning from heaven with TilottamÃ, you were so much engrossed in the thought of M­gÃvatÅ that you did not pay any heed to the conversation of TilottamÃ. She was displeased with your behaviour and cursed you. In future, if ever you happen to get into a position which will cause you mental trouble you can be assured of the presence of this Jamadagni." The King said, "I am extremely grateful to your Eminence for this great boon. I am fully aware of the fact that the presence of the holy hermits who have under their control the eightfold prosperities, is always a harbinger of peace and prosperity. I am very sorry to say that the exigency of my presence at the capital due to the pressure of work in connection with the ruling of the country compels me to cut short my visit to this holy hermitage. I shall be looking forward with pleasure to occasions which will enable me to pay visits to this Holy abode." Much pleased at the speech of the King the hermit said to M­gÃvatÅ: "My daughter! Not only myself, but all the inmates of this hermitage are highly pleased at having got you in our midst for so long. We are sorry to part from you. Now look! the animals of the hermitage are standing round you and shedding tears. Still we are consoled at your reunion with your husband. Naturally you are of a very good character and your life in this hermitage has given you a nice training and so there is no need for any more advice from me at this time." Saying this he drew Udayana to his side, kissed him on his head and said to the King again: "This son is a decoration to your dynasty. This handsome boy has been taught everything becoming a royal prince. Let him be a costly gem to you". Thus blessing the boy the hermit led him to the King. The joy at her r{??}nion with husband, her shyness at being near him, her sorrow at having to depart from the hermitage and the surging feeling in her mind--all these made her dumb and so being unable to say anything she expressed her love and regard for the hermit whom she loved as her father, by some motions of her body and took leave of him with her son. The blessed King and his train, looking at the men, beasts and birds which accompanied them for a while, took leave of them and proceeded to the capital city. On reaching there the King anointed his son Udayana as King. SahasrÃnika then went to the HimÃlayas to practise ascesis with his wife. (KathÃsaritsÃgara, KathÃmukhalambaka, TaraÇga 2). (b) %% A story is seen in the BhÃgavata of how Alambu«Ã enticed the King T­ïabindu. He married Alambu«Ã and a daughter named I¬avi¬Ã (IlabilÃ) was born to them. This Ilabilà was married to ViÓravas, to whom a son named Kubera (the Lord of wealth) was born By Alambu«Ã T­ïabindu had three sons called ViÓÃla, ÁÆnyabandhu and DhÆmraketu. "tam bhejelambu«Ã devÅ bhajanÅyaguïÃlayaæ varÃpsarÃyÃste, putrÃ÷ kanyà ce¬abi¬Ãbhavat tasyÃmutpÃdayÃmÃsa viÓravà dhanadaæ sutaæ prÃdÃya vidyÃm paramÃm­«iryogeÓvarÃt pitu÷ viÓÃla÷ ÓÆnyabandhuÓca dhÆmraketuÓcatatsutÃ÷ viÓÃlo vaæÓak­drÃjà vaiÓÃlÅæ nirmame purÅm. "He who is the seat of all laudable qualities (T­ïabindu) was honoured by Alambu«Ã (as husband). I¬avi¬Ã their daughter was given in marriage to Visravas and to them was born Dhanada (Kubera). His father who was a great hermit taught him everything required. Three sons ViÓÃla, Áunyabandhu and DhÆmraketu, were born to them. ViÓÃla who was the founder of the Dynasty, built a city called VaiÓÃli." (BhÃgavatam, Navama Skandham, Chapter 2, Stanzas 31-33). Alambu«Ã took part in the birthday celebration of Arjuna.\<*>\ (MahÃbhÃrata, ùdi Parva, Chapter 65, Stanza 49) (See Footnote) \<*) Alambu«Ã was the mother of the Celestial maid KalÃvatÅ. See the word èhinÂhà KarÃla.>\ ## (A book on rhetorics and figures of speech). See the word Pattu. ## Wife of King NaravÃhanadatta. It is seen in the KathÃsaritsÃgara where a VidyÃdhara woman tells the story of AlaÇkÃravatÅ to the King. Once a vidyÃdhara named AlaÇkÃraÓÅla ruled over a city called ÁrÅ Sundarapura in the HimÃlayas. His wife was called KäcanaprabhÃ. A son was born to them. They named him DharmaÓÅla because DevÅ KÃtyÃyanÅ told them in a dream that the son would become Dharmapara (who performs duties well). To the prince, knowledge in every branch of studies was imparted and then he was anointed heir to the throne. He executed regal functions to perfection and ruled his subjects better than his father. KäcanaprabhÃ, wife of AlaÇkÃraÓÅla, gave birth to a daughter. At the time of her birth a heavenly voice said that she would become the wife of NaravÃhanadatta the emperor of the VidyÃdharas. They named her AlaÇkÃravatÅ. She grew into a very beautiful maiden. She learned arts and sciences from her father. She went on a pilgrimage to the Áiva temples far and wide. One day she heard a celestial voice: "Go to the Svayambhu temple in KaÓmÅra and worship there and you will get as your husband NaravÃhanadatta." Finally NaravÃhanadatta the emperor of VidyÃdharas married her. (KathÃsaritsÃgara, Lambaka 9, TaraÇga 1). ## A son of Dh­tarëÂra. ## A short time. (Alpa=short and KÃla =time). In the BhÃgavata the following definition is given of alpakÃla: "Take two tender leaves of a lotus and place one on the other. Let a strong man take a sharp needle and thrust it hard at the leaves. The time taken for the needle to pierce one leaf and reach the other is alpakÃla". [BhÃgavata (Malayalam version), Skandha 3]. ## The name of an insect. It was in the form of this insect that Indra went and bore a hole on the leg of Karïa while ParaÓurÃma was sleeping on his lap. The blood that flowed from Karïa's foot wetted the body of the preceptor. ## A king of the states of KÃÓÅ and KarÆ«a. He was a very honest man. Forsaking all riches and his kingdom he accepted DharmamÃrga. (Áloka 64, Chapter 115, AnuÓÃsana Parva, M.B.). He was a member of the council of yama. He attained salvation by yoga and meditation. (18th Áloka, Chapter 8, Sabhà Parva, M.B.). Once Alarka decided to overcome the five senses. To control them he sent arrows at the mind, nose, tongue, ear, eye, skin and intelligence. But the senses never surrendered to them. Then Alarka by sheer dhyÃna and yoga brought them under control. (M.B., AnuÓÃsana Parva, Chapter 30). Alarka once told a blind brahmin boy to ask for any boon from him. The boy demanded the eyes of Alarka. To keep his promise Alarka scooped out his eyes and gave them to the blind boy. (RÃmÃyaïa, Ayodhyà KÃï¬a, Sarga 12, Áloka 43). ## A woman in the service of Skanda. (M.B., Áalya Parva, Chapter 43, Stanza 8). ## A giant. He was the brother of BakÃsura. He fought on the side of the Kauravas. (M.B., Droïa Parva, Chapter 95, Stanza 46 and Chapter 176, Stanza 6). AlÃyudha combated with BhÅmasena and GhaÂotkaca and was killed by GhaÂotkaca. ## A synonym of ÁrÅ K­«ïa. (M.B., ÁÃnti Parva, Chapter 342, Verse 90). ## A serpent. It was burnt up in the fire at the Sarpa satra of Janamejaya. (M.B., ùdi Parva, Chapter 57, Verse 16). ## A king of the family of Priyavrata. %% From Vi«ïu descended in this order: BrahmÃ-SvÃyambhuva Manu-Priyavrata-AgÅndhra-NÃbhi-ã«abha-Bharata-Sumati-DevatÃjit-Devadyumna-Parame«Âi-Pratiha-PratihartÃ-BhÆmÃ-SÅta-Prastoka-Vibhu-P­thu«eïa-Nakta-Gaya-Citraratha-SamrÃÂ-MarÅci-VindumÃn-Madhu-VÅravrata-Amanthu. VÅravrata had two sons, Manthu and Amanthu. ## A Sanskrit poet. It is believed that he lived in the 13th Cent. A.D. BÃla BhÃrata was his work. Amaracandra was a Jaina priest. It is said that he was a courtier of VÅsaladeva, the son of King VÅradhavala who ruled over Gujarat from 1243 to 1262. ## He was the minister of King Vikramasiæha who ruled over Avanti in olden times. (KathÃsaritsÃgara, Madana Ma¤cuka lambaka, First TaraÇga). ## A place of holy bath. One who takes his bath here will attain Svarga. (M.B., Vana Parva, Chapter 83, Verse 106). ## A mountain. It was on this mountain that some parts of Tripura, which was burnt by Áiva fell. From that time it became a holy place. In Padma PurÃïa, ùdi Khaï¬a, Chapter 15, we see the following passage about the benefits obtained by visiting this holy place. "One who goes to AmarakaïÂaka mountain will enjoy the fourteen worlds for thirtyseven thousand crores of years. Afterwards he will be born on earth as King and reign as supreme emperor. A visit to AmarakaïÂaka has ten times the value of an AÓvamedha. If one has Áiva's darÓana there, one will attain Svarga. At the time of eclipse, all kinds of holy things converge towards AmarakaïÂaka. Those who take their bath in JvÃleÓvara in AmarakaïÂaka will enter Svarga. The dead will have no rebirth. Those who renounce their lives at JvÃleÓvara will live in Rudraloka till the time of great Deluge. In the valley of AmarakaïÂaka and in the Tirtha live Devas known as Amaras and numerous ã«is. AmarakaïÂaka K«etra has a circumference of one yojana. (about eight miles). @<[Page 27b]>@ ## An ancient place in BhÃrata. Nakula had conquered this place. (M.B., Sabhà Parva, Chapter 32, Verse 11). ## It is the city of Indra, the King of the Devas. Its location is described in DevÅ BhÃgavata as follows: "BrahmÃ's world extends over 10,000 yojanas on the MahÃmeru mountain. There are eight cities-each 2,500 square yojanas in extent--of the A«ÂadikpÃlakas in eight parts of this BrahmapurÅ. Thus there are nine cities on the top of the Mahà Meru. They are the following:-- 1. In the centre is BrahmÃ's city, ManovatÅ. 2. To the east of ManovatÅ, Indra's city, AmarÃvatÅ. 3. In the south-east corner, Agni's city, TejovatÅ. 4. On the southern side, Yama's city, SaæyamanÅ. 5. In the south-west corner, Nirrti's city, K­«ïäjanÃ. 6. In the west, Varuïa's city, ÁraddhÃvatÅ. 7. In the north-west corner, VÃyu's city, GandhavatÅ. 8. In the north, Kubera's city Mahodaya. 9. In the north-east corner, Áiva's city, YaÓovatÅ. (DevÅ BhÃgavata, A«Âama Skandha). ## See the word "PA¥CATANTRA". ## In AmarakoÓa we read about AmÃvÃsÅ: "AmÃvÃsyà tvamÃvasyà darÓa÷ sÆryendusaægama÷". AmÃvÃsÅ means New Moon. "AmÃ" means "Saha". So AmÃvÃsÅ is the Union of Sun and Moon in the same rÃÓi. Once Bh­gu Maha­si cursed Agni. At that time Agni explained the importance of AmÃvÃsÅ. The oblations which are offered as homa into the fire become the food of the Devas and Pit­s. Substances offered as homa on PurïamÃsÅ become food of the Devas and those offered on AmÃvÃsÅ become food of the Pit­s. (M.B., ùdi Parva, Chapter 7). ## Son of PurÆravas by UrvaÓÅ. (M.B., ùdi Parva, Chapter 75, Verse 24). %% From Vi«ïu, BrahmÃ-Atri-Candra-Budha-PurÆravas-AmÃvasu. ## One of the Pit­s. Once Acchodà was fascinated by the physical charm of this AmÃvasu and made advances of love to him. AmÃvasu repelled her advances. On account of this impropriety of AcchodÃ, who was a spiritual daughter of the Pit­s, she was degraded and in her next birth was born as KÃlÅ or SatyavatÅ. (Padma PurÃïa, S­«Âi Khaï¬a). ## Daughter of a King of KÃÓÅ. 1) %% Ambà is an ill-starred character in the story of the MahÃbhÃrata. She had two younger sisters named Ambikà and AmbÃlikÃ. BhÅ«ma, who had taken a vow to remain a bachelor for life, had once taken AmbÃ, Ambikà and AmbÃlikÃ, the three daughters of the King of KÃÓÅ, to HastinÃpura. The circumstances in which this happened, are descried in DevÅ BhÃgavata, Prathama Skandha as follows: Áantanu, a King of the Candra VaæÓa, had two wives, GaÇgà and SatyavatÅ. BhÅ«ma was the son of GaÇgà and CitrÃÇgada and VicitravÅrya were the sons of SatyavatÅ. Soon after BhÅ«ma's birth, GaÇgà vanished. After a long period of reign, Áantanu also died. SatyavatÅ and the three sons were left behind in the palace. According to a vow he had taken long ago, BhÅ«ma, instead of succeeding to his father's throne, left it to his brother CitrÃÇgada. Once CitrÃÇgada went for hunting in the forest. There he came across a Gandharva named CitrÃÇgada. The Gandharva did not like another man with his own name to be living in this world. So he killed the king. After that VicitravÅrya became king. BhÅ«ma had to take up the task of arranging a suitable marriage for VicitravÅrya. 2) %% It was at this time that BhÅ«ma came to know that the King of KÃÓÅ was arranging the Svayaævara of his three daughters, AmbÃ, Ambikà and AmbÃlikÃ. BhÅ«ma went there and in the presence of all the kings who had assembled there, took the three princesses with him to HastinÃpura. There he made all preparations for the marriage. But as the time for the ceremony approached, the eldest and most beautiful of the princesses, Ambà went to BhÅ«ma and said: "I had already made up my mind long ago to marry SÃlva, the King. Besides, we are deeply in love with each other. Therefore, please consider whether it is proper on the part of a great man like you to force me into another marriage." On hearing this, BhÅ«ma allowed her to do as she liked. Ambà then went to King SÃlva and made an appeal to him to accept her as his wife since they were mutually in love. 3) %% To her words SÃlva replied: "What you have said about our mutual love is true. But it is not right for a man to accept a woman who has been accepted by another. I saw BhÅ«ma taking you by hand and helping you into his chariot. Therefore go at once to BhÅ«ma himself and ask him to accept you." Stunned by his words, she turned away, to go to the forest to do penance. 4) %% In the MahÃbhÃrata, Udyoga Parva, Chapter 17, we find that Ambà had cherished a secret desire to wreak vengeance on BhÅ«ma. She went to the ùÓrama of ÁaikhÃvatya Muni in the forest and stayed there for the night. Her wish to do penance was approved by the Muni. On the next day, AmbÃ's maternal grandfather, HotravÃhana (S­¤jaya) came that way. HotravÃhana came to know of all her misfortunes. He advised her to inform ParaÓurÃma of all her grievances. Just at that moment Ak­tavraïa, a follower of ParaÓurÃma happened to come there. HotravÃhana introduced Ambà to Ak­tavraïa. Both Ak­tavraïa and S­¤jaya explained all her affairs to ParaÓurÃma. ParaÓurÃma undertook to persuade BhÅ«ma to accept Ambà (as his wife). But ParaÓurÃma's proposal was turned down by BhÅ«ma. A terrible duel took place between them at Kuruk«etra. When the fight reached a critical stage, NÃrada and the gods induced ParaÓurÃma to withdraw from the duel. Thus the fight ended with equal victory to both. Finding that it was not possible to achieve her object through ParaÓurÃma's mediation, Ambà renounced food, sleep etc. and went to the Yamunà valley to do penance for six years. (M.B., Udyoga Parva, Chapter 188). After that for one year she went on a fast, lying under the water in the river YamunÃ. Again for another year she did penance, standing on the tip of the toes and eating only dry leaves. Next, she reduced the sky and earth to flames by doing penance. The goddess GaÇgà appeared to her and when she understood her plight, she told Ambà that it was not possible to kill BhÅ«ma. In her agony and despair, without even drinking water, she wandered about here and there. The goddess Gangà cursed her to become a river in the Vatsa country. As a result of the curse, a part of her was turned into the river known as AmbÃ. 5) %<Áiva's Boon.>% The remaining part of her engaged itself in penance. Áiva appeared to her and told her that in the next birth she would attain masculinity. He added that she would be born in the Drupada dynasty as a great archer under the name of Citrayodhi and kill BhÅ«ma. Pleased with this prophecy, she took a vow that she would kill BhÅ«ma and making a pyre, burnt herself to death. 6) %% King Drupada's queen had been in great distress for a long time because she had no children. Drupada propitiated Áiva by worshipping him for an issue. Áiva blessed him and said that a girl would be born to him, but she would be transformed into a boy. In due course, the queen gave birth to a girl, but it was announced that it was a boy. Therefore the child had to be brought up, dressed like a boy. The child became famous under the name of Áikhaï¬Å. When Áikhaï¬Å attained youth, Drupada decided to look for a wife for him (her?). Still he was greatly perplexed as to how to find a wife for Áikhaï¬Å who was already a youthful virgin! But his wife assured Drupada that Sikhaï¬Å would become a man, according to Áiva's blessing. So, Drupada made a proposal for Áikhaï¬Å's marriage with the daughter of the King of DaÓÃrïa. 7) %<Áikhaï¬Å's Marriage.>% Hiraïyavarïa, the King of DaÓÃrïa, gave his daughter in marriage to Áikhaï¬Å. The couple arrived at KÃmbalyapura. By this time the wife came to know that the "husband" was a woman. She disclosed the secret to her Ladies-in-waiting. They in turn communicated it to the king. Enraged at this, Hiraïyavarïa sent a messenger to King Drupada to ascertain the truth of the matter. He even began to make preparations for waging a war against Drupada, King of Pa¤cÃla. Drupada and his queen were in a fix. At this stage the distressed Áikhaï¬Å proceeded to the forest, determined to commit suicide. People were afraid of entering that forest because a Yak«a named SthÆïakarïa lived there. Áikhaï¬Å went to the premises of the Yak«a and performed certain rites for a number of days. The Yak«a appeared to her. Áikhaï¬Å explained the whole matter to him. They entered into a contract. According to it, they exchanged their sexes--Áikhaï¬Å receiving the male sex of the Yak«a and the Yak«a receiving the female sex of Áikhaï¬Å. Áikhaï¬Å returned home as a man. Drupada repeated with greater force his old plea that his child was a man. Hiraïyavarïa made a thorough examination of Áikhaï¬Å and convinced himself of the truth. Many years after, Hiraïyavarïa died. 8) %% At that time, in the course of his world tour Kubera arrived at the residence of SthÆïakarïa. The Yak«a who was in female form, did not come out to receive Kubera. In his anger, Kubera pronounced a curse that the female sex of SthÆïakarïa and the male sex of Áikhaï¬Å would continue for ever. The Yak«a prayed for the lifting of the curse. Kubera released him from the curse by saying that after the death of Áikhaï¬Å, the Yak«a would be restored to his own male sex. According to the previous agreement, Áikhaï¬Å went to SthÆïakarïa's place after the death of Hiraïyavarïa. But coming to know of all that had happened, he returned home. Thus Áikhaï¬Å became a man permanently. Áikhaï¬Å had received his training in arms under DroïÃcÃrya. In the great Kaurava-PÃï¬ava battle, he became a charioteer. 9) %<Áikhaï¬Å's Revenge.>% The MahÃbhÃrata, BhÅ«ma Parva, Chapter 108, describes BhÅ«ma's encounter with Áikhaï¬Å during the Kaurava-PÃï¬ava battle. The PÃï¬avas started the day's battle by keeping Áikhaï¬Å in the vanguard. BhÅma, Arjuna, Abhimanyu and other warriors were giving him support. It was BhÅ«ma who led the Kaurava forces. Arrows began to fly from both sides. It was the tenth day of the battle and Áikhaï¬Å shot three arrows aimed at BhÅ«ma's breast. BhÅ«ma with a smile of contempt said to Áikhaï¬Å, "Áikhaï¬Å! Brahmà created you as a woman. You may do as you like". Hearing this taunt, Áikhaï¬Å became more infuriated. Arjuna inspired him with greater courage. After that, keeping Áikhaï¬Å in front, Arjuna began to fight with BhÅ«ma. Áikhaï¬Å also showered his arrows on him. Ten of these arrows of Áikhaï¬Å hit BhÅ«ma's breast. BhÅ«ma disregarded even those arrows. At last he said: "I cannot kill the PÃï¬avas because they are invulnerable (avadhyÃ÷). I cannot kill Áikhaï¬Å because he is really a woman and not man. Though I am also invulnerable and cannot be killed in battle, yet today I have to die; the time has come for me to die." Meanwhile Áikhaï¬Å and Arjuna were discharging a continuous and heavy shower of arrows at BhÅ«ma. At last BhÅ«ma fell down. (M.B., Udyoga Parva, Chapter 173). ## It is a place of sacred bath where the sage NÃrada usually resides. Those who die here will attain salvation (Mok«a) by NÃrada's blessing, according to M.B., Vana Parva, Chapter 83, Verse 81. ## (1) The youngest of the three daughters of the King of KÃÓÅ--AmbÃ, Ambikà and AmbÃlikÃ. VicitravÅrya, son of Áantanu married Ambikà and AmbÃlikÃ. The mother of this princess was KausalyÃ. 2) %% VicitravÅrya died before children were born to his wives. To avoid the extinction of the family, SatyavatÅ, mother of VicitravÅrya summoned VyÃsa, her other son and asked him to beget a son for AmbikÃ. VyÃsa obeyed his mother half-heartedly. Ambikà did not like the dark-complexioned, crudely attired VyÃsa. Still owing to the Mother's pressure, she passively submitted to the act. As a result of their union was born Dh­tarëÂra, who was blind from his birth. The grief-stricken mother called VyÃsa again and asked him to have union with AmbÃlikà this time. As AmbÃlikÃ's face was pale at the time of their union, a child with pale complexion was born to her. He was named PÃï¬u. Having thus failed in both attempts, SatyavatÅ asked Ambikà to go to VyÃsa again. At night Ambikà secretly disguised her waiting-maid and sent her in her own place, to VyÃsa. The waiting-maid experienced exquisite pleasure in VyÃsa's company and as a result a most intelligent son was born to her. It was he who became the renowned Vidura. (M.B., ùdi Parva, Chapter 106). ## A King of the Ik«vÃku dynasty. 1) %% From Vi«ïu was born in the following order: BrahmÃ-MarÅci-KaÓyapa.-VivasvÃn-Vaivasvatamanu-Ik«vÃku-Vikuk«i-ÁaÓÃda-Pura¤jaya-Kukutstha-Anenas-P­thulÃÓva-Prasenajit-YuvanÃÓva-MÃndhÃtÃ-AmbarÅ«a. MÃndhÃtà had three sons: AmbarÅ«a, Mucukunda and Purukutsa and fifty daughters. The Muni (Sage) Saubhari married the daughters. 2) %% In VÃlmÅki RÃmÃyaïa there is a story of Devendra's theft of the sacrificial cow from AmbarÅ«a's yÃgaÓÃlÃ. Devendra could not bear the thought of King AmbarÅ«a winning worldrenown and glory by performing yÃgas. Therefore Indra stole the sacrificial cow and took it away. The UpÃdhyÃya (Chief Priest) was alarmed at the disappearance of the cow and expressed his opinion to the King that it would be enough to sacrifice a human being instead of the cow. The King searched for the cow in all countries, cities and forests. At last he reached the peak of Bh­gutuÇga where the sage ãcÅka lived with his wife and children. The King explained to the sage the whole story. He requested him to sell one of his sons in exchange for 100,000 cows. ãcÅka had three sons. The eldest was his father's favourite and the youngest was the mother's pet. In the end, ãcÅka sold the second son, ÁunaÓÓepha in return for 100,000 cows. On his return journey with ÁunaÓÓepha the king rested for a while at Pu«kara TÅrtha. There ÁunaÓÓepha happened to meet his uncle ViÓvÃmitra and complained to him about his sad plight. ÁunaÓÓepha's wish was that the king's yÃga should be performed and at the same time his own life-span should be extended. ViÓvÃmitra promised to save ÁunaÓÓepha. He called Madhucchandas and his other sons and said to them: "One of you must take the place of AmbarÅ«a's sacrificial cow and save the life of ÁunaÓÓepha. God will bless you." But none of the sons of ViÓvÃmitra was prepared to become the sacrificial cow. ViÓvÃmitra uttered a curse on his sons that they would have to spend a thousand years on earth, eating dog-flesh. Then he turned to ÁunaÓÓepha and told him that if he prayed to the gods at the time of AmbarÅ«a's yaj¤a, they would save him. So ÁunaÓÓepha went to AmbarÅ«a's yÃgaÓÃlÃ. As ordered by the assembled guests, AmbarÅ«a bound ÁunaÓÓepha and had him dressed in blood-red robes, ready for the sacrifice. ÁunaÓÓepha began to praise and pray to the gods. Soon Indra appeared and blessed him with longevity. He also rewarded AmbarÅ«a for his yÃga. Thus ÁunaÓÓepha was saved.\<*>\ (VÃlmÅki RÃmÃyaïa BÃla KÃï¬a, Sarga 61). 3) %% In BhÃgavata we see a story which describes how the SudarÓana Cakra which emerged from AmbarÅ«a's forehead chased DurvÃsas in all the three worlds. AmbarÅ«a was a devout worshipper of Vi«ïu. From the very beginning of his reign, peace and prosperity spread all over the country. MahÃvi«ïu who was pleased with the deep piety and devotion of AmbarÅ«a appeared to him and bestowed on him the control of his (Vi«ïu's) SudarÓana Cakra. After that AmbarÅ«a started the observance of EkÃdaÓÅ vrata. The rigour of the observance alarmed even Indra. He decided to obstruct the observance somehow or other. At that time, DurvÃsas arrived in devaloka. Indra instigated DurvÃsas to spoil the EkÃdaÓÅ observance of AmbarÅ«a. DurvÃsas went to AmbarÅ«a's palace. There the King received him with due respect and sent him to the river KÃlindÅ for his bath and morning rites. DurvÃsas went for his bath and deliberately stayed away till the conclusion of AmbarÅ«a's EkÃdaÓÅ observance. At the end of the observance, after feeding the gods with his offerings, AmbarÅ«a kept the remaining portion for DurvÃsas. After his bath etc., DurvÃsas returned, but he was furious when he was offered the leavings of the food of the gods and refused to take any food. In his anger he advanced towards AmbarÅ«a. A terrible monster K­tyà emanated from the Mahar«i and was about to destroy AmbarÅ«a. AmbarÅ«a at once called upon SudarÓana Cakra, which appeared instantly and after cutting the throat of K­tyÃ, turned against DurvÃsas. Terrified by it, DurvÃsas began to flee for life. The Cakra pursued him at his heels. DurvÃsas went to Indra and sought refuge with him. But the Cakra followed him there. Indra pleaded helplessness. Then the Mahar«i went to Brahmà and sued for his help. There also the Cakra pursued him. Brahmà sent him to Áiva. Áiva was also unable to give him shelter. SudarÓana continued to chase him. DurvÃsas then sought shelter with MahÃvi«ïu. Vi«ïu told him plainly that there was no alternative but to go and sue for mercy to AmbarÅ«a himself and advised him to do so. At last DurvÃsas returned to AmbarÅ«a and begged his pardon. AmbarÅ«a saved him from SudarÓana Cakra and described to him the glory resulting from the observance of EkÃdaÓÅ vrata. (BhÃgavata, Navama Skandha). 4) %% (1) AmbarÅ«a performed a yÃga in the Yamunà valley. (M.B., ùdi Parva, Chapter 1, Verse 277; BhÅ«ma Parva, Chapter 9, Verse 6; Vana Parva, Chapter 129, Verse 2). (2) Mahar«i DurvÃsas recalled AmbarÅ«a's power. (M.B., Vana Parva, Chapter 263, Verse 33). (3) The Sage VyÃsa once told Dharmaputra that AmbarÅ«a was one of the 16 great kings who lived in ancient times. The 16 reputed Kings were: Marutta, Suhotra, Paurava, Áibi, ÁrÅ RÃma, BhagÅratha, DilÅpa, MÃndhÃtÃ, YayÃti, AmbarÅ«a, ÁaÓabindu, Gaya, Rantideva, Bharata, P­thu and ParaÓurÃma. (M.B., Droïa Parva, Chapter 64). (4) AmbarÅ«a fought single-handed against thousands of Kings. (M.B., Droïa Parva, Chapter 64). (5) He performed one hundred yÃgas. (M.B., Droïa Parva, Chapter 64). (6) AmbarÅ«a once questioned Indra about his (AmbarÅ«a's) army Chief Sudeva becoming more mighty than himself. (M.B., ÁÃnti Parva, Chapter 98, Verses 6-11). (7) AmbarÅ«a gave 110 crores of cows to the Brahmins. (M.B., ÁÃnti Parva, Chapter 234, Verse 23). (8) AmbarÅ«a was also among the Munis who committed theft of Agastya's lotuses. (M.B., AnuÓÃsana Parva, Chapter 94, Verse 24). (9) Besides giving cows to Brahmins, AmbarÅ«a gave them the country also. (M.B., AnuÓÃsana Parva, Chapter 137, Verse 8). \<*) The story of ÁunaÓÓepha may be seen with slight variations in the DevÅ BhÃgavata and other PurÃïas. In those versions, ÁunaÓÓepha has been described as the sacrificial cow at HariÓcandra's yÃga, and moreover, AjÅgarta is referred to as the father of ÁunaÓÓepha. (BrahmÃï¬a PurÃïa, Chapter 58 gives the same story as in VÃlmÅki RÃmÃyaïa).>\ ## When BalabhadrarÃma entered the lower world (PÃtÃla) after death, among the NÃgas who welcomed him, there was one called "AmbarÅ«a". (M.B., Mausala Parva, Chapter 4, Verse 16). ## King ÁrutÃyu, who belonged to the party of the Kauravas was the ruler of Amba«Âha land and so he was called Amba«Âha. (M.B., BhÅ«ma Parva, Chapter 96, Verses 39-40). He was killed in the fight with Arjuna. (M.B., Droïa Parva, Chapter 93, Verses 60-69). ## There was a hero called Amba«Âha among the warriors on the side of the PÃï¬avas. (M.B., Droïa Parva, Chapter 25, Verse 50). He fought against King Cedi who was on the side of the Kauravas and in the fight King Cedi fell. ## See the word "VAR×A". ## A region in ancient India. It is believed that it was to the north of Sindha (M.B., Sabhà Parva, Chapter 37, Verse 7). ## A son of Sage ViÓvÃmitra. (M.B., AnuÓÃsana Parva, Chapter 4, Verse 59). ## Elder sister of AmbÃlikÃ. (See AMBùLIKù). ## Another name of PÃrvatÅ. (Agni PurÃïa, Chapter 12). ## A river. (M.B., Vana Parva, Chapter 83, Verse 56). ## A river. (M.B., BhÅ«ma Parva, Chapter 9, Verse 27). Praising this river at dawn and dusk will bring divine grace. (M.B., AnuÓÃsana Parva, Chapter 165, Verse 20). ## One of the Kings of Magadha. He had a minister named MahÃkarïi. (M.B., ùdi Parva, Chapter 203, Verses 17-19). ## An Asura in the period of the ãgveda. This Asura had been doing much harm to the hermits. Purukutsa was the hermit whom he tormented most. Indra vanquished this Asura and destroyed seven of his cities. (ãgveda, Maï¬ala 1, AnuvÃka 11, SÆkta 63, Khaï¬a 7). ## A RÃk«asa. (M.B., ÁÃnti Parva, Chapter 227, Verse 50). ## A mighty K«atriya King of the PäcÃla kingdom. He was born from the element of a RÃk«asa named KetumÃn. Before the PÃï¬avas went to war, they had sent an invitation to him. He was one of the distinguished royal allies of the PÃï¬avas. (M.B., ùdi Parva, Chapter 67, Verse 12; Udyoga Parva, Chapter 4, Verse 12; Udyoga Parva, Chapter 71, Verse 11). ## A King. In his country there were innumerable Áiva temples. NÃrada Muni who was delighted by this sight, went to the Palace and said to Amitrajit: "In the city of CampakÃvatÅ there is a Gandharva virgin named MalayagandhinÅ. She has been abducted by KaÇkÃlaketu, a RÃk«asa. She has promised to marry the person who will rescue her from him. Therefore please save her from the RÃk«asa." As suggested by NÃrada Amitrajit killed KaÇkÃlaketu in battle and recovered MalayagandhinÅ and married her. VÅra was their son. (Skanda PurÃïa). ## A Yak«a who accompanied Áiva when the latter once went on a journey to BhadravaÂa. (M.B., Vana Parva, Chapter 231, Verse 35). ## This name has been used as a synonym of Skanda. (M.B., Vana Parva, Chapter 232, Verse 5). ## A synonym of Áiva. (M.B., AnuÓÃsana Parva, Chapter 17, Verse 114). ## A synonym of Vi«ïu. (M.B., AnuÓÃsana Parva, Chapter 149, Verse 25). ## An Agni which originated from B­haspati's family. (M.B., Vana Parva, Chapter 222, Verse 24). ## Áantanu Mahar«i's wife. Once Brahmà visited Áantanu Mahar«i's ùÓrama. As the Mahar«i was not at home, it was Amoghà who received the guest with due reverence. Fascinated by the irresistible charm of AmoghÃ, Brahmà had an involuntary emission of seminal fluid. He felt ashamed of his own weakness and left the ùÓrama immediately. The Mahar«i who returned to the ùÓrama soon after, came to know from his wife whose semen it was. He asked Amoghà to accept Brahma Deva's precious semen and not to let it be wasted. Being a devoted wife, she accepted it, but unable to bear the divine pregnancy, she deposited it in the water lying in the valley of the Yugandhara mountain. From that time, it became a place of holy bath, known as Lohita. It was by bathing in this holy water that ParaÓurÃma washed away his sin of annihilating the K«atriyas. (Padma PurÃïa, S­«Âi Khaï¬a, 55). ## A name for barbers. 'AmpiÂÂa' is derived from the Sanskrit word "Ambi«Âha÷". The word Ambi«Âha÷ means Physician. In olden days barbers were physicians also. Going about from house to house, they could easily practise both these professions. Since barbers practised physic also they were called Ambi«Âhas. AmpiÂÂa is a corrupted form of Ambi«Âha. (Dravidian Philology). Barbers sometimes style themselves as "Pandits". It is on the basis of this that we have today, "All Kerala Pandit Sabha" and other similar names. There is a legend on the basis of which this community has assumed the title of "Pandit". Long ago when ÁrÅ Buddha was about to go to the forest for performing Tapas, thousands of people flocked together to have his darÓana. Buddha wished to continue his journey after shaving his head. Buddha asked loudly whether anyone in the crowd was prepared to shave his head. Only a single man came forward cheerfully to do that work. Buddha turned to him and said: "My dear friend, you are the only Pandit in this crowd. You have the wisdom to understand that there is nothing disgraceful in shaving one's head." He shaved Buddha's head. From that day his descendants came to be known as "Pandits". ## Daughter of a King of Magadha. She was the wife of AnaÓva and mother of ParÅk«it. (M.B., ùdi Parva, Chapter 95, Verse 41). ## (See PRùMãTAM). ## A delicious and precious food obtained from the ocean of Milk when the Devas and Asuras churned it. In Chapter 152 of Agni PurÃïa, the word "M­tam" is defined as wealth received by begging and "Am­tam" as wealth received without begging, and "PrÃm­tam" as another kind of wealth obtained without begging. 1) %% (Churning of the Sea of Milk)--Once when Mahar«i DurvÃsas was travelling through a forest, he met the Apsarà woman, MenakÃ, with a garland of Kalpaka flowers in her hand. The fragrance of the flowers filled the whole forest. DurvÃsas approached Menakà and requested her to give the garland to him. The VidyÃdharÅ (Apsarà woman) prostrated before the Mahar«i with reverence and presented the garland to him. Wearing that garland on his hair, DurvÃsas went to devaloka. There he saw Indra riding on his elephant, AirÃvata, accompanied by his retinue of Devas. The Mahar«i took the rare garland from his head and presented it to Indra, the King of Devas. Indra received the garland and placed it on AirÃvata's head. The elephant was attracted by the fragrance of the garland and took it in its trunk, examined it by smelling it and then threw it on the ground. DurvÃsas, who became angry at the way in which his garland was slighted by Indra said to him: "Since you have treated my garland with disrespect, the glory and prosperity of devaloka will perish!" On hearing the curse, Indra alighted from the elephant, frightened. He begged pardon of the Mahar«i. The furious Muni continued: "I am not soft-hearted; nor am I of a forgiving nature. Other Munis may forgive. Remember, I am DurvÃsas. You have become so haughty because other Munis like Vasi«Âha and Gautama have been flattering you too much." Having said this DurvÃsas went his way. Indra returned to AmarÃvatÅ. From that day the glory of devaloka began to decline. The three worlds became dull. Even the plants and shrubs began to wither. The performance of yÃgas came to an end. The Devas began to be affected by the infirmities of old age. Taking advantage of this situation, the Asuras started preparations for opposing the Devas. Under the oppression of the Asuras, the Devas groaned in distress. Led by Agni Deva they sought refuge under BrahmÃ. Brahmà led them to MahÃvi«ïu. They all joined in praising Vi«ïu who appeared and told them like this: "O Gods! I shall enhance your glory. Do as I tell you. Along with the Asuras bring all kinds of medicinal herbs and deposit them in the ocean of Milk. Obtain Am­tam from it by churning it with MahÃmeru as the churning staff and VÃsuki as the rope. The Am­tam (Am­ta) which will be produced by churning the Milk sea, will make you strong and deathless. I shall see that the Asuras will share in your troubles but not in enjoying Am­tam." 2) %% After Vi«ïu had vanished, the Devas made a treaty with the Asuras and began to work for getting Am­tam. All of them joined together in bringing various kinds of medicinal herbs and after putting them in the Milk sea which was as clear as the cloudless sky, began to churn it, using Manthara Mountain as the churning staff and snake VÃsuki as the rope. The party of Devas was posted at the tail-end of VÃsuki while the Asuras took their stand at the head. The Asuras became enervated by the fiery breath coming out of VÃsuki's mouth. The clouds which were blown by that breath invigorated the Devas. MahÃvi«ïu transformed himself into a tortoise, and sitting in the middle of the Milk Sea served as the foundation for the Manthara Mountain, the churning staff. Assuming another form, invisible both to Devas and Asuras, MahÃvi«ïu pressed down the Manthara Mountain from above. While churning the Milk Sea like this, the first object that rose to the surface was KÃmadhenu. Both Devas and Asuras were strongly attracted towards KÃmadhenu While all were standing spellbound, VÃruïÅdevÅ with her enchanting dreamy eyes next appeared on the surface. PÃrijÃtam was the third to appear. Fourth, a group of Apsarà women of marvellous beauty floated up. The Moon appeared as the fifth. Áiva received the Moon. The venom which came out of the Milk Sea as the sixth item, was absorbed by NÃgas. After that arose BhagavÃn Dhanvantari, dressed in pure white robes and carrying a Kamaï¬alu in his hand filled with Am­tam. All were delighted at this sight. Next MahÃlak«mÅ made her appearance in all her glory with a lotus in her hand and seated in an open lotus flower. Gandharvas sang celestial songs in her presence; Apsarà women danced. For her bath, the GaÇgà river arrived there with her tributaries. The Milk Sea itself took on physical form and offered her a garland of everfresh lotus flowers. Brahmà bedecked her with ornaments. After that Lak«mÅdevÅ, fully adorned in all her magnificent jewels, in the presence of all Devas, joined the bosom of MahÃvi«ïu. The Asuras were displeased at it. They snatched the pot of Am­tam from Dhanvantari and fled away. 3) %% With the loss of Am­tam, the Devas were in a fix. They began to consider how the pot of Am­tam could be recovered. Accordingly MahÃvi«ïu transformed himself into a celestial virgin, MohinÅ, of extraordinary beauty. She approached the Asuras as a shy girl. The Asuras were enchanted by her surpassing beauty. They asked her, "Who are you?" Looking down on the ground, MohinÅ replied: "I am the little sister of Dhanvantari. By the time I came out of the Milk Sea, the Devas and Asuras had already gone. Being lonely I am going about in search of a suitable mate." On hearing her words, the Asuras began to make friends with her one by one, determined not to waste this opportunity. They told her that she should distribute Am­tam to all of them and in the end she should marry one of them. MohinÅ agreed, but added: "All of you should close your eyes. I shall serve Am­tam to all. He who opens his eyes last, must serve Am­tam to me and he will marry me". All of them accepted this condition. They sat in front of MohinÅ with closed eyes. In a moment MohinÅ left the place with the pot of Am­tam and went to devaloka. 4) %% When the Asuras opened their eyes, MohinÅ was not to be seen. Finding that they were betrayed, they were in great perplexity. All of them pursued MohinÅ to devaloka. Devas had put the Sun and Moon gods on guard duty at the gates of devaloka. At the instance of the Asuras, RÃhu in disguise entered the divine assembly chamber. The Sun and Moon gods detected him and Vi«ïu with his weapon, SudarÓana Cakra cut open his neck. Swearing that he would wreak vengeance on the Sun and Moon RÃhu returned. In the 8th Skandha of BhÃgavata it is said that even now from time to time RÃhu swallows the Sun and Moon, but they escape through the open gash in his neck and this is known as solar eclipse and lunar eclipse. 5) %% Indra and all other gods took Am­tam. The enraged Asuras attacked the gods, who had gained strength and vigour by taking Am­tam. The Asuras were driven away in all directions. All the three worlds began to enjoy glory and prosperity again. 6) %% The story of how the deadly poison, KÃlakÆÂa arose at the churning of the ocean of Milk, is given in M.B., ùdi Parva, Chapter 18, Verses 42-45, as follows: After many precious things had come up KÃlakÆÂa poison with fumes and flames, appeared on the surface of the ocean. Its strong smell caused a stupor in all the three worlds. Fearing that the world will perish, Brahmà requested Áiva to swallow that poison. Áiva gulped it down, but stopped it in his throat. From that day he became "NÅlakaïÂha". 7) %% Indra's tusker AirÃvata was responsible for the churning of the ocean of Milk. But in the MahÃbhÃrata, ùdi Parva, Chapter 18, Verse 42 it is said that a white elephant with four tusks arose during the churning of the ocean of Milk and that Devendra caught and tamed it. This is an obvious contradiction. Besides, in VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, 14th Sarga, the wounded JaÂÃyu describing his family history to ÁrÅ RÃma, gives the following account about the origin of AirÃvata: KaÓyapa, one of the PrajÃpatis, married the eight daughters of Dak«a. One of them named KrodhavaÓà had ten daughters by KaÓyapa. They were: M­gÅ, MrgamadÃ, Hari, BhadramadÃ, MÃtaÇgÅ, ÁÃrdÆli, ÁvetÃ, Surabhi, Surasà and Kadru. Of them Bhadramadà gave birth to a daughter, IrÃvati. The tusker AirÃvata is IrÃvatÅ's son. An explanation for this discrepancy may be seen in Vi«ïu PurÃïa, 3rd Section, Chapter 1. Now six Manvantaras have passed (See 'MANVANTARA'). This is the seventh Manvantara. Each Manvantara has a new Indra. According to this, different Indras have their own AirÃvatas. This is the only explanation for this apparent contradiction. 8) %% There is another story about Am­tam which says that Garu¬a once went to devaloka and brought Am­tam from there to be given to the NÃgas, but Devendra came down and took it back. This story is given in MahÃbhÃrata from Chapter 27 onwards. VinatÃ, a wife of KaÓyapa gave birth to Garu¬a and Kadru and her sister gave birth to the NÃgas. Once there was a dispute between Vinatà and Kadru. Vinatà said that the hairs on the tail of UccaiÓravas, Devendra's horse, were white but Kadru asserted that they were black. To settle the dispute they made a bet. The condition was that the loser must become the servant maid of the winner. As instructed by Kadru, some of the NÃgas went in advance and hung down from the tail of UccaiÓÓravas, thus giving the false appearance of a tail with black hairs. By this trick Vinatà lost the bet and had to become Kadru's servant maid. As a result of it, the task of looking after Kadru's children became Garu¬a's duty. Kadru told him that if he fetched Am­tam from devaloka and gave it to the NÃgas, she was prepared to release him from the bondage. So Garu¬a flew up to devaloka, fought with the gods and defeated them. He returned with the pot of Am­tam and gave it to the NÃgas. The NÃgas went to take their bath after placing the pot on darbha grass spread on the floor. Just then Devendra swooped down and carried away the pot of Am­tam to devaloka. When the NÃgas returned after their purifying bath, the pot was not to be seen. In their greed they began to lick the darbha grass on which the pot was placed. The sharp edge of the grass cut their tongues into two. This is why the NÃgas (snakes) came to have forked tongues. Am­tam which has been thus recovered after many such adventures, is still preserved carefully in devaloka. [(1) M.B., ùdi Parva, Chapter 17. (2) M.B., ùdi Parva, Chapter 27, verse 16. (3) M.B., ùdÅ Parva, Chapter 30, Verse 2. (4) VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, 35th Sarga. (5) Vi«ïu PurÃïa, Section 1, Chapter 9. (6) Agni PurÃïa, Chapter 152. (7) BhÃgavata, 8th Skandha. (8) Uttara RÃmÃyaïa.] @<[Page 33a]>@ ## A sage of the family of MarÅci. 1) %% He was descended from Vi«ïu through BrahmÃ, MarÅci and KaÓyapa. 2) %% MarÅci was one of the six sons, all ­«is, of BrahmÃ. These six sons, born parthogenetically of BrahmÃ, were: MarÅci, AÇgiras, Atri, Pulastya, Pulaha and Kratu. MarÅci had a son named KaÓyapa. KaÓyapa married the thirteen daughters of Dak«a. The eldest of them, Aditi, gave birth to twelve sons DhÃtÃ, Aryaman, Mitra, Áakra, Varuïa, AæÓa, Bhaga, VivasvÃn, PÆ«an, SavitÃ, Tva«Âà and Vi«ïu. AæÓa is one of these twelve sons who have been called the twelve ùdityas. (See Chapter 65 of ùdi Parva of the MahÃbhÃrata). 3) %% The MahÃbhÃrata says (Áloka 66, Chapter 123) that AæÓa was present at the time of Arjuna's birth when several devas had come there to see the infant. In Áloka 34, Chapter 45 of Áalya Parva it is said that AæÓa was present on the occasion of the Abhi«eka of Skandadeva. AæÓa is said to have presented to Skandadeva five good warriors: Parigha, VaÂa, BhÅma, Dahana and Dahati. ## Name of a priest (ãtvik) qualified to officiate at a sacrifice. This priest officiated at the sacrifice (yaj¤a) performed by Brahmà at Pu«karak«etra. (See Chapter 34 of Padma PurÃïa). ## The incarnation of God on earth is called avatÃra. When the incarnation is only partial, that is, when only some of the divine elements incarnate, it is called aæÓÃvatÃra (AæÓa=part). Chapters 54 to 64 of ùdi Parva of the MahÃbhÃrata give us a list of the gods who have incarnated partially. The following list of devas and their aæÓÃvatÃras is based upon the account given in the fourth Skandha of ÁrÅ MahÃdevÅ BhÃgavata. Name of the god Name of the aæÓÃvatÃra 1. KaÓyapa Vasudeva 2. ùdiÓe«a Balabhadra 3. NÃrÃyaïar«i ÁrÅ K­«ïa 4. Yamadharma Yudhi«Âhira 5. AÓvinÅdevas Nakula and Sahadeva 6. Dharma Vidura 7. Áiva AÓvatthÃmà 8. GandharvarÃja Devaka 9. A«Âavasu BhÅ«ma 10. Marudgaïa K­pa; K­tavarmà 11. Aditi DevakÅ 12. Narar«i Arjuna 13. VÃyu BhÅmasena 14. SÆrya Karïa 15. B­haspati Droïa 16. Varuïa Áantanu 17. Marut VirÃÂa 18. Haæsa Dh­tarëÂra 19. DvÃpara Áakuni 20. PÃvaka Dh­«Âadyumna 21. Kali Duryodhana 22. RÃk«asa Áikhaï¬Å 23. Varuïa Drupada 24. ViÓvedevas Sons of PäcÃlÅ 25. Dh­ti MÃdrÅ 26. Vipracitti JarÃsandha 27. HayagrÅva KeÓi 28. Bëkala Bhagadatta 29. Lamba Pralamba 30. SanatkumÃra Pradyumna 31. Lak«mÅ PäcÃlÅ 32. Siddhi KuntÅ 33. Mati GÃndhÃrÅ 34. Jaya HiraïyÃk«a 35. Vijaya HiraïyakaÓipu 36. HiraïyÃk«a RÃvaïa 37. HiraïyakaÓipu Kumbhakarïa 38. RÃvaïa ÁiÓupÃla 39. Kumbhakarïa Daï¬avaktra 40. PrahlÃda Áalya 41. KÃlanemi Kaæsa 42. AnuhlÃda Dh­«Âaketu 43. Khara Dhenuka. (For more details see under the word, AVATùRA). ## Name of an ancient town in North India. Bharata passed through this town while going to Ayodhyà from Kekaya after DaÓaratha's death. VÃlmÅki has described this town in the RÃmÃyaïa in this context. ## Name of a King belonging to the Solar dynasty (SÆrya VaæÓa). 1) %% AæÓumÃn was descended from Vi«ïu through BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvatamanu-Ik«vÃku-Vikuk«i-ÁaÓÃda-Pura¤jaya-Kakutstha-Anenas-P­thulÃÓva-Prasenajit-YuvanÃÓva-MÃndhÃtÃ-Purukutsa-Trasadasyu-Anaraïya-AryaÓvan-Vasumanas-SudhanvÃ-TraiyyÃruïa-Satyavrata-TriÓaÇku-HariÓcandra-RohitÃÓva-Harita-Cu¤cu-Sudeva-Bharuka-BÃhuka-Sagara-Asama¤jas-AæÓumÃn. 2) %% Sagara, a king of the SÆrya vaæÓa, (mentioned above) had two wives, Sumati (VaidarbhÅ) and KeÓinÅ (SaibÃ) by name. KeÓinÅ gave birth to a son named Asama¤jas. AæÓumÃn was the son of Asama¤jas and the father of the famous BhagÅratha. (See under the title, BHAGýRATHA). 3) %% AæÓumÃn was one of the Kings who attended the Svayaævara of PäcÃlÅ. (Vide Áloka 11, Chapter 185 of ùdi Parva of the MahÃbhÃrata). ## There is a reference to one AæÓumÃn in the course of the description of the ViÓvedevas. ## King of Bhoja who was killed by Droïa in the war at Kuruk«etra (Vide Áloka 14, Chapter 6 of Karïa Parva). ## The daughter of the Gandharva King named Dramila. Her story is narrated in the Áiva PurÃïa to illustrate the benefits of performing the Prado«a-Vrata. SÆta expatiates on the importance and advantages of Prado«a-Vrata to a number of sages in NaiæiÓÃraïya. King Satyaratha was a scrupulous observer of Prado«a-Vrata. Unfortunately he defaulted in his observance of the Vrata owing to unavoidable circumstances and, after his death, was born again as the King of Vidarbha. He was killed in a battle by the King of SÃlva and his wife, pregnant at that time, fled to a forest. She gave birth to a son on the bank of a river. Then, when she stepped into the river to drink some water, she was carried away by a crocodile. Presently a Brahmin woman named U«Ã happened to pass that way with her son named Áucivrata. Seeing a newborn infant there, that Brahmin woman took him, gave him the name, Dharmagupta and brought him up as her own son. According to the advice of a pious Brahmin named ÁÃï¬ilya, both Áucivrata and Dharmagupta started performing Prado«a-Vrata. Lord Áiva was pleased with them and gave them much wealth. Dharmagupta happened to meet AæÓumatÅ, daughter of the Gandharva King, Dramila, one day in a forest and they fell in love with each other. Dramila came to know of their love and so gave his daughter in marriage to Dharmagupta. As a result of the wealth and power which he had acquired by observing strictly Prado«a-Vrata Dharmagupta was able to return to Vidarbha, defeat King SÃlva and regain his kingdom from him. ## He was a renowned King of ancient BhÃrata and the father of King Gaya. AmÆrtarayas received a sword from PÆru. (M.B., ÁÃnti Parva, Chapter 166, Verse 75). ## (See Pa¤catantra). ## A King of the PÆru dynasty. 1) %% Descended from Vi«ïu thus: Vi«ïu-BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-PÆru-Janamejaya-PrÃcinvan-Namasyu-VÅtabhaya-Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdÅ-RaudrÃÓvan-AnÃdh­«Âi. AnÃdh­«Âi is a son born to RaudrÃÓva by MiÓrakeÓÅ, an Apsar woman. (M.B., ùdi Parva, Chapter 94, Verses 8-12). AnÃdh­«Âi has two synonyms, ãceyu and AnvagbhÃnu. ## Verse 58, Chapter 14 of Sabhà Parva mentions seven great YÃdavas. One AnÃdh­«Âi is named amongst the seven. This AnÃdh­«Âi was present at the marriage of Abhimanyu at Ipaplavanagara. (M.B., VirÃÂa Parva, Chapter 72, Verse 22). There was one AnÃdh­«Âi also amongst the warriors who encompassed Arjuna and K­«ïa at the battle-field of Kuruk«etra. (M.B., Udyoga Parva, Chapter 151, Verse 67). He was the son of King V­ddhak«ema. Hence he was called VÃrddhak«emi also. ## One of the Kauravas. (M.B., ùdi Parva, Chapter 67, Verse 105). ## (See PA¥CATANTRA). ## Son of Vasi«Âha. He had seven sons, by his wife ôrjÃ. They were: Rajas, Gotra, ôrdhvabÃhu, Savana, Anagha, Sutapas and Áukra. Holy characters, they became the saptar«is of the age of the third Manu. (Manvantara). ## was a Gandharva. He participated in the birthday celebrations of Arjuna. (M.B., ùdi Parva, Chapter 122, Verse 55). ## A king called Anagha is referred to in Verse 22, Chapter 8 of M.B. ## Skanda has a synonym, Anagha as well. (M.B., Vana Parva, Chapter 232, Verse 5). ## A bird named Anagha is mentioned among the children of Garu¬a. (M.B., Udyoga Parva, Chapter 101, Verse 12). ## Used as a synonym of Áiva. (M.B., AnuÓÃsana Parva, Chapter 17, Verse 38). ## A synonym of Vi«ïu. (M.B., AnuÓÃsana Parva, Chapter 149, Verse 29). ## A place in ancient India. (M.B., Sabhà Parva, Chapter 30, Verse 9). ## They are Pit­s. Pit­s like Agni«vÃttas, Barhi«ads, Anagnis, SÃgnis were offsprings of BrahmÃ. Two damsels, Menà and DhÃriïÅ were born to them of SvadhÃ. (Agni PurÃïa, Chapter 20). ## A daughter of Dak«a. Some of the other daughters are Aditi, Diti, Danu, KÃlikÃ, TÃmrÃ, KrodhavaÓÃ, Manu and AnalÃ. These daughters were married to KaÓyapa, son of MarÅci. Trees, creepers etc. owe their origin to AnalÃ. (VÃlmÅki RÃmÃyaïa, Araïya kÃï¬a, Canto 14). ## Another Analà is referred to in Verse 71, Chapter 66 of ùdi Parva, in M.B. This Analà was the wife of KaÓyapa and a great granddaughter of KrodhavaÓÃ, the daughter of Dak«a. KrodhavaÓà begot ÁvetÃ, and she SurabhÅ; RohiïÅ was the daughter of SurabhÅ and Analà was RohiïÅ's daughter. ## Daughter of MÃlyavÃn born of SundarÅ. She was married to ViÓvÃvasu. KumbhÅnasÅ was her daughter. (VÃlmÅki RÃmÃyaïa, UttarakÃï¬a). ## A sacred pool. A bath in the pool is as efficacious as the Puru«amedha yaj¤a. (M.B., AnuÓÃsana Parva, Chapter 25, Verse 32). ## A king of the Solar dynasty. The ùtmapurÃïa refers to him as the son of Nighna. ## Anamitra, son of Dh­«Âa is referred to as a king of the YÃdavas in ùtmapurÃïa. ## One Anamitra, son of V­«ïi is referred to in MatsyapurÃïa. He was the father of Áini. ## A son born to King Kro«Âà and his wife MÃdrÅ. ## Father of CÃk«u«a, the Manu of the 6th Manvantara and son of sage Anamitra. (See ùnanda). ## A sage. (ãgveda, Maï¬ala 4, SÆkta 175). ## Son of KardamaprajÃpati, and a king reputed for his love of the people and unparallelled integrity. He had a son called Atibala. (M.B., ÁÃnti Parva, Chapter 59, Verse 91). ## (See KÃmadeva). ## A river in ancient India. (M.B., BhÅ«ma Parva, Chapter 9, Verse 35). ## (ùDIÁEåA). 1) %% MahÃvi«ïu begot Brahmà and he the PrajÃpatis and Ananta (ùdiÓe«a) is one of the PrajÃpatis. (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, Canto 14, Verse 7). Ananta is also referred to as the son of KaÓyapa, one of the PrajÃpatis born of KadrÆ. (M.B., ùdi Parva, Chapter 105, Verse 41). Also BalabhadrarÃma, elder brother of ÁrÅ K­«ïa was a partial incarnation of Ananta. 2) %% Vinatà and KadrÆ were two wives of KaÓyapa prajÃpati. Garu¬a was born as VinatÃ's son and numerous serpents like Ananta, VÃsuki, Tak«aka, KÃrkkoÂaka were sons of KadrÆ. Once a controversy developed between Vinatà and KadrÆ, the latter saying that there were a few black hairs on the tail of AirÃvata and the former denying it. It was agreed that she who proved wrong in the argument would become the slave of the other. To prove herself to be right KadrÆ, the same night, asked her sons to go and stay suspended in the hairs of AirÃvata's tail. Some of the sons agreed to do so, while her other (prominent) sons like Ananta expressed their disincli nation to do such an unethical act. KadrÆ cursed these disobedient children of hers to die at the serpent yaj¤a of Janamejaya, whereupon Ananta and his supporters departed in sorrow. (M.B., ùdi Parva, Chapter 65). 3) %% Departing thus from his mother Ananta visited sacred centres like GandhamÃdana, BadarÅ and practised austerities. And, Brahma appeared before Ananta and asked him not to worry, but to go to the nether world and support the world on his hoods. Brahmà also told him that Garu¬a would render him all help in the new task. Blessed thus by BrahmÃ, Ananta gladly took up the new job. (M.B., ùdi Parva, Chapter 36, Verse 24). 4) Ananta has another abode in the palace of Varuïa in the west. (M.B., Udyoga Parva, Chapter 110, Verse 18). 5) %% About Ananta's prowess Vi«ïu PurÃïa has the following to say: At the bottom of PÃtÃla there is a base (TÃmasic) form of Vi«ïu called ùdiÓe«a. Even the DÃnavas and the Daityas are not able to describe the attributes of that form. The Siddhas call this ùdiÓe«a Ananta who is worshipped by Devas and ­«is. Ananta has 1000 heads and the Svastika mark which is clearly visible is his ornament. The 1000 gems in his head illuminate all regions, and he renders the Asuras powerless for the good of all the worlds. ùdiÓe«a whose eyes ever rotate due to the overflow of his prowess, and who wears blue apparel and garlands of white gems shines forth like another Mount KailÃsa beautified with garlands of clouds and by the flow of the GaÇgÃ. ÁrÅ DevÅ and VÃruïÅ DevÅ serve Ananta who holds in one hand a lÃægala and in the other a mace (mÆsala). As the deluge (end of a yuga KalpÃnta) approaches Rudra emanates from the faces of Ananta and consumes the three worlds. ùdiÓe«a dwells in the nether world wearing the whole earth as a crown. Even the Devas cannot gauge his nature, shape, prowess etc. When he yawns the earth and waters shake and shiver. The Gandharvas, NÃgas, CÃraïas etc. fail to understand the real extent of his attributes, and that is why this strange being is called Ananta (endless). It was by worshipping Ananta and by his grace that sage Garga was able to master the sciences of astronomy and causation (nimitta). (Vi«ïu PurÃïa, Part 2, Chapter 5). 6) %% PÃtÃla is Ananta's world, and at its bottom there is a spot called Ananta. That spot is 30000 yojanas in extent, and here lives Ananta. He is known as SaÇkar«aïa also. He bears the whole nether world as though it were a mustard seed. And, when he thinks of destroying the entire world the Rudra called SaÇkar«aïa will appear with other Rudras and weapons like tridents (TriÓÆla). Other serpents bow at the feet of Ananta, who is supremely beautiful with divine lustre. (DevÅ BhÃgavata, Skandha 8). ## A synonym of the Sun God. (M.B., Vana Parva, Chapter 3, Verse 24). ## A synonym of ÁrÅ K­«ïa. (M.B., Udyoga Parva, Chapter 70, Verse 14). ## One of the military captains of Skanda. (M.B., Áalya Parva, Chapter 45, Verse 57). ## A synonym of Vi«ïu. (M.B., AnuÓÃsana Parva, Chapter 149, Verse 83). ## A synonym of Áiva. (M.B., AnuÓÃsana Parva, Chapter 17, Verse 135). ## Wife of Janamejaya, son of King PÆru. ## The abode of Ananta in the nether regions. (DevÅ BhÃgavata, Canto 8). (There are certain indications that Ananta refers to Trivandrum, Capital city of the Kerala State. Explanations of words like Svarga, BhÆmi, PÃtÃla, Ananta, Deva, Asura, throw much light on this inference). ## The conch of Dharmaputra. It was blown during the great war. (M.B., BhÅ«ma Parva, Chapter 25, Verse 15). @<[Page 35b]>@ ## A King of the Cola country, 10631112. The Tamil poet Sekhilar who composed the twelfth song of the great Áaiva religious book called Tirumurayil was a minister of this King. ## A sacred pool. BrahmÃ, along with Vi«ïu and others bathe daily in this sacred pool. Therefore, it is said that the sins of all those who bathe in the pool will be washed off. ## (ANùRA×YA). A King of the Ik«vÃku dynasty. (M.B., ùdi Parva, Chapter 1, Verse 236). For genealogy, see IKåVùKU. Anaraïya was a vegetarian. (M.B., AnuÓÃsana Parva, Chapter 115, Verse 59). RÃvaïa once attacked his country whom he challenged to a duel. In the duel Anaraïya died. Before dying he cursed RÃvaïa that he would be killed by RÃma, son of King DaÓaratha. (BrahmÃï¬a PurÃïa, Chapter 45). ## (See ANARA×YA). ## A king born in King Kaipla's dynasty. (Agni PurÃïa, Chapter 278). ## (ASAõGA). A brother of AkrÆra. (BhÃgavata, DaÓama Skandha). ## Wife of Sage Atri, son of BrahmÃ. (Vi«ïu PurÃïa, Part 1, Chapter 10). 1) %% From MahÃvi«ïu were born in order BrahmÃ, SvÃyambhuva Manu, DevahÆti, AnasÆyÃ. To SvÃyambhuva, son of BrahmÃ, was born by his wife ÁatarÆpà five children: UttÃnapÃda, Priyavrata, ùhuti. DevahÆti and PrasÆti and DevahÆti was married to Kardama, son of BrahmÃ. They begot two daughters, Kalà and AnasÆyÃ. MarÅci married Kalà and Atri married AnasÆyÃ. (BhÃgavata, Skandha 1, Chapter 4). 2) %% Once upon a time, rains having failed for ten years the whole world sweated in agony and river GaÇgà got dried up. Famine stalked the world. In this dire contingency it was the tapaÓÓakti of AnasÆyà that made trees bear fruits and GaÇgà to flow again. Also, she converted ten days into nights on the request of the Devas. During their forest life RÃma and SÅtà reached the hermitage of sage Atri, and the sage and AnasÆyà treated the guests sumptuously. The above story about the tapaÓÓakti of AnasÆyà was told then by Atri. The story helped to increase RÃma's respect for AnasÆyÃ. AnasÆyà gave SÅtà all proper advice. She taught SÅtà that absolute service to husband is the greatest tapas ordained to women. AnasÆyà gave to SÅtà a very sacred garland and a sublime gem. And, after that RÃma and SÅtà left the hermitage. (VÃlmÅki RÃmÃyaïa, AyodhyÃkÃï¬a, Cantos 117 and 118.). 3) %% She had three sons: DattÃtreya, DurvÃsas and Candra. (Vi«ïu PurÃïa, Part 1, Chapter 10). (The reason for MahÃvi«ïu being born as DattÃtreya, Áiva as DurvÃsas and Brahmà as Candra to AnasÆyà is given under Atri). ## Wife of BÃïÃsura. Once she developed an amorous interest in NÃrada, which led to some domestic quarrels. (Padma PurÃïa, ùdikÃï¬a, Chapter 14). ## Wife of KaÓyapa, this Apsarà woman participated in the birthday celebrations of Arjuna. (M.B., ùdi Parva, Chapter 122, Verse 62). ##\<*>\ SÆta, the disciple of VyÃsa said to the Munis at the NaimiÓÃraïya about the creation of the Universe: In the beginning in the heavy universal darkness, the first seed of life (aï¬a) appeared. (M.B., ùdi Parva, Chapter 1, Verse 28). \<*) A×ÖA. The primal seed (Aï¬a=egg or seed) from which everything was born.>\ ## The entire universe consisting of the fourteen worlds, which are: BhÆloka, Bhuvarloka, Svarloka, Maharloka, Janarloka, Tapoloka, Satyaloka, PÃtÃla, RasÃtala, MahÃtala, TalÃtala, Sutala, Vitala, Atala. ## An offspring of KaÓyapa by his wife KadrÆ. (M.B., Udyoga Parva, Chapter 103, Verse 16). ## There is a story in M.B., about a huntsman, VaÂaka killing one Andha, an evil being. Andha whose form and shape were that of an animal, by doing tapas, became recipient of a boon for destroying everything. Brahmà rendered him blind lest the world perish, and that animal began to be known as Andha. When Andha began his programme of complete destruction many people rushed up to ViÓvÃmitra in his abode in the forest. Andha followed them. But, ViÓvÃmitra, in the interests of self-protection pointed out the refugees to Andha. As punishment for this sin ViÓvÃmitra had once to go to hell. This story was related by K­«ïa to Arjuna during the great war at Kuruk«etra, and the reason for telling the story was this: During the fight Arjuna hesitated to aim arrows against Karïa. Enraged by this attitude of Arjuna Dharmaputra asked him to hand over his famous bow, GÃï¬Åva to ÁrÅ K­«ïa. Feeling insulted at this demand Arjuna, all on a sudden, drew his sword to do away with Dharmaputra. ÁrÅ K­«ïa, prevented Arjuna from attacking his noble brother, and in this context related the above story to prove the truth that sins committed even unwittingly will lead one, as in the case of ViÓvÃmitra to hell. (M.B., Karïa Parva, Chapter 69). ## Upamanyu, the excellent disciple of Dhaumya, consumed the leaves of a tree which made him blind. (See Ayodhadhaumya) (M.B., ùdi Parva, Chapter 3). ## There was a very renowned king called Andhaka in the Yadu dynasty. All kings belonging to this dynasty used to be called Andhakas. ## Verse 12, Chapter 4 of M.B., Udyoga Parva refers to another King called Andhaka. The PÃï¬avas had sent to him a messenger soliciting military help. ## An Asura. 1) %% This Asura was the foster son of HiraïyÃk«a. Áiva was really his father. While once Áiva was immersed in yoga his daughter closed his eyes playfully with her hands, and lo! a darkness rose and enveloped the whole place. From that darkness, with a sound as that of thunderbolt, appeared a RÃk«asa. He got the name Andhaka as he was born from darkness. At that time HiraïyÃk«a was doing tapas for a son. Áiva appeared before him and bestowing on him Andhaka as a foster son said as follows: "If he (Andhaka) earns the hatred of the world or desires even the mother of the three worlds or kills brahmins I will myself burn him to ashes". After saying this Áiva disappeared. (VÃmana PurÃïa, Chapter 63). 2) %% One day overcome by erotic passion Andhaka said to his henchmen as follows: "He is my true friend who brings Áiva's consort, PÃrvatÅ to me. Yes, he is my brother, nay, father even." Hearing these ravings of Andhaka, PrahlÃda went to him and convinced him that PÃrvatÅ, in fact was his mother. But Andhaka was not quietened. Then PrahlÃda explained to him the gravity of the sin of desiring other people's wives. Even this had no effect on Andhaka. He sent ÁambarÃsura to Áiva to ask for and bring PÃrvatÅ to him. Áiva sent word to Andhaka that if the latter would defeat him in the game of dice PÃrvatÅ would be sent to him. Andhaka got enraged and rushed to mount Mandara and began a fight with Áiva. 3) %% Defeated in the encounter, Andhaka craved for Áiva's pardon. He admitted that PÃrvatÅ was his mother. He also prayed for Áiva's blessings for removal of his Asurahood. Áiva granted him the prayers. The sins and Asurahood of Andhaka were thus ended. Áiva made him the head of the Asuras, named Bh­Çgi. (VÃmana PurÃïa, Chapter 63 etc.). ## A sacred pool. A dip in this pool will bring all the benefits of a Puru«amedha yaj¤a. (M.B., AnuÓÃsana Parva, Chapter 25, Verses 32, 33). ## A place in the island of Krau¤ca. (M.B., BhÅ«ma Parva, Chapter 12, Verse 18). ## A mountain in the island of Krau¤ca. (M.B., BhÅ«ma Parva, Chapter 12, Verse 22). ## In the DevÅ BhÃgavata MahÃvi«ïu describes 28 hells to NÃrada, and AndhakÆpam is one of them. (see Naraka). AndhakÆpa is reserved for those who kill either Brahmins or devotees of God or SannyÃsins (holy people). This hell abounds in cruel beasts like the bear and leopard, evil birds like the eagle, reptiles like the snake and scorpion and dirty insects like bugs and mosquitos. The sinner will have to put up with all these sufferings in hell till the period of his punishment expires. (DevÅ BhÃgavata, A«Âama Skandha). ## One of the 28 hells. (See Naraka). This hell is destined for wives who cheat their husbands and consume food and for husbands who cheat their wives and eat food. Agents of Yama get hold of such sinners and push them into the AndhatÃmisra. As the cords of the agents with which they bind the sinners get tighter around their bodies they faint and fall down owing to unbearable pain. When they regain consciousness and try to run away and escape, the Agents of Yama again bind them with the cord. (DevÅ BhÃgavata, A«Âama Skandha). ## (ùNDHRA). This is the Andhra Pradesh in modern India. It has to be surmised that this place was very famous during the period of the composition of the MahÃbhÃrata. (M.B., BhÅ«ma Parva, Chapter 9, Verse 49). ## Warriors from Andhra were called Andhras. (M.B., Droïa Parva, Chapter 4, Verse 8). ## Verse 24, Chapter 4 of Sabhà Parva, describes this king of Andhra DeÓa as having sat in the assembly hall of the palace constructed by Maya at Indraprastha for the PÃï¬avas. He was also present at the RÃjasÆya Yaj¤a performed by Yudhi«Âhira. (M.B., Sabhà Parva, Chapter 34, Verse 11). ## The warriors of Andhra DeÓa were called Andhrakas also. (M.B., Karïa Parva, Chapter 20, Verses 10 and 11). In the BhÃrata war the King of PÃï¬ya defeated those warriors. K­«ïa incited Arjuna to kill the Andhras and the Pulindas. (M.B., Karïa Parva, Chapter 73, Verses 19 to 21). ## Andhrakas are classed with Mlecchas (lowest caste of people) in Verse 42, Chapter 207 of ÁÃnti Parva. ## A king of the Lunar dynasty (Candra VaæÓa). 1) %% Descended from Vi«ïu in the following order: BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Anenas. 2) %% PurÆravas had by his wife UrvaÓÅ six sons named ùyus, ÁrutÃyus, SatyÃyus, Raya, Vijaya and Jaya. Of them, ùyus, the eldest, had five sons named Nahu«a, K«atrav­ddha, RÃji, Rambha and Anenas. Nahu«a had a son named YayÃti to whom were born the sons PÆru, Yadu and others. The two dynasties of Yadu and PÆru (YaduvaæÓa and PÆruvaæÓa) originate from them. To Anenas, brother of Nahu«a, a son named Áuddha was born. Áuddha begot Áuci who begot Trikakup and a son named ÁÃntarayas was born to Trikakup. ## A MahÃrÃja of the Ik«vÃku dynasty. %% From Vi«ïu descended thus: KaÓyapa-Vaivasvata Manu-Ik«vÃku-ÁaÓÃda-Kakutstha-Anenas. ## A King belonging to the Candra vaæÓa. (Lunar dynasty). 1) %% Descended from Vi«ïu in the following order: BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-Anudruhyu-SabhÃnara-KÃlanara-S­¤jaya-Titik«a-KuÓadh­ta-Homa-Sutapas-Bali-AÇga. 2) %% AÇga, KaliÇga, Suhma, Kaï¬ra, VaÇga, Adrupa and AnaÓÃbhu are the seven sons born to Bali, the son of Sutapas, by his wife Sute«ïÃ, and the King AÇga is one of them. There is a story about the birth of these sons. Once there lived a hermit named Utatthya. He was the elder brother of B­haspati. One day when MamatÃ, Utatthya's wife, was pregnant, B­haspati approached her with carnal desires. In spite of her efforts to dissuade her brother-in-law from his attempts she could not prevail upon him. He forced her and satisfied his desire. The child in her womb protested and kicked the sperm of B­haspati out into the floor. B­haspati got angry and cursed the child in the womb: "May you fall in perpetual darkness". So the child was born blind and remained blind throughout his life. Hence he got the name 'DÅrghatamas'. DÅrghatamas married Pradve«i. A son named Gautama was born to them. The duty of supporting DÅrghatamas fell upon the wife and the son, who put him on a raft and pushed him astray into the River Ganges. King Bali, who was bathing in the river saw this. He rescued the hermit and took him to the palace and pleasing him by hospitality, requested him to beget children in his wife Sute«ïÃ, who detesting the idea sent a ÁÆdrà woman DhÃtreyÅ in her stead and eleven children were born to them. By and by DÅrghatamas came to know of the deceit played by Sute«ïà on him and he became very angry. But the King pacified him and pleased him again and DÅrghatamas begot five sons by Sute«ïÃ. They were AÇga, VaÇga, KaliÇga, Pauï¬ra and Suhma. DÅrghatamas blessed them that they would become very famous. AÇga, VaÇga, KaliÇga, Pauï¬ra and Suhma were the five kingdoms ruled by AÇga, VaÇga, KaliÇga, Pauï¬ra and Suhma respectively. These five are the famous Kings of the BÃli family. (MahÃbhÃrata, ùdi Parva, Chapter 104). 3) %% Once AÇga performed a horse sacrifice. But the gods did not appear to receive oblations. Holy seers said that the Gods refused to accept the oblations offered by the King because he was childless. So he performed the sacrifice called PutrakÃme«Âi (Sacrifice to get a son) and from the sacrificial fire arose a divine person with a golden flask of pudding, which he offered to the King and his queen. The King and the queen SunÅthà ate the pudding, as a result of which a son was born to them. He was named Vena. This son was wicked. Because of his wickedness the King became so miserable that he left his kingdom and went on a pilgrimage. Since there was no other means the people enthroned Vena, who tortured his subjects beyond limit. (BhÃgavata, 4th Skandha, Chapters Band 14). ## A son of BÃli. 1) %% Descended from Vi«ïu in the following order: BrahmÃ-KaÓyapa-Indra-BÃli-AÇgada. 2) %% AÇgada was the son of BÃli (the son of Indra) born of his wife TÃrÃ. (MahÃbhÃrata, Vana Parva, Chapter 82, Stanza 28). a) AÇgada was a member of the group of monkeys sent by SugrÅva to find out SÅtÃ. (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a). b) He was the foremost among the group of monkeys who entered Madhuvana and ate the berries in the garden, on their return after the search for SÅtÃ. c) AÇgada was sent to the court of RÃvaïa as a messenger by ÁrÅ RÃma. (RÃmÃyaïa, YuddhakÃï¬a). d) In the battle between RÃma and RÃvaïa AÇgada combated with Indrajit. (RÃmÃyaïa, YuddhakÃï¬a). e) After his combat with Indrajit, AÇgada and his followers led an attack on the army of RÃvaïa. (RÃmÃyaïa, YuddhakÃï¬a). f) After the battle, ÁrÅ RÃma anointed AÇgada as the heir-apparent to the Kingdom of Ki«kindhÃ. The necklace which BÃli had given on his death to SugrÅva, was returned to AÇgada. (Uttara RÃmÃyaïa). g) ÁrÅ RÃma returned to Ayodhyà after his forest life and celebrated a horse sacrifice. The sacrificial horse was caught and detained by King Suratha. Coming to know of this Áatrughna sent AÇgada to deal with Suratha, who said that the horse was detained with the intention of meeting with ÁrÅ RÃma personally. AÇgada returned and told Áatrughna what Suratha had said to him. (Padma PurÃïa, PÃtÃla Khaï¬a). ## There was a prince called AÇgada among the mighty men-of-arms on the side of the Kauravas. He got into action on the battle-field on the twelfth day of the battle. (M.B., Droïa Parva, Chapter 25, Stanza 38). ## ÁrutakÅrti the wedded wife of Áatrughna, brother of ÁrÅ RÃma, had two sons called AÇgada and Chandraketu. (Uttara RÃmÃyaïa). ## In the BhÃgavata we see another AÇgada who was the son of Gada, the brother of K­«ïa by his wife, B­hatÅ. ## Actions on the stage are of two kinds. One is to express by the major organs of the body. The other is to express by the minor organs of the body. Head etc. are major organs and eyebrow etc. are minor organs. Actions expressed by major organs are called AÇgakarma and those by minor organs are called PratyaÇga Karma. (Agni PurÃïa, Chapter 341). ## She is the wife of VÅrabhadra, a servant of Áiva. She has a rope in her left hand, with which she hauls up the spirits of the dead. ## The kingdom ruled by King AÇga. Other details: 1) %% The first King of the AÇga dynasty was AÇga the son of Bali. AnagÃbhu, Draviratha, Dharmaratha, RomapÃda (LomapÃda), CaturaÇga, P­thulÃk«a, B­hadratha, B­hanmanas, Jayadratha, Vijaya, D­¬havrata, SatyakarmÃ, Atiratha, Karïa, V­«asena and others were kings of this dynasty. Karïa was the adopted son of Atiratha. During the period of the MahÃbhÃrata, Kings of the Atiratha family were under the sway of the Candra vaæÓa (Lunar dynasty) kings such as Dh­tarëÂra and PÃï¬u. (For further informations see the word Atiratha). 2) %% A contest in archery and the wielding of other weapons was going on in HastinÃpura, the competitors being the Kauravas and the PÃï¬avas. The status of Karïa, who appeared on the side of the Kauravas, was questioned by the PÃï¬avas on the occasion and Duryodhana, who always stood on his dignity, anointed Karïa as the King of AÇga, on the spot. (M.B., ùdi Parva, Chapter 136). 3) %% LomapÃda (RomapÃda) the king of AÇga once deceived a hermit Brahmin. So all the Brahmins quitted the country and thereafter there was no rainfall in the country for several years. The sages of the country began to think on the means of bringing about rain. One day they approached the King and told him that the only way to get rain was to bring the great hermit ã«yaÓ­Çga to the country. Once KaÓyapa happened to see UrvaÓÅ and he had seminal flow. The sperm fell in a river. A deer swallowed it along with the water it drank. It gave birth to a human child with horns on the head. This child was called ã«yaÓ­Çga. It was brought up by a hermit called VibhÃï¬aka in his hut. ã«yaÓ­Çga had never seen women and by virtue of this, there occurred rainfall wherever he went. The King LomapÃda sent some courtesans to the forest to attract ã«yaÓ­Çga, who following them arrived at the court of LomapÃda the King of AÇga and the King gave ã«yaÓ­Çga, as a gift, his daughter ÁÃntÃ. Thus the country got rain. This LomapÃda was a friend of DaÓaratha. (MahÃbhÃrata, Araïya Parva, Chapters 110 to 113). 4) %% One opinion is that the Kingdom got its name from the King AÇga who ruled over it. Another opinion is that the king got his name from the country he ruled. However there is a story revealing how the country came to be called AÇga. In the realm of God, preliminary steps were being taken for making ÁrÅ ParameÓvara wed PÃrvatÅ. According to the instructions of Devendra, KÃmadeva (the Lord of Love--Cupid) was trying to break the meditation of Áiva and when Áiva opened his third eye, fire emitted from it and AnaÇga (KÃmadeva) was burned to ashes. It was in the country of AÇga that the ashes of the 'aÇga' (Body) of KÃmadeva fell and from that day onwards the country came to be called AÇga and KÃmadeva, 'AnaÇga' (without body). (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 26). 5) %% (1) It is mentioned in the Hindi Dictionary, 'Áabda SÃgara' that the kingdom of AÇga embracing Bhagatpur and Muæger in Bihar had its capital at CampÃpurÅ and that the country had often stretched from VaidyanÃthanÃma to BhuvaneÓvar. (2) Arjuna had visited the Kingdom of AÇga also during his pilgrimage. (M.B., ùdi Parva, Chapter 219, Stanza 9). (3) The King of AÇga was present at the sacrifice of RÃjasÆya (Royal consecration) celebrated by Dharmaputra, when the PÃï¬avas were living at Indraprastha. (M.B., Sabhà Parva, Chapter 52, Stanza 16). (4) On one occasion ÁrÅ K­«ïa defeated the AÇgas in a battle. (M.B., Droïa Parva, Chapter 11, Stanza 15). (5) ParaÓurÃma had defeated the AÇgas once. (M.B., Droïa Parva, Chapter 7, Stanza 12). (6) In the battle of Kuruk«etra between the PÃï¬avas and the Kauravas, on the sixteenth day of the battle, the heroes of AÇga made an onslaught on Arjuna. (M.B., Karïa Parva, Chapter 17, Stanza 12). (7) The AÇgas attacked the armies of Dh­«Âadyumna and the King of PäcÃla. (M.B., Karïa Parva, Chapter 22, Stanza 2). (8) A low caste man from AÇga attacked BhÅma, who killed the man and his elephant. (MahÃbhÃrata, Droïa Parva, Chapter 26, Stanzas 14 to 17). ## %% (1) This was a country in ancient BhÃrata. (BhÅ«ma Parva, Chapter 9, Stanza 50). (2) ViÓvÃmitra had taken to the forest from Ayodhyà RÃma and Lak«maïa to protect the hermits and their yÃgas. On the way they entered the TÃÂaka forest. ViÓvÃmitra told the boys in answer to their questions thus: "In olden days this place was a countryside known as AÇgamalaja or Malada or KarÆ«a. There is a reason for calling the country by that name. Indra killed V­tra and thereby incurred the sin of Brahmahatyà and so he came away to this country and lived here for a while. The Gods found him out here. They poured water on the head of the unclean Indra and the dirt, hunger, excreta and KarÆ«a having been separated from his body fell on the soil of this place and was mingled with it. Indra's body became pure. As excreta, KarÆ«a etc. were mingled with the soil of this country, it came to be called AÇgamalaja, Malada or KarÆ«a from that day onwards. One part of the country was called Malada and the other part KarÆ«a. Indra, having been purified by washing in water returned to heaven with the gods. After that this country became uninhabited for a long time. The horrible TÃÂaka lives in this forest now". (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 24). ## Rolling behind a chariot round the temple as a vow. ## A king of ancient India. He was defeated by MÃndhÃtà in a battle. (MahÃbhÃrata, ÁÃnti Parva, Chapter 29, Stanza 88). ## (THE DYNASTY OF A§GA KINGS). Descended from Vi«ïu in the following order: BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti. Yadu, Turvasu, Druhyu and Anudruhyu were the four sons of YayÃti. The AÇga dynasty starts from Turvasu, one of the four. The following are the descendants of Turvasu. Varga was the son of Turvasu, GobhÃnu, the son of Varga, TraiÓÃni the son of GobhÃnu, Karandhama, the son of TraiÓÃni, Marutta, the son of Karandhama, Du«yanta, the son of Marutta, VarÆtha, the son of Du«yanta, GÃï¬ira the son of VarÆtha, and GÃndÃra the son of GÃï¬ira. The five powerful peoples, the GÃndhÃras, the Colas, the Keralas, the PÃï¬yas and the Kolas have descended from GÃndhÃra. Two sons, Druhyu and Babhrusetu were born to GÃndhÃra. Babhrusetu begot Purovasu; Purovasu begot GÃndhÃrÅ. From GÃndhÃrÅ Gharma was born, from Gharma Gh­ta was born, from Gh­ta Vidu«a was born, and from Vidu«a Pracetas was born. Pracetas got a hundred children of whom the prominent were Anidra, SabhÃnara, CÃk«u«a and Parame«u. To SabhÃnara was born KÃlÃnala and S­¤jaya to KÃlÃnala, Pura¤jaya to S­¤jaya and Janamejaya to Pura¤jaya. MahÃsÃla was the son of Janamejaya; MahÃmanas the son of MahÃsÃla, and UÓinara the son of MahÃmanas. To UÓÅnara were born N­ga, Nara, K­mi, Suvrata and Áibi by his wives N­gÃ, NarÃ, K­mi, DaÓà and D­«advatÅ respectively. To Áibi were born four sons called P­thudarbha, VÅraka, Kaikaya and Bhadraka. Four separate kingdoms arose in the names of them. UÓÅnara had another son called Titik«u. From Titik«u was born Ru«adratha; from Ru«adratha was born Paila, from Paila was born Sutapas and from Sutapas was born the great hermit BÃli. From BÃli, AÇga, VaÇga, KaliÇga, Puï¬ra, BÃleya and BÃlayogi were born. To AÇga was born DadhivÃhana. The King Draviratha was the son of DadhivÃhana, Dharmaratha the son of Draviratha, Citraratha the son of DharmarÃtha, and Satyaratha was the son of Citraratha. To Satyaratha was born LomapÃda; to LomapÃda was born CaturaÇga; to CaturaÇga was born P­thulÃk«a, to P­thulÃk«a was born Campa; to Campa was born HaryaÇga, to HaryaÇga was born Bhadraratha, to Bhadraratha was born B­hatkarmÃ, to B­hatkarmà was born B­hadbhÃnu, to B­hadbhÃnu was born B­hadÃtmÃ, to B­hadÃtmà was born Jayadratha, to Jayadratha was born B­hadratha and to B­hadratha was born ViÓvajit. After that Karïa became the King of AÇga. The son of Karïa was V­«asena and the son of V­sasena was P­thusena. These are the kings of the AÇga dynasty. (Agni PurÃïa, Chapter 277.) ## An Asura who took the form of a pig. The story of how this Asura was killed by his daughter AÇgÃravatÅ, is given below. Long ago there was an emperor named Mahendravarmà in UjjayinÅ. His son MahÃsena did penance for a long time to get a wife and a sword. At last DevÅ appeared and granted the boon: "My son! take this extraordinary sword. So long as you have this sword, your enemies will not prevail against you. AÇgÃravatÅ, the renowned beauty of the three worlds, who is the daughter of the Asura AÇgÃraka, will become your wife in due course. As you do horrible deeds, you will be called Caï¬amahÃsena". He was given the sword and a tusker called Na¬Ãgiri. One day MahÃsena went to the forest for hunting. He saw a very large pig. The King used his arrows. But they did little harm to the pig. Moreover it turned the chariot of the King over to one side and ran to a cave. The King followed it with fury. On the way he sat on the bank of a lake with wonder, for a lady of exquisite beauty was walking along the mossy turf in the midst of some maids. Slowly she approached the King and talked with him. The young lady had entirely captured the heart of the King, who told her everything. She began to weep. "Who are you? Why do you weep?" The King asked her. She replied with a deep sigh. "The pig you saw, is my father AÇgÃrakÃsura. His body is as hard as diamond and not vulnerable to any sort of weapon. These maids have been caught by him from various royal houses and brought here for my help. My name is AÇgÃravatÅ. My father was changed to a giant by a curse. Now he is asleep discarding the form of pig. When he wakes up, filled with hunger and thirst, he will do you harm. My tears flowed out in the form of heated life-breaths, when I thought of these things." The King said, "Go and sit by him and cry when he wakes up. He will ask the reason. Then tell him that you had been crying, when you thought how forlorn you would be without a mate, in case your father was killed by somebody". AÇgÃravatÅ did as she was told. Hearing her words AÇgÃraka said, "My daughter! No body can kill me. My body is made of diamond. There is only one vulnerable point in my body which is on my left forearm and it is always covered with my bow." The king hid himself closely and heard everything. He fought with the Asura and hitting at the vuinerable point killed him. The king married AÇgÃravatÅ and took her to his palace. Two sons were born to him. They were called GopÃlaka and PÃlaka. By the grace of Indra a daughter also was born to him by her and she was VÃsavadattÃ, the wife of the famous Udayana. (KathÃsaritsÃgara, KathÃmukhalambaka, TaraÇga 3). ## A prince named AÇgÃraka is seen to have been the descendant of Jayadratha, the King of SauvÅra. (MahÃbhÃrata, Vana Parva, Chapter 265, Stanza 10). ## A planet named MaÇgala which is a satellite of Brahmà is seen to have been called by the name AÇgÃraka also. (MahÃbhÃrata, Sabhà Parva, Chapter 11, Stanza 29). ## We see one AÇgÃraka among the one hundred and eight sons of the Sun. (MahÃbhÃrata, Vana Parva, Chapter 3, Stanza 10). ## (SIõHIKù). 1) %% Descended in the following order from Vi«ïu. BrahmÃ-MarÅci-KaÓyapa-AÇgÃrakÃ. 2) %% In the battle between the Gods and the Asuras, most of the Asuras were killed and one Asura fled from the clutches of death to PÃtÃla (the nether world). Surasà was the daughter of that Asura. KaÓyapa married SurasÃ. To them were born the two daughters, AÇgÃrakà (SiæhikÃ) and AjÃmukhÅ, and four sons, called ÁÆrapadma, Siæhavaktra, TÃrakÃsura and Gomukha. Thus Siæhikà is the sister of TÃrakÃsura. (Skan¬a PurÃïa, Asura KÃï¬a). %% This giantess AÇgÃrakà had a clash once, with HanÆmÃn. SugrÅva had sent a large number of monkeys under the leadership of HanumÃn to search for SÅtÃ. He gave HanÆmÃn certain instructions regarding the route he had to follow. SugrÅva said, "There is a giantess in the middle of that Southern Sea. Her name is AÇgÃra. She pulls the shadow towards her and feeds on the object of the shadow." From this it is clear that she was a giantess who lived in the sea between LaÇkà and South India. She knew the art of bringing to her side, anybody who passed over the sea, by pulling at his shadow. When HanÆmÃn jumped to LaÇkà from the mountain of Mahendra the giantess attacked HanÆmÃn. It is seen that the name Siæhikà also is used for AÇgÃrakÃ. HanÆmÃn who was subjected to the excessive attraction of SiæhikÃ, felt a great storm raging round him. Finally he found her out, a monster with such an uncouth face and a mouth as wide as the hole of PÃtÃla (the nether world). There was a terrible fight between HanÆmÃn and the monster, in which SiæhikÃ, fell on the ground beaten. After the fight HanÆmÃn resumed his journey. (VÃlmÅki RÃmÃyaïa, SundarakÃï¬a, Sarga 1, Stanzas 178 to 186). ## A countryside in ancient India. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 60). ## (Citraratha) See the word CITRARATHA I. ## (See A§GùRAKù). ## A king of immense fame, belonging to the dynasty of V­«ïi. AÇgavÃha attended, with BalabhadrarÃma, the sacrifice of RÃjasÆya (Royal consecration) celebrated by Yudhi«Âhira. (MahÃbhÃrata, Sabhà Parva, Chapter 34, Stanza 16). ## 1) %% He is a hermit born from the mind of BrahmÃ. Six mind-born sons (MÃnasa-Putras) were born to BrahmÃ, known as MarÅci, AÇgiras, Atri, Pulastya, Pulaha, and Kratu. All the six of them became great hermits. (MahÃbhÃrata, ùdi Parva, Chapter 65, Stanza 10).\<*>\ 2) %% (1) %% There was a King named Citraketu in the kingdom of ÁÆrasena. Once AÇgiras reached his palace when the King was in a miserable state as he was childless. The King informed AÇgiras of his sorrow. He pacified the King and said that a son would be born to him. He and his wife K­tadyutÅ were filled with joy. The other wives of the King did not like this. They feared that when a son was born to K­tadyutÅ the King might overlook them. To the king a son was born of K­tadyutÅ and the other wives poisoned the child and killed him. While the parents were weeping over the dead child AÇgiras and NÃrada arrived there and wiped their tears. AÇgiras agreed to bring the child back to life. He instantly called the spirit of the dead child to him and asked it to become the son of Citraketu. The spirit replied that it had a large number of parents in several previous births and that it was not possible for it to become the son of Citraketu, and then it vanished. AÇgiras and NÃrada went on their way. Citraketu became a devotee of Vi«ïu and by the curse of PÃrvatÅ, was born again as V­trÃsura. (BhÃgavata, Skandha 6, Chapter 14). (2) %% While SudarÓana, a vidyÃdhara (a class of semigods) was travelling lustfully with a group of beautiful girls he came across AÇgiras and some other hermits. He teased AÇgiras calling him 'durbhÃga' (unlucky) and AÇgiras cursed him and changed him to a big serpent and he was promised liberation from the curse, when, during the dvÃpara yuga (one of the four ages) MahÃvi«ïu would incarnate as ÁrÅ K­«ïa and would tread upon him and then he would regain his former form. From that day onwards SudarÓana lived on the banks of the river KÃlindÅ in the form of a serpent. It was the time when ÁrÅ K­«ïa was having his game of love with the Gopa women. On one night one serpent bit Nanda the foster father of ÁrÅ K­«ïa. The cowherds or gopas hit at the snake with burned wood. But it was of no use. ÁrÅ K­«ïa came there and thrashed the serpent, which instantly took the form of SudarÓana VidyÃdhara and praising ÁrÅ K­«ïa entered heaven. (BhÃgavata, Skandha 10, Chapter 34). (3) %% Brahmà had created sixteen prajÃpatis, for effecting the creation of the universe. AÇgiras is one of them. Their names are given below: 1) Kardama 9) Pulastya 2) VikrÅta 10) AÇgiras 3) Áe«a 11) Pracetas 4) SaæÓraya 12) Pulaha 5) SthÃïu 13) Dak«a 6) MarÅci 14) VivasvÃn 7) Atri 15) Ari«Âanemi 8) Kratu 16) KaÓyapa (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, Sarga 14). (4) %% AÇgiras had several wives such as ÁubhÃ, Sm­ti, ÁraddhÃ, Devasenà and VasudhÃ. The names of the sons of AÇgiras are given below: 1) B­hatkÅrti 5) B­hadmantra 2) B­hatjyoti 6) B­hadbhÃsa 3) B­hadbrahmà 7) B­haspati. 4) B­hadmanà The names of the eight daughters of AÇgiras are given below: 1) BhÃnumatÅ 5) Havi«matÅ 2) RÃgà 6) MÃhi«matÅ 3) SinÅvÃlÅ 7) MahÃmatÅ 4) Arci«matÅ 8) KuhÆ. Besides these sons and daughters, other sons such as Sudhanvà and KÃrttikeya were born to AÇgiras by his other wives. (MahÃbhÃrata, Vana Parva, five chapters from 218). (5) %% DuÓÓÃsana stripped PäcÃlÅ of her clothes in the Palace hall, in the presence of the PÃï¬avas who had been defeated in the game of dice. Before this PäcÃlÅ had asked Duryodhana one question, "Have you won yourself or myself?" One husband was not authorised to stake his wife PäcÃlÅ who was the wife of five husbands. Moreover according to the ÁÃstras (sciences) the deeds executed by a King, who was miserable due to hunting, drinking, playing dice and hankering after a woman, were not legally binding. Hence how could the Kauravas own PäcÃlÅ?" Vidura said that the witnesses in the hall had to give an impartial answer to this question, and that the punishment of falsehood would come upon the doer himself. As an instance he gave the following old story: Virocana was the son of PrahlÃda; Sudhanvà the son of AÇgiras and Virocana fell in love with the same woman once. There arose a contention between these two as to who was greater. They staked their lives on the issue. Then both of them together approached PrahlÃda and requested him to give a decision as to which of them was the elder. Thinking that PrahlÃda might side with Virocana his son, Sudhanvà said to him, "Sir, you should not utter words of falsehood, nor should you abstain from speaking the truth. If you do so your head will be cut into a hundred pieces by Indra with his VajrÃyudha (the weapon of thunderbolt)". Hesitating to take a decision, because of the words of SudhanvÃ, PrahlÃda went to KaÓyapa to clear his doubts, and asked: "Lord, do you know which are the future worlds destined for those who utter words of falsehood or abstain from giving out the truth?" KaÓyapa said, "On him, who abstains from speaking truth knowingly a thousand cords of death will fall. He who tells falsehood will have to perform many a deed of duty to attain heaven." Having heard the words of KaÓyapa, PrahlÃda said to Virocana, "Virocana, Sudhanvà is greater than you. AÇgiras is greater than me. Likewise the mother of Sudhanvà is nobler than your mother. So according to your bet you owe your life to SudhanvÃ." Pleased at the righteousness of PrahlÃda, Sudhanvà gave Virocana a boon to live a hundred years more. (MahÃbhÃrata, Sabhà Parva, Chapter 63). (6) %% Once AÇgiras was blazing out as a furious being. All the worlds were illuminated by that flame-fire. As AÇgiras was performing the functions of Agni (fire), peoples of the worlds discarded Agni, who being sad at the derision shown towards him by the worlds went to a forest and hid himself there. The living beings were in trouble owing to lack of fire. When he became aware of this AÇgiras went to the forest and pacified Agni. From that day onwards AÇgiras agreed to become the first son of Agni, who resumed his duties as usual. (MahÃbhÃrata, Vana Parva, Chapter 217). (7) %% After the slaughter of V­trÃsura, Indra went to the lake known as Am­tasaras and hid himself there in a lotus flower. At this time the Gods anointed Nahu«a as Indra. Agastya cursed him and turned him to a serpent and sent him to the earth. When Indra returned to heaven many persons gathered there to greet him. AÇgiras also was one among them who did obeisance to Indra. He paid his homage by reciting the hymns of Atharvaveda. Indra who was greatly pleased at this, said to AÇgiras, "Hereafter you shall be known as AtharvÃÇgiras". AÇgiras who got this boon from Indra, returned with gratitude. (MahÃbhÃrata, Udyoga Parva, Chapter 18, Stanzas 5 to 7). (8) %% In the battle of Kuruk«etra, between the PÃï¬avas and the Kauravas the great teacher, Droïa began to release his divine darts towards his enemies in all directions. Immediately AÇgiras with many other hermits came to Droïa and told him, "You have burned to death innumerable men with your BrahmÃstra (The most powerful of all missiles). Your end is very near. So put your weapons down and stop your fight." Droïa seems to have paid no heed at all to the advice of the hermits. He did not stop fighting too. (9) %% Dharmaputra once asked BhÅ«ma about the importance of holy ghÃÂs or tÅrthas (Baths). BhÅ«ma told Dharmaputra, what AÇgiras had once told Gautama about the merits obtained by going on pilgrimage to holy tÅrthas or Baths. AÇgiras had described the holy nature and character of holy Baths in BhÃrata such as Pu«kara, PrabhÃsa, NaimiÓa, SÃgarodaka, IndramÃrga, Devika, Svarïabindu, Hiraïyabindu, Indratoya, and such other numerous tÅrthas. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Stanzas 7-71). 3) %% (1) Dak«a gave his two daughters in marriage to AÇgiras. (DevÅ BhÃgavata, Skandha 7). (2) AÇgiras once saved the Sun. (MahÃbhÃrata, Vana Parva, Chapter 92, Stanza 6). (3) While the PÃï¬avas were in exile in forest, AÇgiras had been chanting and meditating in Alakanandà in the region of the mount GandhamÃdana. (MahÃbhÃrata, Araïya Parva, Chapter 142, Stanza 6). (4) When the hermits had stolen the lotus flowers of Agastya, AÇgiras gave some hints about the culprits. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 94, Stanza 20: See Agastya). (5) AÇgiras once gave a discourse on fasting and the merits of fasting. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 106, Stanzas 11 to 16). (6) AÇgiras on another occasion delivered lectures on the secrets of duties. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 127, Stanza 8). (7) Once AÇgiras drank the water in the ocean to the last drop. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 153, Stanza 3). (8) When his thirst was not quenched, even though he had drunk the entire water available in the world, he created new springs of water again and drank them dry. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 153, Stanza 3). (9) Once Agni failed to show respect to AÇgiras, who cursed Agni and thenceforward smoke came out from fire. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 153, Stanza 8). (10) AÇgiras conducted many of the important sacrifices of King Avik«it. (MahÃbhÃrata, AÓvamedhika Parva, Chapter 4, Stanza 22). (11) Indra once gave AÇgiras a boon. (MahÃbhÃrata, Udyoga Parva, Chapter 18, Stanzas 5 to 7). (12) AÇgiras blessed Dhruva who had been doing penance. (Vi«ïu PurÃïa, AæÓa 1, Chapter 11). (13) The daughters named SinÅvÃlÅ, KuhÆ, RÃkÃ, Anumati were born to AÇgiras by his wife Sm­ti. (Agni PurÃïa, Chapter 20). (14) AÇgiras is the first of the Agni devas (Fire-Gods) and a hermit. He had a son called Hiraïya-StÆpa, who also was a hermit (ãgveda, Maï¬ala 1, AnuvÃka 7, SÆkta 31). (15) The Hermit AÇgiras began to invoke the Gods to get a son equal to Indra. Then Indra, thinking that nobody should be born as his equal, took birth as the son of AÇgiras. He was called Savya. (ãgveda, Maï¬ala 1, AnuvÃka 10, SÆkta 51). (16) Indra sent SaramÃ, the bitch of the Gods, to find out the place where the cows had been hidden; Indra acted according to the advice of AÇgiras. At first the bitch did not consent to go. But when Devendra promised to feed her young one with milk she agreed. Saramà found out the place where the cows were hidden and informed Indra of it. (ãgveda, Maï¬ala 1, AnuvÃka 11, SÆkta 62). (17) ãbhus are the sons of SudhanvÃ. (Son of AÇgiras). The hermit Kutsa also is descended from AÇgiras. (ãgveda, Maï¬ala 1, AnuvÃka 16, SÆkta 10) (18) AÇgiras was the son of Brahmà in the SvÃyambhuva Manvantara (See Manvantara), but in the Vaivasvata Manvantara he was born from Agni. (19) Once VÃyu (the Wind-God) had to run away from AÇgiras and hide himself as he had caused some displeasure to AÇgiras. On another occasion AÇgiras taught philosophy and sacred doctrines to the hermit Áaunaka. (Muï¬akopani«ad). \<*) There is another story about the birth of AÇgiras. At a sacrifice celebrated by Rudra, seminal flow occurred to Brahmà who happened to see some celestial maids and was overpowered by passionate feelings. Brahmà put the sperm in the fire. From that fire appeared AÇgiras along with MarÅci, Bh­gu and others. This deva (the shining one--the God) was called AÇgiras because his origin was from AÇgÃra or Cinder.>\ ## In the family of MarÅci, son of BrahmÃ, another King of the name of AÇgiras is seen. %% Descended from Vi«ïu in the following order: BrahmÃ, MarÅci, KaÓyapa, Vaivasvata Manu, UttÃnapÃda, Dhruva, Ái«Âi, Ripu, CÃk«u«a Manu, ôru, AÇgiras. (About this AÇgiras, no other information is available in the PurÃïas. Vi«ïu PurÃïa, AæÓa 1, Chapter 13; Agni PurÃïa, Chapter 18). ## A hermit named Kak«ÅvÃn. (ãgveda, Maï¬ala 1, AnuvÃka 17, SÆkta 120). ## A brother of Jayadratha, a King of the kingdom of Sindhu. Arjuna killed him. (M.B., Vana Parva, Chapter 265, Verse 12). ## A Yak«a, one of the attendants of Kubera. (M.B., Sabhà Parva, Chapter 10, Verse 18). He was a king of the AÇga dynasty. (Agni PurÃïa, Chapter 277). ## A division of the army. (See under AKåAUHI×ý). ## One of the A«Âa (8) Vasus. His father was Dharma and mother ÁvÃsÃ. Anila married Áivà and had two sons, Manojava and Avij¤Ãti. (M.B., ùdi Parva, Chapter 66, Verses 17-25). ## Garu¬a had a son called Anila. (M.B., Udyoga Parva, Chapter 101, Verse 9). ## A word used as a synonym of Áiva. (M.B., AnuÓÃsana Parva, Chapter 149, Verse 100). ## A word used as a synonym of Vi«ïu. (M.B., AnuÓÃsana Parva, Chapter 149, Verse 38). ## A K«atriya King. His father, V­«Ãdarbhi presented him as Dak«iïà to the Saptar«is (7 sages) at a yaj¤a performed by him (father). The King expired soon after this. There was then a famine in the country. The Saptar«is, tortured by hunger and thirst got ready to prepare food with the corpse of the King. But the corpse retained its form and they could not cook food with it. (M.B., AnuÓÃsana Parva, Chapter 96) ## A famous serpent. (M.B., ùdi Parva, Chapter 35, Verse 7). ## 1) %% Once there was a famous Brahmin named MÃï¬avya. He did Tapas (penance) for many years standing silent in front of his ùÓrama, under a tree, raising his hands in prayer. At that time some thieves happened to pass by that place, with stolen property belonging to the King. Finding that the King's men were pursuing them, the thieves fled away after leaving their stolen property in MÃï¬avya's ùÓrama. The King's men seized MÃï¬avya with the king's property. Even prolonged and repeated questionings did not bring out a single word from MÃï¬avya. At last the thieves were caught. Mistaking him as one of the thieves, the King's men produced MÃï¬avya also along with the thieves before the King. The thieves were all condemned to death. The royal executioners took all of them to the place of execution and stuck them up at the tip of a trident (ÁÆla). The thieves died, but even after a long time MÃï¬avya did not die. In MahÃbhÃrata, AnuÓÃsana Parva, Verses 4651, it is said that at this stage Áiva appeared and blessed him with longevity and then vanished. Several Munis in the shape of birds came near MÃï¬avya who was lying on the trident and made enquiries about him. The King came to know of all these stories. Full of repentance, he went and begged pardon of MÃï¬avya. The attempt to pull out the trident from MÃï¬avya's body failed. At last it was removed by cutting it off. Since the tip (Aïi) of the trident was left behind in his body he was thereafter known as "Aïi MÃï¬avya". (M.B., ùdi Parva, Chapter 107). 2) %% After going about in the world for many years with the tip of the trident in his body, Aïi MÃï¬avya once asked Dharma: "Oh! Lord, why is it that an innocent man like me is afflicted with the trident?". Dharma answered: "In your boyhood you once caught small birds and pierced them with a grass reed. It is a result of that sin that you have been pierced with the trident." MÃï¬avya replied: "The ÁÃstras ordain that there shall be no punishment for sins committed till the age of twelve. Therefore the punishment inflicted on me is wrong. As the murder of a Brahmin is a greater sin than any other murder, may you be born as a man in the 'ÁÆdra Caste'." By the above curse of MÃï¬avya, Dharma was born a son of a ÁÆdra woman. It was this child who later on became the renowned Vidura of the MahÃbhÃrata. (M.B., ùdi Parva, Chapter 107). 3) %% When Aïi MÃï¬avya lay on the tip of the trident another event happened. Atri Muni's son UgraÓravas was the husband of ÁÅlavatÅ. No other woman had so far surpassed ÁÅlavatÅ in her fidelity to her husband. Once UgraÓravas happened to fall ill. He expressed his desire to visit a prostitute's house. As he was too weak he could not walk. The devoted wife ÁÅlavatÅ carried him on her own shoulders and took him to the prostitute's house. They were passing near the piace where Aïi MÃï¬avya was lying on the trident. Coming to know of the matter, MÃï¬avya pronounced a curse that UgraÓravas should die before sunrise. ÁÅlavatÅ shuddered on hearing this. Fearing that she would be widowed by the death of UgraÓravas, she, in her turn, pronounced a curse that the Sun should not rise again. Next day the sun did not rise. All activities came to a standstill. At last the gods approached Atri Muni. They induced AnasÆyÃ, Atri's wife to persuade ÁÅlavatÅ to withdraw her curse. Then the sun rose again and UgraÓravas died. (BrahmÃï¬a PurÃïa, Chapter 42). 4) %% When the PÃï¬avas were living in HastinÃpura, ÁrÅ K­«ïa once paid a visit to them. On his way he met with certain munis. Among them was Aïi MÃï¬avya also. (M.B., Udyoga Parva, Chapter 83). 5) Once the King of Videha told MÃï¬avya that the world is transient and advised him to strive for spiritual peace. Aïi MÃï¬avya who was pleased with the King's advice attained mok«a (salvation) at once. (M.B., ÁÃnti Parva, Chapter 276, Verses 3-14). ## Verse 10, Chapter 101 of Udyoga Parva refers to one Animi«a, son of Garu¬a. Also the word is used as a synonym of Áiva (M.B., AnuÓÃsana Parva, Chapter 17, Verse 14) and of Vi«ïu. (M.B., AnuÓÃsana Parva, Chapter 149, Verse 36). @<[Page 43a]>@ ## Grandson of ÁrÅ K­«ïa. 1) %% From Vi«ïu was born in this order: BrahmÃ, Atri, Candra, Budha, PurÆravas, ùyus, Nahu«a, YayÃti, Yadu, Sahasrajit, Áatajit, Hehaya, Dharma, Kunti, Bhadrasena, K­tavÅrya, KÃrttavÅryÃrjuna, Jayadhvaja, TÃlajaægha, VÅtihotra, Ananta, Durjaya, YudhÃjit, Áini, Satyaka, SÃtyaki, Jaya, Kuïi, Anamitra, P­Óni, Citraratha, Vi¬Æratha, ÁÆra, Áini, Bhoja, H­dÅka, ÁÆrasena, Vasudeva, ÁrÅ K­«ïa, Pradyumna, Aniruddha. 2) %% ÁrÅ K­«ïa had 16008 wives. Out of the 16008 from RukmiïÅ was born Pradyumna and from Pradyumna, Aniruddha. 3) %% One of the stories about this handsome prince refers to his being kidnapped by U«Ã daughter of BÃïÃsura. BÃïÃsura, chief among the 100 sons of emperor MahÃbali had 1000 hands. Áiva pleased by the sacrificial devotion of BÃïÃsura granted, as requested by him, the boon that he himself (Áiva) and PÃrvatÅ would guard the fort of the Asura, of course with some reluctance. Now, none had the prowess to attack this valiant Asura. Overflowing with conceit at this he challenged Áiva to a fight. Áiva foretold that the flagstaff of BÃïa would one day be broken and then a powerful antagonist would defeat him. BÃïa impatiently awaited the threatened day. One day U«Ã happened to witness the scene of Áiva and PÃrvatÅ engaged in love-making. Excited by the sight U«Ã too desired to enact such a scene with a lover, and she intimated her desire to PÃrvatÅ. PÃrvatÅ told her that U«Ã would, within three days, see in a dream a handsome prince with whom she might make love. Accordingly, dressed herself in all glory with choicest ornaments U«Ã awaited the happy day. On the third day a handsome prince appeared before her in her dream. Waking up, she began crying. Seeing U«Ã crying CitralekhÃ, her companion, and daughter of her father's minister, assured her (U«Ã) that whoever might be the prince who appeared in her dream shall be brought down with the power of Mantra. Citralekhà drew the pictures of all princes known to her and showed them to U«Ã. The pictures represented all handsome men from Devas to men. 'No, this is not my prince charming' was U«Ã's reply. Then Citralekhà drew the picture of ÁrÅ K­«ïa of Pradyumna, and then of Aniruddha. When U«Ã saw Aniruddha's picture she stretched her hands to embrace that. It was this prince who had appeared before her in the dream. Next night CitralekhÃ, by the power of her Mantra, brought into U«Ã's room from DvÃrakà Aniruddha, who was then in his sleep. While U«Ã and Aniruddha were thus together in the room her father, BÃïa, got scent of it and took Aniruddha into custody. The disappearance of Aniruddha led to much commotion in DvÃrakÃ. Then NÃrada reached DvÃrakà and gave details about the Aniruddha incident. ÁrÅ K­«ïa and Pradyumna, in all rage, hurried to BÃïa's palace and encircled his palace with a strong army. Then did BÃïa's flagstaff break into two and fell down. The fierce fight that ensued ended in the defeat of BÃïa. Aniruddha married U«Ã and the elated couple started for DvÃrakÃ. Vajra was the son of Aniruddha. (BhÃgavata, DaÓama Skandha, Chapters 61, 62 and 63). 4) %% (1) It was at the feet of Arjuna that Aniruddha mastered the Dhanurveda (Science of warfare). (M.B., Sabhà Parva, Chapter 4, Verse 36). (2) Aniruddha is also conceived in the forms of Vi«ïu and BrahmÃ. (M.B., BhÅ«ma Parva, Chapter 65, Verses 69 and 70). (3) Brahmà was born from the abdominal centre of Aniruddha when the latter had taken the form of Vi«ïu. (M.B., ÁÃnti Parva, Chapter 341, Verses 15-17). (4) The word Aniruddha is also used as a synonym of Vi«ïu. (M.B., AnuÓÃsana Parva, Chapter 149, Verse 33). ## The MahÃbhÃrata refers to another Aniruddha who belonged to the V­«ïi dynasty. Both the Aniruddhas were present at the wedding of PäcÃlÅ. (M.B., ùdi Parva, Chapter 185, Verses 17-20). ## The MahÃbhÃrata mentions yet another King Aniruddha. He did not eat flesh. (M.B., AnuÓÃsana Parva, Chapter 115, Verse 15). ## This is a sacred place. One who lives at this TÅrtha for some time, gets the benefit of visiting the sacred tÅrtha at KanyÃkumÃrÅ ten times. (M.B., AnuÓÃsana Parva, Chapter 25, Verse 52). ## This is an art by which an elephant could be made to stand submissively. BhÅmasena had mastered this art. (M.B., Droïa Parva, Chapter 26, Verse 23). ## 1) Mother of HanÆmÃn--Wife of KesarÅ, the noble monkey and daughter of Ku¤jara, the monkey leader. She was the mother of HanÆmÃn. Once while Áiva and PÃrvatÅ were gamboling in the guise of monkeys, rambling through the woods, PÃrvatÅ became pregnant, That pregnancy was given to VÃyu. At that time A¤janà was doing penance for an issue. VÃyu transferred the pregnancy he had received from PÃrvatÅ to A¤janÃ. Thus A¤janà gave birth to HanÆmÃn. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Sarga 66). A¤janà gave birth to HanÆmÃn in the woods in a valley on the southern side of MahÃmeru. She was frightened at the sight of the child shining like the sun. HanÆmÃn began to cry for mother's milk. A¤janà said to HanÆmÃn: "Monkeys are fond of red ripe fruits. Therefore eat whatever you find in red colour." Saying this A¤janà transformed herself into a goddess and went to Heaven. 2) %% In her previous birth A¤janà was a goddess named Pu¤jikastala (MÃnagarva). As a result of a curse, this goddess was born as a she-monkey in the HimÃlaya region. With the birth of HanÆmÃn, the curse was lifted. (Uttara RÃmÃyaïa). For more details see "Pu¤jikastala". ## This is an elephant belonging to the Asuras. His origin is in the family of SupratÅka. The other three elephants born in this family are: AirÃvata, VÃmana and Kumuda. (This AirÃvata was not the AirÃvata of Devendra). There are references to RÃk«asas coming to the battle-field on the back of elephants. There is another mention of A¤jana the elephant standing in the battle-field. (M.B., Udyoga Parva, Chapter 99, Verse 15; BhÅ«ma Parva, Chapter 64, Verse 57; Droïa Parva, Chapter 112, Verse 32). ## This is the name of a mountain. (M.B., Sabhà Parva, Chapter 98, Verse 15). ## He was the son of GhaÂotkaca and grandson of BhÅmasena. For genealogy, see BHýMASENA. (M.B., Udyoga Parva, Chapter 194, Verse 20). AÓvatthÃmÃ, the son of Droïa, killed A¤janaparvÃ. (M.B., Droïa Parva, Chapter 196, Verse 89). ## Son born to Hiæsà by Adharma. (Vi«ïu PurÃïa) ## HiæsÃ, the wife of Adharma, gave birth to daughters, An­ta and Nik­ti, and from them were born Bhaya, Naraka, MÃyà and VedanÃ. And, MÃyà begot M­tyu, the killer of all living beings. From Vedanà was born sorrow. And from M­tyu were born disease (vyÃdhi), Jarà (wrinkles), Áoka (grief), T­«ïà (desire) and Krodha (anger). (Agni PurÃïa, Chapter 20). ## A place in ancient India. (M.B., BhÅ«ma Parva, Chapter 9, Verse 68). ## Once the Devas, under the auspices of emperor P­thu, turned goddess earth into a cow and milked her. The result was twelve yamas, and Antaka was one of the twelve. (See P­thu). (M.B., Droïa Parva, Chapter 69, Verse 26). ## The ãgveda makes mention of one RÃjar«i, Antaka. (ãgveda, Maï¬ala 1, AnuvÃka 16, SÆkta 112). ## (See KETUMùN V). ## Son of King AæÓa of the Manu dynasty. He had a son called HavirdhÃmÃ. (M.B., AnuÓÃsana Parva, Chapter 147, Verse 23). And for genealogy see ManuvaæÓa. ## A King, the son of P­thu. (For genealogy see P­thu). (Vi«ïu PurÃïa, Part 1, Chapter 11). ## A weapon of Kubera. (M.B., Vana Parva, Chapter 41, Verse 38). ## A son of emperor P­thu. (Agni PurÃïa, Chapter 18). For genealogy see P­thu. ## A place in between the HimÃlaya ranges. (M.B., BhÅ«ma Parva, Chapter 9, Verse 49). Arjuna conquered this place. (M.B., Sabhà Parva, Chapter 27, Verse 3). ## One of the seven sons of MurÃsura, the other six being TÃmra, Áravaïa, Vasu, VibhÃvasu, NabhasvÃn and Aruïa. After the death of their father they quarrelled with ÁrÅ K­«ïa and were killed by him. (BhÃgavata, DaÓama Skandha, Chapter 59, Verse 19). ## A RÃjà named AntarÅk«a is mentioned in the BhÃgavata. %% Vi«ïu, BrahmÃ, SvÃyambhuva, Priyavrata, AgnÅdhra, NÃbhi, ã«abha, AntarÅk«a. SvÃyambhuva Manu had two sons, UttÃnapÃda and Priyavrata. Dhruva was the son of UttÃnapÃda. Priyavrata married Barhi«matÅ, and they had eleven children including AgnÅdhra. AgnÅdhra married PÆrvacitti, a Deva woman, and they became parents to nine sons, viz. NÃbhi, Kimpuru«a, Hari, IlÃv­ta, Ramyaka, Hiraïmaya, Kuru, BhadrÃÓva and KetumÃla. NÃbhi wedded MerudevÅ, and to them were born 100 sons. The eldest son was Bharata, after whom this country (India) is named, i.e., BhÃrata. BhÃrata had 9 younger brothers, namely KuÓÃvarta, IlÃvarta, BrahmÃvarta, Malaya, Ketu, Bhadrasena, Indrasp­k, Vidarbha and KÅkaÂa.\<*>\ These brothers had nine younger brothers who were all highly evolved yogÅs. They were Kavi, Hari, AntarÅk«a, Prabuddha, PippalÃyana, ùvirhotra, Drami¬a, Camasa and KarabhÃjana. (BhÃgavata, Pa¤cama Skandha, Chapters 1-4). \<*) RÃmÃnuja's BhÃgavata (Malayalam) mentions one ùryÃvarta also as Bharata's younger brother. But the name does not occur in the original. (See BhÃgavata, Chapter 4, Verse 10.)>\ @<[Page 44b]>@ ## A place in ancient India. (M.B., Sabhà Parva, Chapter 59, Verse 17). ## (See ANUDRUHYU). ## The Prince named Aïu was the son-in-law of Áuka Brahmar«i, son of VyÃsa. Áuka Brahmar«i married the beautiful PÅvarÅ, the daughter of the Pit­s. Áukadeva and PÅvarÅ had four sons: K­«ïa, Gauraprabha, BhÆri and DevaÓruta and a daughter named KÅrti. KÅrti was married to Prince Aïu the son of DigbhrÃja. (DevÅ BhÃgavata, Prathama Skandha). ## One of the two attendants deputed by Tva«Âà (a PrajÃpati) to help Skanda in war, the other being Cakra. (M.B., Áalya Parva, Chapter 45, Verse 40). ## A nymph. This DevastrÅ, along with other nymphs came down on earth at the time of the birth, of Arjuna and danced. (ùdi Parva, Chapter 122, Verse 61). ## One of the five sons created by Pa¤cajanya for the Pit­s. (M.B., Vana Parva, Chapter 220, Verse 10). ## The fire (Agni) called Päcajanya created the elements named AnudÃttas. Päcajanya generated these elements from his two hands with the help of his spiritual strength (tapaÓÓakti). (M.B., Vana Parva, Chapter 220, Verse 10). ## One of the hundred sons of Dh­tarëÂra. (See Kauravas). ## Son of YayÃti. 1) %% Descended from Vi«ïu thus: BrahmÃ, Atri, Candra, Budha, PurÆravas, ùyus, Nahu«a, YayÃti, Anudruhyu. 2) %% YayÃti had two sons, Yadu and Turvasu, by DevayÃnÅ, and three sons, Druhyu, Anudruhyu and PÆru by Áarmi«ÂhÃ. (Agni PurÃïa, Chapter 12). ## An inner parva of Sabhà Parva. In this parva is told the story of the game of dice played between Duryodhana and Dharmaputra. ## A sub-section of AÓvamedha Parva. (See M.B.). ## A ViÓvadeva. (M.B., AnuÓÃsana Parva, Chapter 91, Verse 37). ## A King in ancient India. (M.B., ùdi Parva, Chapter 1, Verse 232). ## Brother of PrahlÃda. 1) %% Descended from Vi«ïu thus: Vi«ïu, BrahmÃ, KaÓyapa HiraïyakaÓipu, AnuhlÃda. 2) %% KaÓyapa married Diti, daughter of Da«ka. Diti was a younger sister of Aditi. The sons of Aditi became devas and the sons of Diti became asuras. Diti gave birth to two sons named HiraïyÃk«a and Hiraïyaka«ipu and a daughter SiæhikÃ. Siæhikà was given in marriage to Vipracitti. They had two sons, RÃhu and Ketu. Five sons were born to HiraïyÃk«a and four sons were born to HiraïyakaÓipu. These four sons were: AnuhlÃda, HlÃda, PrahlÃda and SaæhlÃda. (Vi«ïu PurÃïa, AæÓa 1, Chapter 15 and Agni PurÃïa, Chapter 19). ## A ViÓvadeva. (M.B., AnuÓÃsana Parva, Chapter 91, Verse 39). ## The MahÃbhÃrata is divided into 18 parvans. The first of them is called ùdi Parva and the first of its many sub-divisions is named Anukramaïikà Parva. And, in this parva (Chapter) UgraÓravas (SÆtanandana) son of Lomahar«aïa begins telling the BhÃrata story at the yaj¤a (of 12 years' duration) held by Kulapati Áaunaka at the forest of NaimiÓa. VyÃsa composing the MahÃbhÃrata, the creation of the world, the greatness of the MahÃbhÃrata, VyÃsa teaching his disciples the MahÃbhÃrata--all this comes in this narration. (See MahÃbhÃrata). ## Daughter of AÇgiras, son of BrahmÃ. AÇgiras had two wives, Sm­ti and KhyÃti, and four daughters, Anumati, RÃkÃ, KuhÆ and SinÅvÃlÅ by Sm­ti, and three sons, Ucatthya, B­haspati, Saævarta by KhyÃti. (Vi«ïu PurÃïa, Part 1, Chapter 10). ## An apsaras. (HarivaæÓa 326). ## A warrior from AnÆpa(m). ## A famous place in ancient India. Some scholars hold the view that AnÆpa is near river NarmadÃ. (Sabhà Parva, Chapter 51, Verse 24). ## A synonym of KÃrttavÅrya. (Vana Parva, Chapter 116, Verse 19). ## A place in ancient India. (M.B., BhÅ«ma Parva, Chapter 9, Verse 48). ## One of the Parvans of the MahÃbhÃrata. (See BhÃrata). ## A river in ancient India. (M.B., BhÅ«ma Parva, Chapter 9, Verse 24). ## Son of SomÃli (Vi«ïu PurÃïa). ## One of the seven horses of the Sun God, the other six being, GÃyatrÅ, B­hatÅ, U«ïik, JagatÅ, Tri«Âup and PaÇkti. (Vi«ïu PurÃïa, Part II, Chapter 8). ## One of the 100 sons of Dh­tarëÂra. There is a story in the MahÃbhÃrata about his being imprisoned along with Duryodhana. Knowing that the PÃï¬avas were living in the forest in all comfort and happiness Duryodhana and others went in proccession to them. Anuvinda also was in the procession. While Duryodhana and party were staying in a tent in the forest, a Gandharva named Citrasena appeared on the scene and imprisoned them. Anuvinda too was imprisoned. (See Citrasena). (M.B., Vana Parva, Chapter 242, Verse 8). He was killed in war by BhÅmasena. (M.B., Droïa Parva, Chapter 127, Verse 66). ## The purÃïas refer to one Anuvinda, a prince of Avanti. (1) He had a brother called Vinda. (2) He was defeated by Sahadeva who set forth to subjugate the kings of the south just before the RÃjasÆya yaj¤a of Dharmaputra. (M.B., Sabhà Parva, Chapter 31, Verse 10). (3) An Ak«auhiïÅ (division of army) was despatched by Anuvinda to help Duryodhana. (M.B., Udyoga Parva, Chapter 19, Verses 24, 25). (4) On the first day of the war Vinda and Anuvinda fought duels with Kuntibhoja. (M.B., BhÅ«ma Parva, Chapter 45, Verses 72-75). (5) IrÃvÃn, son of Arjuna defeated both Vinda and Anuvinda in the battle. (M.B., BhÅ«ma Parva, Chapter 83, Verse, 18-22). (6) They fought with BhÅma, Arjuna and the king of VirÃÂa. (M.B., Droïa Parva, Chapter 25, Verses 20). (7) Anuvinda was killed by Arjuna. (M.B., Droïa parva, Chapter 399, Verses 27-29). (8) Vinda and Anuvinda had a sister called MitravindÃ. The three of them were the children of RÃjÃdhidevÅ, sister of ÁrÅ K­«ïa's father. ÁrÅ K­«ïa married MitravindÃ, which her brother did not like. This was their reason for quitting the PÃï¬ava camp and fighting on the side of the Kauravas. (BhÃgavata, DaÓama Skandha, Chapter 58, Verses 30, 31). ## The MahÃbhÃrata refers to another prince Anuvinda also. He was the son of a KekayarÃja. He also fought against the PÃï¬avas and was killed by SÃtyaki. (M.B., Karïa Parva, Chapter 13, Verse 21). ## A wife of ÁrÅ K­«ïa. (Padma PurÃïa). ## One of the 100 sons of Dh­tarëÂra. He is called AgrayÃyÅ also; he was killed in battle by BhÅmasena. (M.B., ùdi Parva, Chapter 67, Verse 102; Chapter 116, Verse 11 and Droïa Parva, Chapter 157, Verses 17-20). ## A King of the PÆru dynasty. (For genealogy see PÆru dynasty). PÆru had three sons, ýÓvara, RaudrÃÓva and PravÅra. He had also another son Manasyu by ÁÆrasenÅ, another wife. AnvagbhÃnu is the son born to Manasyu and his apsarà wife, MitrakeÓÅ. AnvagbhÃnu is known as ãceyu and AnÃdh­«Âi also. (M.B., ùdi Parva, Chapter 94, Verses 8-12). ## A daughter of the great sage, Atri. Suffering from leprosy and hence forsaken by her husband ApÃlà stayed with her father and started tapas to please Indra. One day, on her way home from the river, ApÃlà tasted the Soma which was meant to be offered to Indra and hearing the sound produced then Devendra appeared before ApÃlÃ. She gave the Soma to Indra, who was so pleased with her that he cured her of her leprosy. (ãgveda, 8-91). ## 1) %% A Mahar«i (Great Sage). He was born out of the sound 'bhu' uttered by MahÃvi«ïu. The sage is also known as SÃrasvata and ApÃntaratamas. Because he was absolutely free from inner darkness or ignorance he was called ApÃntaratamas. The sage, who was cognizant of the past, the present and the future divided and systematized the Vedas as ordered by Vi«ïu. 2) VyÃsa was ApÃntaratamas reborn. MahÃvi«ïu ordained that in the DvÃpara age he be born as the son of ParÃÓara and once again divide and systematize the Vedas, and so was he born as VyÃsa. (ÁrÅ ÁaÇkara's Muï¬akopani«ad and BrahmasÆtra Bhëya). ## (SÃrasvata). This is another name of ApÃntaratamas. (See ApÃntaratamas). ## (See Parabrahma). ## One of the serpents born to KaÓyapa of Kadru. (M.B., ùdi Parva, Chapter 35, Verse 13). ## A King born out of a part of one of the eight Asuras, who were known the KÃlakeyas. (M.B., ùdi Parva, Chapter 67, Verse 49). The PÃï¬avas had invited this King before they went to war. (M.B., Udyoga Parva, Chapter 4, Verse 21). ## A son of Dh­tarëÂra. (M.B., ùdi Parva, Chapter 67, Verse 101). BhÅmasena killed him. (M.B., BhÅ«ma Parva, Chapter 21, Verse 22). ## A King of the KuruvaæÓa. (M.B., ùdi Parva, Chapter 94, Verse 54). ## One of the eleven Rudras, the other ten being Hara, BahurÆpa, Tryambaka, V­«Ãkapi, Áambhu, KapardÅ, Raivata, M­gavyÃdha, Sarpa and KapÃli. (Agni PurÃïa, Chapter 18). ## Used as a synonym of MahÃvi«ïu. (M.B., AnuÓÃsana Parva, Chapter 149, Verse 89). ## A place in ancient India. (M.B., BhÅ«ma Parva, Chapter 9, Verse 42). @<[Page 46a]>@ ## A place in ancient India. (M.B., BhÅ«ma Parva, Chapter 9, Verse 43). ## A place in ancient India. (M.B., BhÅ«ma Parva, Chapter 9, Verse 65). ## A river. Arjuna once crossed it. (M.B., ùdi Parva, Chapter 214, Verses 6 and 7). Aparanandà is counted among the prominent holy rivers. (M.B., AnuÓÃsana Parva, Chapter 165, Verse 28). ## A city on the west coast of ancient South India. (M.B., BhÅ«ma Parva, Chapter 9, Verse 67). ## Another name of the ÁÆrpÃraka temple. (M.B., ÁÃnti Parva, Chapter 49, Verse 67). ## A place in ancient India. (M.B., Sabhà Parva, Chapter 31, Verse 9). ## A place in ancient India. (M.B., Sabhà Parva, Chapter 9, Verse 62). ## Knowledge is of two categories or types. Viz. 1) %% That science or knowledge, which helps us to know or realise Him (Brahma) who is without either beginning or end, who could neither be seen with the eyes nor perceived by any of the senses. (2) %% This includes knowledge of the four Vedas ãg, Yajus, SÃma and Atharva, the six VedÃÇgas (sub-divisions of the Vedas) Áik«Ã, Kalpa, Nirukta, Chandas, VyÃkaraïa, ApidhÃna, MÅmÃæsÃ, DharmaÓÃstra and the purÃïas, as also, NyÃya ÁÃstra (Logic), Vaidya ÁÃstra (medicine) Gandharva ÁÃstra, Dhanurveda and Artha ÁÃstra (economics). ## (See Ayodhadhaumya). ## A reputed Rhetorician in Sanskrit, who thrived in the 16th Century A.D. He wrote two treatises on rhetoric, the KuvalayÃnanda and CitramÅmÃæsÃ. The former is an interpretation of chapter 5 of Jayadeva's CandrÃloka and is very popularin South India. ## A hell. (See Naraka). (Vi«ïu PurÃïa, Part 2, Chapter 6) ## A hell. (See Naraka). ##\<*>\ An Apsaras is a nymph (devastrÅ). These apsarà women were born at the churning of the ocean of Milk. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Chapter 45, Verse 32 and Vi«ïu PurÃïa, Part I, Chapter 9 and Agni PurÃïa, Chapter 3). There are thousands of Apsaras. (Details given against the names of Apsaras). \<*) Ari«ÂhÃ, a wife of KaÓyapa, delivered thirteen Apsaras. They were: Alambu«Ã, MiÓrakeÓÅ, VidyutparïÃ, TilottamÃ, Rak«itÃ, RambhÃ, ManoramÃ, KeÓinÅ, SubÃhu, SurajÃ, Suratà and SupriyÃ. Ari«Âhà gave birth also to four Gandharvas, HÃhÃ, HÆhÆ, AtibÃhu and Tumburu as mentioned in the following verse. "ari«ÂÃsÆta subhagÃdevÅ devar«ita÷ purà alambu«Ã miÓrakeÓÅ vidyutparïà tilottamà aruïà rak«ità caiva rambhà tadvat manoramà keÓinÅ ca subÃhuÓca vikhyatau ca hahÃhuhÆ tumburuÓceti catvÃra÷ sm­tÃ÷ gandharvasattamÃ÷.">\ ## A great sage (Mahar«i) who adorned the assembly of Yudhi«Âhira. (M.B., Sabhà Parva, Chapter 4, Verse 12). ## Daughter of Áukra mahar«i. Ik«vÃku begot three sons, Daï¬a, Vikuk«i and Nimi. After his father's death Daï¬a became king of the country between the Vindhya and the HimÃlayas. In the course of a hunting expedition once Daï¬a saw and was immediately attracted by the charms of ArÃ, daughter of Áukra mahar«i. He committed rape on her and she told her father about the attack by Daï¬a. The Mahar«i asked his daughter to do tapas, and further told her that he would burn Daï¬a's kingdom by a rain of fire. Arà did tapas, and at the behest of the Mahar«i Indra destroyed Daï¬a's kingdom by a downpour of a rain of fire. Afterwards this place became a terrible forest where neither birds nor animals lived, and came to be known as Daï¬akÃraïya. (Uttara RÃmÃyaïa). ## (Palace of wax). Both the Kaurava and the PÃï¬ava princes lived in HastinÃpura. The PÃï¬avas became experts in archery, and their exemplary character and conduct made them, so to say, the apple of their eyes to the people. This evoked great jealousy in Duryodhana who made up his mind to completely ruin the PÃï¬avas somehow or other. Duryodhana, with Dh­tarëÂra's consent, built a new palace at VÃraïÃvata. Though many others did not know that the palace was made of wax the PÃï¬avas, from secret information knew the fact. But, they only pretended ignorance. Duryodhana and his minister Purocana, saw to it that the PÃï¬avas shifted their residence to the waxen palace. Duryodhana had planned to set fire to the palace and burn to death the PÃï¬avas. But, the shrewd Vidura through his messenger Kanaka gave notice of the conspiracy to the PÃï¬avas just in time. One night Purocana set fire to the waxen palace, but the PÃï¬avas escaped by a secret passage, which the architect of the palace had made while constructing it, and about which the PÃï¬avas had previous knowledge. The same night a huntsman, with his five children, was also staying in the palace. As they were unconscious with heavy dosage of liquor they could not escape the fire. Those six people, and accidentally Purocana too were burnt to death. People, who gathered at the spot, thus saw seven corpses, and the news was broadcast that the PÃï¬avas, including their wife PäcÃlÅ and their mother had been burnt to death. This incident took place one year after the PÃï¬avas had shifted their residence to the waxen palace. (M.B., ùdi Parva, Chapters 141-151). ## One of the sons who were BrahmavÃdins, of. ViÓvÃmitra. (M.B., AnuÓÃsana Parva, Chapter 4, Verse 58). ## A guard posted at a boundary line of Kuurk«etra. (M.B., Vana Parva, Chapter 83, Verse 52). ## A sacred spot in ancient India, in river SarasvatÅ. A bath there is as beneficial as performing the Agni«Âoma yaj¤a. (M.B., Áalya Parva, Chapter 53, Verse 24). ## A King of the Ik«vÃku dynasty. (See Ik«vÃku dynasty). ## A sub Parva in the MahÃbhÃrata. (See MahÃbhÃrata). ## A place in ancient India. After Droïa was killed in the great war, K­tavarmà ran away with the warriors of AraÂÂa. (M.B., Droïa Parva, Chapter 193, Verse 13). @<[Page 47a]>@ ## The swan (Haæsa). 1) %% A bird (Haæsa) in Devaloka. The prefix 'ara' denotes royalty, sublimity, greatness etc. Many purÃïas describe Arayannam as a bird of the Devas. MÃnasasaras at the heights of the HimÃlayas is the permanent abode of these divine birds. They do not like the rainy season. So they come down to the earth when rain begins at the MÃnasasaras, and go back to the Saras, when rain begins on the earth. This phenomenon explains CeruÓÓeri's (Malayalam poet) statement in his K­«ïagÃthà that 'when rain set in haæsas -Arayannams--began flying away'. 2) %% KaÓyapa, the son of BrahmÃ, married the eight daughters of Dak«a, TÃmrà being one of them. TÃmrà bore five daughters Krau¤cÅ, BhÃsÅ, ÁyenÅ, Dh­tarëÂrÅ and ÁukÅ. ÁyenÅ gave birth to the kite, Dh­tarëÂrÅ, the Haæsa and the Kokà and ÁukÅ the Áukas (doves). Kokà or the CakravÃkÅ bird is the sister of Haæsa. This is how the Arayanna and the CakravÃka got Devatva (divinity). (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, Canto 14). 3) %% ÁiÓupÃla, before his death, blabbered a lot of unbecoming things about BhÅ«ma, who was partial to his (ÁiÓupÃla's) enemies. And, he related the story of an Arayanna to elaborate the stand taken by the aged BhÅ«ma. An aged Haæsa (Arayanna) which once dwelt on the sea-coast preached to all the other birds much about ethical actions. The birds felt great respeet for the Arayanna. They flew across the sea in search of prey after entrusting their eggs to the Arayanna. The old Arayanna grew fat on those eggs. There was one intelligent bird among the lot, and when it looked for the eggs they were not to be found. That bird informed its colleagues about the treacherous conduct of the Arayanna. The birds organised themselves and attacked the Arayanna to death. Oh! BhÅ«ma, the same will be your end also. (M.B., Sabhà Parva, Chapter 41, Verses 30-41). 4) %% While Nala, the prince of the Ni«adha kingdom was resting in a garden he saw an Arayanna in a tank there. Out of curious pleasure Nala caught it, but seeing its mental tremor he let it free. Out of gratitude for this generous act, the Arayanna played the role of the messenger for Nala to get as his wife DamayantÅ, the very beautiful daughter of the King of Vidarbha. 5) %% Once king Marutta was conducting the MÃheÓvara Satra (a yÃga) and Devas like Indra came down to receive their share of the Havis (oblations in the sacrificial fire). And, this was the time when RÃvaïa with his attendants was on his triumphal tour. Hearing that the Devas were at the ùÓrama of Marutta, RÃvaïa also went there, and Indra and the other Devas, trembling with fear, assumed different disguises and hid themselves away. Indra assumed the guise of the peacock, Yama of the crow, Kubera of the chameleon and Varuïa of the Arayanna. Thus beguiled RÃvaïa went his own way. The Devas, who thus escaped blessed the family of those birds whose forms they assumed. Indra shaped the blue feathers of the peacock with mixed colours and eyes like his own. Moreover, he blessed them that they would never be affected with any disease, and that they would dance with their feathers spread when rain set in. Yamadharma blessed the crows that they would get the offerings made on earth by men to their departed ancestors. And BhagavÃn Varuïa told the RÃja-Haæsas: "I escaped the clutches of RÃvaïa by assuming your shape and form. Therefore, be thee, who are now black and white, in future as purely white as milk". Kubera blessed the Chameleon with capacity to change colour as and how it pleased, and also for its cheeks to appear golden in colour to the onlookers. After thus blessing the birds the Devas disappeared. (Uttara RÃmÃyaïa). ## An Asura. Indra killed this Asura. (ãgveda, Maï¬ala 1, AnuvÃka 10, SÆkta 51). ## A nÃga (serpent) living in mountains. (Sabhà Parva, Chapter 21, Stanza 9). ## The mountain ùbu. (MahÃbhÃrata, Vana Parva, Chapter 82, Stanza 55). ## A muni born in the ùtreyagotra of the dynasty of Atri. He desired to marry RathavÅti. But her father had decided to give her in marriage only to a Mahar«i, and, therefore ArcanÃnas became a Mahar«i with the help of the Marutta and wedded RathavÅti. Mahar«i ÁyÃvÃÓva was their son. ## The fourth daughter of Mahar«i AÇgiras. (M.B., Vana Parva, Chapter 216, Verse 6). ## P­thu and the Arcis were born from the arms of Vena. (BhÃgavata, 4th Skandha, Chapter 15). P­thn did tapas in forest and gave up his physical body in fire and attained VaikuïÂha (the abode of Vi«ïu) with the Arcis. (BhÃgavata, 4th Skandha). For details see P­thu. ## A sect of Pit­s. (M.B., ÁÃnti Parva, Chapter 236, Verse 15). ## (SEMI-GODS). In temples hermits, ancestors, serpents, celestial maids and such others also are worshipped. Among these there are Vasus, NÃgas, Asuras, PaiÓÃcas, VetÃlas and many other classes. These are the semi-gods. (See Page 27 of NÃmvanaÇgum DaivaÇgal). ## A holy ghàor bath built by the hermit Darbhi. (MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 153). ## A minister of King DaÓaratha. He had eight ministers. "The great king had eight ministers who were pure and famous and experts in dealing with matters of their concern: Jayanta, Dh­«Âi, Vijaya, Siddha, ArdhasÃdhaka, AÓoka, MantrapÃla and Sumantra were they". (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 7, Stanzas 2 and 3: Vallathol Translation). ## A parva in the MahÃbhÃrata. (See M.B.). ## A King of the lunar dynasty. He was a son born to ArvÃcÅna (a king of the PÆru dynasty) and MaryÃdÃ, a princess of Vidarbha. Ariha had a son, MahÃbhauma, born of his wife, a princess of AÇga. (M.B., ùdi Parva, Chapter 19, Verses 18-19). ## A RÃjà of the PÆru dynasty. (See PÆru dynasty). (Agni PurÃïa, Chapter 278). ## Wife of KaÓyapa. The Gandharvas were born of her. (Agni PurÃïa, Chapter 19, M.B., ùdi Parva, Chapter 67, Verse 83). ## (ARIåèAKA). An asura, a servant of Kaæsa. Once, at the instance of Kaæsa he went to Gokula disguised as an ox to kill ÁrÅ K­«ïa. The ox instilled terror in people by tearing to pieces hills and mountaisn with its horns and bellowing like hell. But ÁrÅ K­«ïa faced the beast, and rained blows on him and it was thrown hundred yojanas away and it died. At the time of death it regained its fromer from as Asura. (BhÃgavata, DaÓama, Skandha, Chapter 37). ## (ARIåèANEMI). (See Ari«Âanemi). ## One of the six sons of VinatÃ. 1) %% Vi«ïu, BrahmÃ, KaÓyapa and Ari«Âanemi. KaÓyapa married Dh­tarëÂrÅ, daughter of Dak«a. ÁukÅ was their daughter, ÁukÅ had a daughter Natà and she a daughter, VinatÃ. Ari«Âanemi, TÃrk«ya, Aruïa, Garu¬a, Para, ùruïi and ÁrÅ VÃruïi were the children of VinatÃ. (M.B., ùdi Parva, Chapter 65, Verse 40). 2) %% Ari«Âanemi with his son was once performing tapas in the forest. The son was immersed in meditation clad in the skin of a deer thus looking like a deer. Parapura¤jaya, the King of Hehaya who happened at the time to be hunting in the forest discharged his arrow against the son of Ari«Âanemi taking him for a deer. When the king found out the real fact he felt extremely sorry, and he craved pardon of the boy's father for unwittingly killing his son. Then Ari«Âanemi pointing out his son who was standing alive asked the King, "Is this the boy whom you killed?" The King was naturally wonder-struck. But Ari«Âanemi told the King that there was nothing to wonder at in the case as nobody would be able to kill them because their TapaÓÓakti was so great. The King felt so happy at this, and returned to his palace after prostrating at the feet of the sage. (M.B., Araïya Parva, Chapter 184). 3) %% (1) Sumati, wife of King Sagara of the Solar dynasty, was the daughter of Ari«Âanemi. (RÃmÃyaïa, BÃlakÃï¬a, Canto 38, Verse 4). (2) KaÓyapa had the synonym Ari«Âanemi also. (VÃlmÅki RÃmÃyaïa, Ki«kindhÃkÃï¬a, Canto 66, Verse 4; DevÅ BhÃgavata, Saptama Skandha). (3) Ari«Âanemi's wives delivered sixteen children. (Agni PurÃïa, Chapter 19). (4) Ari«Âanemi has spoken a lot about the greatness of Brahmins. (M.B., Araïya Parva, Chapter 184, Verses 17-22). (5) Ari«Âanemi once gave much spiritual advice to King Sagara of the SÆrya VaæÓa. (M.B., ÁÃnti Parva, Chapter 288, Verses 5-46). ## MahÃbhÃrata, ÁÃnti Parva, Chapter 208, Verse 8 refers to one Ari«Âanemi, the second son of KaÓyapa. ## A RÃjà called Ari«Âanemi occupied a place in the council of Yama. (M.B., Sabhà Parva, Chapter 8, Verse 9). ## A false name assumed by Sahadeva while the PÃï¬avas lived incognito in the VirÃÂa kingdom. (M.B., VirÃÂa Parva, Chapter 10, Verse 5). ## A synonym of ÁrÅ K­«ïa. (M.B., Udyoga Parva, Chapter 71, Verse 5). ## A King. Realising the transient nature of worldly life, he gave up his kingdom and went to and did tapas at Mount GandhamÃdana. Indra who was very much pleased at this sent a messenger with a vimÃna (aeroplane) to conduct the King to Svarga (heaven). When he was told that there was in Svarga also the states of being high or low, and fall happened when the effect of good actions decreased, the King gave up his desire for Svarga and sent back Indra's messenger. Then Indra sent the King with a messenger to the ùÓrama of VÃlmÅki so that he might gain spiritual knowledge. VÃlmÅki consoled the King with the advice that the telling, hearing and pondering over the story of the RÃmÃyaïa alone would be enough to get eternal salvation. (YogavÃsi«Âham). ## The third of the PÃï¬avas. 1) %% Descended from Vi«ïu thus: BrahmÃ, Atri, Candra, Budha, PurÆravas, ùyus, Nahu«a, YayÃti, PÆru, Janamejaya, PracinvÃn, PravÅra, Namasyu, VÅtabhaya, Áuï¬u, Bahuvidha, SaæyÃti, RahovÃdi, RaudrÃÓvan, MatinÃra, Santurodha, Du«yanta, Bharata, Suhotra, SuhotÃ, Gala, Gardda, Suketu, B­hatk«etra, Hasti, AjamŬha, ãk«a, Saævaraïa, Kuru, Jahnu, Suratha, Vi¬Æratha, SÃrvabhauma, Jayatsena, Ravyaya, BhÃvuka, Cakroddhata, DevÃtithi, ãk«a, BhÅma, PratÅca, Áantanu, VyÃsa, PÃï¬u, Arjuna. 2) %% Arjuna and ÁrÅ K­«ïa are often referred to as NaranÃrÃyaïas (Nara and NÃrÃyaïa). In their previous life they were two ã«is called Nara and NÃrÃyaïa, and from that time onwards they lived as inseparable companions and sons of the same parents. They entered MahÃsamÃdhi at BadaryÃÓrama in the HimÃlayas. Of the two NÃrÃyaïar«i was a partial incarnation of Vi«ïu. About the Narar«i the DevÅ BhÃgavata has the following to say: "Dharma had his origin in the heart of BrahmÃ, and he earned great reputation for truthfulness and adherence to Vedic dharma. He married the daughters of Dak«a. Dharma had four sons, Hari, K­«ïa, Nara and NÃrÃyaïa. Of the four sons Hari and K­«ïa became great yogÅs, and Nara and NÃrÃyaïa, great tapasvins. Nara and NÃrÃyaïa did tapas, worshipping Brahmà for 1000 years at the holy BadaryÃÓrama in the plains of the HimÃlayas. Nara was born in the next birth as Arjuna. (DevÅ BhÃgavata, 4th Skandha). See Nara. 3) %% To VicitravÅrya son of Áantanu was born Dh­tarëÂra by AmbikÃ, and PÃï¬u by AmbÃlikÃ. PÃï¬u had two wives, KuntÅ and MÃdrÅ. The curse of a Muni made physical contacts with his wives impossible for PÃï¬u. (See PÃï¬u). KuntÅ, before her marriage had attended on Mahar«i DurvÃsas who pleased with her service made a gift of five mantras to her. The effect of the mantras was that KuntÅ would become mother of a son from him about whom she was thinking while she repeated the mantra. As soon as she got the mantras she retired to a solitary place and thinking of the Sun-God repeated the first mantra. At once SÆryadeva appeared and Karïa was born to her by him. After assuring her that the incident would not affect her chastity SÆrya disappeared. KuntÅ abandoned the child to float in the river GaÇgÃ, and stayed with PÃï¬u keeping the other four mantras to herself. Since PÃï¬u could not contact the body of his wives, with his permission KuntÅ began practising the other four mantras one by one. By three mantras she got three sons, Dharmaputra from KÃla, Arjuna from Indra and BhÅmasena from the wind God (VÃyu). The remaining one mantra KuntÅ gave to MÃdrÅ. She repeated it thinking of the AÓvinÅ Devas, and two sons, Nakula and Sahadeva were born to her. (M.B., ùdi Parva, Chapter 63 onwards). 4) %% At the birth of Arjuna KuntÅ heard a heavenly voice declare as follows: "Oh! KuntÅ! your son will be equal to Áiva in prowess and unconquerable just as Indra is. After defeating all the Kings he will perform the AÓvamedha thrice. He will please Áiva and get the great weapon called PÃÓupata from him. On the orders of Indra he will kill NivÃtakavacas. Hearing the above prophecy the Devas played ecstatic music and flowers were showered from the sky. The Saptar«is, PrajÃpatis and other sages arrayed themselves in the sky. Thus, all animate and inanimate objects celebrated the birth of Arjuna. 5) %% Sages from the top of the ÁataÓ­Çga mountain came together to perform the christening ceremony of Arjuna. While enumerating the various names of Arjuna, it is said in the VirÃÂa Parva that K­«ïa was the name PÃï¬u gave to his son. (M.B., ùdi Parva, Chapter 123, Verse 20). 6) %% The PÃï¬avas spent their childhood at HastinÃpura with the Kauravas. Then Arjuna studied the art and science of using weapons, dance, music etc. along with the other boys. (M.B., ùdi Parva, Chapter 129, Verse 1). KaÓyapa, the high priest of Vasudeva did for Arjuna the usual SaæskÃras like Upanayana (wearing of the holy thread) etc. Arjuna was taught the first lessons in Dhanurveda (Science of archery) by RÃjar«i Áuka. Afterwards, K­pÃcÃrya became the preceptor of the PÃï¬avas in Dhanurveda, and it was then that DroïÃcÃrya came. There is a particular story about DroïÃcÃrya becoming the guru. (See Droïa). 7) %% Arjuna showed very great interest in the science of the use of weapons. Droïa, the master, wanted to teach AÓvatthÃmÃ, his son, certain special things, and he began sending all his disciples to fetch water. AÓvatthÃmà used to be the first to return with the water, and before the others returned Droïa began teaching AÓvatthÃmà the special lessons. Arjuna came to understand this programme and he began returning with water along with AÓvatthÃmÃ. Then the guru began teaching the special things to both AÓvatthÃmà and Arjuna. Droïa instructed the cook not to serve Arjuna food in the darkness. While Arjuna was once taking his food, wind blew out the burning lamp, and Arjuna alone continued eating. Because of constant practice Arjuna was quite sure about the position of the hand and the mouth in the process of eating, and Arjuna surmised from this that archery also could be practised in darkness. He began practising them. The guru came to know of it, and witnessing Arjuna's performance praised Arjuna as a unique archer. (BhÃrata, ùdi Parva, Chapter 132). 8) %% Ekalavya, son of Hiraïyadhanus, King of the Ni«Ãdas (a tribe of hunters, forestmen) approached Droïa to learn the science of the use of weapons. Droïa, the Brahmin, refused the prayer of this prince of the forest tribe. Ekalavya, after prostrating at the feet of Droïa returned to the woods, made an image of Droïa with earth and meditating upon it as guru began practising the use of weapons. The Kauravas and the PÃï¬avas went hunting in the forest. Seeing there Ekalavya with his matted hair and clad in deer skin the hunting dogs began barking at him. Ekalavya shot into the mouth of the dog seven arrows at one and the same moment. With the arrows thrust in the mouth the dogs ran back to the PÃï¬avas, and they found out the culprit, Ekalavya, who claimed himself to be a disciple of Droïa. Grief-stricken at this claim Arjuna hurried up to Droïa and said: "You had pronounced me to be your foremost disciple without an equal. But, today Ekalavya, another disciple of yours has relegated me to the second place". Thereupon Droïa went and saw Ekalavya in the forest. Ekalavya, in all devotion stood up and saluted the guru. And the guru said as follows: "Oh! Ekalavya if thou art my disciple give me the dak«iïà (fee) due to the guru, and I desire to get the thumb of your right hand as my fee". At once Ekalavya cut his thumb and gave it to Droïa. Henceforth Arjuna became Droïa's unequalled disciple. (M.B., ùdi Parva, Chapter 132). 9) %% When once Droïa and his disciples were bathing in the river GaÇgÃ, a whale caught hold of the leg of the guru. The combined efforts of the disciples failed to extricate the leg from the grip of the whale. Ultimately Arjuna shot an arrow and released the guru's leg. Greatly pleased at this Droïa imparted to Arjuna knowledge about BrahmaÓirÃstra, and Arjuna was enjoined not to use the astra against men, but to use it only when confronting higher beings than men. [BhÃrata (Malayalam), ùdi Parva, Chapter 133]. 10) %% When the training of the princes was almost over Dh­tarëÂra decided to have a rehearsal of their attainments, and the scene for it also was set. The princes with bows and arrows appeared on the scene. Yudhi«Âhira and others first exhibited their skill in shooting arrows in the order of their seniority. Every scene was explained to Dh­tarëÂra by Vidura and to GÃndhÃrÅ by Sa¤jaya. Duryodhana and BhÅma clashed with each other. AÓvatthÃmà pacified them and kept them apart. And, then Arjuna and Karïa appeared on the scene, and the onlookers declared them to be equal in skill in archery. When their shooting exhibition was over, Karïa who got angry again rushed to the stage. Arjuna also got ready. Arjuna challenged Karïa's eligibility on the ground that he was low-born and not a K«atriya. At once Duryodhana proclaimed him as the King of AÇga. Though this pacified the scene, this competition in archery served much to make the Kauravas and the PÃï¬avas the bitterest of enemies. (M.B., ùdi Parva, Chapters, 136, 137). 11) %% At the starting of training the princes Droïa told them: "I have one thing in mind, and you must do it for me when you have completed the course of training. All the disciples except Arjuna kept silent at this, but Arjuna promised to fulfil the guru's wish at the proper time The training was over, and it was time for gurudak«iïÃ. Droïa asked to be brought bound before him Drupada, King of PäcÃla. (For Droïa's enmity towards Drupada see Drupada). Thereupon the PÃï¬avas marched to PäcÃla, and in a fierce battle Arjuna defeated Drupada. Though BhÅma tried to kill Drupada Arjuna did not permit it, but took him bound to Droïa. This ended Droïa's hatred towards Drupada, who now gifted half his kingdom to Droïa. Droïa was very much pleased with Arjuna for the above act, and advised him to fight even him (Droïa) if the latter opposed him (Arjuna). To this Arjuna replied 'Yes'. (M.B., ùdi Parva, Chapter 139, Verse 14). With this promise to fight even the guru in case the guru attacked him Arjuna became the most reputed archer in BhÃrata. 12) %% After the gurudak«iïà Arjuna marched against the neighoouring kingdom. He defeated very easily in war the King of Yavana and the Kings SauvÅra, Vipula and Sumitra. These victories of Arjuna made the Kauravas very anxious; Dh­tarëÂra brooded over it. (M.B., ùdi Parva, Chapter 138, Verses 20-23). 13) %% Duryodhana made up his mind to destroy the PÃï¬avas somehow or other. He got the PÃï¬avas to shift their residence to a palace made of wax at VÃraïÃvata, and one year after this the palace was set fire to. The PÃï¬avas escaped death by fire through a tunnel and entered the forest, the next day. (See Arakkillam). 14) %% The PÃï¬avas walked much through the terrible forest, and after midnight reached the banks of the GaÇgÃ. At that time AægÃraparïa (Citraratha), the Gandharva was enjoying his time in the river with some Apsarà women. The presence of men at the scene, the Gandharva did not relish. Arjuna and the Gandharva crossed in words, which led to a duel. In the duel the Gandharva was defeated. As the wife of the Gandharva prayed with tears in her eyes Arjuna spared him his life. The grateful Gandharva told the PÃï¬avas many interesting stories. He also made a present of divine horses and imparted to them the esoteric knowledge called CÃk«u«ÅvidyÃ. The Gandharva finally told the PÃï¬avas that they were attacked because they came without Agni and ùhuti in their front. He also explained this fact that Arjuna could subjugate him on account of his (Arjuna's) genuine celibacy. (See Citraratha). 15) %% Citraratha, during his talks with the Ãï¬avas had pointed out to them the need to have a priest to lead and guide them in all matters, and accordingly they visited DhaumyÃÓrama and installed the Mahar«i (Dhaumya) as their priest. And, meantime seeing thousands of people on their way to attend the Svayaævara (marriage by open choice of husband by the girl) of K­«ïà (PäcÃlÅ) daughter of the King of äcÃla, the PÃï¬avas also followed the crowd. Veda VyÃsa, whom the PÃï¬avas met on their way blessed them. King Drupada wished to give his daughter K­«ïà in marriage to Arjuna. The news that the ï¬a as were burned to death in the palace of wax grieved Drupada. Yet he had made arrangements for a trial of strength by Heroes at the Svayaævara. A tremendous bow was got ready and installed on the ground, and a machine constructed which was kept suspended in the air. The target was placed inside the machine. And then Drupada spoke thus: "My daughter shall be married to him who will bend the bow and with the first arrow hit the target placed inside the machine". (M.B., ùdi Parva, Chapter 155, Verse 11). Great warriors like Duryodhana, Karïa, ÁiÓupÃla, ÁiæÓumÃra took their seats in the marriage hall. All the kings failed even to lift the bow up. Ultimately Arjuna lifted the bow and hit the target very easily. PäcÃlÅ put the wedding garland on Arjuna's neck. When the PÃï¬avas returned to their mother with PäcÃlÅ in the evening the mother from inside her room said: "What you have got today, my sons, you enjoy among yourselves." KuntÅ said this under the impression that what her sons had got was some Bhik«Ã. At any rate, in obedience to the above injunction of the mother PäcÃlÅ became wife to the five PÃï¬avas. (M.B., ùdi Parva, Chapters 190, 191). 16) %% The svayaævara of PäcÃlÅ broadcast news about the whereabouts of the PÃï¬avas. Dh­tarëÂra brought them back to Indraprastha, and installed them in a new palace built at the place called KhÃï¬avaprastha. (Indraprastha). Dharmaputra ruled a part of the country with Indraprastha as capital. NÃrada went there once and advised the PÃï¬avas to guard themselves against mutual quarrels as the five of them claimed one and the same woman as wife. Thenceforth it was set forth that PäcÃlÅ would live with each husband in turn for one year. It was also settled that during a particular year if any other husband than the one whose turn it was to live with PäcÃlÅ saw her the intruder was to go on a pilgrimage for one year. Once a brahmin came to the palace complaining that his cows were stolen by thieves, and Arjuna promised to help him. Arjuna did so without remembering that all his weapons were stored in Dharmaputra's palace. That year PäcÃlÅ was living with Dharmaputra. Forgetting the fact Arjuna went to Dharmaputra's palace, got his weapons and helped the brahmin. For thus breaking the rule Arjuna left his palace on a pilgrimage for one year. 17A) %% Arjuna with his bow and arrows went into the forest. Many brahmins followed him. Arjuna reached the banks of GaÇgà and entered the waters for a bath. Here Arjuna was attracted by UlÆpikÃ, daughter of the NÃga King and he married her. A son was born to them called IrÃvÃn. After visiting places like AgastyavaÂam, Vasi«Âhagiri Arjuna reached Manalur. He married CitrÃÇgadÃ, daughter of CitrÃÇgada, King of Manalur. After a stay of three months there he went southwards. CitrÃÇgadà gave birth to a son named BabhruvÃhana. 17B) %% Arjuna, once during a tour of the country was much surprised to see the Dam constructed by ÁrÅ RÃma from RÃmeÓvara to LaÇkÃ. He also felt that it was not at all proper on the part of ÁrÅ RÃma to have sought the help of monkeys to construct the dam. ÁrÅ RÃma could have made a dam with arrows. Arjuna put this question to a great scholar (Pandit) who was sitting nearby reading the RÃmÃyaïa. Neither the Pandit nor the other brahmins gathered there could give a convincing answer to Arjuna's doubts. Then a monkey child went up to Arjuna and told him with pride that a dam made of arrows would have broken when the monkeys walked on it. Arjuna said then, "no, no, no monkey will be able to break the dam built with RÃma's arrows; which monkey will break a dam of arrows made even by me?" And, a debate began about the subject. The monkey and Arjuna agreed to a bet that if a monkey broke the dam made by Arjuna he would end his life by jumping into fire, and if the monkey could not break the dam it would for ever be Arjuna's slave. Arjuna constructed a dam with arrows. And, as soon as the monkey set foot on it it was broken. Arjuna tried again. Though now it caused some efforts on the part of the monkey the dam broke this time also. Arjuna was thus left with no alternative but to die by jumping into fire and a fire was accordingly lit. Before Arjuna jumped into the fire a brahmin boy, who was bathing in the river ran upto Arjuna and told him that his attempt at self annihilation was not justified as the bet was made without an arbiter. When Arjuna who was wedded so much to truth brushed aside this argument and got ready to end his life the boy said: "If you are so very insistent about it you (Arjuna and the monkey) compete once again with me as arbiter. This suggestion of the boy was accepted. The monkey child tried its best to break the dam, but it failed. It developed its body to the size of a mountain and jumped on the dam. Even then it did not break. Then he ran up to the boy who was acting as arbiter and prostrated at his feet crying 'RÃmacandra'. At the same moment Arjuna also prostrated before the boy crying 'ÁrÅ K­«ïa, slave to devotees'. The boy asked both of them to get up, and after admonishing them for their conceit gave them good advice. He also asked the monkey child to keep his word by remaining as the emblem of Arjuna's flag. (The monkey boy was actually HanÆmÃn and the brahmin boy ÁrÅ K­«ïa). 17C) %% Arjuna went to the holy place called SaubhadratÅrtha and redeemed the woman named Vargà from the curse she was labouring under. (See VargÃ). Arjuna continued his journey and reached Gokarïa and PrabhÃsa tÅrtha, where he met Gada, brother of ÁrÅ k­«ïa. Gada described to Arjuna the great beauty of his sister, SubhadrÃ. Arjuna went to DvÃrakà and paid his respects to ÁrÅ K­«ïa. A few days later the yÃdavas celebrated a great festival at mount Raivataka. Arjuna went there disguised as a SannyÃsin and forcibly took away Subhadrà with him with the permission of ÁrÅ K­«ïa. Though the yÃdavas got ready for a fight they were ultimately pacified, and Subhadrà was married to Arjuna. (M.B., ùdi Parva, Chapter, 218-224). 17D) %% When once Arjuna was in DvÃrakà with ÁrÅ K­«ïa a brahmin appeared on the scene lamenting that his child died as soon as it was born. Nobody paid any heed to this, and then Arjuna rose up and assured protection to the next child to be born to the brahmin and asked him to return home in peace. Arjuna also vowed that he would end his life by jumping into fire if he failed to protect the next child of the brahmin. As the time for the delivery of his wife approached the brahmin took Arjuna home. Arjuna made the house secure by making an enclosure with his arrows. Yet the child died; not only that, at the time of birth itself its body disappeared. And, the brahmin heaped insults on Arjuna, who looked very foolish. Rendered thus an object of ridicule Arjuna began to make a fire for him to jump into. At this ÁrÅ K­«ïa appeared before Arjuna and prevented him from jumping into fire. And then both K­«ïa and Arjuna went to Vi«ïuloka and submitted the case of the brahmin to him. Vi«ïu told them: "Oh! K­«ïa and Arjuna, it was I who took away the brahmin boys for the pleasure of seeing you both here. You may immediately return with the brahmin boys. And, K­«ïa and Arjuna returned with the boys to the brahmin, who now felt very happy. (BhÃgavata, DaÓama Skandha, Chapter 89). 17E) %% While K­«ïa and Arjuna were spending their days on the banks of river Yamunà in the summer season Agni BhagavÃn (the fire-god) requested them to give the KhÃï¬ava forest as food to him. (See KhÃï¬avadÃha). Arjuna agreed to oblige Agni BhagavÃn, who presented to Arjuna the bow called GÃï¬Åva, a white horse and many other powerful arrows. When Agni began burning the forest, Indra sent a heavy shower of rain. By creating a tent with arrows Arjuna saved the forest from the rain. Arjuna killed Tak«aka's wife, cursed the N ga called AÓvasena and saved Maya, the architect of the Asuras who was put up in the forest. Indra was pleased and gifted many divine arrows to Arjuna. Maya gave the famous conch, Devadattam to Arjuna. By now the one year of the pilgrimage of Arjuna was over and he returned to Indraprastha. (M.B., ùdi Parva, Chapters 233-239). 17P) %% (See GÃlava, para 4). 18) %% Maya, who escaped death in KhÃï¬ava forest, in his great gratitude, went to Indraprastha, and with the permission of Dharmaputra built for the PÃï¬avas an exceptionally beautiful palace. And then the PÃï¬avas made the conquest of all the earth, and after killing enemy kings like JarÃsandha, the Kimpuru«as, the HÃdakas, ÁiÓupÃla, Kurundha and Bhagadatta returned to Idraprastha and performed the RÃjasÆya yaj¤a. The Kauravas who got jealous at this went on a visit to Indraprastha. When they entered the palace built by Maya they were put into many a ludicrous situation. (See SabhÃpraveÓa). Insulted and humiliated they returned to HastinÃpura and challenged the PÃï¬avas to a game of dice, and in the game the PÃï¬avas lost not only their kingdom and other riches, but PäcÃlÅ as well. DuÓÓÃsana dragged PäcÃlÅ and stripped her of her clothes in the royal assembly and thus mercilessly insulted her. According to the terms and condition agreed to with reference to the game of dice, the PÃï¬avas had to lead forest life for twelve years and live for one year incognito. The PÃï¬avas again started for the forest. (M.B., Sabhà Parva). 19) %% A number of brahmins also accompanied the PÃï¬avas to the forest. The noble brahmin, Áaunaka consoled the aggrieved Dharmaputra in the Dvaitavana. Dharmaputra felt worried that he could not feed the brahmins who accompanied him into the forest. PäcÃlÅ prayed to the Sun-God, and he gave the Ak«ayapÃtra to her. (See Ak«yapÃtra). And, after this the PÃï¬avas, along with the brahmins, entered the KÃmyaka forest. (M.B., Araïya Parva, Chapter 36). 20) %% Dharmaputra asked Arjuna to do tapas in the HimÃlayas and thus secure divine arrows. Accordingly Arjuna went south and saw Indra in the IndrakÅla mountain. Indra gave him boons. There Arjuna killed MÆkÃsura. And, then Arjuna went to Mount KailÃsa and prayerfully concentrated his mind on Áiva. Áiva appeared in the guise of a forest dweller. (See PÃÓupatÃstra). After that he got the Daï¬Ãstra from Yama, PÃÓÃstra from Varuïa and AntardhÃnÃstra from Kubera. (M.B., Vana Parva, Chapters 37-41). 21) %% Indra, who was so very pleased that Arjuna got so many divine arrows deputed his charioteer, MÃtali, to bring Arjuna to Devaloka, and at Devaloka he learned more about archery and music. The Apsarà women forgot themselves when they saw the exceptionally handsome Arjuna. UrvaÓÅ, mad with love, sent her messenger Citrasena to Indra. Being told about UrvaÓÅ's love Arjuna closed both his ears with hands, and reminded the messenger of UrvaÓÅ's maternal position with reference to him. UrvaÓÅ cursed and turned Arjuna into an eunuch. Indra consoled Arjuna by assuring him that UrvaÓÅ's curse will turn out to be of great benefit to him. Afterwards Arjuna stayed in Devaloka for a few days with Citrasena, and during the period he killed NivÃtakavaca and KÃlakeya. Arjuna became a friend of Mahar«i LomaÓa, who had gone to Devaloka to see Indra. Promising Arjuna that he would protect Dharmaputra LomaÓa returned to the earth. Arjuna left the KÃmyaka forest and returned to his brothers after an absence for five years. He met the brothers at Mount GandhamÃdana. (M.B., Vana Parva, Chapters 42-47). 22) %% At last a witty and humorous brahmin went to Dh­tarëÂra and dilated upon the hardships being suffered by the PÃï¬avas, and Duryodhana and others were extremely pleased and happy to hear it. Yet, they shed crocodile tears. But, Duryodhana was in a mighty hurry to see with his own eyes the pitiable plight of the PÃï¬avas. On the pretext of going out for hunting Duryodhana and others with the permission of Dh­tarëÂra, started for the forest with a number of attendants. 8,000 chariots, 30,000 elephants, thousands of infantry soldiers, 9,000 horses, merchants, ornaments, courtesans and thousands of hunters formed this procession into the forest. Just like roaring winds during the rainy season the procession caused thunderous noise. Duryodhana approached the pool in the Dvaita forest and waited at a distance. (M.B., Araïya Parva, Chapter 239, Verses 25-29). Duryodhana and attendants put up tents in the forest. The Gandharvas obstructed Duryodhana, and he and the Gandharva called Citrasena clashed with each other. Duryodhana was made a prisoner. Arjuna came on the scene and released him. And, thus humiliated Duryodhana returned to HastinÃpura with the attendants. (M.B., ùraïya Parva, Chapters 239-253). 23) %% While once PäcÃlÅ was alone King Jayadratha forcibly took her away. Within seconds the PÃï¬avas confronted Jayadratha and regained PäcÃlÅ. Jayadratha and his men were killed. The PÃï¬avas, who were very weary and tired walking in the forest felt extremely thirsty. Nakula, at the instance of Dharmaputra climbed a tree and looked around and sighted a pool of clear water. When Nakula went to the pool and began to draw water a voice from above was heard saying as follows: "Do not be so very daring. This is my ancestral wealth. If you answer my questions you may not only drink the water but also take some with you". Without paying any heed to this warning Nakula drank water from the pool, and lo! he fell down unconscious immediately. Sahadeva who went to the pool in search of Nakula and drank water from the pool also met with the same fate as Nakula. Arjuna and BhÅma also had the same fate at the pool. Lastly Dharmaputra went to the pool and understanding what happened to his brothers requested permission to drink water. At once a Yak«a appeared and brought the brothers of Dharmaputra back to consciousness. In fact, the Yak«a was none other than Yamadharmadeva. (For questions and answers of the Yak«a see Dharmaputra.) (M.B., Araïya Parva, Chapters 312-315). 24) %% Now the twelve years of forest life being over the PÃï¬avas decided to spend the one year of life incognito in the VirÃÂa palace. Arjuna disguised himself and deposited his clothes and weapons in the hollow of a Áami tree in the forest. And the PÃï¬avas in various disguises reached the VirÃÂa palace. They assumed false names: Dharmaputra as KaÇka, BhÅma as ValÃla, Arjuna as B­hannala, Nakula as Granthika and Sahadeva as Ari«Âanemi and DraupadÅ as MÃlinÅ. When the life incognito of the PÃï¬avas for one year was about to expire a rumour reached the Kauravas that the PÃï¬avas were at the VirÃÂa capital, and the Kauravas thought that the PÃï¬avas will appear on the scene if a war was fought against King VirÃÂa. The Kauravas, with this object in view, lifted the cows of VirÃÂa and that led to war. Uttara, the prince of VirÃÂa boasted that he would fight provided he had a good charioteer. B­hannala (Arjuna) agreed to act as such and they started for the warfield. At the sight of the massive army of the Kauravas Uttara got frightened and tried to run away from the field. But B­hannala tightly bound Uttara to the chariot, drove it very fast to the forest, took back from the hollow of the Áami tree his weapons and returned to the battle-field. The Kauravas were absolutely defeated in the war and they took to their heels. They understood that the very clever and terrible warrior in disguise was Arjuna himself. But, by the time the period of the PÃï¬avas life incognito was over. The king of VirÃÂa, greatly pleased over this victory in war gave his daughter, Uttarà in marriage to Abhiæanyu, son of Arjuna. (M.B., VirÃÂa Parva). 25) %% After the forest life and life incognito the PÃï¬avas returned. The Kauravas refused to give them half the Kingdom. ÁrÅ K­«ïa, on behalf of the PÃï¬avas, implored that half the kingdom or five districts or five houses or at least one house be given to them. But the Kauravas took the stand that not even an iota of land would be given to the PÃï¬avas. And, war was perforce decided upon. Duryodhana went to K­«ïa at DvÃrakà to request for support in war. K­«ïa, who favoured the PÃï¬avas lay in false sleep as he did not want to fight against them. Duryodhana sat at the head of K­«ïa. Arjuna, who came after some time sat at the feet of K­«ïa and remained there standing. Awakening from sleep, it was Arjuna whom K­«ïa saw first. After the greetings were over with Arjuna, K­«ïa saw Duryodhana also. Between K­«ïa without any arms and the armed forces of K­«ïa, Arjuna chose K­«ïa and Duryodhana his armed forces to help each side in the impending war. (Udyoga Parva). 26) %% Both the Parties were encamped in Kuruk«etra ready for war. ÁrÅ K­«ïa acted as Charioteer to Arjuna. He stopped the chariot in between the opposing armies. Arjuna felt deep anguish to find his own people arrayed on the opposite side for war. Reluctant to kill relations, elders, friends and preceptors Arjuna laid down his arms in the chariot. Then did K­«ïa instruct him in Karmayoga (the philosophy of action). That instruction and advice of K­«ïa is the world-famous Bhagavad GÅtÃ. The GÅtà cleared off Arjuna's illusions and he praised the Lord, ÁrÅ K­«ïa, who revealed his all comprehensive form (ViÓvarÆpa) to Arjuna. On the first day of the war Arjuna fought a duel with BhÅ«ma, and the second day he fought the Kaurava forces with exceptional prowess. And then Arjuna prevented K­«ïa from killing BhÅ«ma. But, the Kaurava army faced defeat that day. On the third day Arjuna defeated BhÅ«ma, AÓvatthÃmÃ, Trigartta, Bhagadatta and others. Thereupon a really fierce fight began. The war lasted for 18 days. The important incidents during the 18 days can be summarised as follows:-(1) Fierce fight between Arjuna and BhÅ«ma. (2) Fight between Arjuna and AÓvatthÃmÃ. (3) Arjuna destroyed the Kaurava army. (4) IrÃvÃn, son of Arjuna, was killed. (5) Arjuna fought against Droïa and SuÓarmÃ. (6) Took the vow to kill BhÅ«ma. (7) Áikhaï¬Å prompted to kill BhÅ«ma. (8) On the appearance of Áikhaï¬i the Kaurava army, took fright and fled in great disarray. (9) Arjuna fought a duel with DuÓÓÃsana. (10) Duel with Bhagadatta. (11) Duel again with BhÅ«ma. (12) BhÅ«ma fainted and fell on the ground. (14) With Áikhaï¬Å in the front made an attack on BhÅ«ma. (15) Arjuna discharged three arrows to serve as pillow to BhÅ«ma who, dislodged from the chariot, was lying on a bed of arrows. (16) Cool water sprinkled on the face of BhÅ«ma with the aid of divine arrows. (17) Fought against Droïa and defeated his forces. (18) Satyajit deputed to remain with Dharmaputra to help him. (19) Sudhanvà killed. (20) Again fought with Bhagadatta. (21) SupratÅka, the elephant of Bhagadatta killed. (22) And after that, Bhagadatta also killed. (23) V­«aka and Acala killed by Arjuna. (24) Áakuni defeated. (25) Arjuna killed the three brothers of Karïa and confronted Karïa. (26) Abhimanyu, son of Arjuna, killed. (27) Hearing about the death of Abhimanyu, Arjuna fell down unconscious. (28) Awakened, Arjuna vowed to kill Jayadratha. (29) Arjuna performed Áiva PÆjÃ. (30) Arjuna dreamt that night to have paid homage to Áiva along with K­«ïa and that Áiva gave him divine arrows like PÃÓupata. (31) Marched forth routing the elephant regiment of Durmar«aïa. (32) Routed DuÓÓÃsana in fight. (33) Again fought Droïa, K­tavarmÃ, ÁrutÃyudha, Sudak«iïa, King of KÃmboja. (34) Sudak«iïa killed in fight. (35) ÁrutÃyu, AcyutÃyu, NiyutÃyu, Amba«Âha and the Mlecchas' army killed. (36) Vinda and Anuvinda killed. (37) Warfield converted into a house of arrows, on account of the great collection of arrows. (38) Arjuna defeated Duryodhana. (39) Fought the nine great warriors on the Kaurava side. (40) Arjuna cut off the right hand of BhÆriÓravas at the instance of K­«ïa. (41) Cut off the head of Jayadratha with arrows. The head and the arrows were thrown on the lap of Jayadratha's father. (42) Alambu«a, King of RÃk«asas killed. (43) Daï¬adhÃra killed with his elephant. (44) Arjuna killed the six brothers of SuÓarmÃ, viz., Satyasena, Candrasena, Mitrasena, Áruta¤jaya, SauÓruti and Mitradharmà (45) Difference of opinion arose between Dharmaputra and Arjuna about the failure to kill Karïa, and in the heat of excitement Arjuna called his elder brother 'thou'. (46) Immediately repenting Arjuna drew sword to kill himself. But, regained mental peace by begging pardon of the brother. (47) Killed V­«asena, son of Karïa, (48) Karïa brought down K­«ïa's crown by his arrow resembling the face of the serpent. Enraged at this Arjuna killed Karïa. (49) Killed SatyakarmÃ, Satye«Âha and others. (50) After bowing to VyÃsa, Arjuna withdrew arrow. (M.B., BhÅ«ma, Droïa, Karïa, Áalya and Sauptika Parvas). 27) %% In the great war the Kaurava army, to the very last man, was annihilated. The PÃï¬avas assembled together. Thoughts about the future came up. ÁrÅ K­«ïa consoled the sorrowing Dharmaputra. As desired by VyÃsa, K­«ïa, Dharmaputra and others returned to HastinÃpura and took up the reins of governing the country, and the idea of performing an AÓvamedha YÃga was seriously mooted. A King named Marutta agreed to give money needed for the yaj¤a. Arjuna defeated all enemy kings. (M.B., ÁÃnti Parva). 28) %% On his way back after digvijaya Arjuna was killed by the arrows of his son, BabhruvÃhana. Immediately did UlÆpÅ, Arjuna's wife bring back to life her husband by M­tasa¤jÅvanÅ mantra. Then Arjuna questioned UlÆpÅ about the reason for his son killing him, and also as to how she happened to be present at the time. UlÆpÅ described the story of a curse in answer to Arjuna's querry. (M.B., AÓvamedha Parva, Chapter 79). 29) %% UlÆpÅ said: You shall not get angry. Yes, all is for the best. In war you killed BhÅ«ma by unrighteous means, viz. with the help of Áikhaï¬Å. On his death, the A«Âavasus and GaÇgà DevÅ cursed you with hell. I told about this curse to my father, who begged the Vasus for redemption, and they said that you would be redeemed from the curse when your son, BabhruvÃhana, killed you. Accordingly he has been brought here to kill you. The above story pleased Arjuna. (AÓvamedha Parva, Chapter 81). 30) %% Arjuna again defeated Meghasandhi, the King of Magadha, Áakuniputra and others and returned to HastinÃpura, where the AÓvamedha yaj¤a was performed. The YÃdava dynasty was extinguished before long. Arjuna did all the rites due to them on death. He grieved over the departure of ÁrÅ K­«ïa. (BhÃgavata, Skandha 11, Chapter 31). And then he went to Indraprastha with the consorts of K­«ïa. On the way dacoits overcame Arjuna and snatched away some of the females. Arjuna felt very sad. Then VyÃsa appeared and told him that he would be strong and powerful only in the presence of K­«ïa. (Agni PurÃïa, Chapter 15). 31) %% Now, it was time for the PÃï¬avas to journey to the other world. It was at this juncture that the YÃdava dynasty ended and ÁrÅ K­«ïa was killed, and some of K­«ïa's consorts were abducted. Arjuna could not save them, and they jumped into the river and died. Arjuna, who lost all his power began the great journey with his brothers. On their way Agnideva advised him to deposit reputed bow, GÃï¬Åva in the sea, and Arjuna did so. (MahÃprasthÃna Parva, Chapter 1, Verses 1-42). The PÃï¬avas continued their journey, Yudhi«Âhira leading them. They reached the HimÃlayas, and there PäcÃlÅ expired. To BhÅma's querry as to why PäcÃlÅ expired first, Yudhi«Âhira replied that it was due to her having been more partial to Arjuna. The others continued their journey and then Sahadeva died. Yudhi«Âhira explained that Sahadeva died second due to his arrogance and conceit. And, the others continued going forward. An emaciated dog was already with the PÃï¬avas during their journey. Nakula was the third to die, and Yudhi«Âhira attributed it to his (Nakula) extreme conceit about his beauty. And, Arjuna's death next, Yudhi«Âhira said, was due to his having not kept his vow, once made, to kill the whole lot of enemies in a day. After proceeding a short distance further BhÅma also fell dead, and Yudhi«Âhira thought to himself that it was due to BhÅma's voracious eating. And, then Devendra came in his chariot of gold and welcomed Yudhi«Âhira to Svarga. But, he refused the offer saying that he would not do go alone, leaving his brothers behind. When Indra assured him that his brothers were already there, in Svarga, Yudhi«Âhira got into the chariot and reached Svarga, and he was elated to find his brothers there happy with PäcÃlÅ. (MahÃprasthÃna Parva and SvargÃrohaïa). 32) %% (1) White. "ÓuklaÓubhraÓuciÓveta-viÓadaÓvetapÃï¬avÃ÷ avadÃtassito gauro valak«o dhavalo'rjuna÷ hariïa÷ pÃï¬ura÷. (amarakoÓa) (2) the plant called vÅrataru. nadÅsarjo vÅratarurindrad­u÷ kakubhor'rjuna÷. (do) (3) grass. Óa«pam bÃlat­ïaæ ghÃso yavasam t­ïaæarjunam. (do) (4) indra." (ãgveda, Chapter 1, AnuvÃka 7, SÆkta 112). 33) %% Aindri, BhÃrata, BhÅmÃnuja, BhÅmasenÃnuja, BÅbhatsu, B­hannala, ÁÃkhÃm­gadhvaja, Áakraja, Áakranandana, ÁakrasÆnu, ÁakrÃtmaja, Áakrasuta, ÁvetÃÓva, Ávetahaya, ÁvetavÃha, Devendratanaya, Dhana¤jaya, GÃï¬Åvabh­t, GÃï¬ÅvadhanvÃ, GÃï¬ÅvadhÃrÅ, GÃï¬ÅvÅ, Gu¬ÃkeÓa, IndrarÆpa, Indrasuta, IndrÃtmaja, IndrÃvaraja, Jaya, Ji«ïu, Kapidhvaja, Kapiketana, Kapipravara, Kapivaradhvaja, Kaunteya, Kaurava, KauravaÓre«Âha, Kauravya, KirÅÂamÃli, Kauraveya, KirÅÂabh­t, KirÅÂavÃn, KirÅÂÅ, K­«ïa, K­«ïasÃrathi, KuntÅputra, MahendrasÆnu, MahendrÃtmaja, Nara, PÃkaÓÃsani, PÃï¬ava, PÃï¬aveya, PÃï¬unandana, PÃrtha, Paurava, PhÃlguna, Prabha¤janasutÃnuja, SavyasÃcÅ, TÃpatya, TridaÓeÓvarÃtmaja, VÃnaradhvaja, VÃnaraketana, VÃnaraketu, VÃnaravaryaketana, VÃsavaja, VÃsavanandana, VÃsavÃtmaja, VÃsavi, Vijaya. 34) %% Towards the close of his life incognito, Arjuna went to the Áami tree to take out GÃï¬Åva kept in its hollow. Uttarà also was with Arjuna. Then Arjuna revealed himself to UttarÃ, and also elaborated the meaning of his various names as follows:-- I shall tell you my ten names. Arjuna, PhÃlguna, Ji«ïu, KirÅÂi, ÁvetavÃhana, BhÅbhatsu, Vijaya, K­«ïa, SavyasÃcÅ and Dhana¤jaya....I am called Dhana¤jaya, because even after having conquered all the lands and amassed wealth I stand in the centre of righteousness ....I am called Vijaya because in fights with haughty opponents I always succeed.....I am called ÁvetavÃhana because white horses are harnessed in war to my chariot decked with golden ornaments....I am called PhÃlguna because I was born in the month of PhÃlguna and under the star, PhÃlguna...I am kirÅÂÅ because during my fight with the Daityas I put on my head crown glowing as Sun...I am called BÅbhatsu by men and Devas because I never resort to revolting means during war...Devas and men call me SavyasÃcÅ because both my hands are adept in using the bow, GÃï¬Åva....I am Arjuna because, in the world people are rare who possess such fair colour as I do, and moreover I do only white (just and ethical) acts....I am called Ji«ïu, because I am unassailable and unconquerable, and I subjugate and conquer, and also because I am the son of Indra...My father gave me the tenth name of K­«ïa because I was very attractive (K­«ïa=attractive). [MahÃbhÃrata (Malayalam)]. 35) %% (1) PäcÃlÅ (2) UlÆpÅ (3) CitrÃÇgadà (4) SubhadrÃ. 36) %% Á­takirÅÂi, IrÃvÃn, BabhruvÃhana, Abhimanyu. ## A son of Emperor, Nimi. One Arjuna, son of emperor Nimi, got philosophical advice from a Muni named Asita (BrahmÃï¬apurÃïa, Chapter 47). ## (See KÃrttavÅryÃrjuna). ## A member of Yama's assembly. The other members are: Kapotaroma, T­ïaka, Sahadeva, ViÓva, SÃÓva, K­ÓÃÓva, ÁaÓabindu and MahÅÓvara. (M.B., Sabhà Parva, Chapter 8, Verse 17). ## A sub Parva in MahÃbhÃrata. (See MahÃbhÃrata). ## A hunter. Dharmaputra was called to his side by BhÅ«ma his body torn by arrows in fight and he felt very sad and sorry to see BhÅ«ma in that state. To console Dharmaputra BhÅ«ma related a story and this hunter was one of the characters in the story. The story may be summarised as follows:-- Once, the son of an old Brahmin woman GautamÅ, died on account of snake-bite. A hunter caught and brought before GautamÅ the snake. His object was to kill it immediately. But the serpent proved its innocence by pleading that it bit the boy impelled and prompted by Death. At once death (m­tyu) appeared on the scene and explained that it was prompted by the God of Death. And, it was the child who was responsible for the cause of death, and GautamÅ was the cause for the birth of the child. Ultimately GautamÅ herself assumed responsibility for the sin. BhÅ«ma consoled Dharmaputra by telling that as in the case of GautamÅ in the story, the cause for every effect was the chain of Karma. (M.B., AnuÓÃsana Parva, Chapter 1). @<[Page 55a]>@ ## A sub parva in MahÃbhÃrata. (See MahÃbhÃrata). ## A synonym of the Sun. (See SôRYA). ## A king of olden days. (M.B., ùdi Parva, Chapter 1, Verse 236). ## The royal sage ã«Åka was Arkka, the Asura, reborn. (M.B., ùdi Parva, Chapter 67, Verses 32, 33). ## KaÓyapa's son by his wife MunÅ. He was a Devagandharva. (M.B., ùdi Parva, Chapter 65, Verse 43). ## From the forehead of MahÃvi«ïu a golden lotus grew up from which ÁrÅ DevÅ was born. DharmÃrthas (Dharma=righteousness and artha=wealth) also were born from ÁrÅ. "From the forehead of Vi«ïu, sprung up a golden lotus and His wise spouse ÁrÅ arose there from and oh, PÃï¬ava, righteousness and wealth came into being from ÁrÅ". (BhëÃbhÃrata, ÁÃnti Parva, Chapter 59, Stanzas 130 & 131). ## A sect among the RÃk«asas. (M.B., Vana Parva, Chapter 285, Verse 2). ## The Áaiva text of the south is called Tirumura, and it contains twelve songs. The first seven of those songs were composed by Tiruj¤Ãnasambandha, TirunavukkarÓar and SundaramÆrti. The twelfth song is called PeriyapurÃïa composed by Arulmolithevar. He is also called Sekhilar. Tevar was prime minister (A.D. 1063-1112) of Cola. (Some great lives). ## 1) %% Son of KaÓyapa by VinatÃ. KaÓyapa, son of BrahmÃ, married Vinatà and KadrÆ, and being so much pleased by their services he gave them boons. KadrÆ got the boon to have 1000 nÃga (serpent) sons, and Vinatà to have two sons more powerful and vital than the sons of KadrÆ. After this KaÓyapa went into the forest again for Tapas. After a period, KadrÆ gave birth to 1000 eggs and Vinatà to two. Both the mothers kept their eggs in pots so that they were in the right temperature. After 500 years the pot broke up and KadrÆ had her 1000 sons. Vinatà felt pained at this and opened one of her pots. A child only half-developed emerged from the egg and he was Aruïa. (M.B., ùdi Parva, Chapter 16, Verses 5-7). After another 500 years the other egg of Vinatà hatched itself and a glowing son emerged. He was Garu¬a. 2) %% While RÃma and Lak«maïa wandered in the forest searching for SÅtà they saw the wounded and disabled JaÂÃyu. JaÂÃyu described his genealogy as follows: "KaÓyapa, son of BrahmÃ, married the daughters of Dak«a. Of the two wives, Vinatà delivered two sons, Garu¬a and Aruïa. SampÃti was Aruïa's elder son and he (JaÂÃyu) the younger. (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, Canto 14). Agni PurÃïa, Chapter 19 also refers to Garu¬a and Aruïa as the sons of VinatÃ. 3) %% The fact of Vinatà forcing open one of her eggs prematurely and Aruïa emerging out of it with only a half-developed body has been mentioned above. Aruïa got angry at the haste of his mother and cursed her to live as slave of KadrÆ for 500 years, and then Garu¬a would redeem her from slavery. He also asked her to wait for 500 years so that the birth of another physically deficient son like himself might be avoided. After pronouncing this curse Aruïa rose to the sky. This curse was the reason for VinatÃ's becoming a slave of KadrÆ. (M.B., ùdi Parva, Chapter 16, Verses 18-23). 4) %% The Sun and the Moon betrayed to the Devas RÃhu, who waited at the entrance of Devaloka to snatch off the Nectar (Am­tam) got at the churning of the sea of milk (K«ÅrÃbdhi). Thenceforth RÃhu does often swallow the Sun and the Moon. That phenomenon is called the eclipse (of the Sun or Moon. SÆrya-grahaïa and Candra-grahaïa). Enraged by these frequent attacks of RÃhu, the Sun-God began once to burn like anything. Murmuring that everyone would cooperate when there was something to be achieved, but would go on their own way when the object was achieved, the Sun-God began burning so virulently as to destroy all living forms, and the Devas were frightened by this and took refuge in BrahmÃ. Brahmà called Aruïa and asked him to stand as charioteer in front of the Sun-God everyday so that the Sun's intensity might be reduced. From that day onwards Aruïa has been functioning as the charioteer of the Sun. (M.B., ùdi Parva, Chapter 24, Verses 15-20). 5) %% ÁyenÅ, wife of Aruïa delivered two sons, SampÃti and JaÂÃyu. (M.B., ùdi Parva, Chapter 68, Verse 71). 6) %% ÁÅlÃvatÅ, the chaste woman, once did naked Tapas to redeem her husband, Ugratapas from the consequences of a curse. The object of her tapas was to prevent the next dawn (Sunrise). Owing to the intensity of her tapas the Sun ceased to rise, and this gave his charioteer Aruïa some rest. Then it was that Aruïa came to know of a programme of naked dance by the women in Devaloka. Women alone were admitted to the dance hall. Aruïa, therefore, assumed female form and sat among the Deva women, and the beautiful 'female' kindled erotic sentiments in Indra and he enjoyed a night with 'her'. Also, a son was born to them. And, before the day dawned Aruïa, at the instance of Indra entrusted the child to AhalyÃdevÅ and returned to join duty as the Sun-God's charioteer. (Aruïa, while he acted as Indra's wife was called ùruïÅdevÅ). Aruïa was a bit late to report for duty, and when questioned by Sun he detailed the happenings during the last night. This evoked the desire in the Sun to see Aruïa in female form. Aruïa did so, and the Sun enjoyed her. This also resulted in the birth of a son, who too was, at the instance of the Sun, entrusted to AhalyÃdevÅ. AhalyÃdevÅ brought both the children with tender love, which Gautama muni, her husband did not like. He cursed them and turned them into monkeys. After some time Indra went to Ahalyà to see his child and he was told the story of Gautama's curse. Indra searched out both the monkeys. In view of the elder one having a long tail he was called BÃli (VÃli) and the neck of the second one being very beautiful, he was named SugrÅva. At that time, ãk«arÃja, the monkey King of Ki«kindhà was very unhappy because he had no sons. He came to know of BÃli and SugrÅva, and requested Indra to give both the monkeys to him as sons. Indra gladly obliged him. Indra blessed BÃli to the effect that half the strength of anybody who attacked him would be added to his own natural power. Indra then sent him and SugrÅva to Ki«kindhÃ. 7) %% SÆrasÆta, AnÆru, Aruïa, KÃÓyapi, GarudÃgraja. @<[Page 56a]>@ ## A king of the solar dynasty, and father of TriÓaÇku. (DevÅ BhÃgavata, Saptama Skandha). ## A sage in ancient India. A community of ã«is was denoted by this name. Those ã«is were called Aruïas. The Ajas, P­Ónis, Sikatas, Ketus and Aruïas-they attained Svarga by self study. (M.B., ÁÃnti Parva, Chapter 26, Verse 7). ## A serpent. KarkkoÂaka, VÃsuki, Tak«aka, P­thuÓravas, Aruïa, Ku¤jara, Mitra, Áaækha, Kumuda, Puï¬arÅka, and the chief of serpents, Dh­tarëÂra. (M.B., Mausala Parva, Chapter 4, Verse 15). ## A ã«i. TaittarÅya ùraïyaka refers to him as born from the flesh of Brahmà at the time of creation. ## A DÃnava (Asura) born in the dynasty of Vipracitti. He did tapas for long years repeating the GÃyatrÅ mantra, and got from Brahmà the boon not to die in war. Becoming very arrogant on account of this boon he left PÃtÃla (nether region) for the earth and deputed a messenger to challenge Indra for war. At that time a heavenly voice called out that as long as Aruïa did not give up the GÃyatrÅ he could not be worsted in war. Then the Devas sent B­haspati to Aruïa to make him give up GÃyatrÅ. Aruïa questioned B­haspati as to why he of the enemy camp had come to him (Aruïa). B­haspati replied: "You and I are not different; both of us are worshippers of GÃyatrÅ DevÅ. Being told so Aruïa gave up worship of GÃyatrÅ DevÅ, and she felt offended at this and sent thousands of beetles against him. Thus, without fighting Aruïa and his army were extinguished. (DevÅ BhÃgavata). ## A son of NarakÃsura. When NarakÃsura was killed Aruïa along with his six brothers fought against ÁrÅ K­«ïa and was killed. ## An Apsarà woman born of PradhÃ, wife of KaÓyapa. Pradhà and KaÓyapa had the following children. Alambu«Ã, MiÓrakeÓÅ, VidyutparïÃ, TilottamÃ, Rak«itÃ, Rambhà and ManoramÃ. (M.B., ùdi Parva, Chapter 65, Verses 50, 51). ## A tributary of the river SarasvatÅ. (M.B., Vana Parva, Chapter 83, Verse 15). ## The place where Aruïà falls into SarasvatÅ. (M.B., Áalya Parva, Chapter 43, Verses 30-45). ## Wife of Sage Vasi«Âha. (1) %% She was born as the daughter of Karddama PrajÃpati and DevahÆti. (See Vasi«Âha). (2) %% (1) Once ArundhatÅ got suspicious about the character of Vasi«Âha and as a result of misunderstanding her chaste husband her beauty suffered a set-back. (M.B., ùdi Parva, Chapter 232, Verses 27-29). (2) ArundhatÅ shone forth in BrahmÃ's assembly with other DevÅs like, P­thvÅ, H­Å, SvÃhÃkÅrtÅ, Surà and ÁacÅ. (M.B., Sabhà Parva, Chapter 11, Verse 41). (3) She outshone all other chaste women in devotion to her husband. She owed her great power to her chastity and service of her husband. (M.B., Araïya Parva, Chapter 225, Verse 15). (4) The seven great ã«is once offered her an honourable seat. (M.B., Vana Parva, Chapter 226, Verse 8). (5) There is a story in the MahÃbhÃrata of how Áiva once blessed ArundhatÅ. While the seven great ã«is were staying at the HimÃlayas it did not rain consecutively for twelve years, and the Munis suffered much without either roots or fruits to eat. Then ArundhatÅ began a rigorous tapas, and Áiva appeared before her disguised as a brahmin. Since, due to the failure of rains, ArundhatÅ had no food with her. She cooked food with some cheap roots and served the guest with it, and with that it rained profusely all over the land. Áiva then assumed his own form and blessed ArundhatÅ, and from that day onwards it became a sacred spot. (M.B., Áalya Parva, Chapter 48, Verses 38-54). (6) ArundhatÅ once pointed out to V­«darbhi the evils of receiving remuneration (fee). (M.B., AnuÓÃsana Parva, Chapter 10, Verse 45). (7) On another occasion she spoke about the secret principles of ethics among others. (M.B., AnuÓÃsana Parva, Chapter 130, Verses 3-11). (8) Once all the Devas eulogized ArundhatÅ and Brahmà blessed her. (M.B., AnuÓÃsana Parva, Chapter 130, Verses 12 and 13). (9) ArundhatÅ and Vasi«Âha did tapas at the sacred SarasvatÅ tÅrtha and entered into SamÃdhi. (M.B., Vana Parva, Chapter 130, Verse 17). ## A wife of KÃla (God of death). ArundhatÅ, Vasu, YamÅ, LambÃ, BhÃnu, MarutvatÅ, SaækalpÃ, MuhurtÃ, SÃdhyà and ViÓvà are the ten wives of KÃla. (Vi«ïu PurÃïa, Part 1, Chapter 15). ## A holy place. If one takes one's bath during three days in the SÃmudraka tÅrtha nearby and also starves one will get the results of AÓvamedha yÃga. (M.B., Vana Parva, Chapter 84, Verse 41). ## Name given to Aruïa when he attended Indra's assembly disguised as female. (See Aruïa). ## A river flowing through the island of Plak«a, one of the seven islands of ancient times. The wind around ten yojanas of Plak«a is very fragrant because it carries the divine fragrance being emitted always from the bodies of PÃrvatÅ and her attendants, who drink water from river AruïodÃ. (DevÅ BhÃgavata, A«Âama Skandha). ## One of Dak«a's daughters. (M.B., ùdi Parva, Chapter 65, Verse 46). ## (%%). In ancient times there were sixty-three devotees of Siva in the south. They were called NÃyanÃras and they have composed many famous sacred songs. Prominent among them were Tiruj¤Ãnasambandha, TirunÃvukkaraÓa and SundaramÆrti ## The son of Ripuæjaya. (Vi«ïu PurÃïa). ## An ancient Ascetic who had been a luminary in the Durbar hall of King Yudhi«Âhira. There is a story in the MahÃbhÃrata showing the merits of penance of ArvÃvasu. This story was told by the hermit LomaÓa to the PÃï¬avas, when they arrived at the holy bath MadhugilasamaÇga, during their exile in the forest. "Long ago two ascetics Raibhya and BharadvÃja had built their hermitages and lived here. A son named YavakrÅta was born to BharadvÃja. To Raibhya, two sons called ArvÃvasu and ParÃvasu were born. Raibhya and his sons were learned men. BharadvÃja and YavakrÅta became ascetics. YavakrÅta started doing penance with a view to get the boon of learning coming to him automatically without getting it directly from Brahmins. When his penance became severe Indra appeared and told him that the boon he asked for was an impossibility and tried to dissuade him from his attempt. YavakrÅta was not willing to give up penance. Later Indra came in the guise of a Brahmin to the Banks of the Ganges and began to build a dam with sand particles. YavakrÅta said that it was an impossible task. Indra said that the desire of YavakrÅta also was as impossible as that. Still YavakrÅta did not show any intention of drawing back. Finally Indra granted him the boon. YavakrÅta returned to the hermitage. Full of arrogance he hankered after the daughter-in-law of Raibhya. Raibhya plucked a tuft of hair from his head and put it as oblation in fire and created a giant who killed YavakrÅta. BharadvÃja felt sad and cursed Raibhya that he would be killed by his son. Then with YavakrÅta he jumped into the fire and died. At that time B­haddyumna, a Brahmin performed a sacrifice. He invited ArvÃvasu and ParÃvasu as helpers. As ParÃvasu was going along the forest he saw his father covered with the hide of a deer and shot at him thinking him to be a deer. He stealthily informed the matter to ArvÃvasu. ArvÃvasu went to the forest completed the funeral rites of his father and returned. ParÃvasu spread the rumour everywhere that ArvÃvasu had murdered his father. In the innocence of ArvÃvasu, nobody believed. Everyone avoided him. He became sad and forlorn and went to the forest and did penance to the Sun. The Sun appeared before him and blessed him. He returned and brought YavakrÅta, BharadvÃja and Raibhya to life again. All these occurrences happened in this bath called Madhubilasaægama. (MahÃbhÃrata, Araïya Parva, Chapters 135, 136, 137, 138). The report of a conversation between this hermit, and ÁrÅ K­«ïa who had been on his way to HastinÃpura, is given in the MahÃbhÃrata, ÁÃnti Parva, Chapter 336, Stanza 7. ArvÃvasu also is counted among the hermits who possessed the Brightness of Brahmà like Rudra. "Hermit Vasi«Âha! Now I shall give their names in order. YavakrÅta, Raibhya, ArvÃvasu, ParÃvasu, Kak«ÅvÃn, Aur«ija, Bala, AÇgiras, ã«imedha, Tithisuta, Kaïva, these are the Bright hermits, having the brightness of BrahmÃ, lauded by the world and as bright as Rudra, Fire and Vasu". (M.B., AnuÓÃsana Parva, Chapter 150, Stanzas 30, 31 & 32). ArvÃvasu did penance to the Sun for getting children. The Sun-God came down from his way in the sky and gave him through Aruïa directions mentioned in the Kalpa (one of the six ÁÃstras or Sciences) regarding SaptamÅ rituals. ArvÃvasu observed them strictly and as a result he got children and wealth. This story is given in Bhavi«ya PurÃïa, Brahma Parva). ## One of the twelve ùdityas born to KaÓyapa and Aditi. (ùdityas = sons of Aditi). The twelve ùdityas are, DhÃtÃ, AryamÃ, Mitra, Áakra, Varuïa, AæÓa, Bhaga VivasvÃn, PÆ«Ã, SavitÃ, Tva«Âà and Vi«ïu. (M.B., ùdi Parva, Chapter 65, Stanza 15). AæÓa is sometimes called AõÁU. ## A King of the SÆrya vaæÓa (Solar dynasty). See the word VAõÁùVALý (Genealogy). ## (ASAMA¥JA). A King of the Solar dynasty born to Sagara. For genealogy see under SAGARA. 1) %% There is a story about his birth in the RÃmÃyaïa. Once there was a king called Sagara in AyodhyÃ. He married two women named KeÓinÅ and Sumati. For a long time they had no sons and so they went to the HimÃlayas and started penance there in the mount of Bh­guprasravaïa. After a hundred years Bh­gumahar«i appeared before them and pleased them thus: "Your elder wife KeÓinÅ will give birth to a son who will continue your dynasty and your second wife will give birth to sixty thousand children". After a few years KeÓinÅ gave birth to Asama¤jas and Sumati to a big ball of flesh. That ball broke and sixty thousand babes came out from it. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 83). 2) %% He was a very cruel man always tormenting people. He used to throw little children into the SarayÆ river and stand on the banks of the river enjoying the sight of the children dying drowning. People hated him. His father, therefore, drove him out of his palace. To this bad man was born AæÓumÃn, a King who became the favourite of the people. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 38). ## See under DEVASARMA IV. ## A holy hermit. While ÁrÅ K­«ïa was going to HastinÃpura this hermit met him on the way. (M.B., Udyoga Parva, Chapter 83). ## A minister of DaÓaratha. (VÃlmÅki RÃmÃyaïa, Áloka 3, Sarga 7, BÃlakÃï¬a). ## A river flowing through the Punjab in India. This is called CandrabhÃgà and also CÅnÃb (CÅnÃ). The ãgveda also mentions about this. (M.B., BhÅ«ma Parva). ## A wife of Dak«a. Dak«aprajÃpati, son of BrahmÃ, commenced creation with his own mind. When he found that it was not conducive to the propagation of the species he pondered over the subject once more and decided to effect it by the sexual union of the male and the female. He, therefore, married Asikni daughter of VÅraïaprajÃpati. There is a version in the seventh Skandha of DevÅ BhÃgavata that VÅraïÅ was born of the left thumb of BrahmÃ.\<*>\ Then the virile Dak«aprajÃpati begot by Asikni five thousand HaryaÓvas with a view to propagating his species and the HaryaÓvas also evinced great desire to increase their number. Knowing this devar«i NÃrada of enchanting words approached them and said "Oh, HaryaÓvas, I understand you, energetic young men, are going to continue creation. Phew! You are children who have not cared to understand the ins and outs or ups and downs of this earth and then how do you think you can create people? You are all endowed with the power to move about on all sides without any obstruction and you are only fools if you do not attempt so find out the limits of this earth". Hearing this they started on a tour to different sides of the earth to find out its boundaries. Just like worms fallen into the ocean the HaryaÓvas have never returned so far. When he found that the HaryaÓvas were lost the mighty Dak«a begot in the daughter of VÅraïÅ a thousand sons called ÁabalÃÓvas. They were also desirous of propagation but were also persuaded by the words of NÃrada to follow the footsteps of their elder brothers. They discussed it among themselves and said "The words of the Mahar«i are right. We must also follow the course taken by our brothers. It is wise to commence creation after knowing the size of the earth." They also went to different sides and never returned just like rivers falling into the ocean. The loss of the ÁabalÃÓvas infuriated Dak«a and he cursed NÃrada. Again to commence creation Dak«a got of Asikni sixty girls. Of these ten he gave to Dharmadeva, thirteen to KaÓyapa, twentyseven to Soma and four to Ari«Âanemi. Two were given to Bahuputra, two to AÇgiras and two to the scholar K­ÓÃÓva. Dharmadeva's wives were ArundhatÅ, Vasu, YamÅ, LambÃ, BhÃnu, MarutvatÅ, SaÇkalpÃ, MuhÆrtÃ, SÃdhyà and ViÓvÃ. Of ViÓvà were born ViÓvedevas. SÃdhya delivered the SÃdhyas, MaruÂva, the Marutvans and Vasu, Vasus. BhÃnus were born of BhÃnu. From MuhÆrta came MuhÆrtÃbhimÃnis and from LambÃ, Gho«a and from YamÅ, NÃgavÅthÅ. (Chapter 15, AnuÓÃsana Parva, 1; Vi«ïu PurÃïa and Skandha 6, BhÃgavata). \<*) It was MahÃvi«ïu who gave Dak«a his wife, Asikni, when Dak«a was doing penance in Vindhya. (åa«Âa Skandha, BhÃgavata).>\ ## Son of AÓvamedhas, a King of the Lunar dynasty. (BhÃgavata, 9th Skandha). ## Prime Minister of Mahi«ÃÓva. (DevÅ BhÃgavata, 5th Skandha). ## One of the notorious twentyeight hells. If you destroy forests without purpose you will go to this hell. (Chapter 6, AnuÓÃsana Parva 2, Vi«ïu PurÃïa). The DevÅ BhÃgavata describes Asipatravana like this: "Those who forsake their own natural duty and go in for that of others are thrown into this hell; they die by the orderlies of Yama, the King of Death. There they will be whipped by a whip made of thorny herbs and as they run about with pain they will be followed and whipped. Crashing against the big stones there they will fall fainting and the moment they wake up from the faint they will be stabbed again. This will be repeated. (A«Âama Skandha, DevÅ BhÃgavata). ## A celestial maiden. She had taken part in the birthday celebrations of Arjuna. (Áloka 63, Chapter 122, ùdi Parva, M.B.). ## One of the ãÂviks of the Sarpasatra of Janamejaya. %% (1) The prominent ãtviks were BhÃrgava, Kautsa, Jaimini, SÃrÇgarava, PiÇgala, VyÃsa, UddÃlaka Pramattaka, Ávetaketu, Asita, Devala, NÃrada, Parvata, ùtreya, Kuï¬ajÃra, KÃlaghÃÂs, VÃtsya, Kohala, DevaÓarmÃ, Maudgalya, Samasaurabha. (Chapter 53, ùdi Parva, M.B.) (2) Asita, Devala, VaiÓampÃyana, Sumantu and Jaimini were disciples of VyÃsa. (Prathama Skandha, DevÅ BhÃgavata). (3) Asita, the sage, got by the blessing of Áiva a son named Devala. (Brahmavaivarta PurÃïa). (4) Once Asita muni explained to King Janaka the philosophy of rebirth. (BrahmÃï¬a PurÃïa, Chapter 47). ## %
% (1) He is one of those who spread the story of MahÃbhÃrata to the public. VyÃsa wrote the MahÃbhÃrata into a lakh of books and first taught the great epic to his son, the sage Áuka. He later expounded it to many other disciples. NÃrada spread the story among the devas, Devala among the Pit­s, Áuka among Gandharvas and Yak«as and VaiÓampÃyana among men. (Álokas 107 & 108, Chapter 1, ùdi Parva, M.B.). (2) He was present at the Sarpasatra of Janamejaya. (Áloka 8, Chapter 53, ùdi Parva, M.B.). (3) He attended the coronation of Yudhi«Âhira along with NÃrada and VyÃsa. (Áloka 10, Chapter 53, Sabhà Parva, M.B.). See under Devala for more information. ## A king of Vedic times. SÃækhyÃyana SÆtra states that the Veda of Asuravidyà was written by this King. ## Son of KaÓyapa and VinatÃ. He was present at a birthday celebration of Arjuna. (Áloka 72, Chapter 122, ùdi Parva, M.B.). ## For details see under JAIGýåAVYA and Devala.. ## A mountain situated on the banks of the river, NarmadÃ, in the country of ùnarta. (Áloka 11, Chapter 89, Vana Parva, M.B.). ## Son born to Vasi«Âha by the wife of KalmëapÃda the King of AyodhyÃ. (See Ik«vÃku vaæÓa) while the King KalmëapÃda was walking through the forest hunting he saw Áakti the son of Vasi«Âha. As Áakti did not care to give room for the King, KalmëapÃda wounded Áakti, who cursed the King and changed him to a RÃk«asa (giant). The giant immediately killed Áakti. After many years Vasi«Âha blessed the King and changed the form of the giant and gave him back his former shape. The King was delighted at having recovered his former shape. He took Vasi«Âha to his palace. MadayantÅ the wife of the King with his permission went to Vasi«Âha and got with child. Vasi«Âha returned to the forest. Even after the lapse of a long period she did not give birth to the child. MadayantÅ who was miserable at this, took an 'aÓman' (a small cylindrical piece of the granite used to crush things placed on a flat square piece of granite) and crushed her stomach with it and she delivered a son. As he was born by using 'AÓma' he was named AÓmaka. This King had built a city called PaudhanyÃ. (M.B., ùdi Parva, Chapter 176). ## AÓmaka (m) is a place between the rivers GodÃvarÅ and MÃhi«matÅ. AÓmaka was a king of this land. He fought against the Kauravas on the PÃï¬ava side. (Karïa Parva). ## A sage. (M.B., ÁÃnti Parva, Chapter 47, Áloka 5). ## Son of the King AÓmaka. He was a soldier of the Kaurava army. He was killed in the battle by Abhimanyu. (Álokas 22 and 23, Chapter 37, Droïa Parva, M.B.). ## Wife of PrÃcinvÃ. KaÓyapa was born to MarÅci, son of BrahmÃ. To KaÓyapa was born of his wife Aditi, daughter of Dak«a, VivasvÃn. Descending in order from VivasvÃn were born Manu, IlÃ, PurÆravas, ùyus, Nahu«a, YayÃti. YayÃti had two wives, DevayÃnÅ and Áarmi«ÂhÃ. The first was the daughter of Áukra and the second the daughter of V­«aparvÃ. To DevayÃnÅ were born two sons, Yadu and Turvasu and to Áarmi«Âhà were born three sons, Druhyu, Anudruhyu and PÆru. From Yadu came the dynasty of YÃdavas and from PÆru came the dynasty of Pauravas. Kausalyà was the wife of PÆru and her son was Janamejaya. PÆru conducted three AÓvamedhas and secured the title of ViÓvajita (conqueror of the world) and then accepted the ascetic life and went to the forests. Janamejaya married Anantà alias MÃdhavÅ and got a son named PrÃcinvÃ. Because he conquered all the land extending to the eastern horizon he got the name PrÃcinvÃ. PrÃcinvà married a yÃdava girl of name AÓmakÅ and got a son named SaæyÃti. (Álokas 6 to 13, Chapter 95, ùdi Parva, M.B.). @<[Page 59a]>@ ## A city of the nether world. The Uttara RÃmÃyaïa states that RÃvaïa entered this city when he was going home in the Pu«paka VimÃna (the aeroplane of ancient times) stolen from Kubera. ## The sacred pond near Gayà known as PretaÓilÃ. It is believed that if you perform obsequies here even the sin of killing a brahmin would fade away. ## An ancient sage. ## This is called AÓmagÅtà also. After the great Kuruk«etra battle VyÃsa spoke to Dharmaputra to console him and the philosophy he then expounded is called AÓmopÃkhyÃnam. Once King Janaka asked the great scholar AÓman on the changes that occur in Man as wealth comes and goes. AÓman then gave the King the same philosophy which VyÃsa gave to Dharmaputra and AÓman's oration to King Janaka came to be known as AÓmagÅtÃ. (Chapter 28, ÁÃnti Parva, M.B.). ## The charioteer of BhÅmasena. When BhÅmasena was fighting a battle with ÁrutÃyu the King of KaliÇga, this charioteer brought the chariot to him. (M.B., BhÅ«ma Parva, Chapter 54, Stanzas 70 and 71). ## A minister of King DaÓaratha. DaÓaratha had eight ministers. They were Jayanta, Dh­«Âi, Vijaya, AsiddhÃrtha, ArthasÃdhaka, AÓoka, MantrapÃla and Sumantra. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 7). ## A King of the family of the famous Asura AÓva. This king had been ruling over KaliÇga. (ùdi Parva, Chapter 67, Stanza 14). ## Once the VidyÃdhara (a class of semi gods) named AÓokavega was going through the sky, when the hermit maids of GÃlavÃÓrama (the hermitage of GÃlava) were bathing in the Ganges. He hankered after them. So the hermits cursed him and changed him to a man. The name of AÓokavega in his human birth was AÓokadatta. The story of AÓokadatta in the "KathÃsaritsÃgara" is as follows: Long ago there lived a Brahmin named GovindasvÃmÅ, near the river KÃlindÅ. He had two sons, AÓokadatta and Vijayadatta. They were good men like their father. Once there occurred a great famine in the country. Scarcity prevailed everywhere. GovindasvÃmÅ told his wife, "I cannot bear to see the difficulties of our people. So let us give everything we have for famine relief and then go to KÃÓÅ and live there." His good-natured wife agreed to it and giving everything for the relief work, GovindasvÃmÅ with his wife and children started for KÃÓÅ. On the way he met a hermit sage who had renounced the world. He had his whole body besmeared with ashes. With his tuft of hair and garment made of the barks of trees, he seemed to be Áiva. GovindasvÃmÅ bowed before him, and asked about the future of his children. The YogÅ (hermit) said, "the future of your two sons is good. But this Vijayadatta will go away from you. Reunion will become possible by the goodness of AÓokadatta." GovindasvÃmÅ felt glad and sad at the same time. Leaving the hermit they proceeded to KÃÓÅ. They neared KÃÓÅ. There was a temple on the way. They stayed there and conducted worship in the temple and took shelter for the night under a tree outside the temple. Other travellers also were there. Being tired of walking all went to sleep. Vijayadatta the second son of GovindasvÃmÅ caught cold. So he woke up in the night. When he began to shiver, because of cold, he called his father and said, "Father, it appears that I have caught cold and I am shivering. I would grow better if I could get some fire. So please get some twigs and make a fire. I don't think, I may complete this night otherwise". They saw a fire close by. It was in a burial-ground. GovindasvÃmÅ took Vijayadatta to that place where a dead body was burning. Vijayadatta sat near the fire and warmed himself. In the meanwhile he was talking to his father. He said, "Father, what is that round thing seen in the middle of the fire?" "That is the head of a dead body burning" said his father who was standing close by. He took a burning faggot and hit at the head. The head broke into pieces and some viscous stuff from the head fell into his mouth. There occurred a sudden change in Vijayadatta. He became a fearful giant with huge tusks and hair standing erect on the head. Somehow or other he got a sword also. That giant took the burning head from fire and drank up all the viscous liquid in it. With his tongue which looked like blazing fire he licked the bones. Then he threw away the skull. Then he approached his father with open mouth to swallow him. "You! giant, Don't kill your father, come here!" a voice shouted to him from the burial-ground. Thus Vijaya became a giant and disappeared. "Oh dear! my child! my son! Vijayadatta!", cried his father and came away from the burial-place, and went to the shelter of the tree and told his wife, son and others everything that had happened. Stricken with grief they all fell on the ground. All those who came to worship in the temple gathered round them and tried to console them. Among them was a merchant named Samudradatta, a native of KÃÓÅ. He consoled GovindasvÃmÅ and his family and took them to his house in KÃÓÅ. He showed hospitality and gave them a separate place to live in. Noble men are kind to those who are in distress. The great hermit had said that their son would come back in due course. Hoping that such a time would come soon GovindasvÃmÅ and his family dragged on their time. At the request of that wealthy merchant they stayed there on. AÓokadatta got his education there. When he grew up to a youth, he got physical training. He became such an expert in wrestling and other modes of fighting that nobody on earth could overcome him. During a festival there was a contest in wrestling. A renowned wrestler had come from the south to take part in the contest. In the contest which took place in the presence of PratÃpamukuÂa, the King of KÃÓÅ, the wrestler challenged every wrestler in the country and had overthrown each one of them. Having heard from the merchant Samudradatta, the King sent for AÓokadatta and put him against the wrestler from the south. A very serious fight began between the two. They grappled each other with firm and resolute grips. The audience was struck with wonder at the variety of the modes of grappling and twisting and turning they exhibited. Applause came from everywhere. The fight lasted for a very long time. Finally AÓokadatta threw the other to the ground, and got much presents from the King. Gradually he became a favourite of the King, and consequently became wealthy. One day the King went to a temple of Áiva, a little away from the capital to observe fast on the fourteenth night of the Moon and while returning he passed by a burial-ground and heard a voice saying, "Oh Lord! The judge had ordered me to be hanged, for a charge of murder, merely out of personal grudge and without any proof, and this is the third day since I was put on this scaffold. My life has not yet departed from the body. My tongue is dried of thirst. Have the kindness to give me a little water." "Punished without proof! It will appear only so to him who is punished". Thinking thus the King asked AÓokadatta to give the man some water. "Who will go to a burial-ground in the night? I myself shall take water to him". Saying so AÓokadatta took water and went to the burial-ground and the King went to the palace. The world was in darkness. With here and there a spark of fire and light of fire-flies and lightning mingled with the shouting of ghosts and the roaring of the demons and occasional cries of birds and animals the burial-ground was a dreadful place, where AÓokadatta came and asked, "Who asked the King for water?" He heard a voice saying "Myself" and he went to the place of the voice and saw a man lying on a scaffold. An extremely beautiful woman also was lying under the scaffold crying, and getting ready to jump into the burning fire since she could not bear the separation of her husband on the new moon day. She had plenty of golden ornaments on her body. AÓokadatta asked her, "Madam! who are you, why are you crying here?" She replied, "I, an unfortunate woman, am the wife of the man on the scaffold. My intention is to burn myself along with his body. I am waiting for his life to depart. Because of my sin he is not dying. This is the third day since he is lying like this. He will be asking for water now and then. So I have brought some water. But his face being high I cannot reach it and I am seeing him burning with thirst, and am swallowing the grief." AÓokadatta said, "See! The King has sent this water for him. Now climb on my back and you yourself give him this water." The woman instantly took the water and got on the back of AÓokadatta who had stooped down for her to climb on his back. After a while he felt drops of blood falling on his back and looking up he saw her cutting flesh from the body of the man on the scaffold and eating it. He got wild with anger and catching hold of her legs he was about to strike her on the ground, when she shook her legs free and ran away and disappeared. Because she dragged away her legs with force one bangle came off from her leg and was left with AÓokadatta. Her behaviour aroused in him at first compassion, detestation in the middle stage and fear in the final stage, and when she had disappeared from his sight he looked at the bangle she had left behind with astonishment. When he reached home it was dawn. After his morning ablution he went to the palace. "Did you give him water yesternight?" asked the King and he replied "Yes", and placed the bangle before the King. "Where did you get this from?" the King asked and in reply he said everything that had happened in the night. The King thought that AÓokadatta was an extraordinary man and calling his queen showed her the ornament and told her everything. She was filled with joy and wonder. She praised AÓokadatta a good deal. The King said, "Dear queen! This AÓokadatta is a young man of greatness, learning, bravery, truth and of good birth. He is handsome too. If he would become the husband of our daughter what a good thing it will be? I have a desire to give him our daughter MadanalekhÃ". The queen also said that the thought was pleasing to her. "This youth is the most suitable person to be her husband. Some days ago Madanalekhà had seen him in Madhu garden and from that day a change is visible in her. All laughing and playing is gone from her, and she spends time in loneliness and thinking. I knew this from her maids. Because of my thought about her I did not sleep last night and only just closed my eyes in the dawn. Then it seemed to me that a divine woman appeared and said to me, "My daughter, Don't give your daughter Madanalekhà to anybody else. She had been the wife of AÓokadatta in previous birth". I woke up immediately. Believing in the dream I consoled our daughter. I am glad that now you also think so. Let the Jasmine creeper entwine round the Mango tree." When the King heard these things from his queen, without wasting more time he gave his daughter Madanalekhà in marriage to AÓokadatta. They suited each other so much that not only their relatives, but the others also were delighted. Brahmà is well experienced in joining suitable things together. As they were all getting on well one day the queen said to the King, "My lord! this Bangle being single doesn't shine well. We must have another bangle made in the same shape and design." The King immediately had some goldsmiths brought before him. He showed them the bangle and asked them to make one of the same pattern. They turned it on all sides and looked at it and said, "Please your highness! This is not man-made. It is not possible for us to make one of this kind. Precious stones like these are not available in this earth. So the only possible way is to search for its mate in the place where this was found. On hearing these words the King and the queen were crestfallen. Seeing this AÓokadatta said that he would bring the mate of the bangle. Fearing danger the King tried to dissuade him. But AÓokadatta was not prepared to change his decision. He took the bangle and went to the burial-ground that night. To get the bangle he had to meet the same woman who had left the bangle. He began to think of a means to find her out. He procured a corpse took it on his shoulder and walked about calling out "Do you want flesh?" He heard a voice say "Bring it here", and he walked in that direction. He saw a beautiful woman who appeared to be the mistress, sitting in the midst of so many servant maids on a tree. He called out "Take the flesh". She asked "How much will it cost?" AÓokadatta said, "There is a bangle with me. If you, will give me another bangle like this you shall have the whole body". Hearing the words of AÓokadatta the beautiful woman laughed and said, "That is my bangle. I have its mate with me also. I am the same woman you saw when you came to give water to the man on the scaffold. Now the situation is changed. So you do not recognize me. Tonight is the fourteenth lunar night too. It was good that you thought of coming to night. Otherwise you would not have seen me. Now see; let the flesh be there. If you will consent to do what I say I shall give you the other bangle also." AÓokadatta promised to do what she required. Then she began, "There is a city in the HimÃlayas known as Trighaï¬a. There lived a giant in that city. His name was Lambajihva. I bearing the name vidyucchikhÃ, am his wife. Only one daughter was born to me. Then my husband was killed in a fight with his overlord KapÃlasphoÂa, who being kind did not do us any harm; and I live in my house now. My daughter is now a young woman. I was roaming about thinking of a way to find out a man of might and bravery as husband for my daughter. Then I saw you going this way with the King. The moment I saw you I knew you to be the man I was searching for and I decided to give you my daughter in marriage. What you heard as the words of the man on the scaffold was a trick played by me. You brought water to the scaffold and nobody needed water then. With the knowledge I have in Sorcery and witchcraft I put you into a little confusion. I gave you that bangle to bring you again to me and it has served the purpose today. Let us go to my house. It is my earnest wish that you should be the husband of my daughter. And I shall satisfy your immediate need also." The brave AÓokadatta agreed to the request of the giantess. She, with her power, took him to their city through the sky. AÓokadatta saw the golden city and wondered if it was the sun taking rest after its tedious journey. There he saw the daughter of the giantess and thought her to be the incarnation of his adventurous spirit. She was beautiful in every part of her body. She was called VidyutprabhÃ. He married her and lived with them for a while. Then he said to his mother-in-law "Mother! now give me the bangle. I must go to KÃÓÅ. I have promised the King to get the mate of this bangle." Vidyucchikhà gave her son-in-law her bangle and a golden lotus flower which he accepted with great joy. As before he came with the giantess to the burial-ground through the sky. Then she said "I shall be here on every fourteenth lunar night on the root of this tree in the burial-ground. If you want to see me come on that day." "I shall do so", so saying AÓokadatta came away and went to his parents. They were stricken with grief at the departure and exile of their remaining son. They were overcome by joy at the return of their son. Not waiting long he went to the King, his father-in-law, who embraced him with joy. AÓokadatta gave him the two bangles. He presented the golden lotus flower also. The King and the queen were amazed at the daring spirit of AÓokadatta who told them in detail everything that had happened to him. The fame of AÓokadatta grew higher and higher. The King and the queen thought it a blessing that they got so adventurous a son-in-law. Next day the King got a casket made of silver and placed the golden lotus at the mouth of the casket and placed it on the step of his own temple for everyone to see. The white casket and the red lotus were very charming to look at and they glistened as the fame of the King and of AÓokadatta. One day the King looked at it with pleasure and said "If we could get one more lotus like this, we could make another casket and place it on the left side of this". As soon as he heard it AÓokadatta said "If the King orders it shall be brought". But the King said "Ho' you need not go anymore on erranda like this. This is not such an urgent need". After a few days the fourteenth lunar night came. Leaving his wife the princess sleeping in the bed he left the palace and reached the burial-ground. He saw his motherin-law the giantess and went with her to the city of the giant and lived there happily for a while with his wife VidyutprabhÃ. When he was about to return he requested Vidyucchikhà to give him one more golden lotus. She said that there was no more lotus with her and that they grew in the lake of the giant King KapÃlasphoÂa. AÓokadatta requested her to show him that lake. At first Vidyucchikhà dissuaded him from this attempt. But he was stubborn. So she took him to a place away from the lake and showed it to him. The lake was full of golden lotus flowers. It was a pleasing sight. AÓokadatta immediately got down into the lake and began to pluck the flowers. The guards came and opposed him. He killed a few of them. The others went to their master and informed about the theft. KapÃlasphoÂa with his weapons came shouting and roaring and saw his elder brother AÓokadatta. He was overpowered by joy and wonder. Throwing away his weapons, with love and devotion towards his elder brother he bowed before him. "My brother! I am Vijayadatta your younger brother. By the will of God I lived as a giant so long. You might have heard this from father. Because we have met now by good luck I remembered that I was a Brahmin. My giantness is gone. On that day something obscured my mind. That is why I became a giant". When he heard the words of his younger brother AÓokadatta embraced him. Both shed tears of joy. At that time Praj¤apti KauÓika the teacher of the VidyÃdharas came to them and said, "You are VidyÃdharas. All this happened due to a curse. Now you and your people are liberated from the curse. So learn the duties and functions of your class and with your people take your proper place in the society." Having taught them everything they required he disappeared. Thus the VidyÃdhara brothers, having plucked golden lotus reached the peak of the HimÃlayas through the sky. AÓokadatta went to Vidyutprabhà who also having been liberated from curse became a VidyÃdhara girl. With that beautiful girl the two brothers continued their journey and reached KÃÓÅ where they bowed before their parents. That reunion appeared to be a dream or something nearing madness to their parents. They could not believe their eyes. AÓokadatta and Vijayadatta each saying his name bowed before them. Their parents lifted them up and embraced them and kissed them on the head, and cried for joy. They did not know what to do or what to say. Their minds were incapable of thinking. Everybody heard this and was amazed at it. The King was also filled with joy. He came there and took them to the palace. AÓokadatta gave all the lotus flowers to the King, who was happy and joyful at the achievement of more than he had hoped for. Everybody appreciated them. GovindasvÃmÅ, in the presence of the King asked Vijayadatta to tell his story from the moment he turned a giant in the burial-place; "We are very curious to hear it" he said. Vijayadatta began to say "Father, you have seen how because of my mischief, I had broken that skull and some viscous liquid fell into my mouth and I changed to a giant. After that the other giants gave me the name KapÃlasphoÂa. They invited me into their midst. We lived together. After a few days they took me to the presence of the King of the giants. As soon as he saw me he was pleased with me and appointed me as the commander-in-chief of the army. He who was overconfident in his power went to war with the Gandharvas and was killed in the fight. From that day onwards all the giants came under my control. Then I met with my brother who came to pluck the golden lotus flowers from my lake. With this all the previous conditions of my life had vanished. My brother will say the rest of the story. When Vijayadatta had finished saying AÓokadatta continued the story. Long ago when we were VidyÃdharas both of us were going through the sky and we saw the hermit maids of the hermitage of GÃlava, bathing in the Ganges. We wished to get those girls. The hermits who saw this with their divine eyes cursed that we would take birth as men and in that birth we would be separated in a wonderful way and both of us would unite again in a place where man could not reach and we would be liberated from the curse and learn everything from the teacher, and would become the old VidyÃdharas with our people. And according to this curse we took birth as men and separation was effected. You all have heard it. Today I went to the lake of the King of the giants, with the help of my mother-in-law the giantess for plucking the golden lotus flowers and recovered my brother, this Vijayadatta. There we learned everything from our teacher Praj¤apti KauÓika and became VidyÃdharas and have arrived here as fast as we could." Thus he informed them everything that had occurred. Afterwards by the learning he received from his teacher he changed his parents and the daughter of the King into VidyÃdharas and then bidding adieu to the King AÓokadatta, with his two wives, parents and brother went to the emperor of the VidyÃdharas through the sky. When they reached there AÓokadatta and Vijayadatta changed their names into AÓokavega and Vijayavega. According to the orders of the emperor those VidyÃdhara youths went to the mountain of GovindakÆÂa with their people as it was their abode, and lived with happiness and joy. King PratÃpamukuÂa with wonder took one of the golden lotus flowers and placed it in the temple and with the rest he made oblations to god and considered his family to have made wonderful achievements. (KathÃsaritsÃgara, CaturdÃrikÃlamba, TaraÇga 2). ## See the word Nahu«a. ## A holy place near the temple of ÁÆrpÃraka. (MahÃbhÃrata, Vana Parva, Chapter 88, Stanza 13). ## A famous park in LaÇkÃ. It was in this park that RÃvaïa kept SÅtà having stolen her from ÁrÅ RÃma. It is described in VÃlmÅki RÃmÃyaïa, SundarakÃï¬a, Sarga 14 and AraïyakÃï¬a, Sarga 56 and in MahÃbhÃrata also:-- "Thinking of her husband alone, clad in the garments of a hermit woman, eating only roots and fruits, in prayer and fast, in sorrow and sadness, she of the wide eyes lived in the AÓoka park which seemed as a hermitage." (Bhëà BhÃrata, Araïya Parva Chapter 280, Stanzas 42 and 43). ## A kind of plaster used for fixing idols in temples. The following eight things are mixed and ground consecutively for fortyone days and made ready to be put in the cavity around the idol when it is fixed there finally, (1) conch-powder (2) powdered myrobalam (3) resin (4) Kolipparal (a kind of rock) (5) river sand (6) powder of emblic myrobalam (7) lac and (8) cotton. ## The eight wives of ÁrÅ K­«ïa. (1) RukmiïÅ (2) JÃmbavatÅ (3) SatyabhÃmà (4) KÃlindÅ (5) Mitravindà (6) Satyà (7) Bhadrà and (8) Lak «aïÃ. ## Eight qualities of the intellect. ÁuÓrÆ«Ã, Áravaïa, Grahaïa, DhÃraïa, ôha, Apoha, Arthavij¤Ãna, and Tattvaj¤Ãna. ## A mixture of eight powders. The eight things are: Cukku (dry ginger), Mulaku (chilli) Tippali (long pepper) Ayamodaka (celery seed) JÅraka (baraway seed) KariæjÅraka (black caraway seed) Intuppu (sodium chloride) and KÃyam (asafoetida). ## The eighteen purÃïas. See under PurÃïa. ## Eight ways of attaining mok«a: YÃga, VedÃbhyÃsa, DÃna, Tapas, Satya, K«amÃ, DayÃ, lack of desire. ## Eight minerals: gold, silver, copper, tin, zinc, black lead, iron and mercury. ## and AåèADIKKARI×ýS. There are eight male and eight female elephants standing guard over the eight zones. They are: %% %% %% East AirÃvata Abhramu South-east Puï¬arÅka Kapilà South VÃmana PiÇgalà South-west Kumuda Anupamà West A¤jana TÃmrakarïÅ North-west Pu«padanta ÁubhradantÅ North SÃrvabhauma AÇganà North-east SupratÅka A¤janÃvatÅ (AmarakoÓa) Besides these, there are four diggajas (elephants of the universe) who bear the earth standing below in the nether world. It is stated that the sons of Sagara who went into the nether land in search of the lost horse of his father saw these elephants. As they went to the east they saw the huge elephant VirÆpÃk«a, holding the earth on its head. It is said an earthquake occurs when for a change it shakes its head. Going to the left of it they saw the elephant MahÃpadmasama holding the earth on its head on the south. Going again to the left of it they saw Saumanasa holding the earth on its head on the west and going to the left of it on the north they saw Bhadra holding the earth on its head. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 40). ## (Eight zones). East, South-east, South, South-west, West, North-west, North and North-east. ## The DevÅ BhÃgavata states like this about the eight zones and their guardians. Situated in the eight different zones of the Brahmaloka are eight big cities of the eight guardians of these zones each covering an area of 2500 yojanas. All these are on the top of MahÃmeru and Brahmà sits in the centre in his city called ManovatÅ. Around his city are the others as follows: (1) On the east is AmarÃvatÅ, city of Indra. (2) On South-east is TejovatÅ, city of Agni. (3) On the South is SaæyamanÅ, city of Yama. (4) On the South-west is K­«ïäjanÃ, city of Nir­ti. (5) On the West is ÁraddhÃvatÅ, city of Varuïa. (6) On the North-west is GandhavatÅ, city of VÃyu. (7) On the North is Mahodaya, city of Kubera. (8) On the North-east is YaÓovatÅ, city of Áiva. (A«Âama Skandha, DevÅ BhÃgavata). ## Eight substances of great medicinal value. (1) ArayÃl, (AÓvattha--Fig tree) (2) Atti (Udumbara--Keg tree) (3) PlÃÓu (PalÃÓa--Downy branch butea) (4) PerÃl (VaÂa-Banyan tree) (5) Camata (6) Ellu (åesame) (7) VÃyasa (K­«ïÃguru cedar tree (8) Ghee. ## The eight qualities of a good messenger. (1) He should not stand perplexed when he is being given the message to carry. (2) He must be smart and enthusiastic. (3) He must have compassion for those in distress. (4) He must run his errand quickly. (5) He must be mild. (6) He should not be duped by the cunning words of others. (7) He must be healthy. (8) He must be able to talk convincingly. ## Akil (Eaglewood), Candana (Sandal), Guggulu (Indian Bdellium), Mäci (JaÂÃmaæsÅ-Spikenard) KuÇkuma(saffron), KoÂÂa (Ku«ÂÂa-bostus root), RÃmacca (UÓiram-Sweet rush), Iruveli (VÃlaka). (ùyurveda) ## (1) BhÆtadayÃ, K«amÃ, AnasÆyÃ, Gaurava, AnÃyÃsa, MaÇgala, AkÃrpaïya and Asp­hÃ. (2) Buddhibala, KulaÓuddhi, Áama, Learning, ParÃkrama, Mitabhëaïa, DÃna and K­taj¤atÃ. (3) Absence of Jealousy, ãjutva, Áucitva, Santo«a, BhëaïabhaÇgi, Áama, Satya, Sthairya. ## One of the soldiers of Skanda Deva. (Áloka 62, Chapter 45, Áalya Parva, M.B.). ## See under ù«Âika. ## A King of the PÆru dyansty. %% Descended in order from Vi«ïu as follows: BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-PÆru-Janamejaya-PrÃcinvÃ-PravÅra-Namasyu-VÅtabhaya-Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdi-RaudrÃÓva-MatinÃra-Santurodha-Du«yanta-Bharata-Suhotra-B­hatputra-AjamŬha-A«Âaka. (This A«Âaka was the brother of ÁunaÓÓepha). ## A RÃjar«i born to ViÓvÃmitra of MÃdhavÅ, wife of YayÃti. (Áloka 18, Chapter 119, Udyoga Parva, M.B.). See under GÃlava. 1) %% This story was told to the PÃï¬avas by the sage MÃrkaï¬eya. "A«Âaka, son of ViÓvÃmitra, performed an AÓvamedha YÃga. All the kings took part in this. Pratardana, Vasumanas and AuÓÅnara Áibi, and all the brothers of A«Âaka attended the function. After the yÃga A«Âaka took his three brothers for an air travel and on the way met the great sage NÃrada. NÃrada was also taken in and as they continued their flight, A«Âaka asked NÃrada who should step down from the aeroplane if only four were allowed to go to heaven. "A«Âaka", replied NÃrada and explained the reason also. Once when NÃrada stayed at the ÃÓrama of A«Âaka the former found many varieties of cows there and asked A«Âaka whose they were. Then in self praise A«Âaka had said that all those were cows which he had given away as gifts. A«Âaka then asked who should get down if only three were allowed to go to heaven. 'Pratardana', said NÃrada and explained the reason. Once when Pratardana was taking NÃrada in the former's chariot four brahmins one behind the other approached him and begged for a horse each. When Pratardana asked for some time the brahmins were not prepared to wait and so he gave all but one of his four horses and asked the fourth to wait. As he was also found to be persistent he gave the one drawing his chariot also and dragged the chariot himself but abusing the brahmins all the way. It was that abuse that gave him the slur. Then A«Âaka asked NÃrada who should get down if only two were permitted to enter heaven. 'Vasumanas', said NÃrada and explained the reason. NÃrada went to the house of Vasumanas three times and each time the latter spoke highly of his chariot. NÃrada also joined in praising his flower-chariot and the brahmins present there also followed suit. Pleased at this Vasumanas became proud of his possession and his vainglorious talks made him unfit. Then A«Âaka asked if only one were allowed to go to heaven who should go. 'Áibi', said NÃrada immediately. Even NÃrada would be only next to Áibi and NÃrada explained the reason thus. Once a brahmin went to Áibi for food. Áibi asked him what food he relished most and the brahmin said that he would like to have the fresh flesh of Áibi's only son, B­hadgarbha. Without even the slightest hesitation Áibi killed his son and cooked his flesh and when the food was ready he went out to invite the brahmin. But on going out the King saw the brahmin setting fire to his palace, treasury, armoury, stables, harem and elephant-sheds. Without even a quiver on his face, the king respectfully took the brahmin inside and gave him food. The brahmin was amazed at the patience of the King and sitting before his food for some time told the King that he would be satisfied if the King himself ate that food. Respecting the request the King was about to eat the flesh of his own son when the brahmin who was none other than Brahmà in disguise praised him for his devotion and gave him back his son adorned with sweet smelling flowers and disappeared blessing them. When his ministers questioned him about this Áibi said, "I do not give for a name or fame. Neither do I give for wealth and happiness. I do it because it is the only way to be rid of sins". (Chapter 168, Araïya Parva, M.B.). 2) %% (1) A«Âaka was a RÃjar«i. (Áloka 5, Chapter 86, ùdi Parva, M.B.). (2) A«Âaka gave away all the puïya (goodness) he earned to YayÃti. See under YayÃti. (Álokas 13 & 14, Chapter 122, Udyoga Parva, M.B.). ## This is a gesture in the Kathakali dance. In the play 'KalyÃïasaugandhika' the character of HanÆmÃna and in the play 'KÃlakeyavadha' the character of Arjuna do enact this. Increasing step by step the gesture takes eight forms in combination before it is finished accompanied by background drumming and music. (Kathakali). ## PurodÃÓa prepared out of eight KapÃlas. (Áloka 24, Chapter 221, ÁÃnti Parva, M.B.). ## Manas (mind), Buddhi (intelligence), Citta (thought), AhaækÃra (egotism), Saækalpa in the mind (imagination), determination, pride from egotism and AvadhÃraïa in Citta. ## KÃma (lust), Krodha (anger), Lobha (greed), Moha (delusion), Mada (arrogance), MÃtsarya (rivalry), Dambha (pride) and AsÆyà (jealousy). ## (1) PaiÓunya (2) SÃhasa (3) Droha (5) ýr«yà (5) AsÆyà (6) ArthadÆ«ana (7) VÃgdaï¬a and (8) PÃru«ya. ## SÆryabhedÃ, UjjÃyÅ, SÅlkkÃrÅ, ÁÅtalÅ, BhastikÃ, BhrÃmarÅ, MÆrcchà and PlÃvinÅ. All these have to be practised by students of Yoga. (Mok«apradÅpam). ## Eight metals. 1. Suvarïam Gold. 2. Rajatam Silver. 3. TÃmram Copper. 4. SÅsakam Lead. 5. KÃntikam Mercury. 6. VaæÓam Va¤gam--Tiu. 7. Lauham Iron. 8. Tik«ïalauham Steel. ## Brahmins, bow, Fire, gold, ghee, Sun, water and King. ## (1) Kurava (2) Darpaïa (3) DÅpa (4) KalaÓa (5) Vastra (6) Ak«atam (7) AÇganà (8) Svarïa ## (1) Paratva (2) Aparatva (3) Saækhyà (4) ParimÃïa (5) P­thakta (6) Saæ-yoga (7) VibhÃga (8) Vega. ## The eight ministers of the kings of Ik«vÃku dynasty are: (1) Jayanta (2) Dr«Âi (3) Vijaya (4) SiddhÃrtha (5) ArthasÃdhaka (6) AÓoka (7) MantrapÃla (8) Sumantra. ## Samyagd­«Âi, SamyaksaÇkalpa, SamyagvÃk, Samyakkarma, SamyagÃjÅva, SamyagvyÃyÃma, Samyaksm­ti and SamyaksamÃdhi. The Buddha SannyÃsins have to live according to these eight directives of life. ## See the sixth Khaï¬ika under DevÅ. ## The third skandha of DevÅ BhÃgavata states that the goddess, BhadrakÃlÅ, came into life on an A«ÂamÅ day to block up the yÃga of Dak«a. That is why the day is considered to be holy and important. ## Earth, Water, Air, Fire, Ether, HotÃ, Sun and Moon. ## Eight snakes. VÃsuki; Tak«a, KarkoÂaka, Áaækha, Gulika, Padma, MahÃpadma and Ananta. ## The medical science which deals in eight separate division the treatment of the human body. (1) ÁÃrÅra (2) BÃla (3) Graha (4) ôrddhvÃÇga (5) Áalya (6) Daæ«Âra (7) Jara and (8) V­«a. %%--Body which has not attained maturity; %%-External elements which damage the health of infants; %<Áalya>%--extraneous substance lodged in the body; %%-The seminal fluid. (Directions of treatment). ## Yama, Niyama, ùsana, PrÃïÃyÃma, PratyÃhÃra, DhyÃna, DhÃraïà and SamÃdhi. 1) %% That which prevents the yogÅs from doing prohibited things. AhiæsÃ, Satya, Asteya, Brahmacarya and Aparigraha are yamas. 2) %% Actions leading to Mok«a. They are: (1) ÁAUCA--Cleanliness of the mind--cleaning it of such bad qualities like jealousy. (2) TAPAS--indifference (SamatvabhÃva) to the pairs of opposites like pleasure and pain, heat and cold etc. (3) SvÃdhyÃya -pursuit of the science of salvation chanting of OM. (4) SANTOåA--remaining happy and contented. (5) ýÁVARA-PRA×IDHùNA--surrendering all actions to God. 3) %<ùsana.>% Postures of sitting firmly and comfortably. Of the many Ãsanas the very prominent ones are: SvastikÃsana, VÅrÃsana, PadmÃsana, SiddhÃsana, VastrÃsana, VyÃghracarmÃsana, ValkalÃsana, KuÓÃsana, K­«ïÃsana, Vi«ÂarÃsana, MayÆrÃsana and KÆrmÃsana. Of these SiddhÃsana is considered to be the best of the lot. This Ãsana strengthens the 72,000 nerves of the human system and all the yogÅs prefer this to any other. "Kimanyai÷ bahubhi÷ pÅÂhai÷ pÅÂhe SiddhÃsane sati" (of what use are the others when there is SiddhÃsana). 4) %% Control of PrÃïa (PrÃïa is the life giving breath and ÃyÃma is the checking of it). Select an airy place and be seated in an ordinary Ãsana facing north or east after taking your early morning bath. Sit erect with your breast slightly pushed forward and your head slightly drawn back. Then complete one PrÃïÃyÃma doing PÆraka, Kumbhaka and Recaka. The RudrayÃmala states thus about PrÃïÃyÃma. "dak«ÃÇgu«Âhena dak«aæ ca. ghrÃïaæ saæpŬya mantravit Ŭayà pÆrayedvÃyuæ mÃtrà «o¬aÓabhi÷ kramÃt aÇgu«ÂhÃnÃmikÃbhyäca dh­tvà nÃsÃdvayaæ tata÷ tatastu kampayedvÃyuæ pÆrakÃïÃæ caturgaïai÷ anÃmayà tathà vÃmanÃsÃæ dh­tvà tu dak«ine dvÃtriæÓadbhistu mÃtrÃbhir vÃyurecanamÃcaret." Closing the right nostril by the thumb of the right hand and inhaling air inside through the left nostril taking 16 seconds is called PÆraka. Closing the nostrils by the thumb and ring-finger and keeping the breath for 64 seconds is called Kumbhaka. Closing the left nostril well and then exhaling through the right nostril taking 32 seconds is called Recaka. PÆrakas should be done through the same nostril through which you have done Recaka. (You must do at least ten PrÃïÃyÃmas at a time). 5) %% Withdrawing the mind from worldly objects and sensuous pleasures. 6) %% Keeping your mind fixed on the tip of your nose. Meditation. 7) %% Steadily thinking of things you should know. Concentration. 8) %% The union of mind with God. This is a blissful superconscious state in which one perceives the identity of the individualised soul and cosmic spirit. (YogÃbhyÃsa). ## Eight means of getting correct knowledge. Pratyak«a, AnumÃna, UpamÃna, Áabda (Agama), ArthÃpatti, Anupalabdhi (AbhÃva) Sambhava, Aitihya. ## RÃga, Dve«a, KÃma, Krodha, Lobha, Moha, Mada and MÃtsarya (RÃga--Desire for sensuous pleasures. Dve«a--Desire to seek vengeance on those who have offended you. KÃma--Desire for worldly possessions. Krodha--Anger, Lobha--Miserliness. Moha--Delusion. Mada--Pride. MÃtsarya--Jealousy. ## Eight names of TÃraïÅdevÅ. They are: TÃrÃ, UgrÃ, MahogrÃ, VajrÃ, KÃlÅ, SarasvatÅ, KÃmeÓvarÅ and CÃmuï¬Ã. ## 1) %% The sage UddÃlaka had a disciple named Khagodara (Kahodara) and a daughter named SujÃÂÃ. Appreciating the devotion and good conduct of his disciple, UddÃlaka gave his daughter SujÃtà in marriage to him. SujÃtà became pregnant. When once Khagodara was reciting from the Vedas the babe in the womb of SujÃtà said, "I have learnt the mantra you are chanting but the way you chant it is wrong". (The vibrations of sound created by the utterance of each word is important). Khagodara was angry and he cursed his babe in the womb thus "Since your mind seems to be crooked let your body also be of that type, with curves all over". When SujÃtà delivered the child it had eight bends and light curves and so the boy was named A«ÂÃvakra, meaning one with eight bends. (Chapter 132, Vana Parva, M.B.). 2) %% When SujÃtà was pregnant they suffered much from poverty and at the insistence of SujÃtÃ, Khagodara went to the King Janaka, to beg for some money. Janaka was performing a yÃga then and so Khagodara had to wait. When at last he went to the royal assembly he was asked to enter into a polemical contest with VÃndÅna, the court scholar and having been defeated by him was asked to drown himself. UddÃlaka got a son named Ávetaketu and SujÃtà delivered A«ÂÃvakra. Both the boys grew in the ÃÓrama on great intimacy and SujÃtà withheld the news of the death of her husband from the boys. (Chapter 132, Vana Parva, M.B.). 3) %% One day the two boys went to bathe in the river and during a controversial talk Ávetaketu said that A«ÂÃvakra had no father. This teased him much and A«ÂÃvakra went to his mother and gathered all the facts about his father. He went, then, straight to the royal assembly of King Janaka. He was not allowed inside. The gate keeper said that he was only a boy and only learned men could go inside the sacrificial hall. A«ÂÃvakra contended that neither size nor age was any indication of one's knowledge or worth and got himself admitted into the hall. There he entered into a polemical contest with the same court scholar, VÃndÅna, who had killed his father. VÃndÅna was defeated and was thrown into the same river in which his father had drowned himself. The moment VÃndÅna fell into the river Khagodara rose up from there and the father and son along with Ávetaketu returned to the ÃÓrama. Khagodara then took his son for a bath and when it was over A«ÂÃvakra became a bright boy without crooks. (Chapter 133, Vana Parva, M.B.) 4) %% A«ÂÃvakra wanted to marry SuprabhÃ, the daughter of a sage named VadÃnya. When VadÃnya was approached for this the Sage decided to test the love which A«ÂÃvakra had towards his daughter and said: "I am going to test you. You go to the north to the HimÃlayas. Pay homage to Áiva and PÃrvatÅ and go further north. There you will find a very beautiful damsel. You talk to her and return and when you come back I shall give you my daughter." Accepting this challenge A«ÂÃvakra went north. When he went to the HimÃlayas Kubera entertained him. He remained there for a year enjoying the dances of celestial maidens and then, after worshipping Áiva and PÃrvatÅ went further north. There he came across seven very attractive women. At the command of A«ÂÃvakra the eldest of the lot, UttarÃ, remained with him; all the rest left the place immediately she started making love with him and requested him to marry her. But A«ÂÃvakra did not yield and told her about his promise to VadÃnya. Pleased at this reply Uttarà revealed that she was the queen of the north in disguise and was testing him. She then blessed A«ÂÃvakra who fulfilling his mission successfully, returned and married the girl he wanted. (Chapter 19, AnuÓÃsana Parva, M.B.). 5) %% There is another story also about A«ÂÃvakra. Once there lived a sage named Asita. He did great penance to please Áiva to bless him with a child. Áiva blessed him and he got a son named Devala. RambhÃ, the queen of devaloka, fell in love with him but Devala did not yield to her wishes. Then Rambhà cursed him and made him into one with eight crooks. Thus Devala came to be called A«ÂÃvakra. He then did penance for six thousand years and BhagavÃn K­«ïa accompanied by RÃdhà appeared before him. RÃdhà was shocked by the ugliness of the sage and did not relish his sight. But K­«ïa asking her to remain quiet went and embraced him. At once A«ÂÃvakra lost all his crooks and became a beautiful man. At that time a chariot descended from heaven and all of them went to heaven in it. (Brahmavaivartta PurÃïa). 6) %% (1) A«ÂÃvakra was also present among the ­«is who partook in the coronation ceremony conducted after RÃma's return to Ayodhyà from LaÇkÃ. (UttararÃmÃyaïa). (2) A«ÂÃvakra cursed those. celestial maidens who rebuked him for his ugliness and they were born on earth as the wives of ÁrÅ K­«ïa. When after the death of K­«ïa they were being taken by Arjuna to the north they were forcibly taken by some of the shepherds. (Chapter 15, Agni PurÃïa). ## If one observes complete fasting for twelve days doing tarpaïa in this sacred pond it is said that he gets the benefit of doing of Naramedhayaj¤a. (Áloka 41, Chapter 25, AnuÓÃsana Parva, M.B.). ## See under A«ÂÃvakra. ## Meda, MahÃmeda, KÃkoli, K«ÅrakÃkoli, JÅvaka, IÂavaka, ãddhi, V­ddhi (These are used in infusions for treating rheumatism). ## 1) %% GaïadevatÃs are called A«Âavasus. They were born to Dharmadeva of his wife Vasu, daughter of Dak«a. They are: Dhara, Dhruva, Soma, Ahar, Anila, Anala, PratyÆ«a and PrabhÃsa. (Álokas 17 and 18, Chapter 66, ùdi Parva, M.B.). There is a version in certain purÃïas that the A«Âavasus are the sons of KaÓyapa. Different purÃïas give different names to these A«Âavasus. According to Vi«ïu PurÃïa they are: ùpa, Dhruva, Soma, Dharma, Anila, Anala, PratyÆ«a and PrabhÃsa. (Chapter 15 of AæÓam 1). In BhÃgavata they are Droïa, PrÃïa, Dhruva, Arka, Agni, Do«a, Vasu and VibhÃvasu. In HarivaæÓa they are: Akha, Dhara, Dhruva, Soma, Anila, Anala, PratyÆ«a and PrabhÃsa. This only indicates that some of these have two or more names for them. 2) %% Once the A«Âavasus were enjoying a picnic with their wives and they happened to go to the ÃÓrama of Vasi«Âha. One of the wives got enamoured over NandinÅ, Vasi«Âha's beautiful cow and wanted it. The Vasu to please his wife took the cow by force and left the place. When the sage found his cow missing after some time he understood by his divine powers who stole the cow and so he cursed the A«Âavasus saying that all of them would be born on earth as men. The A«Âavasus were greatly worried and approached the sage apologising and craving for pardon. The sage relaxed the curse and declared that their life on earth would be only for a very short time maintaining that the particular Vasu who committed the theft would live for a long time as man. It was this Vasu, ùpa (Dyau) who was born as BhÅ«ma. 3) %% The A«Âa vasus were pondering over the curse and were thinking of how to bear it without hardship when GaÇgÃdevÅ appeared before them and they then appealed to her: "DevÅ, if you become the queen on earth of some noble King we shall be born as your sons and you must throw us into the river as soon as we are born". GaÇgÃdevÅ accepted their request. Once there was a King called PratÅpa in the Candra dynasty. One day when this ascetic King was worshipping SÆrya on the banks of the river GaÇgà a beautiful damsel arose from the waters and sat on the right thigh of the King. Surprised the King told her thus, "Oh beautiful maiden, who are you? Do you realise what unrighteous thing you have done? I am not one who goes after women and it was a bit daring of you to have taken me as a beau. Please understand that the right thigh is intended for a daughter and daughter-inlaw. You can claim this right when you become the wife of my son." The beautiful girl was none other than GaÇgÃdevÅ herself and she disappeared soon on receiving the rebuke. PratÅpa got a son named Áantanu and GaÇgÃdevÅ became the wife of Áantanu. (For more details about this see under GaÇgÃ). When GaÇgÃdevÅ became the wife of Áantanu she made a condition to be his queen. "Whether good or bad you should not obstruct any action of mine. You must never give me any opinion of yours on any matter. You must obey what I order. If at any time you break any of these promises I will leave you that instant." It was while GaÇgÃdevÅ was living on earth as the wife of Áantanu that the A«Âavasus were born to her. One after the other she threw into the river seven sons but when she was about to throw the eighth the King objected to it and GaÇgà disappeared immediately. That son was BhÅ«ma, who was none other than Dyau born on earth by the curse of Vasi«Âha. All the others, released from the curse, went to heaven. (More details under BhÅ«ma). 4) %% When BhÅ«ma had to fight against his guru, ParaÓurÃma, the A«Âavasus gave him the missile, PrasvÃpÃ. (See AmbÃ) (Álokas 11 to 13, Chapter 183, Udyoga Parva, M.B.). 5) %% The sons of ùpa, the first of the Vasus, are: Vaitaï¬ha, Árama, ÁÃnta and Dhvani. KÃla, the destroyer of all, is the son of Dhruva. Varcas is the son of Soma. Dharma got of his wife ManoharÅ five sons Draviïa, HutahavyavÃha, ÁiÓira, PrÃïa and Varuïa. Áivà was Anila's wife and she got two sons, Manojava and Avij¤Ãtagati. Agni's son KumÃra was born at Áarastamba. KumÃra got three brothers, ÁÃkha, ViÓÃkha and Naigameya. KumÃra is known as KÃrttikeya because he was born of K­ttikas. The sage, Devala is the son of PratyÆ«a. Devala got two sons of great intelligence and forbearance. VarastrÅ, sister of B­haspati and a woman of great yogic powers and world-wide travels became the wife of PrabhÃsa. She gave birth to the famous ViÓvakarmaprajÃpati. He was the inventor of a great many handicrafts and ornaments He became the consulting architect of the devas and ranked first in that art. The aeroplanes of the devas were designed by him. Men on earth depend on his art even now. That architect had four sons: AjaikapÃt, Ahirbudhnya, Tva«Âà and Rudra, the bold. The great ascetics, ViÓvarÆpa, Hara, BahurÆpa, Tryambaka, AparÃjita, V­«Ãkapi, Áambhu, Kapardi, Raivata, M­gavyÃdha, Áarva and KapÃli were the sons of Tva«ÂÃ. These are known as the twelve Rudras. PurÃïas say that there are a hundred Rudras like this. (Chapter 15, AæÓa 1, Vi«ïu PurÃïa). ## Eight kinds of heroines of the stage: (1) %% Fit to be a counterpart in a love scene and play the role of one who is always fondled by her husband. (2) %% Adorning herself well and waiting for her lover in a well decorated bedroom. (3) %% Exhausted by the sorrow of separation from her lover. (4) %% Cheated by her lover after fixing a date and a rendezvous. (5) %% Angered at the arrival of the husband in the early hours of the morning with suspicion about his character. (6) %% Repenting after having arrogantly disobeyed her husband. (7) %% One who has gone weak and moody thinking about her husband in a foreign place. (8) %% One who approaches her husband with great passion. (NÃÂyakrama). ## Earth, Water, Agni, Air, Ether, Mind, Intelligence and Egotism. ## ÁilÃmayÅ, DhÃtumayÅ, LohamayÅ, LepyÃ, LekhyÃ, M­ïmayÅ, MaïimayÅ and ManomayÅ. ## Vimarccika, Bhadru, Maï¬ala, Áukti, Siddhmaka, K­«ïa, Áukla and Taruïa. (A«ÂÃÇgah­daya). ## Eight kinds of marriage. (1) BrÃhma (2) Daiva (3) ùr«a (4) PrÃjÃpatya (5) GÃndharva (6) ùsura (7) RÃk«asa (8) PaiÓÃca. BrÃhma is the one where the father gives her daughter with sacred water to a bachelor without accepting anything in return. When the father gives his daughter to the priest at the time of a yÃga it is called Daiva. It is ùr«a if the father gives the daughter and gets in return a cow or bullock. When the father gives the daughter with her blessings it is PrÃjÃpatya. The marriage between two lovers is GÃndharva. It is ùsura when the male takes his mate by force and it is PaiÓÃcika (most cruel and mean) when the girl is taken as his wife when she is in a state of unconsciousness. ## The eight hermit-maidens who are the attendants of the goddess, DurgÃ. (1) MÃrjjatÅ (2) KarpÆratilakà (3) MalayagandhinÅ (4) Kaumudikà (5) Bheruï¬Ã (6) MÃtalÅ (7) NÃyakÅ (8) Jayà (ÁubhÃcÃrÃ). ## Eight ways of attaining salvation. Yaj¤a, DÃna, VedÃdhyayana, Tapas, Dama, Satya, ãjuÓÅla, and MÃrdava. These are the qualities required for attaining salvation. ## Daughter of JarÃsandha, King of Magadha. Kaæsa married AstÅ and also another daughter of JarÃsandha. (Álokas 29 to 32, Chapter 14, Sabhà Parva, M.B.). Chapter 12 of Agni PurÃïa states that JarÃsandha went to war with the YÃdavas because of the persuasion of these daughters. ## After killing the demoness, TÃÂakÃ, ViÓvÃmitra reveals to RÃma and Lak«maïa the secret of using a great many varieties of DivyÃstras (DivyÃstra is missile charged with power by holy incantation). Some of those astras are named below: 1. Daï¬acakra 2. Dharmacakra 3. KÃlacakra 4. Vi«ïucakra 5. Indracakra 6. VajrÃstra 7. ÁaivaÓÆla 8. Ai«Åka 9. BrahmaÓirÃstra 10. BrahmÃstra 11. ModakÅÓikharÅ 12. DharmapÃÓa 13. KÃlapÃÓa 14. VÃruïÃstra 15. VÃruïapÃÓa 16. ParamÃstra 17. PinÃkÃstra 18. NÃrÃyaïÃstra 19. ùgneyÃstra 20. ÁikharÃstra 21. VÃyavyÃstra 22. PrathanÃstra 23. Krau¤cÃstra 24. HayaÓÓirÃstra 25. KaÇkÃlÃstra 26. MusalÃstra 27. KapÃlÃstra 28. KaÇkaïÃstra 29. MÃnavÃstra 30. PrasthÃpanÃstra 31. PraÓamanÃstra 32. SaurÃstra 33. Var«aïÃstra 34. Áo«aïÃstra 35. SantÃpanÃstra 36. VilÃpanÃstra 37. MadanÃstra 38. MohÃstra 39. SaumanÃstra 40. SaævartÃstra 41. SatyÃstra 42. MÃyÃdharÃstra 43. TejaprabhÃstra 44. SaumyÃstra 45. ÁiÓirÃstra 46. TvëÂÃstra 47. SudÃmanÃstra ÁrÅ RÃma received all these astras standing facing east. (Sarga 27, BÃlakÃï¬a, VÃlmÅki RÃmÃyaïa) ## Those born to KaÓyapa of his wife Danu are called DÃnavas and those born of his wife Diti are called Daityas. They belong to the demonaic dynasty (Refer under 'AsuravaæÓa' in the genealogy chart). Renowned among the asuras were the following: PrahlÃda, SaæhlÃda, AnuhlÃda, Áibi, Bëkala, Virocana, Kumbha, Nikumbha, Bali, BÃïa, MahÃkÃla, Vipracitti, Áambara, Namuci, PulomÃ, ViÓruta, AsilomÃ, KeÓÅ, Durjaya, AyaÓÓiras, AÓvaÓÓiras, AÓva, ÁaÇku, MahÃbala, Garga, MÆrdhÃ, VegavÃn, KetumÃn, SvarbhÃnu, AÓvapati, V­«aparvÃ, Ajaka, AÓvagrÅva, SÆk«ma, TuhÆï¬a, EkapÃd, Ekacakra, VirÆpÃk«a, HarÃhara, Candra, KupaÂa, KapaÂa, Para, Áarabha, Áalabha, SÆrya and Candramas. ## One of the eight daughters born to KaÓyapa of his wife PradhÃ. (Áloka 41, Chapter 65, ùdi Parva, M.B.). ## (See under Gilgamis, Jalapralaya). ## A son born to King KuÓa of his wife VaidarbhÅ. KuÓÃmba, KuÓanÃbha, AsÆrtarajasa and Vasu are the four sons of KuÓa. (Sarga 32, BÃlakÃï¬a, VÃlmÅki RÃmÃyaïa). ## A demon. This was the same demon who later on was born as AÓoka, King of KaliÇga. (Chapter 67, ùdi Parva, M.B.). ## A mahar«i. The sage VaÓa is the son of this ­«i. (SÆkta 112 of ãgveda). ## (Horse). Horses and camels were born, in this world, of TÃmrÃ, wife of KaÓyapa, grandson of BrahmÃ. (Agni PurÃïa, Chapter 19). ## A famous Sanskrit poet. He has written many Sanskrit books prominent among which are the two great poems, Buddhacarita and Saundarananda and a drama called ÁÃriputraprakaraïa. He lived in the 2nd Century A.D. His history of Buddha (Buddhacarita) was translated into Chinese during the period 414 to 421 A.D. He was known under the following names also: ùcÃrya, Bhadanta, MahÃvÃdÅ and Bhik«u. ## Son born to the Sage, KaÓyapa by his wife, Danu. (Áloka 24, Chapter 65, ùdi Parva, M.B.). ## A mantra (sacred incantation) for controlling the horse. (See under 'Ak«ah­daya'). ## Son of King GÃndhÃra. He fought on the side of the Kauravas and was killed in the battle by Abhimanyu. (Áloka 7, Chapter 48, Droïa Parva, M.B.). ## A river. Once a sage called RcÅka went to GÃdhi and asked for the hand of his daughter, SatyavatÅ, in marriage. He demanded as dowry a thousand horses black in colour and with only one ear for each. ãcÅka prayed to Varuïa and he gave him the horses required. The river AÓvak­ta (created by horse) was made by the flow of urine from these horses. (Chapter 57, BrahmÃï¬a PurÃïa). ## A country of ancient India which was ruled by a King named RocamÃn. BhÅmasena conquered him during the world-wide conquering campaign. (Áloka 8, Chapter 29, Sabhà Parva). ## A yÃga. Kings used to conduct this in order to get absolved of all sins. Fixing a victory card on the head of a horse it is allowed to roam about freely. If anybody stops the horse and ties it, the King should go and defeat him in battle and bring back the horse. If you do a hundred such yÃgas you can become Indra.\<*>\ \<*) AÓvamedha or horse sacrifice was performed by autocrats to establish their supreme sovereignty. For this the horse let out to roam about should go into all countries. Those who opposed the sovereignty of the King could stop the horse and tie it. Then the King had to defeat him before conducting the yÃga. The vedas enjoin that the sacrificial horse should be followed by a hundred young men ready to fight those who opposed the King. Indra had conducted a hundred such yÃgas.>\ ## Son of King SahasrÃnÅka (Refer under SahasrÃnÅka). ## Son born to ÁatÃnÅka of the princess of Videha. (Áloka 86, Chapter 95, ùdi Parva, M.B.). ## A parva of the MahÃbhÃrta. See under Bharata. ## A river in the country of Kuntibhoja. AÓvanadÅ joins CarmaïvatÅ and the latter joins the Yamunà and the Yamunà joining GaÇgà falls into the ocean. It was through this river that KuntÅdevÅ floated in a box the infant Karïa. At night accompanied by her maid, Kunti floated the box containing her illegitimate son and stood on the banks of AÓvanadÅ weeping bitterly. Then thinking that her father would notice her absence from the palace she returned home soon. The box floated and reached the country, CampÃpurÅ, ruled by a charioteer. (Álokas 22 to 26, Chapter 308, Araïya Parva, M.B.). ## A river in the GandhamÃdana valley flowing near the ùÓrama of the sage ùr«Âi«eïa. Many kings of the Candra dynasty used to come and stay in this ÃÓrama. (Áloka 10, Chapter 160, Vana Parva, M.B.). ## Son of KaÓyapa born of his wife Danu. (Áloka 21, Chapter 67, ùdi Parva, M.B.). ## Father of the most chaste woman, SÃvitrÅ. He was King of Madra. He was without children for a long period and for eighteen years he worshipped the goddess, SÃvitrÅ and got a maiden from Agnihotra whom he named as SÃvitrÅ. For more details see under SÃvitrÅ. (Chapter 293, Vana Parva, M.B.). ## The son born to KaÓyapa of his wife Danu. (Áloka 24, Chapter 65, ùdi Parva, M.B.). ## A serpent which lived in the forest of KhÃï¬ava. This was the son of Tak«aka and he tried his best to escape from the fire that burnt the forest. (Áloka 5, Chapter 239, ùdi Parva, M.B.). Once when Arjuna and K­«ïa were sitting on the banks of the river YamunÃ, Agni approached them and requested them to help him burn the forest of KhÃï¬ava (see under KhÃï¬avadÃha). They agreed to help him and Agni started burning the forest. Indra poured rains over the fire; Arjuna created a canopy of arrows and prevented the rains from falling down. AÓvasena, son of Tak«aka tried to escape from the fire but Arjuna obstructed his way by arrows. Then AÓvasena's mother swallowed him and kept him in her stomach. Arjuna cut off her head. Seeing this Indra sent a cyclone to smash the canopy of arrows and Arjuna fell fainting. Taking the opportunity AÓvasena escaped. When Arjuna woke up from his unconscious state he found AÓvasena missing. Then Arjuna cursed him thus: "Let not you get refuge anywhere." (Chapter 226, ùdi Parva, M.B.). AÓvasena kept his grudge against Arjuna till the end. In the great battle Arjuna and Karïa met for a fight and when Karïa sent his NÃgÃstra (serpent missile) against Arjuna, AÓvasena hid himself in that missile and burnt the beautiful headwear of Arjuna. But Karïa did not like this foul play and refused to accept him when he came back. Enraged at this the serpent attacked Arjuna directly and was killed. Before his death he got acquainted with K­«ïa. (Chapter 96, Karïa Parva, M.B.). ## A son born to KaÓyapa of DanÆ. (Áloka 23, Chapter 65, ùdi Parva, M.B.). ## BhagavÃn HayagrÅva who was teaching the Vedas at VaihÃyasakuï¬a near NaranÃrÃyaïÃÓrama. (Áloka 3, Chapter 127, ÁÃnti Parva, M.B.). ## A sacred place in ancient India. Arjuna dreams of going to Áiva with K­«ïa and in that dream they visit this place also. (Chapter 80, Droïa Parva, M.B.). ## A country of ancient India. (Áloka 15, Chapter 51, BhÅ«ma Parva, M.B.). ## A serpent. A sacred pond built in PrayÃga also carries this name. (Áloka 76, Chapter 55, Vana Parva and Áloka 10, Chapter 35, ùdi Parva, M.B.). ## An ancient holy place on the banks of the river, Ganges, near Kanauj. It was at this place that the horses rose from the earth at the request of ãcÅka ã«i to Varuïa (See under AÓvak­ta). (Áloka 17, Chapter 4, M.B.) ## 1) %% The semen of BharadvÃja ã«i fell into the hollow of a bamboo and from there was born Droïa. As per the instructions of his father Droïa married K­pÅ, daughter of the sage, ÁÃradvata. The good-natured K­pÅ gave birth to AÓvatthÃmÃ. (See under Droïa for genealogy). (Chapter 130, ùdi Parva, M.B.) 2) %% The moment he was born he made a loud hoot like UccaiÓravas and the sound resembled the braying of a horse. Immediately a voice from heaven said that the boy should be named AÓvatthÃmÃ. The boy was, therefore, named so. (Álokas 48 and 49, Chapter 130, M.B.). 3) %% AÓvatthÃmà took his lesson in archery from his father Droïa. At that time Droïa got new lessons from ParaÓurÃma and they were also imparted to Droïa's disciples. When Droïa became the preceptor of the Kauravas and PÃï¬avas AÓvatthÃmà also went with him. (Álokas 52 to 64, Chapter 130, ùdi Parva, M.B.). 4) %% Droïa was very affectionate to his son and wanted to teach him something special in archery. So he used to instruct him during the time the other disciples went to fetch water for the ÃÓrama. Arjuna came to know of this and he, thereafter, started bringing his quota of water quickly enough to join the special class of Droïa. Thus Arjuna and AÓvatthÃmà learned a lot more than the others in the military art. (Álokas 17-19, Chapter 132, ùdi Parva, M.B.). 5) %% In Sabhà Parva we find AÓvatthÃmà participating in the RÃjasÆya of Yudhi«Âhira. After that we meet him only at the Kuruk«etra war. Fighting on the side of the Kauravas he played a very important role in that war. He killed many veteran warriors and kings including the following: NÅla, A¤janaparvÃ, Suratha, Áatru¤jaya, BalÃnÅka, JayÃnÅka, JayÃÓva, SrutÃÓva, HemamÃlÅ, V­«adhara, Candrasena, the ten sons of Kuntibhoja, SudarÓana, V­ddhak«etra, CedirÃja, Malayadhvaja and Suratha. He defeated many including Áikhaï¬Å, Abhimanyu, VirÃÂa, SÃtyaki and Vindhya. By using ùgneyÃstra (the arrow of fire) he made K­«ïa and Arjuna fall fainting in the battle-field. He commanded the Kaurava army once. He killed many PäcÃlas and Somakas while they were sleeping. In Chapter 139 of Droïa Parva we read about Arjuna defeating AÓvatthÃmà in a single combat one day. 6) %% Dh­«Âadyumna, son of King PäcÃla, killed Droïa. When AÓvatthÃmà heard of his father's death his rage knew no bound. He immediately went to the heart of the military camp of the PÃï¬avas, K­pa and SÃtvata following him. There at the gate of the camp he beheld a ghostly apparition. It is described in the Bhëà BhÃrata (MalayÃlam version of M.B.) as follows: He saw a huge figure standing at the door with a body blazing like the Sun and the Moon. Bathed in blood and wearing a tiger's skin in the loins the figure wore a snake as his sacred thread and covered his upper body with a deer-skin. There were innumerable hands for this ghost and in each hand adorned with snake-bangles he held a deadly weapon. With crooked teeth and a ghastly face the goblin gave a shiver to those who saw him. Flames bursting forth from his eyes, ears, nose and mouth he barred the way of AÓvatthÃmÃ. Undaunted the son of Droïa showered divine arrows on the figure. But the ghost by his supreme powers absorbed the arrows to his body the moment they touched him. In despair AÓvatthÃmà meditated on Áiva and the latter appearing before him in person gave him a divine dagger. With that he entered the bed-chamber of Dh­«Âadyumna, woke him up by striking him with his foot, caught hold of him by the hair on his head and killed him. 7) %% The anger of AÓyatthÃmà did not abate even after killing Dh­«Âadyumna, the butcher of his father. With a view to destroying the whole PÃï¬ava dynasty he sent against the PÃï¬avas the all-powerful BrahmaÓirÃstra (a missile charged with great power by a holy incantation). But Droïa had given the same type of missile to Arjuna also and so he sent forth his to meet the other. It created such a great explosion that all the elders on both the sides joined together and requested them to withdraw the missiles. Arjuna demanded the jewel on AÓvatthÃmÃ's head to withdraw his missile. But AÓvatthÃmà refused to part with it. He said, "This jewel of mine is more valuable than all the wealth of both PÃï¬avas and Kauravas put together. If you wear this you need not be afraid of your enemies, disease, hunger and thirst. No harm will come to you from Yak«as, NÃgas or thieves. I will never part with such a jewel". (Álokas 28-30, M.B., Chapter 15, Sautika Parva). After great persuasion AÓvatthÃmà surrendered his jewel but without withdrawing the missile directed it towards the womb of Uttarà who was bearing a child then. We are reminded of an incident which happened when the PÃï¬avas were residing in UpaplÃvya; a poor brahmin looking at Uttarà said, "When the Kauravas will be weakening in power a child will be born to you. The boy will have to bear a test even while in the womb and so you must name the child ParÅk«it (One who has been tested)". When the powerful missile was flying straight towards UttarÃ's womb ÁrÅ K­«ïa said, "Even though the child in the womb will die of this arrow it will be reborn. Oh, AÓvatthÃmÃ, you will be denounced by all as a sinner for killing this unborn babe. To suffer for this evil deed you will roam about in the earth for three thousand years. Nobody will associate with you; you will be shunned by society. You will be tormented by all diseases on earth. But the babe which you have now killed will be a famous scholar and brave King. He will rule this country for sixty years. He will be known as the next KururÃja. Look, I am giving life to the babe you have killed". VyÃsa supported K­«ïa, and AÓvatthÃmà repenting on his hasty action gave the jewel to the PÃï¬avas and left for the forest with VyÃsa. (Sautika Parva, M.B.). 8) %% The MahÃbhÃrata has used the following names also for AÓvatthÃmÃ. ùcÃryanandana, ùcÃryaputra, ùcÃryasuta, ùcÃryatanaya, ùcÃryasattama, Drauïi, DrauïÃyani, Droïaputra, DroïasÆnu, Guruputra, Gurusuta and BhÃratÃcÃryaputra. ## IndravarmÃ, King of MÃlava, had an elephant of this name and it was killed in the battle by BhÅmasena. (Áloka 15, Chapter 190, Droïa Parva, M.B.). ## A river. It is believed that if one just thinks about it at daybreak, midday and sunset one will get salvation. (M.B., AnuÓÃsana Parva, Chapter 165, Áloka 25). ## The first child of King Kuru. (See under genealogy of Kuru). His mother was VÃhinÅ. He is known as Avik«it also. He got eight sons: ParÅk«it, ÁabalÃÓva, ùdirÃja, VirÃja, ÁÃlmali, Uccai÷Óravas, BhayaÇkara and JitÃri. (Álokas 50 to 53, Chapter 94, ùdi Parva, M.B.) ## Satya and Dasra, the two sons of SÆrya (The Sun) are called AÓvianÅkumÃras. (Álokas 17 and 18, Chapter 150, AnuÓÃsana Parva, M.B.). They are also known as AÓvins, and AÓvinÅdevas. These two are the physicians of the devas. (Áloka 12, Chapter 123, Araïya Parva, M.B). 1) %% Descending from Vi«ïu in order are: BrahmÃ, MarÅci, KaÓyapa, VivasvÃn (the Sun), AÓvinÅkumÃras. 2) %% The Vi«ïu PurÃïa describes the birth thus: "Saæj¤Ã, daughter of ViÓvakarmÃ, was the wife of SÆrya. She got three children: Manu, Yama and YamÅ. Once finding the effulgence of SÆrya unbearable she engaged ChÃyà to look after SÆrya and left for the forests to do penance there. SÆrya took ChÃyà to be Saæj¤Ã and got three children of her: ÁanaiÓcara, (another) Manu and TapatÅ. Once ChÃyà got angry and cursed Yama. It was then that SÆrya and Yama came to know that she was not Saæj¤Ã, getting more details from ChÃyÃ, SÆrya found out by his J¤Ãnad­«Âi (a power of sight developed by Yoga by which one could see things far beyond the limits of his vision) that Saæj¤Ã was practising austerities taking the form of a mare. Then SÆrya went to her disguised as a horse and with her co-operation produced three children of which the first two became known as AÓvinÅkumÃras. The third son was called Revanta. Then SÆrya took Saæj¤Ã to his place (Chapter 2, AæÓa 3, Vi«ïu PurÃïa). Áloka 35 of Chapter 66 of ùdi Parva states that AÓvinÅkumÃras were born from the nose of Saæj¤Ã. 3) %% The DevÅ BhÃgavata contains a story of how the AÓvinÅkumÃras tested the fidelity of SukanyÃ, daughter of ÁaryÃti and made her old and senile husband into a young and virile one. ÁaryÃti, son of Vaivasvata manu, had four thousand beautiful princesses as wives. But none had any children. When they were lamenting over this misfortune one of the wives gave birth to a girl and she was called SukanyÃ. The father and all his wives together brought up this daughter with great affection. In the neighbourhood of the palace of ÁaryÃti there was a tapovana as good and grand as Nandanavana and it contained a lake similar to the MÃnasa lake. In one corner of this tapovana a sage named Cyavana was doing penance. He had been sitting there for so long a period without food meditating on a goddess that he was covered with plants and shrubs had grown over him. He was unaware of the growth around him. Once at this time ÁaryÃti with his wives and child and followed by a large retinue entered the tapovana for recreation. The King and his wives entered the lake and Sukanyà with her friends moved about in the garden plucking flowers and playing. Moving about thus aimlessly Sukanyà and party reached the place where Cyavana was doing penance. She saw the huge shrubby growth and while looking at it saw two gleaming points inside the shrubby heap. She was about to break open the thing when from inside she heard somebody addressing her thus: "Oh, innocent girl, why do you think of doing this mischief. Please do go your way. I am an ascetic. What wrong have I done to you for you to disturb me like this?" But Sukanyà brought up as she was, as a very pet girl did not like anybody advising her like this and so taking a pointed stick gave two pricks at the site of the gleampoints and left the place arrogantly. The gleam-points were the eyes of Cyavana and so he lost his eyes and suffered much from the pain. Though he felt angry he did not curse anybody. But slowly the country began to witness the evil effects of this cruel deed. People stopped passing urine or faeces. Even animals were affected. The King and his ministers were worried. People came on deputation to the King to describe the disaster that had gripped the state. The King began to doubt that somebody must have done some great injury to the sage, Cyavana. He started enquiries asking his subjects one by one about this. But everybody replied in the negative. He bribed, he threatened. The result was the same. Then one day while the King and his courtiers were sitting despondent Sukanyà approached her father and confessed what she had done. She said: "While I was playing with my friends in the tapovana I saw this huge shrub-heap and two points gleaming from inside. I took a pin-stick and pricked them both and on drawing it out I found it wet also. But I left the matter there and never made any enquiries thereafter". ÁaryÃti now knew the cause of this national disaster and so immediately rushed to the sage for forgiveness. Prostrating before the ­«i the King pleaded "Oh, best of ­«is, forgive us for this injury done unknowingly. My daughter who is only an innocent child did this playfully while she was playing in this garden with her friends. She never knew what she pricked for a fun were your eyes. Oh, the best of sage, thou art rich in forgiveness and so please do condone this mischief and bless us." Cyavana replied that he would forgive if he gave Sukanyà in marriage to him. ÁaryÃti was depressed. How could he give his only and beautiful daughter to this aged senile ugly and blind ­«i? While the King was thus pondering over this, Sukanyà herself came to him and said, "Oh, dear father, please do not worry on my account. I shall go as his wife. If he is satisfied the nation would be saved from a calamity and I am prepared to sacrifice my happiness for the sake of the country. I will be only too glad to do so." With suppressed unwillingness the King gave his daughter in marriage to Cyavana. Sukanyà after her marriage engaged herself fully in the service of looking after the welfare of her husband. She gave her husband healthy and tasty fruits and vegetables, bathed him daily in hot water, placed before him all the materials for his pÆjà and when the time came for his meals gave him his food sitting by his side. After the meals she gave him tÃmbÆla and only after putting him on a bed would she go to attend to her own affairs. After finishing her meals she would come again to her husband and sit by his side massaging him. In the evening she would make ready all the things required for the pÆjà and after the pÆjà feed him with nourishing food. Whatever remained after his feed would be taken by her. At night she would be at the foot of her husband and take a nap. In the morning she would attend to all the details of the ablutions of her husband. Thus Sukanyà lived true to her husband always anxious to please him. Then one day the AÓvinÅkumÃras saw her going to the ÃÓrama after her bath. They were very much attracted by the stunning beauty of the maiden that they approached her and asked: "Oh, beautiful maiden, who are you? We are AÓvinÅkumÃras. You seem to be alone. How did you happen to come to this place? You are one who should always move about with friends and courtiers and what is the reason for your living like this?" Sukanyà replied, "Revered Devas, I am the daughter of ÁaryÃti and wife of Cyavana. Forced by certain circumstances my father gave me in marriage to this sage who is very old and blind. He is living in the ÃÓrama nearby. I am living with him looking after his comfort. If you think it convenient you can come and accept our hospitality." Hearing this the AÓvinÅkumÃras told her thus: "Sweet girl, you are fit to be the wife of one who is better than this blind old ascetic. So please do accept one of us as your husband". Sukanyà did not relish this talk and threatening them that if they did not withdraw stopping such blabbering she would curse them to ashes. The AÓvinÅdevas were a bit surprised and also frightened at the attitude of SukanyÃ. "Oh, Princess, we are immensely pleased at your sense of righteousness and chastity and you can ask of us a boon. We are physicians of the devas and can give your husband his sight and can also make him young and virile. But there is a condition for this. As soon as your husband becomes young and handsome we will also become like him and then you can select one among us. Are you willing? If so we will make your husband charming and handsome at this instant. Sukanyà was well pleased with this offer but the condition placed did not satisfy her. So she ran to the ÃÓrama and told her husband thus: "Lord, I met the AÓvinÅdevas on my way from the river after my bath and enamoured of my beauty they have made this offer. We will make your husband young and beautiful giving him back his eyesight and then we will change ourselves to resemble him. You have then to select one of us as your husband. I am not able to understand their cunning and so I have come to you to get from you the answer for their question. I am anxious to see you young and handsome with your eyesight regained. I shall do as you direct." Cyavana said: "There is nothing in this for great thinking. You go and tell them that you would do as they wish and bring them down here. On hearing this Sukanyà went to the AÓvinÅkumÃras and took them to the ÃÓrama. They asked Cyavana to take a dip in the lake nearby and as he entered the lake the AÓvinÅdevas also entered it and took a dip in its waters along with Cyavana. Lo! As they rose from the waters all the three became young and handsome looking alike. The AÓvinÅdevas then requested Sukanyà to select one among them. Sukanyà was in a fix and she prayed to her goddess to give her power to identify her husband. She was blessed with that power and she selected Cyavana from the lot at which the AÓvinÅdevas were also pleased. (Seventh Skandha, DevÅ BhÃgavata). 4) %% Cyavana who got back his eyesight and youth asked the AÓvinÅkumÃras what boon they wanted. They then told him thus: "We are the physicians of the devas. Devendra has unnecessarily put a ban on our drinking Soma (juice extracted from the creeper Soma). When Brahmà performed a yÃga at MahÃmeru this leader of the devas did not allow us to take a soma drink. If you are capable of doing it you should get us the right to take this celestial drink." Cyavana promised to do that. Before long, King ÁaryÃti and his wife came to the ÃÓrama to enquire about the welfare of their daughter. To their great amazement they found a young and handsome ascetic at the ÃÓrama and were a bit suspicious of the character of their daughter. But soon all doubts were cleared and they were immensely pleased. Cyavana then told the King the request of the AÓvinÅdevas and ÁaryÃti also promised his help on this matter. On their return to their palace ÁaryÃti decided to perform a big yÃga to which all the devas were also invited. Cyavana officiated as priest. The AÓvinÅdevas were also present quite to the dislike of Indra. The time came for distributing soma, and when Cyavana called the AÓvinÅkumÃras to take their share Indra objected saying that since they were physicians of the devas they could not be given that drink. Cyavana argued against that and after a great verbal combat Cyavana succeeded in making the AÓvinÅkumÃras take the drink. For more details look under 'Cyavana'. (Seventh Skandha, DevÅ BhÃgavata). 5) %% (1) How they tested Upamanyu. This story is given under the word ùpodadhaumya. (2) Birth of Nakula and Sahadeva. KuntÅ, wife of PÃï¬u, had obtained from Sage DurvÃsas five sacred mantras, the chanting of each of which would give her a child. Even before her marriage KuntÅ tested the power of the mantras by chanting one of them. SÆrya appeared and she had to take a son from him who became the famous Karïa later. By chanting the second, third and fourth meditating on Yama, VÃyu and Indra, KuntÅ got respectively the sons Dharmaputra, BhÅma and Arjuna. The fifth mantra she gave to MÃdrÅ and she meditated on the AÓvinÅdevas and got Nakula and Sahadeva. (3) The AÓvinÅdevas were present for the marriage of PäcÃlÅ. (Áloka 6, Chapter 186, ùdi Parva, M.B.). During the burning of the forest KhÃï¬ava the AÓvinÅdevas stood on the side of Arjuna. (4) King YuvanÃÓva became pregnant and bore a child. It was the AÓvinÅdevas who took the child out by surgery. The boy became known as MÃndhÃtà later. (Áloka 3, Chapter 62, Droïa Parva, M.B.). (5) During the MahÃbhÃrata battle the AÓvinÅdevas handed over some PÃr«adas to the god, Skanda. (Áloka 38, Chapter 43, Áalya Parva, M.B.). (6) The AÓvinÅdevas like very much oblations of Ghee. The others who like it are B­haspati, PÆ«an, Bhaga and PÃvaka. (Áloka 7, Chapter 65, AnuÓÃsana Parva, M.B.). (7) The month of ùÓvina (October-November) is the month of AÓvinÅkumÃras and if a man gives ghee to the Brahmins freely in that month he will acquire more physical beauty. (Áloka 10, Chapter 65, AnuÓÃsana Parva, M.B.). (8) One who offers Ghee as oblation to the fire for twelve months in succession will reach the country of the AÓvinÅkumÃras. (Áloka 95, Chapter 107, AnuÓÃsana Parva, M.B.). (9) The great poet of Kerala, Vallathol, in his commentary on the 93rd SÆkta of the ãgveda states that there is a belief that the AÓvins and CandrasÆryas (the Sun and Moon) are one and the same. (10) DÅrghaÓravas son of DÅrghatamas once prayed to the AÓvinÅdevas to get rains and it is said that they gave a downpour of sweet water. (ãgveda, SÆkta 112, ãk 11). (11) Once a sage named Gotama was lost in a desert and craved bitterly for drinking water. He prayed to the AÓvinÅdevas for water and they dug a well itself in the desert and quenched the thirst of the sage. (ãk 9, SÆkta 16, ãgveda). (12) The sage Dadhya¤c taught the AÓvinÅdevas the technique, MadhuvidyÃ. There is an interesting story about it. It was Indra who taught this to Dadhya¤c and while teaching him he had threatened that if he gave away that secret to anybody else his head would be cut off. AÓvinÅdevas found a way to tide over this difficulty. They at first cut off his head and fixed the head of a horse on him. It was with the head of a horse that Dadhya¤c taught them Madhuvidyà and as soon as the teaching was over his horse-head was cut off and the real head placed in its place. (ãk 22, SÆkta 116, ãgveda). (13) The vehicle of the AÓvinÅdevas is a donkey. Once this donkey in the disguise of a wolf went and stayed with ãjrÃÓva, son of the RÃja­«i V­«ÃgÅr. ãjrÃÓva gave the wolf to eat hundred goats belonging to the people of the place. V­«ÃgÅr got angry at this act of his son and cursed him. The son became blind and he got back his eyesight by pleasing the AÓvinÅdevas by prayer and offerings. (ãk 16, SÆkta 115, ãgveda). (14) Once Suryà decided to give his daughter in marriage to the owner of the horse which would win a horse-race which Suryà would conduct. In the race the horse of the AÓvinÅdevas won and they thus married SÆryÃ's daughter. (ãk 17, SÆkta 117, ãgveda). (15) The AÓvinÅkumÃras killed an asura of name Vi«vak and destroyed his dynasty also. (ãk 16, SÆkta 117, ãgveda). ## It is believed that the physical beauty of man would be increased if he bathes in this lake. (Áloka 17, Chapter 83, Vana Parva, M.B.). ## A son born to SÆrya of the wife of Sutapas. There is this story about it in Brahmavaivarta PurÃïa. Once when the wife of Sutapas was on a pilgrimage SÆrya happened to see her. The beautiful and venerable lady refused to accede to the desire of SÆrya and so the latter used force and took her. They had a son who was named AÓvinÅsuta. On her return after the pilgrimage with her son she explained all that happened and the sage sent both of them out. SÆrya taught his son AÓvinÅsuta astrology and made him a master in that science. Knowing that, Sutapas cursed him and said he would turn to be one very diseased. Later the sage amended his curse and added that he would be free from disease if he worshipped the sun. ## Promises bodily splendour if one takes a bath in this lake. (Áloka 21, Chapter 25, AnuÓÃsana Parva, M.B.). ## This is one of the seven sections of PÃtÃla. The seven sections are: Atala, Vitala, Sutala, TalÃtala, MahÃtala, RasÃtala, PÃtÃla. Of them Atala has been described as follows: Atala is the first world of PÃtÃla. There reigns Bala, the son of Maya who is the famous but haughty magician. He has created 96 Mayas who are capable of granting all kinds of desires. Even now certain persons who are interested in the practice of Black magic, learn some of these 96 arts and practise them. When this mighty fellow opens his mouth for yawning, three groups of women known as PuæÓcalÅs, SvairiïÅs and KÃminÅs emerge from his mouth. He has with him a rasÃyana called hÃÂaka with which he can eaisly entice and seduce all who enter Atala and to strengthen them for satisfying his lust. After enticing them with it, he enjoys uncontrolled pleasure with them, showering on them his amorous glances, bewitching smiles and embraces. (DevÅ BhÃgavata, A«Âama Skandha). ## Name of a village in ancient India. (M.B., BhÅ«ma Parva, Chapter 9, Verse 48). ## Among the Vedas, this has the fourth place. It comprises different kinds of incantations of occult powers for the destruction of enemies. Atharvan the son of Vasi«Âha was the author of this Veda. In Chapter 6 of the third section of Vi«ïu PurÃïa the following reference is made to Atharvaveda: "Sumantu Mahar«i who was of infinite glory, first taught this Atharvaveda to his disciple Kabandha. (Sumantu Mahar«i was the son of Jaimini, who was the disciple of VedavyÃsa). Kabandha divided Atharvaveda into two parts and communicated them to two Mahar«is named DevadarÓa and Pathya. DevadarÓa's disciples were: MedhÃ, Brahmabali, ÁautkÃyani and PippalÃda. Pathya had three disciples named JÃbÃli, KumudÃdi and Áaunaka. They also made Atharvaveda compilations. Áaunaka divided his compilation into two and gave one part to Babhru and the other to Saindhava. Mu¤jikeÓa learnt it from Saindhava and divided the compilation first into two and later into three parts. The five divisions of the Atharvaveda--Nak«atrakalpa, Vedakalpa, SaæhitÃkalpa, ùÇgirasakalpa and ÁÃntikalpa, were made by Mu¤jikeÓa. Nak«atrakalpa contains Brahma's works: SaæhitÃkalpa contains Mantra Vidhi; ùngirasakalpa contains ÃbhicÃra and ÁÃntikalpa contains taming of horses, elephants etc. The mantras (incantations) in Atharvaveda and their uses are given below:-- %% %% 1. Suparïastava Getting rid of serpents and snakepoison (Sarpa-bÃdhÃ-nivÃraïam). 2. Indreïadatta Fulfilment of all desires (SarvakÃma-siddhi). 3. Imà DevÅ Attainment of peace (SarvaÓÃnti-karma). 5. YamasyÃlokÃt Prevention of bad dreams (Du÷ svapna-Óamana). 6. IndraÓcandraÓca pa¤cavaïija Prosperity in commerce and business (VÃïijya-lÃbha). 7. KÃmojevÃji Enjoyment of women (StrÅsaubhÃgyam). 8. TubhyamevajavÅma Equal to thousand sacrifices (Ayuta-homa-tulyam). 9. Agnegobhinna Strengthening of the intellect (Buddhi-v­ddhi). 10. Dh­uvaædh­uveïa Attainment of posts of honour (SthÃna-lÃbha) 11. AlaktajÅva- Profit from agriculture (K­«ilÃbha). 12. Ahan te bhagna Prosperity in general. 13. Ye me pÃÓà Freedom from imprisonment (bandhana-vimukti). 14. Áapatvaha Destruction of enemies (ÁatrunÃÓam). 15. Tvamuttama Enhancement of fame (yaÓov­ddhi). 16. YathÃm­gavati Enjoyment of women (StrÅ saubhÃgyam). 17. YenapehadiÓa Birth of children (Grabha-lÃbha). 18. Ayante yoni÷ Getting sons (Putra-lÃbha). 19. ÁivaÓivÃbhi÷ Prosperity in general (SaubhÃgyav­ddhi). 20. B­haspatirna÷ pari pÃtu Blessings (MÃrga-maÇgala). 21. Mu¤cÃvitva Warding off death (M­tyunivÃraïa). When these mantras are chanted several oblations are made to the sacrificial fire. Substances like CamatÃ, ghee, rice, milk are thrown into the fire as offerings. (Agni PurÃïa, Chapter 262). ## This muni is referred to in MahÃbhÃrata, Udyoga Parva, Chapter 43, Verse 50, as a professional chanter of Chandaveda. Once under the curse of Bh­gu Mahar«i, Agni hid himself under the sea. (See "AGNI"). At that time, it was Atharvà who, at the suggestion of the Devas, went under the water and discovered Agni. (M.B., Vana Parva, Chapter 222, Verse 8). Atharvà recovered Agni, and re-created the worlds which were lying dormant owing to the absence of fire. (M.B., Vana Parva, Chapter 222, Verse 19). Atharvà was born from BrahmÃ's face. His wife was ÁÃnti, the daughter of Kardama. Citti was another name for ÁÃnti. But there are some PurÃïas which refer to Citti as another wife of AtharvÃ. Also, there are PurÃïas which say that Atharvà was AÇgiras himself. ## This name has been used as a synonym of Áiva. (M.B., AnuÓÃsana Parva, Chapter 17, Verse 91). ## In ãgveda another Atharvà may be seen. It is said that he was the author of the Atharvaveda. After learning Brahmavidyà from BrahmÃ, it was this Atharvà who first brought fire to the earth from heaven. Atharvà had two wives named ÁÃnti and Citti. This Atharvà was the same person as Atharvaïa, the son of Vasi«Âha. (BhÃgavata, 4th Skandha, Chapter 1). ## See A§GIRAS. ## A son of Vasi«Âha. (BhÃgavata, Fourth Skandha, Verse 42). ## Name of a JanasthÃna (Town) in ancient India. (M.B., BhÅ«ma Parva, Chapter 9, Verse 64). ## He was a Gandharva born to KaÓyapa by his wife PradhÃ. He had three brothers: HÃhÃ, HÆhÆ and Tumburu. (M.B., ùdi Parva, Chapter 65, Verse 51). ## A mantra. ViÓvÃmitra who took the boys RÃma and Lak«maïa to the forest taught them two mantras, Bala and Atibala, to liberate them from hunger and thirst. VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 22) ## The Mahar«i Atibala was the cause of the death of ÁrÅ RÃma and Lak«maïa. After the war with RÃvaïa, ÁrÅ RÃma returned to Ayodhyà with his retinue and began his reign. After renouncing SÅtà while ÁrÅ RÃma was living in the palace with Lak«maïa, Áatrughna and their families, one day Brahmà summoned Yama and said: "ÁrÅ RÃma is the incarnation of MahÃvi«ïu. He has fulfilled all the purposes of the incarnation. Now Vi«ïu has to be recalled to VaikuïÂha". On hearing this, Yama assuming the guise of a SannyÃsi named Atibala appeared before ÁrÅ RÃma. He said he had to tell a secret to ÁrÅ RÃma. Accordingly ÁrÅ RÃma sent everyone else out of the audience chamber. Lak«maïa was asked to guard the entrance. It was announced that if anyone entered the hall, Lak«maïa would be killed. At this stage, Mahar«i DurvÃsas arrived at the entrance accompanied by many of his disciples. He had come after having performed penance for a thousand years and in great hunger and thirst. He wanted to see the King to ask for sumptuous food. Lak«maïa requested him to wait a little but DurvÃsas refused to do so. He even threatened that he would reduce all of them to ashes by his curse. Finding no alternative, Lak«maïa entered the hall and informed ÁrÅ RÃma of the situation. DurvÃsas was given a sumptuous meal. But for the fulfilment of the condition Lak«maïa's death became necessary. ÁrÅ RÃma cried with a broken heart. The honest Lak«maïa went alone to the SarayÆ river and drowned himself in its depths. Soon after, ÁrÅ RÃma entrusting the affairs of the state to others and in the presence of thousands of spectators plunged into the SarayÆ river and renouncing his earthly life, returned to VaikuïÂha. (Uttara RÃmÃyaïa). ## The name of a follower given to Skanda by god VÃyu on the battle-field. (M.B., Áalya Parva, Chapter 45, Verse 44). ## There was another King named Atibala who was a great scholar in NÅtiÓÃstra. From the tine of his accession to the throne, he began to lead a vicious life. This Atibala's father was a King named AnaÇga. (M.B., ÁÃnti Parva, Chapter 59, Verse 92). ## One of the sons of the Agni, Tapa. (M.B., Vana Parva, Chapter 220, Verse 11). ## One of the sons of RÃvaïa. 1) %% This is a story concerning the initial stage of the creation of the Universe. After completing the task of creation BrahmÃ, in his pride fell into a sleep. In order to slight Brahmà a little, MahÃvi«ïu produced two RÃk«asas called Madhu and KaiÂabha from his ears. Hearing their terrible roar Brahmà woke up in fear and fled to MahÃvi«ïu seeking refuge. Vi«ïu called Madhu and KaiÂabha and asked them what boon they would like to ask. They proudly replied that they would grant a boon to Vi«ïu. In that case MahÃvi«ïu wanted them to grant him leave to kill them. They answered: "We will not break our promise about granting the boon. But since our passion for fighting has not been abated, you must fulfil our eager desire." MahÃvi«ïu said: "I agree. But let my boon be carried out first. After that I shall see that your wish is properly fulfilled. After your death, one of you will be reborn under the name of Khara and the other under the name of AtikÃya. In the TretÃyuga I shall kill Khara in single combat after allaying his passion for fighting. Lak«maïa who is the incarnation of Ananta will fight with AtikÃya to his full satisfaction and kill him. Thus both of you will get Virakti and Mukti." After saying this, MahÃvi«ïu made the two asuras stand on each of his thighs and killed them with his SudarÓana Cakra. They were born again as Khara and AtikÃya. (Kamba RÃmÃyaïa, Yuddha KÃï¬a). 2) %% There is a story about the birth of AtikÃya in the Yuddha KÃï¬a of Kamba RÃmÃyaïa: After his victory over Kubera RÃvaïa was returning in his Pu«paka VimÃna. On his way he saw some beautiful Gandharva women playing in the valley of MayÆragiri. Their leader was CitrÃÇgÅ, the wife of CitrÃÇgada. RÃvaïa seduced her and had a secret union with her. At once she became pregnant and gave birth to a dazzlingly bright baby. The mother handed over the child to RÃvaïa and returned to the world of the Gandharvas. RÃvaïa, in his paternal love, took the child into the VimÃna and proceeded. On the way, the VimÃna knocked against a mountain peak and the baby was thrown overboard and fell in the forest. RÃvaïa stopped the VimÃna and made a search for the baby in the forest. He found the child without the slightest injury, smiling and lying on a flat rock in the deep woods. He failed in his attempt to take it up even though he used ten of his hands. The child began to grow steadily in size. Then he tried again to lift the baby up using all his twenty arms. The boy, who had by this time grown into enormous size, suddenly sprang up and getting into the VimÃna took his seat in it. RÃvaïa gave him the name AtikÃya. On his arrival in LaÇkÃ, he presented him as adopted son to the barren DhanyamÃlÃ. AtikÃya was brought up by DhanyamÃlÃ. 3) %% AtikÃya went to Gokarïa and did penance to please BrahmÃ. Brahmà appeared, but being fully absorbed in SamÃdhi, AtikÃya was not aware of his presence. Even his life-breath had been stopped. BrahmÃ, by his power, instilled life-breath into him and restored him to consciousness. He granted AtikÃya all the boons he asked for. They were three in number. The first was the gift of BrahmÃstra which could smash anyone. The second was the gift of an armour which was unassailable by anyone. The third was absence of thirst, desire and other cravings. 4) %% AtikÃya went to KailÃsa and received his education from Áiva. He learnt all the sciences, Arts, Áruti, Sm­ti etc. from there. On the completion of his course he asked what Gurudak«iïà he should pay. Áiva made him promise that he would never practise Black magic. Pleased with him, Áiva awarded him the PÃÓupatÃstra. 5) %% AtikÃya had an uncle, a RÃk«asa named Candra. Once he was defeated by Indra. It was at this time of chagrin that he came to know that AtikÃya had reached LaÇkà with the PÃÓupatÃstra. Candra RÃk«asa ordered AtikÃya to bring Indra as a captive. AtikÃya went to Svarga (Heaven) and began a war with Indra. MahÃvi«ïu who came to help Indra used his SudarÓana cakra. AtikÃya shot his PÃÓupatÃstra. Knowing AtikÃya's history well, MahÃvi«ïu brought the battle to a close. Both parties accepted the position that Devendra had lost the battle and AtikÃya had won. 6) %% In the RÃmÃyaïa battle AtikÃya fought on the side of RÃvaïa. After a most terrible conflict, Lak«maïa killed AtikÃya. (Kamba RÃmÃyaïa, Yuddha KÃï¬a). ## An Asura who was killed by ÁrÅ K­«ïa. (M.B. Sabhà Parva, Chapter 38). ## He was one of the ten sons of Manu. ## There was a King named MatinÃra in PÆruvaæÓa. (See PôRUVAõÁA). Four sons were born to him: Taæsu, MahÃn, Atiratha and Druhyu. (M.B., ùdi Parva, Chapter 94, Verse 14). ## He was one of the ten children born to Manu by Na¬valÃ. (See MANU VAõÁA). Kuru, PÆru, Áatadyumna, TapasvÅ, SatyavÃn, Áuci, Agni«Âoma, AtirÃtra, Sudyumna and Atimanyu were the names of the ten brilliant sons of Na¬valÃ. (Vi«ïu PurÃïa, Part I, Chapter 13). ## After his death Balabhadra RÃma went to PÃtÃla in the guise of Ananta. All the serpents worshipped him. Among them was a serpent named Ati«aï¬a. (M.B., Mausala Parva, Chapter 4, Verse 16). ## Vindhya Presented two pÃr«adas to Skanda on the battlefield. They were AtiÓ­Çga and Ucch­Çga. (M.B., Áalya Parva, Chapter 45, Verses 49, 50). ## MahÃmeru presented two PÃr«adas named Atisthira and Sthira to Skanda on the battlefield. (M.B., Áalya Parva, Chapter 45, Verse 48). ## (guest). In ancient BhÃrata Atithi-satkÃra (hospitality to a guest) was considered as a yaj¤a. In Manusm­ti, Chapter 100, Verse 3, it is said that even if one lives on the scattered grains in the fields after harvest, and even if penance is offered in the midst of Pa¤cÃgni (five fires) unless the Brahmin who comes as a guest is fed, all virtuous deeds would be useless. Besides, Manu has made the following remarks about the Atithi (guest). "A new visitor at night must be treated as an Atithi. An Atithi is one who comes occasionally, not daily. But one who lives in your village and goes about as a vagabond for a living, does not deserve to be treated as an Atithi. The guest who comes either before or after mealtime should not be sent away without being fed. Even a VaiÓya or ÁÆdra who comes as a guest to a Brahmin's house has to be given food when the servants are given food." ## He was a King referred to in the ãgveda. He had another name, "DivodÃsa". This King had fought several battles against Asuras with the help of Indra. It is said that once, being afraid of the Asuras, he tried to hide himself under the water. (ãgveda, Maï¬ala 1, AnuvÃka 10, SÆkta 53; ãgveda, Maï¬ala 1, AnuvÃka 16, SÆkta 112). ## HimavÃn gave Skanda two PÃr«adas on the battlefield. They were Ativarcas and Suvarcas. (M.B., Áalya Parva, Chapter 45, Verse 46). ## God Varuïa gave Skanda on the battlefield two PÃr«adas (attendant soldiers). One of them was Yama and the other was Atiyama. (M.B., Áalya Parva, Chapter 45, Verse 45). ## 1) %% Atri Mahar«i was one of the mÃnasaputras of BrahmÃ. The mÃnasaputras were: MarÅci, AÇgiras, Atri, Pulastya, Pulaha, and Kratu (M.B., ùdi Parva, Chapter 65, Verse 10). 2) %% Brahma's sons, MarÅci, AÇgiras, Atri, Pulastya, Pulaha, Kratu and Vasi«Âha are known as the Saptar«is (seven sages). (M.B., ÁÃnti Parva, Chapter 208). 3) %% The sage PrÃcÅnabarhis was born in the family of Atri Mahar«i. Ten Pracetases (PrajÃpatis) were born as the sons of this Muni. (M.B., Áakti Parva, Chapter 208). 4) %% Among the seven Munis known as Citra Áikhaï¬Ås, we see Atri Mahar«i as one of the A«Âaprak­tis which form the basis of the Universe. 5) %% (1) %% KaÓyapa had a son named KaÓipu. He was a very mighty ruler and carried on his reign in an ungodly manner. In a terrible battle which took place at that time between the Devas and Asuras KaÓipu was killed. PrahlÃda became the Asura King. Then there was a battle between Indra and PrahlÃda. After six years' war, PrahlÃda withdrew, defeated. Later MahÃbali, the son of Virocana (grandson of PrahlÃda) became emperor of Asuras. War broke out again between MahÃbali and Indra. In this war, MahÃvi«ïu helped Indra. The Asuras were utterly defeated. They sought refuge with Áukra, the Asura guru. Áukra promised to help them. He set out to the HimÃlayas to receive a powerful mantra from Áiva. The Asuras kept waiting for Áukra's return. At this stage, MahÃvi«ïu who was the protector of Indra, came to Áukra's ÃÓrama and killed Áukra's mother, KÃvyamÃtÃ. Seeing this impudence of MahÃvi«ïu, Bh­gu Mahar«i was enraged and cursed him that he should be born many times in human wombs. It is on account of this that MahÃvi«ïu had to take many avatÃras (incarnations). It was in this way that MahÃvi«ïu incarnated as DattÃtreya, the son of Atri. (DevÅ BhÃgavata, 4th Skandha). (2) %% It was a time when Vasi«Âha and ViÓvÃmitra were in a state of mutual ill-will. Once King KalmëapÃda was going about in the forest on a hunting expedition. He met Áakti, the eldest son of Vasi«Âha in the forest. The King did not respect him properly. Áakti transformed KalmëapÃda into a RÃk«asa by his curse. The RÃk«asa who was also a cannibal, first swallowed Áakti himself. ViÓvÃmitra offered whatever help he could, to destroy Vasi«Âha's family. KalmëapÃda ate successively all the 100 sons of Vasi«Âha. Vasi«Âha, in great sorrow and Sakti's wife, Ad­ÓyantÅ lived in an ÃÓrama. Ad­ÓyantÅ was pregnant at the time of Áakti's death. In due course she gave birth to a boy who was called ParÃÓara and who later on became the father of VyÃsa. when ParÃÓara grew up, he came to know that his father Áakti was eaten by the RÃk«asa. Enraged at this, he started a yaj¤a to annihilate the whole race of RÃk«asas. As the yaj¤a gained intensity and force Atri Muni arrived there with certain other Mahar«is and dissuaded ParÃÓara from the yaj¤a. (M.B., ùdi Parva, Chapter 181). (3) %% Atri Mahar«i and his wife once got ready to go for VanavÃsa. At that time the poor Mahar«i's wife was in great distress because they had no money to be distributed to their disciples and children. She requested her husband to go to King Vainya and to beg for some money. Accordingly the Mahar«i visited King Vainya at his yÃgaÓÃlà (The shed where a yÃga is held). He began to flatter Vainya by saying that he was the first among kings and so on. Vainya did not like it. He began to dispute with Atri. Vainya remarked that Indra was the first King. To settle the dispute they went together to SanatkumÃra Muni. SanatkumÃra sent them away reconciled. After that Vainya gave Atri much wealth. After distributing all this wealth among their sons and disciples Atri and his wife set out to the forest to perform penance. (4) %% Once there was a fierce battle between Devas and Asuras. Owing to the shower of arrows from the Asuras, the Sun and Moon became dim. Darkness spread everywhere. The Devas began to grope in the dark. They requested Atri Mahar«i to find a remedy for this. Moved by their distress, Atri suddenly transformed himself into the Sun and Moon. The Moon gave light to the Devas. The Sun burnt up the Asuras by his intense heat. Thus the Devas were saved. This story was told by VÃyu Bhagavana, to Arjuna. (M.B., AnuÓÃsana Parva, Chapter 156). (5) %% In the MahÃbhÃrata we find a story about a difference of opinion between King V­«Ãdarbhi and some Mahar«is. This story was told by BhÅ«ma to Yudhi«Âhira about the kind of persons from whom Brahmins may accept gifts. Once the Munis, KaÓyapa, Atri, Vasi«Âha, BharadvÃja, Gautama, ViÓvÃmitra, Jamadagni, and PaÓusakhÃ, with ArundhatÅ and Gaï¬Ã, who were the wives of two Munis, travelled round the world. Their object was to go to Brahmaloka. At that time there was drought in the world. King V­«Ãdarbhi, the son of Áibi, suggested that the above-mentioned Munis should be called and given wealth. They refused to accept it. V­«Ãdarbhi became angry. He performed Homa in ùhavanÅyÃgni and from the agnikuï¬a, the RÃk«asÅ YÃtudhÃnÅ (K­tyÃ) arose. V­«Ãdarbhi sent YÃtudhÃnÅ to destroy Atri and all other Munis. As YÃtudhÃnÅ was guarding a lotus pond in the forest, the munis led by Atri happened to come that way. The Mahar«is were able to recognize YÃtudhÃnÅ. They beat her with their tridaï¬u (Trident or a kind of magic wand) and reduced her to ashes. After satisfying their hunger by eating the lotus flowers the Mahar«is went to Brahmaloka. (M.B., AnuÓÃsana Parva, Chapter 93). (6) %% There is a passage in the MahÃbhÃrata in which Atri gives advice to the emperor Nimi who belonged to Atri's family. The story of how ÁrÃddha originated in the world which BhÅ«ma had told Dharmaputra was retold by Atri. A son named DattÃtreya was born to Atri, the son of BrahmÃ. DattÃtreya became King. Nimi was his son. Nimi's son died after one thousand years. Nimi who was in deep grief at the death of his son, ordained a ÁrÃddha in memory of his son. On that occasion Atri Mahar«i came there and explained to Nimi the importance of ÁrÃddha. (M.B., AnuÓÃsana Parva, Chapter 91, Verses 20-44) (7) %% There is no other woman in the PurÃïas who surpasses ÁÅlÃvatÅ in her fidelity to her husband. In order to enable UgraÓravas, her husband, to satisfy his passion, she once carried him on her own shoulders to a prostitute's house. On the way, MÃï¬avya Muni pronounced a curse that UgraÓravas should die before sunrise. The grief-stricken ÁÅlÃvatÅ pronounced a counter-curse that the sun should not rise on the next day. As the sun failed to rise, the TrimÆrtis (BrahmÃ, Vi«ïu and Áiva), accompanied by AnasÆyÃ, Atri's wife, went to ÁÅlÃvatÅ. AnasÆyà persuaded ÁÅlÃvatÅ to withdraw her curse. The TrimÆrtis who were happy at the success of their mission (of bringing about the Sunrise) asked AnasÆyà to demand any boon she wanted. AnasÆyà expressed her wish that the TrimÆrtis (BrahmÃ, Vi«ïu and Áiva) should be born as her sons and they agreed. MahÃvi«ïu, under the name of DattÃtreya, was born as the son of AnasÆyÃ. Áiva was born to her under the name of DurvÃsas. There is a story about it in the BrahmÃï¬a PurÃïa. Once Áiva got angry with the Devas. They began to flee for life. But Brahmà alone did not run away. Áiva who became more furious at this, pinched off one of the heads of BrahmÃ. Still he was not pacified. PÃrvatÅ who was alarmed, approached Áiva and begged him to suppress his anger. At her request, Áiva's fury was transferred and deposited in AnasÆyÃ, Atri's wife. DurvÃsas is the embodiment of that element of Áiva's fury. According to the promise, Brahmà also took his birth as the moon from AnasÆyÃ, the wife of Atri. (For that story, see PURôRAVAS). There is a story about that also in the BrahmÃï¬a PurÃïa. Once when Brahmà was performing the task of creation, he experienced carnal passsion. SarasvatÅ was the offspring of that passion. When Brahmà saw her, he fell in love with her also. This made him feel angry towards KÃmadeva. He pronounced a curse that KÃmadeva should be burnt up in the fire from Áiva's eye. (This is why KÃmadeva was later burnt to death by Áiva). Although KÃma had retreated from Brahmà his passion had not been suppressed. Brahmà transferred his passion to Atri Mahar«i. The Mahar«i gave it to AnasÆyÃ, his wife. Since she was unable to bear such a violent passion, she gave it back to her husband. That passion emerged from Atri's eye in the form of the Moon. This is why lovers experience strong passion for each other at the time of the rising of the moon. (BrahmÃï¬a PurÃïa, Chapters 39-43). (8) %% Once, while Atri Mahar«i was performing penance in KÃmada forest, there was a terrible drought in the country. At that time, his wife AnasÆyà made a ÁivaliÇga of sand and offered worship to it. Then Atri asked her to give him a little water. There was no water anywhere. Suddenly GaÇgà DevÅ appeared there and said to AnasÆyÃ: "There will be a hole here. Water will come out of it in a torrent." Pure water began to flow from the place pointed out by GaÇgà DevÅ. AnasÆyà begged GaÇgà DevÅ to stay there for a month. GaÇgà DevÅ agreed to do so on condition that AnasÆyà would transfer her TapaÓÓakti to her for one month. Atri was pleased by drinking the water. He asked AnasÆyà where she got such nice fresh water. She explained to him all matters. Atri expressed his desire to see GaÇgà DevÅ. She appeared before him at once. AnasÆyà prayed to her that GaÇgà should continue to exist in the world always. GaÇgà DevÅ answered that she would do so if AnasÆyà was prepared to give her the fruit of one year's TapaÓÓakti and of devoted service to her husband. AnasÆyà agreed to that condition. Suddenly Áiva appeared there in the shape of a LiÇga. At the request of Atri and AnasÆyà Áiva took his seat there permanently assuming the name of "AtrÅÓvara". (Áiva PurÃïa). (9) %% 1. Besides DattÃtreya, DurvÃsas and Candra. Atri had another son, PrÃcÅnabarhis. (M.B., ÁÃnti Parva, Chapter 208, Verse 6). 2. Many PÃvakas had been born in Atri VaæÓa. (M.B., Vana Parva, Chapter 222, Verses 27-29). 3. When the Kaurava-PÃï¬ava war was raging with great fury, many Mahar«is went to Droïa and advised him to stop the battle. Atri Mahar«i was one of them. (M.B., Droïa Parva, Chapter 190, Verse 35). 4. On another occasion, a King named Soma performed a RÃjasÆya (Royal sacrifice). Atri Mahar«i was the chief priest at this yÃga. (M.B., Áalya Parva, Chapter 43, Verse 47). 5. Atri was also among the Mahar«is who had gone to witness ParaÓurÃma's tapas. (BrahmÃï¬a PurÃïa, Chapter 64). 6. ãgveda, 5th Maï¬ala was composed by Atri. (ãgveda SaæhitÃ, Preface). 7. Once the Asuras put Atri Mahar«i into the ÁatadvÃra yantra (a machine of torture with a hundred holes). ãgveda, 1st Maï¬ala, 16th AnuvÃka, SÆkta 51). 8. Once the Asuras tried to burn Atri alive. (ãgveda, 1st Maï¬ala, 16th AnuvÃka, SÆkta 112). 9. The Asuras at another time made Atri lie down in a machine with a large number of holes and tried to burn him alive in it. At that time he prayed to the AÓvins and they liberated him. (ãgveda, 1st Maï¬ala, 17th AnuvÃka, SÆkta 116). 10. Atri was among the Mahar«is who visited ÁrÅ RÃma, on his return to Ayodhyà after the war with RÃvaïa. (Uttara RÃmÃyaïa). 11. From the navel lotus of Vi«ïu Brahmà was born, Atri from BrahmÃ, Soma from Atri, and PurÆravas from Soma were born. (Agni PurÃïa, Chapter 12). 12. Atri begot by AnasÆyÃ, Soma, DurvÃsas and DattÃtreya yogÅ. (Agni PurÃïa, Chapter 20). ## In the PurÃïas another Atri, the son of ÁukrÃcÃrya, is also seen (M.B., ùdi Parva, Chapter 65, Verse 27). ## The term Atri has been used as an epithet of Áiva. (M.B., AnuÓÃsana Parva, Chapter 17, Verse 38). ## This word means MaheÓvara (Áiva). (Agni PurÃïa, Chapter 348). ## This is the place where NarakÃsura with his ten thousand girls was once imprisoned. It is a plateau on the top of Maïiparvata. Because water was in plenty there the place was called 'Audaka'. An asura named NÆrÆ was the keeper of this plateau. (Sabhà Parva, M.B.). ## A holy place of ancient India. The place got this name because the sage UddÃlaka lived there. It is believed that if one bathes in this holy place one will be absolved of all his sins. ## The King of the state of Udumbara. This king once paid respects to emperor Yudhi«Âhira and gave him several presents and gifts. (Áloka 12, Chapter 53, Sabhà Parva, M.B.). ## A glorifying prayer in SÃmaveda. (Áloka 36, Chapter 134, Vana Parva, M.B.). ## A country of ancient India. ÁrÅ K­«ïa conquered this land. (Áloka 16, Chapter 11, Droïa Parva, M.B.). ## (ôrva, ôrÆja). A fierce saint of the line of Bh­gu Mahar«i. 1) %% Descending in order from Vi«ïu, BrahmÃ, Bh­gu, Cyavana, Aurva. Cyavana Mahar«i married ùru«Å, daughter of Manu. Aurva was her child who was the grandfather of Jamadagni and the great grandfather of ParaÓurÃma. 2) %% The Preceptors of the Bh­gu dynasty were the hereditary gurus of the Kings of Hehaya. K­tavÅrya a famous King of the Hehaya dynasty and father of KÃrtavÅryÃrjuna had his education from a Bh­gu ­«i living in his ÃÓrama. On competing his education the king paid lavishly and the Bh­gus became rich thereafter. K­tavÅrya died and his sons did not very much like the BhÃrgavas (Bh­gus) becoming rich by the wealth of their ancestors. Knowing this the Bh­gus started burying their wealth under the earth. Once a K«atriya king forcibly dug out from the house of a Bh­gu the wealth he had safely buried and from that day onwards the K«atriyas and the BhÃrgavas became enemies. The Bh­gus were hunted down by the K«atriya kings and the BhÃrgavas frightened by this move left their abode and went and hid in Caves in mountains far away. Among those who thus fled was ùru«Å, wife of Cyavana. ùru«Å was pregnant at that time and she hid her 'Garbha' in her thighs while fleeing. A brahmin woman who saw this went and informed the K«atriyas and they immediately went and caught hold of her. Then the thigh broke and a boy came out of it. Because he was born from the thighs the boy was named Aurva. (ôrÆ= Thigh and so, born of a thigh). (Chapter 179, ùdi Parva, M.B.). 3) %% Aurva was born with fiery radiance and the sudden effulgence made the K«atriya Kings blind. Frightened they craved for pardon and praised him. They got back their eyesight then. 4) %% Aurva bore a deep grudge against the K«atriyas who had massacred his forefathers. Aurva started doing rigorous penance and by the force of his austerities the world started to burn. At that stage the Pit­s appeared before him and persuaded him to withdraw from his penance. Aurva then told them thus: "Pit­s, while I was lying in the thigh-womb of my mother I heard hideous groans from outside and they were of our mothers when they saw the heads of our fathers being cut off by the swords of the K«atriyas. Even from the womb itself I nurtured a fierce hatred towards the K«atriyas. No helping hand was raised before the pitiable wails of our mothers". The Pit­s were astounded at the firmness of the vow of Aurva and horrified at the thought of what would happen if the penance was continued. They pleaded again to cease his austerities and then submitting to their request Aurva withdrew the fire of his penance and forced it down into the sea. It is now believed that this fire taking the shape of a horse-head is still living underneath the sea vomiting heat at all times. This fire is called Ba¬avÃgni. More about this can be had under the head Ba¬avÃgni. (Chapter 180, ùdi Parva, M.B.). 5) %% Ayodhyà was once ruled by a celebrated King of Ik«vÃku dynasty named SubÃhu. He had as his wife YÃdavÅ a good natured and well behaved woman who was a gem among queens. One day TÃlajaægha a King of the Hehaya line of rulers who was then the King of MÃhi«matÅ defeated SubÃhu in a battle. YÃdavÅ was then pregnant. Jealous co-wives poisoned her; YÃdavÅ did not die but the poison affected the child in the womb. After the defeat, SubÃhu and YÃdavÅ went and stayed with Aurva in his ÃÓrama. For seven years they lived there and then SubÃhu died. Grief-stricken YÃdavÅ was about to jump into the funeral pyre and end her life when Aurva stopped her from the act pointing out that she was soon to deliver a child. After a few months she delivered a son and Aurva called him 'Sagara' meaning one with 'gara' (poison) in him. (BrahmÃï¬a PurÃïa, Chapters 16, 17). 6) %% Garu¬a, son of VinatÃ, had a sister named Sumati. Upamanyu, a sage, wanted to marry her but neither she nor her relatives liked it. Enraged at this the sage cursed Sumati saying that the brahmin who married her would have his head burst. The marriage of Sumati thus remained a problem for her parents. There was a friend of VinatÃ, a sannyÃsinÅ, living in a forest and to find a way to escape from the curse Vinatà sent Garu¬a to her. The sannyÃsinÅ advised Garu¬a to approach Aurva to find a solution for the problem and Aurva was therefore approached for advice. It was at this time that the people of Ayodhyà came in search of SubÃhu and YÃdavÅ who had left them years before. When they knew of SubÃhu's death they were plunged in sorrow but were glad to know a son of SubÃhu, Sagara, had grown up to be a successor to SubÃhu. When Garu¬a made Aurva acquainted with the pitiable tale of his sister Aurva decreed that Sumati should marry a K«atriya instead of a brahmin and thus tide over the curse. He then asked Sagara to marry Sumati and blessed them saying that Sagara would one day become an emperor and perform an AÓvamedha yÃga. Aurva then sent Sagara along with the people to Ayodhyà where Sagara after defeating all his enemies became the emperor of BhÃratavar«a. (BrahmÃï¬a PurÃïa, Chapters 18-21). 7) %% Sagara ruled the land for three thousand years. He had besides Sumati another wife, KeÓinÅ. Both of them bore no sons for Sagara. Dejected he entrusted the administration of the state with his ministers and left for the ÃÓrama of Aurva. Aurva blessed them and prophesied that KeÓinÅ would deliver a son to continue the dynasty and that Sumati would deliver sixty thousand sons of no great use at all. Sagara and his wives, returned to the palace and very soon both his wives became pregnant. In due time KeÓinÅ delivered a son who was named Asama¤jas. But Sumati gave birth to a lump of flesh. Greatly pained the King was about to throw it away when Aurva appeared there and stopped him from doing that. He directed him to cut the piece of flesh into sixty thousand pieces and put one piece each in a jar of ghee. Every year one prince would be born from one of them. Thus Sumati got sixty thousand sons. (BrahmÃï¬a PurÃïa, Chapter 92). 8) %% In the evening of his life Sagara went and stayed in the ÃÓrama of Aurva. Aurva gave him instructions on many a divine subject. He taught him about the importance of the four ÃÓramas, the rituals to be practised by the different castes of BrÃhmaïa, K«atriya, VaiÓya and ÁÆdra and many such other things. Finally Aurva gave Sagara Brahmaj¤Ãna. (Chapter 8, AæÓam 3, Vi«ïu PurÃïa). 9) %% All the BhÃrgava ­«is together once stayed in the ÃÓrama of Aurva. ParaÓurÃma visited the ÃÓrama one day during that time and paid respects to Bh­gu, KhyÃti, wife of Bh­gu, Cyavana, son of Bh­gu and Aurva, son of Cyavana. (BrahmÃï¬a PurÃïa, Chaptre 63). ## A brahmin living in the country of MÃlava. This brahmin got a daughter named ÁamÅka by his wife Sumedha. She was married very early to MandÃra, son of Dhaumyaka and disciple of Áaunaka. After some days when MandÃra found his wife fully grown he went to Aurva to bring his wife home. Aurva sent them both to the house of MandÃra with his blessings. On their way home they met the Mahar«i BhuÓuï¬i and burst into laughter at his sight. The sage cursed them and made them into two trees. When Aurva found his daughter and son-in-law missing he started a search for them. Then he came to know that both of them had changed into trees by a curse. Aurva and his wife then prayed to God for help. Aurva then lived in the tree of Áamà in the shape of Agni and Áaunaka made an idol of Gaïapati with the root of the MandÃra tree and worshipped him. Gaïapati was pleased by the devotional deeds of Aurva and Áaunaka and changed the trees again into ÁamÅka and MandÃra. (GaïeÓa PurÃïa). ## (KapÃlamocana). A holy place on the banks of the river, SarasvatÅ. BrahmÃ, the devas and many mahar«is lived here once. (Chapter 83, Vana Parva). This place is called KapÃlamocana also. There is a story behind the place getting this name. At the forest of Daï¬aka ÁrÅ RÃma killed many demons. The force of the arrows took the skulls of the demons to far off places in the forest. One of the skulls thus sent far fell on the feet of a sage named Mahodara who was then going that way. The skull went deep into his foot and not only did it wound his foot but it stuck to his foot so hard that it could not be drawn out also. With his foot in pains the sage visited all the holy places but with no relief to his pain. At last Mahodara came to AuÓanasa and to his surprise the skull came off from his foot healing his wound. He remained there for some time and obtained many divine attainments. From then onwards the place was called 'KapÃlamocana'. After this incident BrahmÃ, ViÓvÃmitra, BalabhadrarÃma and many such divine persons visited the place. (Chapter 39, Áalya Parva, M.B.) ## A King of ancient India. He equalled Indra. (Áloka 226, Chapter 1, ùdi Parva, M.B.). ## An ancient sage. There is a reference to this sage who is the son of AÇgiras in ãgveda. This ­«i was a brilliant member of the royal council of Dharmaputra. (Chapter 208, ÁÃnti Parva, M.B.). ## (AUÁýNARI). Áibi, son of the King of UÓÅnara. See under Áibi. ## (UÁýNARù). A ÓÆdra girl born in the country of UÓÅnara. Gautama Muni got his sons Kak«ÅvÃn and others of this girl. (Áloka 5, Chapter 21, Sabhà Parva, M.B.). ## An ancient place in India. The King of this country paid respects to Dharmaputra offering him several gifts. (Áloka 17, Chapter 51, Sabhà Parva, M.B.). ## Son of Utathya (See under Utathya). ## A celebrated Tamil poetess. She was born in a Paraya (lowest of the Hindu castes) family. Her mother left her as soon as she was delivered and a low caste ÁÆdra brought her up. She lived for 240 years before she left on a long journey never to return. She wrote several books in Tamil. The important ones are ùtticÆti, Kontaiventa, Mutturai, Natvali, Katvali slukka, NannÆtkova, Nantanikova, AruntamilmÃla, DarÓanappattu, and JnÃnakurul. She has made a dictionary in verses also. ## The bath taken at the end of a sacrifice. "Then all the K«atriya Kings approached DharmatanÆja (Dharmaputra) who had completed successfully, under the protection of the Mighty Lord of the bow, the cudgel and the wheel, the great sacrifice of the RÃjasÆya (imperial inauguration) and taken the avabh­tasnÃna (the bath at the end of the sacrifice)." (MahÃbhÃrata, Sabhà Parva, Chapter 45, Stanzas 40, 41). ## The son born to Jayatsena, a King of the PÆru dynasty, by his wife ÁuÓrÃva the princess of Vidarbha. To him was born Ariha of MaryÃdà the princess of Vidarbha. (M.B., ùdi Parva, Chapter 95, Stanzas 17 and 18). ## An incarnation of Áiva. Once Indra and B­haspati went to KailÃsa to do homage to Áiva who clad in air only hindered their way. Indra requested that person to get out of the way. He requested repeatedly several times but in vain. Indra who got angry took his weapon of Vajra. But Áiva froze it. Moreover fire emanated from his eye on the forehead. At the request of B­haspati Áiva turned the fire from his eye towards Lavaïa Samudra (the sea of Salt). Jalandhara who was killed by Áiva had his origin in this fire. (Áiva PurÃïa). ## A warrior of the V­«ïi dynasty. (MahÃbhÃrata, Droïa Parva, Chapter 11, Stanza 27). ## (See DhanaÓarmÃ). ## A holy place on the bank of the river SarasvatÅ. (M.B., Áalya Parva, Chapter 41). ## A country called MÃlava in ancient India. The famous UjjayinÅ was the capital of Avanti. This city is situated on the bank of ÁiprÃ. The renowned poets such as KÃlidÃsa and others, lived in this city. This is one of the seven cities considered to be capable of giving Mok«a (heavenly bliss). (M.B., BhÅ«ma Parva, Chapter 9, Stanza 43). ## (The Dynasty of Avanti). The dynasty of Avanti Kings had its origin in the Yadu dynasty. Candra was born to Atri the son of BrahmÃ. Budha was born to Candra, PurÆravas to Budha, ùyus to PurÃravas, Nahu«a to ùyus, YayÃti to Nahu«a and Yadu to YayÃti. Yadu had five sons, the eldest of whom was known by the name Sahasrajit. The rest of them were known as NÅläjika, Raghu, Kro«Âu and Áatajit. Sahasrajit had three sons called Áatajit, Haihaya and Reïuhaya. Dharmanetra was born to Haihaya, Sahana to Dharmanetra, MahimÃn to Sahana, Bhadrasena to MahimÃn, Durgama to Bhadrasena and Kanaka to Durgama. From Kanaka were born the four sons K­tavÅrya, K­tÃgni, KaravÅra and K­taujas. Arjuna (KÃrttavÅryÃrjuna) was born as the son of K­tavÅrya. Arjuna renowned as KÃrttavÅrya became the supreme lord of the earth comprising the SaptadvÅpa (Seven Islands) by the merits of his penance. He got invincibility and thousand hands in battles, as boons. He performed ten thousand sacrifices all in conformity with the rules and regulations. To escape from loss of wealth one had only to remember his name. It was ordered that Kings other than KÃrttavÅrya, however great the extent of their might and prowess, and the number of sacrifices, offering of alms and penance done be, would not stand on a par with him. KÃrttavÅrya had a hundred sons, of whom the most famous were ÁÆrasena, ÁÆra, Dh­«Âa, K­«ïa, and Jayadhvaja. Jayadhvaja the most renowned of these five ruled in Avanti as King. TÃlajaÇgha who had several sons, was born from Jayadhvaja. The family of the Haihayas was split into five. They were the Bhojas, the Avanti family, the VÅtihotra family, the SvayaæjÃtà family and the Áauï¬ikeya family. (Agni PurÃïa, Chapter 275) ## A King of the family of Bharata. ## An ancient Bath in BhÃrata. One could attain the merits of SahasragodÃna (giving a thousand cows as alms) by bathing in this holy bath. (M.B., Vana Parva, Chapter 82, Stanza 128). ## (Incarnation). The incarnations of MahÃvi«ïu:-- 1) %% God takes three kinds of incarnations such as avatÃra, ÃveÓa and aæÓa. That which has full power is avatÃra; that which has power only for the time being is ÃveÓa and partial incarnation in aæÓÃvatÃra.\<*>\ The incarnations of Vi«ïu are countless. Hermits, Manus, Devas (gods) and sons of Manus are incarnations in part (aæÓÃvatÃras) of Vi«ïu. Complete avatÃras are ten in numbers of which Balabhadra RÃma is not considered as an avatÃra by some. Instead of him they place Buddha. %% MahÃvi«ïu has taken so many incarnations in the world. In the ÁrÅ MahÃdevÅ BhÃgavata a story occurs to the effect that MahÃvi«ïu was forced to take so large a number of incarnations due to the curse of the great hermit Bh­gu. The story is as follows: KaÓyapa had a son named KaÓipu. He was daring and brave and ruled the country as an enemy of the Gods. There arose a severe battle between the gods and the Asuras. KaÓipu was killed in that battle. After KaÓipu his son PrahlÃda became King. He too was an enemy of the Gods. So there was a battle between Indra and PrahlÃda. The battle continued for a hundred years. At last PrahlÃda was defeated. He felt very sorry at the defeat. So he anointed Bali, son of Virocana, as King and leaving the Kingdom he went to the GandhamÃdana and began to do penance. The fight continued between Bali and Indra. In this fight MahÃvi«ïu helped Indra. The Asuras were completely destroyed. The defeated Asuras went to their teacher Áukra who promised to protect them by spells and incantations and herbs. The Gods knew that Áukra had undertaken to protect the asuras. Leaving the asuras behind, Áukra went to KailÃsa to get more power of spells and incantations from Áiva. Before going to KailÃsa Áukra had asked the Asuras to wait for him with faith. After this the Asuras sent PrahlÃda to the Gods for a truce. PrahlÃda, though an Asura was in good favour with the Gods. He reached the court of Indra and said, "Gods, we have no desire at all for war. We have decided to spend the remaining period in penance wearing barks of trees and tufts of hair. How wicked a deed is battle and how delightful it is to become a devotee of God! So hereafter you will not be troubled by us. Likewise I hope you will not do us innocent people any harm." The gods believed PrahlÃda. The Asuras, in the guise of hermits waited for Áukra in the hermitage of KaÓyapa. Áukra reached KailÃsa and bowed before Áiva and requested that he might be given the power of defeating the Gods by some means quite unknown to B­haspati the teacher of the devas (Gods). Áiva was in trouble. He could refuse neither Áukra nor the Gods. At last he told hermit Áukra that to come by such a spell he had to stand head downwards, inhaling smoke for a thousand years. Áiva said so thinking that when the dreadful nature of the feat was considered, Áukra might desist from the attempt. But Áukra began that penance instantly. The Gods understood everything. The deceit of the Asuras, the crookedness of Áukra all were now clear to them. They trembled with fear and began to consult how to get over the difficult situation. Finally they decided to go to war with the Asuras. The gods did accordingly. The Asuras were in trouble. They were not strong enough to face the Gods. So they all went to KÃvyamÃtÃ, the mother of Áukra. The devas (gods) with MahÃvi«ïu at their head chased the Asuras. KÃvyamÃtÃ, by the merits of her devotional meditation petrified MahÃvi«ïu and Indra. MahÃvi«ïu thought of his SudarÓana (wheel-weapon of Vi«ïu) which instantly made its appearance and cut off the head of KÃvyamÃtÃ. The great hermit Bh­gu got angry because MahÃvi«ïu committed woman-slaughter, and cursed him thus: "You are a crooked being, a viper, a deceit. The hermits who adore you as the seat of all that is good are mere fools; you are wicked, of a black character, and I curse you to take countless incarnations in the world, and painful confinement by and by because of your sins." (ÁrÅ MahÃdevÅ BhÃgavata, 4th Skandha). Thus having cursed Vi«ïu, the hermit Bh­gu took some water from his water-pot and sprinkled it on the face of KÃvyamÃtÃ, who woke up as if from sleep. (For the remaining portion of the story see Áukra). 2) %% Owing to the curse of Bh­gu, mentioned above, MahÃvi«ïu had to undertake so many incarnations, complete as well as partial. Complete incarnations are ten in number. They are called DaÓÃvatÃras (The Ten Incarnations). "matsya÷ kÆrmo varÃhaÓca narasiæhaÓca vÃmana÷ / rÃmo rÃmaÓca rÃmaÓca k­«ïa÷ kalkir janÃrdana÷ //" Matsya (Fish), KÆrma (Turtle), VarÃha (Pig), Narasiæha (Lion-man), VÃmana (Dwarf), RÃma (ParaÓurÃma), RÃma (ÁrÅ RÃma), RÃma (BalabhadrarÃma), K­«ïa (ÁrÅ K­«ïa), Kalki (Yet to come). These are the ten incarnations of JanÃrdana. The daÓÃvatÃras. are described one by one below. 1) %% To KaÓyapa, the son of MarÅci, and the grandson of Brahmà a son was born, by his wife Aditi. He was called VivasvÃn and the Manu who was the son of VivasvÃn is known as Vaivasvata Manu or Satyavrata Manu. It was during the time of this Manu that Vi«ïu incarnated as a Matsya (fish). Once, while Brahmà was reciting the Vedas (the Scriptures) HayagrÅva, an asura, stole the Vedas from the side of Brahmà and with them he went under water to the bottom of the ocean and hid himself there. So MahÃvi«ïu decided to take the form of a fish to recover the stolen Vedas. Vaivasvata Manu, the first and foremost of the godfearing, was once doing penance in a place known as BadarÅ. He got down into the river K­tamÃlà to take a bath. Then a small fish said to the Manu: "Oh King, I am afraid of large fishes. So please don't forsake me". Hearing this the Kind Manu took the fish in his hand and put it in an earthenware pot and brought it up. In a few days the fish began to grow. When the pot became insufficient the King put it in a larger pot. When that also became too small, the King put the fish in a pond. When the pond could not hold the fish any longer the King put it in the Ganges at its request. After a few days the Ganges also became too small for the fish. Finally the fish told the King: "Oh, King, within seven days there will be a great flood in the world. You should make a boat and take the seven hermit-sages with you in the boat and escape. I will help you." Hearing this he got an immensely large boat ready and obeyed the instructions of the fish. Within seven days rain started in torrents. Everything in the world, the moving and the not moving, were under the flood. A horn began to sprout from the head of the fish. Manu tied his boat on that horn. The fish reached the summit of the HimÃlayas with the boat, which was tied to the highest peak. Since the peak came to be called 'Naubandhana Á­Çga' (The peak to which boat is tied). The rain ceased to pour. It was seen that everything in the world had been destroyed except the Manu and the seven hermit-sages and some of the germs, saved in the boat. (This story occurs in the great Hindi work 'KÃmÃyanÅ' of JayaÓaÇkar PrasÃd). (M.B., Araïya Parva, Chapter 187; Agni PurÃïa, Chapter 2; BhÃgavata 8th Skandha, Chapter 24). This story of the incarnation of Vi«ïu as fish is seen in the Bible figuratively. "In the order of the generations of Adam, the first creation of God, Áeth, Enos; KainÃn, MahalÅl, JÃred, Enoch, MethÆselah, Lamech and Noah were born. When Noah was five hundred years old he begot Shem, Ham and Japheth. There was a great flood during the time of Noah. God said to him: "The end of all flesh is come before one; for the earth is filled with violence through them, and behold, I will destroy them with the earth. Make thee an ark of gopher wood; rooms shalt thou make in the ark and shalt paint it within and without with pitch. And this is the fashion which thou shalt make it of. The length of the ark should be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. A window shalt thou make to the ark and in a cubit shall thou finish it above and the door of the ark shalt thou set in the side thereof, with lower, second and third stories shalt thou make it. And behold, I, even I, do bring a flood of water up on the earth. to destroy all flesh wherein is the breadth of life from under heaven and everything that is in the earth shall die. But with thee will I establish my covenant, and thou shalt come into the ark, thou and thy sons and thy wife and thy sons' wives with thee, and of every living thing of all flesh, two of every sort, shalt thou bring into the ark to keep them alive with thee; they shall be male and female. Of fowls after their kind, and of cattle after their kind, and of every creeping thing of the earth after their kind, two of every sort shall come unto thee to keep them alive. And take thou unto thee of all food that is eaten and thou shalt gather it to thee, and it shall be for food for thee and for them." Thus did Noah according to all that God commanded him, so did he. And the Lord said unto Noah, "Come thou and all thy house into the ark, for thee Have I seen righteous before me in this generation. Of every clean beast thou shalt take to thee by sevens the male and his female and of beasts that are not clean by two the male and his female. Of fowls also of the air by sevens the male and the female to keep seed alive up on the face of all the earth. For yet seven days and I will cause it to rain up on the earth forty days and forty nights, and every living substance that I have made will I destroy from off the earth." And Noah did according unto all that the Lord commanded him. And Noah was six hundred years old when the flood of waters was up on the earth. And Noah went in, and his sons and his wife and his sons' wives with him into the ark because of the waters of the flood. Of clean beasts and of beasts that are not clean and of fowls and of everything that creepeth upon the earth. There went in two and two unto Noah into the ark the male and the female as God had commanded Noah. And it came to pass after seven days that the waters of the flood were upon the earth. In the six hundredth year of Noah's life in the second month on the seventeenth day of the month the same day were all the fountains of the great deep broken up and the windows of heaven were opened and the rain was up on the earth for forty days and forty nights. In the self-same day entered Noah and Shem, and Ham and japheth the sons of Noah and Noah's wife and the wives of the sons with them into the ark. They and every beast after his kind and all the cattle after their kind and every creeping thing that creepeth upon the earth and every fowl after his earth after his kind, every bird of every sort. And they went in unto Noah into the ark, two and two of all flesh wherein is the breadth of life. And they that went in, went in male and female of all flesh as God had commanded him and the Lord shut him in. And the flood was forty days upon the earth, and the waters increased and bore up the ark and it was lifted up above the earth. And the waters prevailed and were increased greatly upon the earth and the ark went up on the face of the waters. And the waters prevailed exceedingly upon the earth and all the high hills that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail and the mountains were covered. And all the flesh died that moved upon the earth, both of fowl and of cattle and of beast and of every creeping thing that creepeth up on the earth, and every man. All in whose nostrils was the breadth of life, of all that was in the dry land, died. And every living substance was destroyed which was up on the face of the ground both man and cattle and the creeping things and the fowl of the heaven, and they were destroyed from the earth. And Noah only remained alive, and they that were with him in the ark. And the waters prevailed upon the earth for hundred and fifty days. And God remembered Noah and every living thing and all the cattle that was with him in the ark and God made a wind to pass over the earth and the waters became calm. The fountains also of the deep and the windows of heaven were stopped and the rain from heaven was restrained. And the waters returned from off the earth continually and after the end of the hundred and fifty days, the waters were abated. And the ark rested in the seventh month on the seventeenth day of the month upon the mountains of ArÃrat. And the waters decreased continually until the tenth month. In the tenth month on the first day of the month were the tops of the mountains seen. And it came to pass at the end of forty days that Noah opened the window of the ark which he had made. And he sent forth a raven which went forth to and fro until the waters were dried up from off the earth. Also he sent forth a dove from him to see if the waters were abated from off the face of the ground. But the dove found no rest for the sole of her foot and she returned unto him into the ark for the waters were on the face of the whole earth. Then Noah put forth his hand and took her and pulled her to the ark. And he stayed yet other seven days. And again he sent forth the dove out of the ark. And the dove came in to him in the evening, and lo, in her mouth was an olive leaf plucked off. So Noah knew that the waters were abated from off the earth. And he stayed yet other seven days and sent forth the dove, which returned not again unto him anymore. And it came to pass in the six hundredth and first year in the first month, the first day of the month the waters were dried up from off the earth and Noah removed the covering of the ark and looked and beheld the face of the ground was dry. And in the second month on the seven and twentieth day of the month was the earth dried. And God spake unto Noah saying: "Go forth of the ark, thou and thy wife, and thy sons and thy sons' wives with thee. Bring forth with thee every living thing that is with thee, of all flesh both of fowl and of cattle and of every creeping thing that creepeth up on the earth, that they may breed abundantly in the earth and be fruitful and multiply up on the earth. And Noah went forth and his sons and his wife and his sons' wives with him. Every beast, every creeping thing and every fowl and whatsoever creep up on the earth after their kinds went forth out of the ark. And Noah built an altar unto the Lord and took of every clean beast and of every clean fowl and offered burnt offerings on the altar. And the Lord smelt a sweet savour and the Lord said in his heart: "I will not again curse the ground anymore for man's sake. For the imagination of man's heart is evil from his youth. Neither will I again smite anymore every thing as I have done. While the earth remaineth seed time and harvest and cold and heat and summer and winter and day and night shall not cease. (Holy Bible, Genesis, Chapters 6, 7 and 8). 2) %% Long ago when DurvÃsas visited the realm of Gods he presented Devendra with a garland made of flowers of exquisite fragrance. Indra tied it on to the tusk of AirÃvata (the elephant of Indra). When the beetles which gathered on the garland for honey became a nuisance, AirÃvata destroyed that garland. DurvÃsas who got angry at this cursed the gods as a whole that they would get wrinkles and grey hair. The gods were advised by MahÃvi«ïu that if they got Ambrosia (Am­ta--celestial honey) from the sea of Milk by churning it they could escape from this. Accordingly the Gods called the asuras for help, and they approached the sea of Milk. They made use of the Mountain of Mandara as churndrill and the huge snake VÃsuki as churning rope, and the churning commenced. The gods took hold of the tail of the snake and as the churning was proceeding the churn-drill, the mountain of Mandara, having no fixation at the bottom sank down. Then MahÃvi«ïu took the form of a turtle, and got under the Mandara mountain and lifted it up on his back. By the force of lifting it went higher and higher up. Then MahÃvi«ïu took the form of an eagle and sat on the top of the mountain and it came down a little and placed itself in the right position. (BhÃgavata, Skandha 8, Chapter 7; Agni PurÃïa, Chapter 3; VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 45). 3) %% Jaya and Vijaya were the two watchers who stood at the gate of MahÃvi«ïu. Once the great hermit-sages Sanaka and others reached VaikuïÂha to visit MahÃvi«ïu. Then Jaya and Vijaya treated the hermits without respect. The hermits cursed them that they would become DÃnavas (Asuras or giants). They also said that when they were slain thrice by MahÃvi«ïu they would reach heaven. At that period when hermit KaÓyapa was carrying on his evening prayer and devotional rites, his wife Diti approached him with lustful desire. KaÓyapa told her that as he was engaged in prayer and meditation it was not proper on her part to select that particular moment for her lustful desire. But she persisted and the sage yielded and out of that union two sons were born. They are the two asuras HiraïyÃk«a and HiraïyakaÓipu. Of these HiraïyÃk«a was the incarnation of Jaya and HiraïyakaÓipu that of Vijaya.\<**>\ With the birth of these two the whole world began to tremble. These two asura brothers began to terrorize the world. They wandered about causing destruction and devastation wherever they went. Once HiraïyÃk«a got down into the ocean and began to beat the waves in the ocean with his cudgel. The ocean began to sway and surge. Varuïa (the Lord of water) was terrified and he ran to MahÃvi«ïu and sought protection. MahÃvi«ïu took the form of a Pig and came to the ocean. When HiraïyÃk«a saw MahÃvi«ïu he took the earth in his hand and ran to PÃtÃla (the nether world). MahÃvi«ïu followed him and killed him and recovered the earth. (BhÃgavata, Skandha 3, Chapter 18; BhÃgavata, Skandha 2, Chapter 7 and Agni PurÃïa, Chapter 4). 4) %% With the death of HiraïyÃk«a, his brother HiraïyakaÓipu became furious more than ever. He wanted to avenge the death of his brother. His fury was turned towards MahÃvi«ïu. So he got on the top of the Mountain of Mandara and did penance before Brahmà and Brahmà appeared and granted him boons, one of which was that nobody but Vi«ïu should be able to kill him. He returned with gladness and began to roam about torturing devotees of Vi«ïu everywhere. A son named PrahlÃda was born to him. He was a godfearing child and from birth an ardent believer in Vi«ïu. HiraïyakaÓipu tried his utmost to change his son to a hater of Vi«ïu. He got a special teacher for the purpose and PrahlÃda was taken to the house of the teacher to live with him until he changed his mind. The result was that the teacher and all others who advised him ultimately became believers in Vi«ïu. Anger overpowered HiraïyakaÓipu. PrahlÃda was thrown before mad elephants. But the tusks of the elephant missed the aim and were driven into the earth and broken. Venomous snakes were employed and those which bit him had their fangs broken. Finally the child was put in blazing fire. But the child felt the fire to be cool and soothing. From that fire a ghost arose and tried to kill PrahlÃda. Instantly the SudarÓana, the wheel-weapon of Vi«ïu came down and cut off the head of the ghost. HiraïyakaÓipu jumped with anger and called out. "Where is your Vi«ïu?" His son replied that his Vi«ïu dwelt in every movable and immovable thing. HiraïyakaÓipu kicked at a stone pillar close by and asked him, "Is your Vi«ïu in this pillar?" PrahlÃda replied, "My Vi«ïu is in Pillar and in fibre". Before he had finished, the Pillar broke open and a monster as horrible as the Destroyer Áiva, in the shape of a lion-man made its appearance. "mÅmÃæsamÃnasya samuthito 'grato n­siæharÆpastadalaæ bhayÃnakaæ prataptacÃmÅkaracaï¬alocanaæ sphuratsaÂÃkesaraj­mbhitÃnanaæ karÃladaæ«Âraæ karavÃlaca¤cala-k«urÃntajihvaæ bhrukuÂimukholbaïaæ stabdhordhvakarïam girikandarÃdbhutavyÃttÃsyanÃsaæhanubhedabhÅ«aïaæ divisp­ÓatkÃyamadÅrghapÅvara-grÅvoruvak«a÷sthalamalpamadhyamaæ candrÃæÓugauraiÓchuritaæ tanÆruhai­vi«vagbhujÃnÅkaÓataæ nakhÃyudham." "Before him who was waiting with curiosity to see what would happen, with eyes blazing as molten gold, mouth wide open in the middle of long bushy mane, tusks long and curved and protruding fearfully, tongue swaying like a sword, eyebrows fierce looking, ears standing erect and still, two nostrils as wide and deep as mountain canyons, jaws prominent and thick and broad and set with fierceness, colossal body reaching the sky, neck very thick and fat and short, breast excessively broad and strong, waist very small and narrow, body thickly covered with bushy hair exuberantly grown and as yellow as the light of the moon, a number of claws very sharp and pointed, the horrid monster Narasiæha (Lion with human head) suddenly appeared. (BhÃgavata, Skandha 7, Chapter 8, Stanzas 20-22). This was the figure of Narasiæha. Mr. S. Paramesvara Iyer, Ulloor, has described this figure in his "BhaktidÅpikÃ" as follows: "Glaring eyes burning as blazing cinder, tongue as a dagger just used in piercing to death, neck with folds, eyebrows looking mad, tusks like young moon, fierce face with bushy mane grown to it, hair long and sharp like pointed wire, claws looking like having drunk blood, body shining as if countless suns had risen together, all combined as if the fire of anger burning inside had incarnated, in the shape of a lion up to neck and human shape beyond the neck." (BhaktidÅpikÃ) The horrid monster caught hold of HiraïyakaÓipu the King of the Asuras, pushed him to the ground and opened his heart with its fierce claws. Blood sprouted like a spring. With great ferocity he pulled out the intestines of HiraïyakaÓipu and wore them round his neck as a garland and roared loudly. PrahlÃda, with songs of praise and chanting of hymns of adoration pacified the stormy Narasiæha and bowed low down before him. The Narasiæha was pleased with the devotion of PrahlÃda. He blessed the child and then disappeared. (BhÃgavata, Skandha 7, Chapter 8). 5) %% It was to expel the Emperor MahÃbali, that MahÃvi«ïu incarnated as a dwarf. To KaÓyapa, the son of MarÅci and the grandson of BrahmÃ, was born of Diti, HiraïyakaÓipu. And from PrahlÃda the son of HiraïyakaÓipu was born Virocana and Bali was the son of Virocana. Bali got the name MahÃbali because of his prowess. He was the emperor of the Asuras. A fierce battle began over the Ambrosia got from churning the sea of Milk, between the Asuras and the gods. In the battle Indra cut MahÃbali down with his VajrÃyudha. The Asuras took the body of MahÃbali to PÃtÃla (the nether world) where their teacher Áukra brought him to life again. Then MahÃbali worshipped the BhÃrgavas and became more powerful than before and went to heaven again and renewed the battle. This time he defeated the Gods altogether and subjugated the realm of the Gods who were scattered to all sides. The devas or gods are the sons of KaÓyapa born by his wife, Aditi. She felt very sorry at the defeat of the gods. Seeing that she was silent and sad KaÓyapa asked her the reason. She replied that she was thinking of ways to enable the gods to recover their lost power and position. KaÓyapa advised her to please MahÃvi«ïu by observing DvÃdaÓÅ vrata (fast of the twelfth lunar night). Aditi did so and Vi«ïu appeared before her and asked her what she desired. Her request was that Vi«ïu should take birth in her womb and recover Indra to his lost power and position. Thus Vi«ïu took birth as the younger brother of Indra in the shape of VÃmana (dwarf.) At this time Emperor MahÃbali was celebrating a sacrifice on the bank of the River Narmadà after having subjugated the whole of the world. A large number of hermits gathered there. VÃmana also was among them. He requested MahÃbali to grant him three feet of ground as alms. The teacher Áukra warned MahÃbali against granting the request. But the emperor granted the request and asked VÃmana to measure the ground. VÃmana immediately enlarged his body and measured the heaven, the earth and the PÃtÃla (the upper realm, the earth and the lower realm) in two steps and asked for place for the third step. The honest MahÃbali showed his head and requested to complete the three steps. VÃmana put his step on the head of MahÃbali and pushed him down to PÃtÃla. Thus the gods regained their lost places. (BhÃgavata, Skandha 8, Chapter 19). A description that by the toe of VÃmanas' raised foot (raised for measuring the third step) the testicle of Brahmà was cut open where from the Ganges originated, is seen in the BhÃgavata, Skandha 5. When ViÓvÃmitra took RÃma and Lak«maïa to the forest they entered a holy hermitage and ViÓvÃmitra told the boys that it was the hermitage where Aditi, long ago had observed dvÃdaÓÅ fast. It was in that same place that VÃmana incarnated and placed his step on the head of MahÃbali. "The bright MÃdhava took birth in Aditi as VÃmana and went to MahÃbali, requested for three feet of ground and brought under control the three worlds for the good of all. By binding Bali by might, he gave to Indra the three worlds and this hermitage is the place where He once placed his steps. I am a devotee of that VÃmana." (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 29). 6) %% Once KÃrttavÅryÃrjuna pleased the hermit-sage DattÃtreya the son of Atri, by doing penance and got the boon of one thousand hands. One day he went to the forest for hunting and entered the bank of NarmadÃ. The hermit Jamadagni had been living there with his wife Reïukà and sons ParaÓurÃma and others. The King being tired of hunting got into the hermitage. ParaÓurÃma was not there. The hermit called his divine cow KÃmadhenu, which provided the King and his followers with a very good supper. When the King departed he asked for the wonderful cow. The hermit did not consent. The King caught hold of the cow by force and went to his city. ParaÓurÃma went to MÃhi«matÅnagar the capital of KÃrttavÅryÃrjuna, killed the King and took KÃmadhenu back. From that day onwards the sons of KÃrttavÅrya were waiting for an opportunity to take revenge. Once Reïukà went to the river to bring water. A gandharva (semi god) named Citraratha was bathing in the river. She happened to look at him for a little while. When she returned the hermit was very angry and asked each of his sons to cut off the head of their mother. They all refused. But ParaÓurÃma immediately obeyed his father and cut off her head. His father was pleased and said that he might ask any boon. He requested his father to bring his mother back to life. Accordingly Reïukà was brought back to life. Once the sons of KÃrttavÅrya got into the hermitage, at a time when ParaÓurÃma was away and cut off the head of the hermit Jamadagni and took it off. When he returned his mother told him how his father was killed. She cried and beat her breast twentyone times. ParaÓurÃma became an incarnation of revenge, and travelled over the world twentyone times and killed every K«atriya King. The blood of all those Kings flowed into one channel and gathered in a holy Bath called Syamantapa¤cakaæ. Thus MahÃvi«ïu took his sixth incarnation as ParaÓurÃma and fulfilled his duty of destroying the wicked K«atriya Kings (For details about ParaÓurÃma see under ParaÓurÃma and KÃrttavÅryÃrjuna). (BhÃgavata, Skandha 9, Chapter 16). 7) %<ÁrÅ RÃmÃvatÃra.>% MahÃvi«ïu took the incarnation of ÁrÅ RÃma to kill RÃvaïa. (For further information see the words ÁrÅ RÃma and RÃvaïa). 8) %% (The incarnation of BalabhadrarÃma) (See the word BalabhadrarÃma). 9) %<ÁrÅ K­«ïÃvatÃra.>% (The incarnation of ÁrÅ K­«ïa) (See the word K­«ïa). 10) %% At the end of Kaliyuga (the Age of Kali) all the people would become atheists and sceptics. Rewards will be received from the depraved. The classes will be mixed. People would become degenerate having no good qualities. A religion called 'VÃjasaneyam' with its fifteen doctrines only will be acceptable. People would become irresponsible wearing the garment of duty. Lawless people would take the form of Kings and will begin to eat men. In those days Lord Vi«ïu will incarnate as Kalki, the son of Vi«ïuyaÓas and the priest of YÃj¤avalkya and learn the arts of wielding weapon and handling missiles and destroy all lawless ones. The subjects will be brought back to the four classes and the four ÃÓramas or stages of life and the doctrines and directions of the long-established religion and peace and order will be restored. Then the Lord will cast away the form of Kalki and go to heaven. After that, as of old, K­tayuga (the first age) will begin class distinctions and the four stages of life and such other establishments will once more prevail. (Agni PurÃïa, Chapter 16). 3) %% It is mentioned in ÁrÅ MahÃdevÅ BhÃgavata, Skandha 1, Chapter 3 that MahÃvi«ïu had taken the twentysix incarnations given below: 1) Sanaka 2) Sananda 3) SanÃtana 4) SanatkumÃra 5) VarÃha (pig) 6) NÃrada 7) Nara NÃrÃyaïas 8) Kapila 9) DattÃtreya 10) Yaj¤a 11) ã«abha 12) P­thu 13) Matsya (fish) 14) MohinÅ 15) KÆrma (turtle) 16) Garu¬a (eagle) 17) Dhanvantari 18) Narasiæha (Lion-man) 19) VÃmana (dwarf) 20) ParaÓurÃma 21) VyÃsa 22) ÁrÅ RÃma 23) BalabhadrarÃma 24) ÁrÅ K­«ïa 25) Buddha 26) Kalki. (Information about Matsya, KÆrma, VarÃha, Narasiæha, VÃmana and ParaÓurÃma, are given under the word AvatÃra and for the rest see the same words). In the first Skandha of "BhÃgavata Kilippattu" the incarnations are exhaustively dealt with as follows: "And after that to make it possible for the Lord with four faces to rule his subjects justly and well. He took various incarnations with his portions, the first four of which are four persons, Sanaka, Sananda, SanÃtana and SanatkumÃra, in the order given, four or five-year old children, well-versed in the four Vedas, the four always inseparable wandered everywhere come to the world to show the merits of Brahmacarya (the vow of celibacy). To kill HiraïyÃk«a and to lift up the earth He took the form of SÆkara (Pig). To show the world the tattva (essence) of Sat (good) and tama (darkness) He took the form of hermit NÃrada. To show the merits of penance He became Nara and NÃrÃyaïa. To impart to the world the meaning of SÃækhya Yoga (Indian Philosophy dealing with evolution and union with the Supreme Spirit) He came as Kapila the learned. To teach the world the laws of chastisement He was born as Datta of the wife of Atri. Then He came as Yaj¤a to become Indra. The next incarnation He took was ã«abha, the noble King. To shorten and flatten the earth He came as P­thu. To recover the Vedas he took the form of Matsya (fish). To remove wrinkles and grey hair the gods had churned the sea of Milk and then to lift the mount Mandara He went under it and as a bird He got up on it. To give the world ùyurveda (the scripture of medicine) He came as Dhanvantari. To entice Asuras and to recover Ambrosia from them He took the form of MohinÅ. To save the devoted PrahlÃda and to slay his father He came in the form of Narasiæha. Then as VÃmana the younger brother of Indra to deceive MahÃbali and to recover the lost worlds for the gods he came. To destroy the Kings who were haters of Brahmins He came as the son of Jamadagni. Then he took the incarnation of Veda VyÃsa. And to slay the giant RÃvaïa He became ÁrÅ RÃma. Next we see Him as BalabhadrarÃma. Then He came as DevakÅsuta [son of DevakÅ (K­«ïa)]. Next He came in the Kaliyuga as ÁrÅ Buddha and at the end of Kaliyuga He will come as Kalki. And there are many incarnations still to speak of." \<*) See AæÓÃvatÃra.>\ \<**) During their next birth they made their appearance as RÃvnca and Kumbhakarïa and during the third birth they were ÁiÓupÃla and Daï¬avaktra.>\ ## One of the twentyeight hells. The following are the twentyeight hells: (1) Raurava (2) SÆkara (3) Rodha (4) TÃla (5) Vi«Ãsana (6) MahÃjvÃla (7) Taptakumbha (8) Lavaïa (9) Vilohita (10) RudhirÃmbhas (11) Vaitaraïi (12) K­mÅÓa (13) K­mibhojana (14) Asipatravana (15) K­«ïa (16) LÃlÃbhak«a (17) DÃruïa (18) PÃyavÃha (19) PÃpa (20) VahnijvÃla (21) AdhaÓÓiras (22) SandaæÓa (23) KÃlasÆtra (24) Tamas (25) AvÅci (26) Ávabhojana (27) Aprati«Âha (28) AprÃci. (Vi«ïu PurÃïa, AæÓa 2, Chapter 6). The hell called AvÅci is described thus: "This is the hell meant for those who stand false witness, who take false oath and false name. The soldiers of Yama will push these false people into the hell of AvÅci, from the top of a mount which is a hundred yojanas (league) high. The place of AvÅci, like the waves of the ocean, is swelling and falling and swaying and surging always. When sinners fall there their bodies will be crumbled to pieces. Their life will enter into new bodies and then the punishment will be repeated again and again." (DevÅ BhÃgavata, Skandha 8). ## Two sons were born to Anila, a vasu by his wife ÁivÃ. They were called Avij¤Ãtagati and Manojava. (M.B., ùdi Parva, Chapter 66, Stanza 25). ## This ancient King got from the hermit Jye«Âha SÃtvatadharma (righteousness). (M.B., ÁÃnti Parva, Chapter 384, Stanza 47). ## A famous King. The son of Karandhama and father of Marutta. He was honoured even by B­haspati, having performed a hundred horse sacrifices. Mention is made in the MÃrkaï¬eya PurÃïa that Avik«it had seven wives: VarÃ, GaurÅ, SubhadrÃ, LÅlÃvatÅ, VibhÃ, MaÇgavatÅ, and KumudvatÅ. Besides them VaiÓÃlinÅ the princess of ViÓÃlà also was his wife. He had taken this VaiÓÃlinÅ from her Svayaævara dais (the bride herself selecting a husband from those who are present), defeating the Kings who were present there. Those defeated Kings, later, joined together and defeated Avik«it and took him a prisoner. Finally Karandhama rescued him. His greatness is described as follows: "The righteous man Avik«it is equal to Indra in prowess. This austere and righteous man has become a great sacrificer. In brightness he is equal to the Sun, as forgiving as the earth, in intelligence equal to B­haspati and as firm as the HimÃlayas. By his thought, word, and deed and self control and noble actions he kept his subjects in peace and prosperity." (Bhëà BhÃrata, AÓvamedha Parva, Chapter 4, Stanzas 19-21). ## Five sons were born to King Kuru by his wife VÃhinÅ. Avik«it was one of them. [See the word VaæÓÃvalÅ (Genealogy)]. ## The middle part of the city of KÃÓÅ. There is a holy temple here. It is said that those who commit suicide in this temple would attain heaven. (Vana Parva, Chapter 64, Stanzas 78 and 79). For more information see the word DivodÃsa. ## A giant in whom RÃvaïa had confidence. But he held the opinion that SÅtà should be returned to RÃma. "The aged giant and noble leader Avindhya, who had earned the confidence of RÃvaïa, brave, learned and of good qualities, pleaded with RÃvaïa and said that RÃma would exterminate the entire race of the giants but the wicked RÃvaïa would not pay heed to his words." (ÁrÅ VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a, Sarga 37, Stanzas 12 and 13). This aged giant had sent Trijatà to the AÓoka park to console SÅtÃ. Hear what she says: "The famous giant leader, the noble aged well-wisher of RÃma, Avindhya, had told me about you." "(M.B., Araïya Parva, Stanza 56). There is a situation in Vana Parva when this noble giant prevented RÃvaïa from his attempt to kill SÅtÃ. "When he saw the decision of RÃvaïa to kill SÅtÃ, Avandhya pacified RÃvaïa" and said, "you, a great King of a great kingdom should not deteriorate to the level of killing a woman. A woman who is in prison and at your disposal is as good as dead. But in my opinion, even if you cut her body into pieces she would not die and if she must die you will have to kill her husband." (M.B., Araïya Parva, Chapter 289, Stanzas 28 to 30). From this statement the wonderful intelligence of Avindhya could be understood. It is seen in stanzas 6 and 7 of Chapter 291 of M.B., Vana Parva that it was Avindhya who had taken SÅtà before ÁrÅ RÃma when he had captured LaÇkÃ. ## A hermit of the family of Kardama. %% BrahmÃ-Kardama-Kapila-G­tsapati-BrÃhmaïa-Dhanvantari-KetumÃn-Aviratha. ## (Spinster). In the MahÃbhÃrata a statement regarding spinsters and widows is seen. "Place meat on the ground and many birds will come to it. So also men will gather round the woman who is having no husband." (M.B., ùdi Parva, Chapter 158, Stanza 12). ## A serpent of the Dh­tarëÂra family. This serpent fell in the sacrificial fire meant for serpents, prepared by Janamejaya. (M.B., ùdi Parva, Chapter 57, Stanza 16). ## A great Asura. He was born as a Prince of the Kekaya kingdom. (M.B., ùdi Parva, Chapter 67, Verse 10). ## A son of KaÓyapa by his wife, Danu. (M.B., ùdi Parva, Chapter 65, Verse 23). He was born a prince of Kekaya. (M.B., ùdi Parva, Chapter 67, Verse 10). ## See GuruparamparÃ. ## Son of King Nahu«a and brother of YayÃti. (M.B., ùdi Parva, Chapter 75, Verse 30). ## A place in ancient India. (M.B., BhÅ«ma Parva, Chapter 9, Verse 5). ## A son of Dh­tarëÂra. (M.B., ùdi Parva, Chapter 67, Verse 98). BhÅmasena killed him at Kuruk«etra. (M.B., Droïa Parva, Chapter 157, Verse 19). ## (ùyodhadhaumya). ùpodadhaumya, Apodadhaumya, Dhaumya. A great Muni (sage). He had three disciples, ùruïi, Upamanyu and Veda. 1) %% He belonged to PäcÃla, and once his guru deputed him to construct embankments in the field. But, his attempts to construct embankments did not succeed. Finally he lay himself in the field where the embankment was required, and then the flow of water stopped. The guru enquired about ùruïi, who was thus lying in the field. Then only he knew the reason for ùruïi's absence. The guru went to the field and called ùruïi. Then the embankment burst open and ùruïi came out, and because of that ùruïi got the name UddÃlaka. (M.B., Chapter 3, Verses 21-33). 2) %% Once Dhaumya (the guru) asked his second disciple Upamanyu to tend the cows. He used to take care of the animals grazing in the woods during daytime and return home at dusk and prostrate before the guru. Looking at the plump and healthy body of Upamanyu the guru asked him how he was feeding himself. His reply was that he was begging alms and feeding himself with what he got thus. Then the guru asked him to hand over to him (guru) all alms got in future. After that he used to give everything he got by way of alms to the guru. And, he continued returning to the Gurukula at dusk and prostrating before the guru. Finding Upamanyu even then as plump and healthy as he was formerly, the guru said: My son Upamanyu, you hand over to me all the alms you get, and yet your body looks as trim as of old. How happens it so?" Upamanyu replied: "After giving the alms I get first to you, my guru, I do again beg for alms and feed myself". To this the guru reacted thus: My boy, what you do is not the proper thing. By the second course of alms-taking you stand in the way of other people getting their food. It is gross injustice to do so." Upamanyu, from that day onwards strictly followed his guru's instruction, and continued returning at dusk to the guru and doing obeisance to him. Even then finding Upamanyu to be quite plump and healthy the guru told him: "Well, now you hand over to me all the alms you get, and you do not take alms a second time the same day. Yet you are quite fit and fat. How is it so?" To this Upamanyu's reply was that he was feeding himself on the milk of the cows he tended. The guru told him that this too was not just and proper on his part. The guru had not permitted him to drink milk thus. Upamanyu agreed to obey his orders. And, as usual he continued tending the cows and returning at dusk. Even then he maintained the same plump and healthy physique. And the Guru told him as follows: "You do not eat the food you get at the first alms-taking, you do not go in for alms a second time the same day, nor do you drink milk. Yet, how is it that you maintain the same fat and healthy physique as in former days?" Upamanyu's reply was that he was feeding now-a-days on the foam of milk bristling at the mouth of the calves when they had fed on their mother's milk. And, the guru said: "if that is so the calves will be, out of kindness and sympathy for you, releasing much foam of milk out of their mouths. That will affect them. So, do not repeat the process. Since the guru forbade him to have food in any manner as detailed above, Upamanyu, while tending the herd of cows in the forest, ate the bitter and poisonous leaves of a tree one day to satisfy his burning hunger. The leaf was bitter in taste and injurious in its properties. Therefore, this new way of satisfying hunger affected the health of the eyes of Upamanyu and he became blind. Moving about in this condition he fell into a neglected well in the woods. When, even after the sun had set, Upamanyu did not, as usual, return, the guru enquired about him from other disciples. Naturally, they told the guru that Upamanyu was out in the forest with the cows. As the guru felt that Upamanyu was staying away late in the forest since he had been prevented from doing everything he (guru) went to the forest accompanied by other disciples and called out for Upamanyu, and Upamanyu responded from deep down the well. He also told the guru how he happened to fall into the well. After telling him that if only he would pray to the AÓvinÅdevas they will cure his blindness the guru returned to the ùÓrama with other disciples. Upamanyu, accordingly offered praises and prayed to the AÓvinÅdevas, who were so pleased with him that they appeared before him and gave him a bread. Upamanyu refused to eat the bread without giving it to the guru. Then the AÓvinÅdevas told him thus: "In the past when we gave your guru a bread like this he ate the same without giving it to his guru. You may just imitate him and eat the bread yourself". Even then Upamanyu did not eat the bread. The AÓvinÅdevas were so much pleased at this that they blessed Upamanyu thus: "The teeth of your guru will turn into hard iron and yours into pure gold. Your blindness will be cured and all happiness and prosperity will be yours." The blessings of the AÓvinÅdevas took full effect, and Upamanyu hurried to his guru and prostrated at his feet. Dhaumya and the other disciples of his congratulated Upamanyu. (M.B., ùdi Parva, Chapter 3, Verses 34-77). 3) %% Ayodhadhaumya one day said to Veda, his third disciple: "You stay with me for sometime serving me. That will bring you all prosperity in life." Veda agreed, and stayed for a long time in the ùÓrama in the service of the guru. Without even the slightest murmur he put up with every discomfort and hardship, be it acute hunger and thirst or extreme cold or heat, and gladly performed all the work and duties the master imposed on him. The guru was absolutely pleased and his blessings resulted in all prosperity and omnipotence for the disciple. (M.B., ùdi Parva, Chapter 3, Verses 78-80). ## A city in North India which enjoyed great importance and reputation for many years as the capital of the Kings of the solar dynasty. (See Ik«vÃku dynasty). All the Kings of this dynasty ruled the country from this city as their capital. Vasi«Âha, the great preceptor of the Ik«vÃku RÃjas, came to Ayodhyà during the period of the reign of KalmëapÃda, who was the thirtyfifth ruler in succession to Ik«vÃku. A quarrel broke out between KalmëapÃda and Vasi«Âha during a hunting expedition, and Vasi«Âha cursed the King and as the result the latter became a RÃk«asa. After regaining his former form as King, he apologised to Vasi«Âha and they became friends again. At the request of the King in the interests of his dynasty Vasi«Âha came to AyodhyÃ, and the people were greatly elated. A son was born to Vasi«Âha by KalmëapÃda's wife and that son was AÓmaka. After that Vasi«Âha used to go to Ayodhyà frequently and was installed as family preceptor of the Ik«vÃkus. Till the time of ÁrÅ RÃma the city of Ayodhyà maintained its pomp and glory, and after that gradually its decay and fall set in. Laudatory references to the city are found in most of the PurÃïas like the MahÃbhÃrata, BrahmÃï¬a PurÃïa etc. (See Kosala). ## A RÃk«asa woman. She met ÁrÅ RÃma and Lak«maïa on their way to MataægÃÓrama in search of SÅtÃ, and requested Lak«maïa to marry her. Lak«maïa, as in the case of ÁÆrpaïakhà cut off her nose and breasts and drove her away. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Chapter 69). ## A king of the PÆru VaæÓa; he was the son of MahÃrÃja Bhauma. Suyaj¤Ã, KÃmà and Akrodha were the names respectively of his mother, wife and son. He came to be known as AyutanÃyi because of his having performed 10,000 Puru«amedhas. (M.B., ùdi Parva, Chapter 95, Verses 19-20) ## A king who ruled his state for 1000 years. The PurÃïas like BhÃgavata, the Matsya and the VÃyu refer to him as the son of ÁrutaÓravas. ## Father of King ãtuparïa. (BhÃgavata, Navama Skandha). For genealogy see Ik«vÃku dynasty. #<ù># This word means Brahmà and also anÃdaravÃkya (a word showing disrespect). In the indeclinable form it means limit, anger and pain. #<ùBHýRAS># %% 1) A low-caste people. People living in the estuary of the rivers of SindhÆ and SarasvatÅ were generally called ùbhÅras. In the Sabhà Parva of MahÃbhÃrata we find Nakula defeating these people during his victory march after the great MahÃbhÃrata battle. 2) Once ùbhÅras went to Dharmaputra with many gifts. (Álokas 11-13, Chapter 51, Sabhà Parva, M.B.). 3) Once it was prophesied by MÃrkaï¬eya ã«i, that low-caste people like ùbhÅras and Áakas would become rulers of states in different parts of BhÃrata during Kaliyuga. (Álokas 35-36, Chapter 188, Vana Parva, M.B.). 4) In the Garu¬avyÆha (Battle array named after Garu¬a) which Droïa created during the Kuruk«etra battle he included ùbhÅras also. (Áloka 6, Chapter 20, Droïa Parva, M.B.). 5) Because of the hatred of ÁÆdras and ùbhÅras a sacred lake named VinÃÓana disappeared from the river, SarasvatÅ. (Álokas 1 and 2, Chapter 37, Áalya Parva, M.B.). 6) ùbhÅras were K«atriyas formerly. Afraid of ParaÓurÃma they fled and lived in mountain-caves not continuing their hereditary work and thus became ÁÆdras. (Áloka 16, Chapter 29, AÓvamedhika Parva, M.B.). 7) When DvÃrakà was destroyed by floods and all the YÃdavas were killed Arjuna went north taking along with him the wives of ÁrÅ K­«ïa. At that time ùbhÅras were among those who attacked and carried away the women. (Álokas 47-63, Chapter 7, Mausalya Parva, M.B.). #<ùCAMANA># First drink water three times accompanied by incantations and then with water wipe your face twice and your eyes, ears, nose, shoulders, breast and head once. This act is called ùcamana. "trirÃcamedapa÷ pÆrvaæ dvi÷ pram­jyÃttato mukhaæ khÃni caiva sp­Óedabhir ÃtmÃnaæ Óira eva ca" (Manusm­ti, Áloka 60, Chapter 2). DevÅ BhÃgavata in its eleventh Skandha says about ùcamana like this: "Drinking water by your right hand is called Ãcamana. Curve your palm into the shape of a spoon, hold water in it and drink. There must be enough water in the palm to cover a green-gram seed, not less nor more. If it falls short or exceeds the measure it is considered to be like drinking alcohol. While shaping your palm neither your little finger nor your thumb should touch the other fingers. At the time of Ãcamana you should support your right hand by your left hand. Otherwise the water will turn impure." #<ùCùRAMARYùDAS># See under PÆjÃvidhi. #<ùÖAMBARA># One of the five PÃr«adas whom Brahmà gave to Skandadeva. Brahmà gave Kunda, Kusuma, Kumuda, Damba and ù¬ambara. #<ùÖI># A mighty son of the demon, AndhakÃsura. He did penance to please Brahmà and obtained from him a boon to seek vengeance on Áiva who had murdered his father. The boon was that ù¬i would die only when he left his present form and took another form. After obtaining the boon ù¬i went to KailÃsa and outwitting the sentries entered the abode of Áiva in the shape of a serpent. After that he disguised himself as PÃrvatÅ and went near Áiva. But Áiva knew the trick and killed him. (S­«Âi Khaï¬a of Padma PurÃïa). #<ùÖýBAKA># A combat without serving any useful purpose and conducted out of sheer spite between two people to the surprise of others. The fight between Vasi«Âha and ViÓvÃmitra was of this king. (Skandha 6 of DevÅ BhÃgavata). #<ùDIGADùDHARA># It was with the bones of an asura (demon) named Gada that MahÃvi«ïu made the first gadà (mace). By that mace Vi«ïu killed Heti and other asuras of that lot and got the name ùdigadÃdhara (He who first handled the mace). (See under GadÃ). #<ùDIKôRMA># The mountain of Mandara which was used as a churn-stick to churn the great milky ocean, K«ÅrÃbdhi went down the ocean. Then MahÃvi«ïu took the shape of a tortoise to lift it up and this first tortoise was called ùdikÆrma. (Áloka 12, Chapter 18, ùdi Parva, M.B.). #<ùDIPARVA># One of the parvans of the epic MahÃbhÃrata. It is the first parva. (See under BhÃrata). #<ùDIPARVATA># The place of abode of Áiva in the HimÃlayas. (Áloka 22, Chapter 327, ÁÃnti Parva, M.B.). #<ùDIRùJA># The son of Kuru who was a king of the PÆru dynasty. (See under PÆru). #<ùDIÁIÁIRA># One of the disciples of ÁÃkalya. VyÃsa made the Vedas and taught his son ÁÃkalya a portion of it. ÁÃkalya divided his portion into five different and equal divisions and taught each of his five disciples, VÃtsyÃyana, Maudgalya, ÁÃli, ùdiÓiÓira and Gokhali a division. (Skandha 12, BhÃgavata). #<ùDIåèI># The disciple who was ordained by his preceptor to observe celibacy for a stipulated number of years. #<ùDITYA># The twelve sons born to the sage KaÓyapa of his wife Aditi are known as the twelve ùdityas. They are the following: DhÃtÃ, Mitra, AryamÃ, Rudra, Varuïa, SÆrya, Bhaga, VivasvÃn, PÆ«Ã, SavitÃ, Tva«Âà and Vi«ïu. Besides these Aditi had twentyone children including Indra. All of them are called ùdityas meaning children of Aditi. From the thirtythree sons of Aditi were born the thirtythree crores of devatÃs. Of these the eldest is Indra and the youngest, VÃmana. (Áloka 36, Chapter 66, ùdi Parva, M.B.). (There is corroboration for this in Áloka 14, Sarga 14, Araïya KÃï¬a, VÃlmÅki RÃmÃyaïa). Sirdar K.M. Panikar in his preface to the book "ãgvedasaæhitÃ" writes thus about ùdityas: "Generally we think of SÆrya (the Sun) when we hear the word ùditya. But there are many different ùdityas in ãgveda, chief of them is Varuïa. Though SavitÃ, PÆ«Ã and Mitra are all synonyms of SÆrya in ãgveda they are all separate devas. There is no end to the varieties of ùdityas and their prominence in the Vedas. Summarising we can say thus. The familiar devas like Indra, Agni, Varuïa and SÆrya are not found in the same form or power as we are taught to believe. Those whom we have lowered down to the posts of the eight sentries of the universe are very prominent devatÃs in the Vedas. Many ùdityas have merged in SÆrya and winds in the god of VÃyu. Rudra has merged in Áiva. Who will believe that the all-powerful Deva of the ãgveda and the vainglorious Indra who lives in fear of men doing penance are one and the same person?" #<ùDITYAHãDAYA># A mantra (incantation) of great power to destroy all enemies. During the combat with RÃvaïa at one time RÃma fell exhausted in the battlefield. Seeing this the sage Agastya rushed to him and taught him this mantra. (Sarga 107, Yuddha KÃï¬a, VÃlmÅki RÃmÃyaïa). #<ùDITYAKETU># One of the sons of Dh­tarëÂra. BhÅma sena killed him in the great battle of Kuruk«etra. (Áloka 102, Chapter 67, ùdi Parva and Áloka 28, Chapter 88, BhÅ«ma Parva, M.B.). #<ùDITYASENA># A very brave King. Stories about this King are found in KathÃsaritsÃgara. (TaraÇga 4, KathÃpÅÂhalambaka). #<ùDITYATýRTHA># An ancient holy place on the banks of the river, SarasvatÅ. (Áloka 17, Chapter 99, Áalya Parva, M.B.). #<ùDITYAVAR×A># A king who always ordered without thinking and repented later. The book KathÃsaritsÃgara tells the story of this King in the fifth taraÇga of its part, KathÃpÅÂhalambaka. #<ùDYAKAèHA># A sage of old. He attended the sacrifice conducted by the King Uparicara. (Áloka 9, Chapter 336, ÁÃnti Parva, M.B.). #<ùGNEYAPURù×A># See under AgnipurÃïa, #<ùGNEYùSTRA># A powerful weapon or missile. One night Arjuna fought against a gandharva, AÇgÃraparïa, on the banks of the river Ganges. Arjuna then described to him how he came into possession of this missile. This powerful missile was given first to BhÃradvÃja by B­haspati and BharadvÃja gave it to AgniveÓya who in turn gave it to Droïa and the latter gave it to Arjuna, his most favourite disciple. (Álokas 29-30, Chapter 170, ùdi Parva, M.B.). #<ùGNEYý># Wife of Kuru, son of Manu. Áambhu wife of Dhruva gave birth to two sons, Ái«Âi and Bhavya. SucchÃyà wife of Ái«ÂÅ gave birth to five sinless sons Ripu, Ripuæjaya, Vipra, V­kala and V­katejas. CÃk«u«a was born of B­hatÅ, wife of Ripu. Manu was born to CÃk«u«a of his wife Pu«kariïÅ, daughter of the great VÅraïaprajÃpati. Pu«kariïÅ hailed from the dynasty of Marutta. To Manu were born of Na¬valà ten sons, Kuru, Puru, Áatadyumna, TapasvÅ, SatyavÃn, Áuci, Agni«Âoma, AtirÃtra, Sudyumna, and Abhimanyu. Of these, Kuru got of his wife ùgneyÅ six sons: AÇga, Sumanas, KhyÃti, Kratu, AÇgiras and Áibi. Vena was born to AÇga of his wife SunÅthÃ. (Chapter 13, AæÓam 1, Vi«ïu PurÃïa). #<ùGNýDHRA># See Agnidadhra. #<ùGNIVEÁYA># (AGNIVEÁA). An ancient sage who received an armour and the sacred mantras associated with it from B­haspati. He was the ùcÃrya of Dhanurveda and the revered preceptor of Droïa. (Álokas 67 and 68, Chapter 94, Droïa Parva, M.B.). #<ùGRùYA×A># The fourth son of the Agni, BhÃnu. (Áloka 13, Chapter 221, Vana Parva, M.B.). #<ùGREYA># A country conquered by Karïa. (Álokas 1921, Chapter 254, Vana Parva, M.B.). #<ùHAVANýYA># An agni. (M.B., ùdi Parva, Chapter 74, Verse 67). #<ùHUKA># A king of Yadu VaæÓa. He was the father of Ugrasena, the father of Kaæsa. (Some PurÃïas say that ùhuka and Ugrasena were the names of the same person). For genealogy, see "YADU VAõÁA". In M.B., Sabhà Parva, Chapter 14, Verse 33, we find that AkrÆra had married SutanÆ, the daughter of ùhuka. ùhuka had a hundred sons. (M.B., Sabhà Parva, Chapter 14, Verse 56). There were constant quarrels between ùhuka and AkrÆra. (M.B., ÁÃnti Parva, Chapter 81, Verses 8-11). #<ùHUTI># A K«atriya King. ÁrÅ K­«ïa defeated this King in the city called JÃrÆthÅ. (M.B., Vana Parva, Chapter 12, Verse 30). #<ùJAGARA># An ascetic. ÁÃnti Parva of MahÃbhÃrata in its 179th Chapter states that PrahlÃda conversed with this sage. #<ùJAGARA PARVA># A sub-division of the Vana Parva of MahÃbhÃrata. (See under M.B.). #<ùJAGARAVRATA># The vrata practised by the sage, Ajagara. (A vrata is a predetermined course of action which is followed with continued persistence). In his own words it is the following: "If I get a grand feast I will accept it but I will go without food for days together if I do not get any food at all. People used to feed me well sometimes, sometimes a little and sometimes not at all. I will eat vegetables and cakes sometimes. I will eat meat and any kind of food. I will lie on soft bed or on bare earth sometimes and in big houses if I get the chance. I will wear costly clothes if I get them or I will wear dried leaves and animal skins. If I get food from yÃgaÓÃlÃs I will never refuse it, but I will never go seeking for it." (Álokas 19-25, Chapter 179, ÁÃnti Parva, M.B.). #<ùJAGAVA># The bow of MÃndhÃtà and P­thu and the GÃï¬Åva of Arjuna bear the name ùjagava. (Álokas 33 and 34, Chapter 126, Vana Parva; Áloka 94, Chapter 145, Droïa Parva, M.B. and Chapter 13, AæÓam 1 of Vi«ïu PurÃïa). #<ùJAMýÖHA># A king born of the family of AjamŬha. #<ùJùNEYA># A species of good horses. (Áloka 10, Chapter 270, Vana Parva, M.B.). #<ùJYAPA(S)># A community of Pit­s belonging to the dynasty of Pulaha. They are called so because they drink during yÃgas the ghee made out of goats milk (ùjyam) (Matsya PurÃïa). They live in the land of Kardama PrajÃpati. Their daughter Virajà is the wife of Nahu«a. (S­«Âi Khaï¬a, Padma PurÃïa). #<ùKARåA># People living in the land named ùkar«a are called ùkar«as. (Áloka 11, Chapter 34, Sabhà Parva, M.B.). #<ùKùÁAJANANý># Holes made on the walls of a Fort. Bullets are sent out from the fort through these holes. #<ùKATHA># Son of MaÇkaïa. He was a great devotee of Áiva and once when his house was burnt completely the idol of Áiva inside his house was partially destroyed. Worried much over this loss ùkatha was about to give a portion of his body also to the flames when Áiva appeared before him and blessed him. (PÃtÃla Khaï¬a, Padma PurÃïa). #<ùKROÁA># A king of ancient BhÃrata. He was king over the land of Mahottha. Nakula conquered him during his victory march. (Álokas 5 and 6, Chapter 32, Sabhà Parva, M.B.). #<ùKãTI># A king of ancient BhÃrata. This king ruled over the land of SaurëÂra. (Áloka 61, Chapter 31, Sabhà Parva, M.B.). #<ùKãTIPUTRA># RuciparvÃ, son of ùk­ti. He fought on the side of the PÃï¬avas and was killed by Bhagadatta. (Álokas 40 to 47, Chapter 27, Droïa Parva, M.B.). #<ùKôTI># Wife of RuciprajÃpati. BrahmÃ's son SvÃyambhuva Manu got of his wife ÁatarÆpà two sons Priyavrata and UttÃnapÃda and two daughters PrasÆti and ùkÆti. PrasÆti was married to Dak«aprajÃpati and ùkÆti to RuciprajÃpati. ùkÆti delivered twins named Yaj¤a, a son, and Dak«iïÃ, a daughter. (Chapter 7, VaæÓam 1, Vi«ïu PurÃïa). #<ùLAJùLA># See under "YAMAJIHVA". #<ùLAMBA># An ancient sage. He flourished in Yudhi«Âhira's court. (M.B., Sabhà Parva, Chapter 5, Verse 5). #<ùLAMBùYANA># A comrade of Indra. (M.B., AnuÓÃsana Parva, Chapter 13, Verse 15). #<ùLVùR># See the word NAMMALVùR. #<ùMA># See under AVATùRA. #<ùMARATHA># A place in ancient BhÃrata. (Áloka 54, Chapter 9, BhÅ«ma Parva, M.B.). #<ùNA I># (A Malayalam word meaning elephant). BhÃgavata relates the story of how Indradyumna became an elephant by the curse of Agastya. (See under Indradyumna). #<ùNA II># (Elephant). VÃlmÅki RÃmÃyaïa narrates the origin of elephants thus: "KaÓyapa was born to MarÅci, son of BrahmÃ. KaÓyapa married the daughters, Aditi, Diti, Danu, KÃlikÃ, TÃmrÃ, KrodhavaÓÃ, Manu and AnalÃ, of Dak«aprajÃpati. Of these KrodhavaÓà gave birth to ten girls, M­gÅ, M­gamadÃ, HarÅ, BhadramatÃ, MÃtaÇgÅ, ÁÃrdÆlÅ, ÁvetÃ, Surabhi, SurasÃ, and KadrÆ. Elephants were born as the sons of MÃtaÇgÅ. (Sarga 14, Araïya KÃï¬a, VÃlmÅki RÃmÃyaïa.). There is a story in the MahÃbhÃrata to explain why the tongue of the elephant is curved inside. "Bh­gu Mahar«i cursed Agni and greatly dejected over this he disappeared from public and hid somewhere. The Devas started searching for him and it was an elephant that showed the devas the hiding place of Agni. Agni then cursed the elephants and said that thereafter all the elephants would have their tongues curved inside. (Áloka 36, Chapter 85, AnuÓÃsana Parva, M.B.). The signs of good elephants and the treatment to be accorded to sick ones are detailed in Agni PurÃïa. "Elephants with long trunks and heavy breathing belong to the top class and they will possess great endurance power. Those who have nails eighteen or twenty in number and who became turbulent during winter belong to a superior class. Those ones whose right tusks are a bit raised, whose cry is stentorian as that of thunder whose ears are very big and whose skins are spotted are the best of the species. Other varieties especially the dwarfish type and she-elephants in the early stage of pregnancy are not good and not fit to be tamed. Elephants who have Varïa, Sattva, Bala, RÆpa, KÃnti, ÁarÅraguïa and Vega will conquer enemies in a battle; there is no doubt about it. Elephants are an ornament for any battle-array. The victory earned by a King with his elephants is more respected. For all diseases of an elephant AnuvÃsana or Snehavasti is recommended. A bath after anointing it with oil or ghee is good. For skin diseases the ghee may be combined with Ma¤jal (Turmeric), Marama¤jal or gomÆtra (cow urine). If it suffers from enlargement of the belly, giving it a bath with sesame oil is good. It can be given Pa¤calavaïas and VÃruïÅmadya to drink. If there is fainting it must be given rice mixed with Vlalari, Triphala, Cukku, Mulaku and Tippali and water mixed with honey to drink. If there is headache anointing the head with sesame oil and inhalation of the same is good. For diseases of the foot, treatment with SnehapuÂas is prescribed. To get motion of the bowels KalkaïÂa Ka«Ãya (infusion of sugar candy) is good. To those who have shivers should be given the flesh of peacock, Tittiri bird and LÃva bird mixed with Tippali and pepper. For dysentery the tender fruit of KÆvala, skin of PÃccotti, flower of TÃtiri should be dried and powdered and be given mixed with sugar along with rice. For Karagraha (pain inside the trunk) Nasyam of ghee with ýntappÆ mixed in it should be done. It must be given "MuttaÇga Ka¤ci with tippali, Cukku and JÅraka in it. For Utkarïaka (pain in the ear) flesh of pigs should be given. For Galagraha (pain in the neck) a liniment made of DaÓamÆla, Mutirappuli and KÃkkappancci in oil should be rubbed at the site of pain and the elephant kept under chains. If there is difficulty in passing urine light liquor containing powdered A«Âalavaïas should be given. For all skin diseases use Vep oil as an ointment and give the infusion of ùÂaloÂaka to drink. For worms (inside the stomach) give cow's urine with powdered VlÃlari in it. If the elephant is getting reduced and weak it should be given milk or meat soup with Cukku, Tippali and grapes well mixed in it. If there is lack of appetite it is to be given Mulgaudana (rice boiled along with Cerupayar) to which is added Cukku, Mulaku and Tippali. If it is Gulma it should be given sesame oil boiled with the following: Trikotpakkonna, Cukku, Mulaku Tippali, KotuvelikkilaÇgu, NÃgadantiveru, Erikkinveru, NÃtkkotpakkonna, Milk and Attittippali. Navara rice with sort of cerupayar can also be given. For swellings on the face, a paste made of tender KÆvala fruits can be rubbed at the site of the swelling. For all sorts of pains in the stomach rice well mixed with the powder made by grinding together VlÃlari, KuÂakappÃlayari, Asafoetida, Carala, Ma¤jal, Marama¤jal may be given. The best food for elephants is the rice of Navara, VrÅhi and cennellu. Yava and wheat are next to the above. Any other food is inferior to these. Yava and sugarcane will give strength to elephants. Dry yava rice is not good. Milk and meat cooked with carminative ingredients are good for elephants who have gone lean. If the elephants receive great injuries in a battle the meat of birds like crow, fowl, cuckoo and Hari mixed with honey is good. Fumigation by the burning of chilli, fish, VlÃlari, caustic soda, Puttal, PÅram and marama¤jal mixed together is effective. Dropping honey medicated with tippali tandula, sesame oil, and fruit honey in the eyes is not only good for the eyes but is also inducive of digestion. Make an ointment with the faces of the birds cÃtaka and PÃrÃvata mixed with the burnt skin of NÃtpÃmara dissolved in light spirit. If this ointment is applied, the elephant would defeat all enemies in a battle. Powder NÅlotpala, MuttaÇga and Takara and make an ointment using rice gruel. Applying this ointment in the eye is excellent. If the nails grow they should be cut at least once a month. Once in a month an oil bath is good for the elephants. Elephant sheds should be spread with cowdung discs and dust. Doing Seka with ghee during autumn and summer is advisable. (Chapter 287, Agni PurÃïa). 1. VlÃlari--The grain of Vlal--Vi¬aÇga (Babreng) 2. TriphalÃ--A combination of the three fruits: a) ÃmalakÅ (Emblic Myrobalam) b) VibhÅtakÅ (Beleric Myrobalam) and c) HarÅtakÅ (Myrobalam) 3. Cukku--SuïÂhÅ (dry ginger) 4. Mulaku--Raktamarica (chilli) 5. Tippali--PippalÅ (long pepper) 6. KÆvala--Vilva (Bengal Kins) 7. PÃccotti--Lodhra (symplocos Racemosa) 8. TÃtiri--DhÃtakÅ (Grislea Tomentosa) 9. Nasyam--A method of introducing medicine through the nose 10. IntappÆ--ÁallakÅ Pu«pa (Flower of Boswellia Thurifera) 11. MuttaÇga--Mustà (Cyperus Rotendus) Ka¤cÅ means rice boiled with water and MuttaÇga Ka¤cÅ means rice and muttaÇga boiled together. 12. JÅraka--JÅraka (cumin seeds) 13. DaÓamÆla--A combination of ten herbs. 14. Mutirappuh 15. KÃkkappanacci--KÃkatindu 16. A«Âalavaïas--Eight salts like common salt, rock salt, magnesium sulphate etc. 17. ùÂaloÂaka--ùÂarÆ«a (Vasaka) 18. Cerupayar--Mudga (green-grain) 19. Gulma 20. Trikotpakkonna--Triv­t (Turbithroot) 21. KoÂuvelikkila¤gu--Citraka (Plumbago rose) 22. NÃgadantivcru--Root of NÃgadantÅ (Glancous leaved Physicnut) 23. Erikkin Veru--Root of Arkka (Gigantic swallow wort) 24. NÃtkkotpakkonna--K­«ïa Triv­t 25. AttittippalÅ--Hasti-pippalÅ 26. Navara--åa«ÂikÃ--A kind of rice. 27. Carala--Saralà (long leaved pine) 28. Ma¤jal--Haridrà (Turmeric) 29. Marama¤jal--DÃrvÅ 30. VrÅhi--CÅna÷ (A kind of paddy) 31. Cennellu--ÁÃli (Red rice) 32. Yava--yava (Barley) 33. Puttal 34. Piram 35. Taï¬ula--same as VlÃl 36. NÃtpamara--Four trees: VaÂa, VaÂa, AÓvattha and Udumbara. 37. NÅlotpala--NÅlapadma (Blue water-lilly) 38. Takara--Tagara 39. Seka--A drip-bath with medicated oil. @<[Page 89a]>@ #<ùNAKA># A person of the YÃdava dynasty. (See under YùDAVAVAõÁA). #<ùNAKADUNDUBHI># An epithet of Vasudeva, father of ÁrÅ K­«ïa. #<ùNANDA># A forest on the top of the mountain MahÃmeru. It was inhabited by celestial damsels, devas, gandharvas and Mahar«is. (Chapter 93, BhÆmi Khaï¬a, Padma PurÃïa). #<ùNANDA># (CùKåUåA). Son of Mahar«i Anamitra. It was he who was born as CÃk«u«a, the sixth Manu. There is a story behind his birth. One day, while his mother was keeping him in her lap and caressing him the baby laughed and questioned "Oh mother why are you caressing me, but look at those two cats. They consider me as their food". After some time one of the cats took the child away and put it in the cradle of the child of King VikrÃnta. VikrÃnta took the child as his for granted and reared him. At the time of Upanayana the King asked the boy to prostrate before his mother at which the boy exclaimed "Oh King, I am not your son. Your son is at some other place. By births and rebirths all of us have many mothers and so it is better to be above rebirths". After having said so much ùnanda went to the forest and started doing penance. Brahmà appeared before him and blessing him said that he would become the sixth Manu and lead the world to righteousness. By the blessing of Brahmà ùnanda was reborn as CÃk«u«amanu. (See under CÃk«u«a). (MÃrkaï¬eya PurÃïa). #<ùNANDAVARDHANA># A great critic of Sanskrit literature. He lived in the 9th century A.D. He expounded his theory of DhvanivÃda by 120 KÃrikÃs. His own commentary of the KÃrikÃs is the book called DhvanyÃloka. There are four parts for DhvanyÃloka and each part is called an Udyota. There is a belief among a few that the KÃrikÃs were written by another scholar, Sah­daya, and that ùnandavardhana had written only a commentary on it. He was a member of the royal council of Avantivarmà who ruled KashmÅr during the period 854-884 A.D. It is believed that he wrote DhvanyÃloka in 850 A.D. Many commentaries have been written of DhvanyÃloka of which the one written by Abhinavagupta is considered to be the best. #<ùNARTTA># Grandson of Vaivasvatamanu. He was a king, son of ÁaryÃti. 1. %% Descending in order from Vi«ïu-BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvatamanu-ÁaryÃti-ùnartta. Sixteen sons were born to Vaivasvatamanu: Manu, Yama, YamÅ, AÓvinÅkumÃra, Revanta, Sudyumna, Ik«vÃku, N­ga, ÁaryÃti, Di«Âa, Dh­«Âa, KarÆ«a, Nari«yanta, NÃbhÃga, P­«adhra and Kavi. Of these ÁaryÃti got two children, Sukanyà and Anartta. Sukanyà became the wife of Cyavana. 2) %% It was this king who built the fortresses at the town of KuÓasthalÅ (DvÃrakÃ). Varuïa submerged in the ocean all the fortresses built by him and the place for some time remained as a forest-land. (DaÓama Skandha, BhÃgavata KilippÃttu). It was after that that ÁrÅ K­«ïa made that land beautiful and called it DvÃrakÃ. The country ruled over by ùnartta was called ùnarttam. During his regime there lived in his land a very great scholar named Vedaratha. (UmeÓÃnavrata, Áiva PurÃïa) See under Vedaratha. #<ùNARTTA (M)># A place in ancient BhÃrata. Arjuna conquered this place. (Áloka 4, Chapter 26, Sabhà Parva, M.B.). #<ùNDHRA># The present ùndhra PradeÓa. It was famous even from purÃïic times and it was annexed by Sahadeva by defeating its ruler in a game of dice. #<ù§GARIåèHA># A king of ancient BhÃrata. (Álokas 13 and 14, Chapter 123, ÁÃnti Parva, M.B.). #<ù§GIRASAKALPA># A saæhità division of Atharvaveda. The five saæhità divisions of Atharvaveda written by Mu¤jikeÓa are the best. They are: The Nak«atra Kalpa dealing with the pÆjà rites of the stars; The veda Kalpa dealing with the rites associated with BrahmÃ, the ãtvik; The Saæhità Kalpa, dealing with the use and practice of Mantras; The ùÇgirasa Kalpa dealing with sorcery; and the ÁÃnti Kalpa dealing with matters relating to the welfare and control of animals like horses and elephants. (Chapter 6, AæÓam 3 of Vi«ïu PurÃïa). #<ù§GIRASý># A very chaste wife of a Brahmin. By the curse of Áakti, son of Vasi«Âha KalmëapÃda, a king of the Ik«vÃku dynasty became a demon. That demon killed and devoured the husband of ùÇgirasÅ. Enraged at this the Brahmin lady cursed KalmëapÃda saying that if he touched his wife thereafter he would die. That was why Vasi«Âha had to beget a son for KalmëapÃda of his wife. (Álokas 16-22, Chapter 181, ùdi Parva, M.B.). #<ù§GHRIKA># One of the sons of ViÓvÃmitra who were BrahmavÃdins. (Áloka 54, Chapter 4, AnuÓÃsana Parva, M.B.). #<ù¥JALI># A sage who was a classmate of Áaunaka. (Skandha 12, BhÃgavata). #<ù¥JANA KULA># A division of elephants (in the army). (Álokas 17 and 18, Chapter 112, Droïa Parva, M.B.). #<ùNUÁùSANIKA PARVA># One of the Parvans of the MahÃbhÃrata. (See under MahÃbhÃrata'). #<ùPA># One of the A«Âavasus. The A«Âavasus are ùpa, Dhruva, Soma, Dharma, Anila, Agni, PratyÆ«a and PrabhÃsa. The sons of ùpa are Vaitaï¬a, Árama, ÁÃnta and Ávani. (See under A«Âavasus). (Chapter 15, AæÓam 1, Vi«ïu PurÃïa). #<ùPAGù># A sacred river. It is said that if one gives food to one brahmin on the banks of this river it will be equivalent to giving food to a crore of brahmins elsewhere. (Áloka 68, Chapter 83, Vana Parva, M.B.). @<[Page 90a]>@ #<ùPASTAMBA># An ancient sage. He once consoled King Dyumatsena. (Áloka 18, Chapter 298, Vana Parva, M.B.). 1) %% Once a brahmin did not get a suitable man toofficiate as priest for a ÓrÃddha ceremony. He then prayed to his ancestors, ViÓvedevas and MahÃvi«ïu for help and then ùpastamba appeared before him. The brahmin gave him food to his heart's content and asked him how he felt. To the surprise of the brahmin ùpastamba replied, he wanted some more and thus made the ÁrÃddha ineffective. The brahmin got angry and cursed him by sprinkling on his face water taken in his palm. But before the water-particles reached his face ùpastamba ordered the water-drops to remain still. Water stopped stiff and still midway by the power of the sage. Because water (ùpa) became stiff (Stamba) the ­«i was named ùpastamba. (Brahma PurÃïa). 2) %% Once he met Agastya Muni and asked him who was superior among the gods BrahmÃ, Vi«ïu and Áiva. Agastya declared that Áiva stood supreme of the lot and gave him advice as to how to please Áiva. Following his instructions ùpastamba did penance on the banks of the river GautamÅ and Áiva appeared before him, blessed him, and made that place a holy one. Áiva declared that those who, bathed at that place would obtain 'Divyaj¤Ãna' (Divine knowledge enabling one to know the past, present and future). From then onwards that place was known as ùpastamba tÅrtha. 3) %% ùpastamba had a very chaste and humble wife named Ak«asÆtrÃ. Their son was GÃrki. 'G­hyasÆtrasaægraha' containing a prayer and two mantras is a contribution to the holy science by ùpastamba. Many Hindus follow it even now. He had stated that the decrease in the number of great sages was because of the fact that people were not practising the control of the senses as before. #<ùPADDHARMA PARVA># A sub-divisional Parva of the MahÃbhÃrata. (See under MahÃbhÃrata). #<ùPAVAN I># Another name of sage Vasi«Âha. (Áloka 5, Chapter 99, ùdi Parva, M.B.). #<ùPAVAN II># An ancient sage. KÃrttavÅryÃrjuna once burnt the ÃÓrama of this ­«i and he cursed Agni and KÃrttavÅryÃrjuna. (Álokas 42 and 43, Chapter 49, ÁÃnti Parva, M.B.). #<ùPODADHAUMYA># (See Ayodadhaumya). #<ùPTA># A well-known serpent of the KaÓyapa dynasty. (Áloka 8, Chapter 35, ùdi Parva, M.B.). #<ùPôRA×A># A well-known serpent of the KaÓyapa dynasty. (Áloka 6, Chapter 35, ùdi Parva). #<ùR># The significance of the number six among the ancients, is given below. (In MalayÃlam ùr means six). 1) %% Eating dry meat, Drinking curd at night, Sleeping at dawn, Drinking impure water, Exposure to sun's heat in the morning, Inhaling fumes from dead body. 2) %% Omniscience, Omnipresence, Omnipotence, SarvakÃraïatva (being the cause of everything); Sarvanityatva (immortality) and SarveÓvaratva (having domination over everything). 3) %% Truth, Wisdom, Mercy, Justice, fortitude in grief, control of anger. 4) %% Brahmacarya, Absolute truth, Japa, J¤Ãna (wisdom), Niyama, Sense of Justice. 5) %% A minister in business, a servant-maid in action, the goddess Lak«mÅ in appearance, the Earth in patience, a mother in love and a prostitute in bed. 6) %% Habit of dispute, stealing of money, showing favour to strangers, scandal-mongering, taking food earlier than the husband, spending most of the time in other houses. 7) %% Áik«Ã, Kalpa, VyÃkaraïa, Nirukta, Jyoti«a, Chandas. #<ùRùLIKA># A mahout who could control elephants that had gone mad temporarily. (Áloka 9, Chapter 2, VirÃÂa Parva, M.B.). #<ùRA×EYAPARVA># A sub-divisional Parva of the MahÃbhÃrata. (See under MahÃbhÃrata). #<§AU># A mountain in front of the forest Saindhava inhabited by ManÅ«ipuru«Ãs. (Áloka 16, Chapter 125, Vana Parva, M.B.). #<ùRJAVA># Son of Subala and brother of Áakuni. He was killed by IrÃvÃn son of Arjuna. (BhÅ«ma Parva, M.B.). #<ùROCAKA (M)># A country of ancient BhÃrata. The people of this place are called ùrocakas. (Áloka 7, Chapter 51, BhÅ«ma Parva, M.B.). #<ùRåA(M)># A form of marriage. BrÃhma is the form of marriage in which the bride is given to a man of good ancestry and fine character. Marriage by giving the bride after receiving a pair of cows from the bridegroom is called ùr«a. PrÃjÃpatya is the form of marriage in which the bride is given to the man who asks for her. When the bride is given with dowry, the marriage is known as ùsuram. Marriage with the mutual love and consent is GÃndharva. Capturing the bride after a fight and marrying her by force is RÃk«asa. Marriage after deceiving the bride is called PaiÓÃca. These are the seven types of marriage. According to the author of the Sm­ti another form of marriage known as DAIVA is also mentioned. (Agni PurÃïa, Chapter 154). #<ùRåèIåE×A># A Mahar«i. In the MahÃbhÃrata, Vana Parva, Chapter 159 there is a reference to the PÃï¬avas visiting this sage during their life in the forest. ùr«Âi«eïa's ÃÓrama was midway between BadaryÃÓrama and Kubera's capital. %% In K­tayuga this sage did rigorous tapas in P­thÆdakatÅrtha. Owing to the rigour of the tapas he obtained all the chief vedas. He gave three boons to that sacred tÅrtha:-- 1. Those who bathe in this tÅrtha will get the benefit of AÓvamedha yÃga. 2. There will be no fear of snakes in this tÅrtha. 3. A slight effort made here, will be rewarded with greater results. After giving these three boons to the river SarasvatÅ which is P­thÆdakatÅrtha the sage attained Brahminhood and entered Devaloka. (M.B., Áalya Parva, Chapter 40, Verses 3-9). #<ùRTTùYANI># Áalya, son of ãtÃyana. He was noted for his great honesty and love of truth. (Áloka 56, Chapter 32, Áalya Parva, M.B.). #<ùRTIMùN># A mantra which eliminates all kinds of fear. (M.B., ùdi Parva, Chapter 50, Verses 23-26). #<ùRU×I I># A disciple of the sage ùyodhadhaumya. (For details see under ùyodhadhaumya). @<[Page 91a]>@ #<ùRU×I II># A cobra born in the family of the serpent, Dh­tarëÂra. This cobra fell dead at the Sarpasatra of Janamejaya. (Áloka 19, Chapter 57, ùdi Parva, M.B.). #<ùRU×I III># A son born to KaÓyapa of his wife VinatÃ. (Áloka 40, Chapter 65, ùdi Parva, M.B.). #<ùRU×I IV># A soldier of the Kaurava army. He fought against Arjuna along with Áakuni. (Áloka 122, Chapter 156, Droïa Parva, M.B.). #<ùRU×I V># One of the one hundred and eight Upani«ads. #<ùRUåý># A daughter of Manu. Cyavana Mahar«i married her. They got a son named Aurva. The child was taken from the thigh of ùru«Å. RcÅka was the son of this Aurva. RcÅka was the father of Jamadagni, father of ParaÓurÃma. Even from childhood Aurva was a bold, bright and good boy. (Álokas 47 and 48, Chapter 66, ùdi Parva, M.B.). #<ùRYAS># The ãgveda gives us most of the information regarding the ùryas who came to the north of India during the times of the Vedas through the passes on that north-western side of BhÃrata. Sirdar K.M. Panikar writing in his preface to the 'ãgvedasaæhitÃ' by Poet Vallathol summarises the information available in the ãgveda about ùryan culture and says: "When the ùryans first entered India they were rich in cattle. They used to breed goats, dogs, donkeys, and horses. The elephant was unknown to them. In the Vedas the vehicle of Ind a is a horse and not an elephant. When hailing Indra they shout 'come, come on your horse-back'. The Veda does not say anything about how Indra got the elephant, AirÃvata, as his vehicle. Sing to the glory of Indra against whom in his chariot driven by two horses no enemy would dare to face. The ãgveda gives great importance to agriculture. Areas under cultivation were called Urvara and 'K«etra'. Fields were ploughed by attaching six, eight and even twelve bullocks to the plough. Water was taken from h­adas and Kulyakas (ponds and tanks) for the purpose of irrigation. Agriculture was a very familiar art to them. They used to cultivate all sorts of grains and grams including yava. They conducted trade by the exchange of goods generally. There is a reference in one place of the use of a coin 'Ni«ka' The ùryas were clever in the art of leather work, woodwork and metallurgy. They were well versed in medicine also. In a sÆkta of the ninth maï¬ala it is stated that the father of a ­«i was a medical practitioner. There are references to many industries also. Weaving was a very important industry at that time. Cotton cloth and woollen blankets were made by them on a large scale. Iron was used by them with great skill. The manufacture of armours and the descriptions about them in ãgveda are ample evidence of the proficiency of the ùryas in ironmongery and blacksmithy. Sea voyage was not familiar to them. References to traders cruising in boats in the Sindhu river do not give much importance to the cruising. In food rice and ghee were important. Meat was also relished. R«is wore animal skins but others wore dhotis and shawls. During the ãgvedic times their social structure was divided into four stages: GrÃma was a colony of families and was the nucleus of the society. A number of gramas formed into a place called Vi«aya. A number of Vi«ayas became what was known as 'Janam'. The importance of Janas can be understood by the statements made about Pa¤cajanas and the existence of special Janas like YÃdava Jana and BhÃrata Jana. There is no wonder why the ùryas who had to live among enemies accepted kingship. The ãgveda narrates the difficulties people would have to encounter if they were left to fight their enemies without a proper leader and so advocates Kingship and gives it an exalted position in their social structure. SÆkta 22, AnuvÃka 12 of Maï¬ala 10 describes the coronation of a King thus: "I do hereby crown you as King. Come to our midst. Rule us with courage and an unwavering mind. Let all your subjects love you. Let thy kingdom remain with you for ever". The next mantra is also of the same idea. A King is above punishment. The veda speaks about many famous kings of which the following are worth mentioning. DivodÃsa, SudÃs, AmbarÅ«a, Nahu«a and PurÆravas. The chief priest was always the political advisor also. ViÓvÃmitra and Vasi«Âha were two great priests of the Bharata dynasty. There were other priests also. Mention is there about a RÃjasabhà though nothing is said about their powers or functions. It can be surmised that the Sabhà was constituted of only men of character and learning. It is interesting to note the type of domestic life in vogue then. A father had the right, to sell his children, To cite an example is the story of ÁunaÓÓepha who was made into a cow and sold to ViÓvÃmitra who looked after him well. The father had the right to make his children lose all rights over his properties. ViÓvÃmitra sent out from his family fifty sons who refused to obey him. Dowry was current then. SÆkta 11, AnuvÃka 3, Maï¬alam 10 ordains that the bride should go to the house of her husband after the marriage. Polygamy was not objected to. There is a mantra to harass the co-wife and its purpose is to make the husband more attached to her who hates the co-wife. The originator of this mantra was IndrÃïÅ, the queen of Indra. Indra had many wives. Marriage was considered as a necessary duty. Widow marriage was allowed. The ãgveda gives the picture of a society of people who were always at war with each other. "We are surrounded by mighty enemies. Help us". This is the slogan that rings out from the ãgveda. The ãgveda is a history of the ùryas. The march from KubhÃtaÂa (Kubul) to the banks of Yamunà is depicted there. It was at KubhÃtaÂa that the mantras were first made. When they reach the banks of the GaÇgà the period of ãgveda ends. The crossing of each of the five rivers of Pa¤canada is treated as a big event by the ­«is. When they saw the huge and deep river, Sindhu, they were amazed. The wonder is reflected in a lovely mantra. It was after crossing Sindhu that they had to oppose the 'Dasyus'. The ãgveda itself records that the Dasyus were more cultured than the ùryas. Áambara, a Dasyu King, was the ruler of a hundred cities. Their fortresses were strong. They have been described in the ãgveda as AÓvamayÅ, ùyasÅ and ÁatabhujÅ. The chief opponents of the ùryas were a tribe of people called Païis. From the Nirukta of YÃska we are given to understand that the Païis were mainly engaged in trade. The ãgveda names many Dasyu kings of which the following few were more daring and brave and the ùryas acknowledged their superior strength and courage: Dhuni, Cumuri, Vipru, Varcis and Áambara. Among the several divisions of the Dasyus, the Áimyus, KÅkaÂas, Áigrus and Yak«us ranked foremost in power. They are described as having black colour and flat noses and speaking a language different from that of the ùryas. We may surmise from these facts that they belonged to the DrÃvi¬a class of people. They never conducted yÃga nor did they worship gods like Indra. They were idol worshippers for they have been abused as 'ÁiÓnadevas'. Later the ùryas learnt from the Dasyus the worship of Áiva, DevÅ and LiÇga. Conquering these daring and cultured enemies the ùryas reached the banks of the Yamunà to find to their pleasant surprise a radical change in themselves. The Bharatas settled themselves in the land between the Yamunà and GaÇgà and remained friendly with the Dasyus living to the east of GaÇgÃ. The ùryas who settled down in Pa¤canada were strong and to prevent them from coming and conquering them Bharata tried to keep them remain on the other side of Áutudri (Sutlej). This led to a war called DÃÓarÃj¤a. This war is to be considered as one of the most important of wars in the world. Those who opposed SudÃs were ùryas though among the supporters of SudÃs were also ùryas. It was the people under SudÃs who came out victorious in that war and put a stop to further conquests by the ùryas. From thereafter the ùryas joined hands with the aborigines and laid the foundation for the great Hindu civilization. Thereafter the ãgveda states about prayers for help to combat 'our enemies of ùryas and Dasyus'. The gods who were recognised later were those who were not found in the vedas of the ùryas. The worship of MahÃyogÅ and DevÅ found in Mohenjodaro is an evidence of this change. #<ùRYù># One of the seven mothers who were present at the birth of Subrahmaïya. (Áloka 13, Chapter 228, Vana Parva, M.B.). #<ùRYAKA># A famous serpent. (Áloka 7, Chapter 35, ùdi Parva, M.B.) ùryaka is associated with BhÅmasena in the following story. Once Duryodhana gave snake poison in his food to BhÅmasena. Unaware BhÅma took his food as usual and went to bathe in the river. After some time BhÅma became unconscious due to the effect of the poison and fell flat in the river. Immediately Duryodhana bound him by ropes and put him in more deep waters. BhÅma reaching the bottom was bitten by all the snakes there. This fortunately served as an antidote and the poison in BhÅma's body was neutralized and BhÅma became his old self again and killed all the serpents. Those serpents who escaped went and brought their chief, VÃsuki. At that time it was ùryaka who advised VÃsuki to give him 'rasapÃna'. (Álokas 64-68, Chapter 127, ùdi Parva, M.B.). #<ùRYAKU># Another name for DurgÃdevÅ. (Chapter 12, Agni PurÃïa). #<ùRYùVARTA># Another name for BhÃrata. There is also a place of that name. According to Sm­ti the land lying between the HimÃlayas and the Vindhyas is called ùryÃvarta. (Áloka 15, Chapter 325, ÁÃnti Parva, M.B.). #<ùRYùVARTA># A king of the dynasty of ViÓvakarmÃ. %% Descending in order from Vi«ïu are BrahmÃ, Dharma, PrabhÃsa, ViÓvakarmÃ, Priyavrata, AgnÅdhra, NÃbhi, ã«abha and ùryÃvarta. Of these ã«abha got of his wife JayantÅ twenty sons: Bharata, KuÓÃvarta, IlÃvarta, BrahmÃvarta, AryÃvarta Malaya, Ketu, Bhadrasena, Indrasp­k, Vidarbha, KÅkaÂa, Kavi, Hari, AntarÅk«a, Prabuddha, PippalÃyana, ùvirhotra, Drami¬a, Camasa and KarabhÃjana. Of these Bharata ruled over this land and gave it the name BhÃrata. Brothers of Bharata ruled different parts of this land. Drami¬a's land became known later as DrÃvi¬a (Dak«iïabhÃrata). #<ùåùÖHA I># A K«atriya King. He was the incarnation of a RÃk«asa called KrodhavaÓa. KaÓyapa was the son of MarÅci, BrahmÃ's son. KaÓyapa married KrodhavaÓÃ, daughter of Dak«a. The RÃk«asa group called KrodhavaÓas were the children of KrodhavaÓÃ. Many K«atriya kings trace their descent from this group of RÃk«asas. The names of such K«atriya Kings are given below: Madraka, Karïave«Âha, SiddhÃrtha, KÅÂakariddha, SubÃhu, BÃlhika, Kratha, Vicitra, Suratha, CÅravÃsas, Kauravya, Dantavaktra, Durjaya, Rukmi, Janamejaya, ù«Ã¬ha, VÃyuvega, BhÆritejas, Ekalavya, Sumitra, Gomukha, VÃtadhÃna, and K«emadhÆrti. (M.B., ùdi Parva, Chapter 6, Verses 59-64). #<ùåùÖHA II># Áiva. (M.B., AnuÓÃsana Parva, Chapter 17, Verse 121). #<ùåùÖHABHôTI># See under Pa¤catantra. #<ùåùÖHA># Name of a month. By feasting in this month, one will have many sons and much wealth. (M.B., AnuÓÃsana Parva, Chapter 106, Verse 26). #<ùåùÖHA># Name of a star. After observing a fast on the day of this star, if curd is given to a Brahmin of noble birth, one can take rebirth in a family having many cows. (M.B., AnuÓÃsana Parva, Chapter 64, Verses 25-26). #<ùåùÖHAKA># A mahout in the Udayana story. In KathÃsaritsÃgara, KathÃmukhalambaka, 5th TaraÇga, we find a reference to an elephant called BhadravatÅ and a mahout named ù«Ã¬haka in the palace of the heroine, VÃsavadattÃ. #<ùSAõGA># See under ANAÁA. #<ùSAõGAPLùYOGI># A King, who was generous by nature. In the ãgveda, there is a reference to this King who once lost his masculinity and was transformed into a woman but was restored to manhood by a Muni named MedhyÃtithi. #<ùSANA># Posture in YogÃbhyÃsa. There are different types of Ãsanas. The chief of them are given below: 1) %% Lying flat, face downwards on a sheet with hands placed close to the body on either side. After relaxing all the muscles of the body, concentrate the mind on health. Keeping the feet close together and pressing the knees against the ground, raise the soles upwards to the sky. Place both palms, pressing against the ground, touching the shoulders on both sides. Then raise the head and bend the neck backwards as far as possible. At this time, the trunk and legs should be in close contact with the ground. Gradually raise the chest, supported by the hands on the ground. Bring the head down in the same way as it was raised and restore the body to its former position. This Ãsana strengthens the backbone. 2) %<ÁalabhÃsana.>% Lie flat on the sheet, face downwards. Keep the legs close together and raise the feet up with the heels touching each other. Place the hands close to the body on either side and close the fists upwards. Place the fists and shoulders close to the ground and make the whole body stiff after inhaling the breath. Then try to raise the legs. Support the weight of the body with the breast and hands. This is possible by pressing the fists, firmly against the ground. Until the Ãsana is completed, do not send out the breath. Keep the legs straight and stiff. The lower abdomen and legs may be raised slightly. This makes the Ãsana complete. On feeling suffocation, the legs must be brought down slowly. Besides these, there are many other Ãsanas like DhanurÃsana, PaÓcimÃtÃnÃsana, HalÃsana, MayÆrÃsana, SarvÃÇgÃsana, MatsyÃsana, ÁÅr«Ãsana, ArddhamatsyendrÃsana, PÃdahastÃsana, TrikoïÃsana, U¬¬ÅyÃsana, Nauli, ViparÅtakaraïi, YogamudrÃ, ÁavÃsana, etc. (See under Yoga). #<ùÁùVAHA I># A son of KaÓyapa and Aditi. From Vi«ïu BrahmÃ, from Brahmà MarÅci and from MarÅci KaÓyapa were born. KaÓyapa married Aditi, daughter of Dak«a. Aditi gave birth to ten sons: B­hadbhÃnu, Cak«urÃtmÃ, VibhÃvasu, ãcÅka, SavitÃ, Arka, BhÃnu, ùÓÃvaha, Ravi and VivasvÃn. Vaivasvata Manu was the son of VivasvÃn. (M.B., ùdi Parva, Chapter 1, Verse 42). #<ùÁùVAHA II># A prince of the V­«ïi dynasty. He was present at the Svayaævara of DraupadÅ. (M.B., ùdi Parva, Chapter 185, Verse 19). #<ùÁRAMA># Asramites (Inmates of an ùÓrama) have to pass through four stages. The four stages of Brahmacarya, GÃrhasthya, VÃnaprastha and SannyÃsa are known as the four ùÓramas. Vi«ïu PurÃïa, Part III, Chapter 9 describes each of the ùÓramas as follows: 1. %% "After Upanayana a boy should maintain a BrahmacÃrÅ's vrata, engage himself in the study of the Vedas, suppress his indriyas (the five senses) and live in the house of the preceptor. Living there with proper observance of Óauca, customs and vratas he should serve and attend on the Guru. The study of Vedas should be with proper observance of Vratas and steady attention. A BrahmacÃrÅ should worship with concentration, the Sun and Agni at the time of the two sandhyÃs (dawn and dusk) and after that he should do obeisance to the Guru. When the Guru stands, he should also be standing. When the guru walks, he should walk behind him and when he sits, he should sit in a lower position. The Ái«ya (disciple-pupil) should not do anything against the guru. When the guru himself asks, the Ái«ya should sit in front of him and recite Vedas without attending to anything else. After that, with his permission he may eat food which has been got by begging. The Ái«ya may take his bath in the water only after the ùcÃrya (guru) has taken his bath in it. Everyday the Camata, darbha, water and flowers which the guru needs, must be brought and supplied (by the Ái«ya). 2. %% After the study of the Vedas the intelligent Ói«ya gives Gurudak«iïà (Payment to the preceptor) and with the consent of the Guru, enters into G­hasthÃÓrama. Then he is to marry and by earning money from a suitable occupation, should fulfil all obligations of a G­hastha according to his capacity. The G­hastha who worships the Pit­s with Piï¬adÃna (offerings of rice balls), Devas with YÃgas (sacrifices), ã«is with SvÃdhyÃya (self discipline), PrajÃpatis with begetting of children, spirits with bali (offering of food etc.) and the whole world with love, attains the holy world by his own virtuous deeds. G­hasthÃÓrama is the only source of support for sannyÃsÅs and brahmacÃrÅs who beg their food. Therefore feeding them is an act of nobility. BrÃhmaïas travel from country to country to study Vedas, for pilgrimage and for seeing the places. The G­hastha is the only refuge and support of those who are homeless, who do not carry their food with them and those who spend the night wherever they reach. If such people come to his house, the G­hastha should welcome them with kind and loving words, and give them bed, seat and food. The guest who leaves a house disappointed, is really departing after transferring his own sins to that householder and taking away all the virtuous deeds of the householder. It is not proper for the G­hastha to treat a guest with disrespect, to behave rudely or treacherously towards him, to regret what has been given to the guest, or to obstruct or rebuke him. The G­hastha who performs the supreme duty of G­hasthÃÓrama in this way properly, is liberated from all secular bonds and reaches the noblest worlds. 3. %% After having finished all his duties in this way, to his satisfaction, the G­hastha, with the commencement of old age, should go to the forest, either after entrusting his wife to his sons or taking her also with him. There, he should use leaves, roots and fruits for his food, grow hair and beard, sleep on the bare ground, lead the life of a tÃpasa and receive and honour all classes of guests. His clothes, sheets and blankets should be of deer-skin and darbha grass. The rule is that he should bathe three times a day. Worship of gods, performing homas, hospitality to all guests, mendicancy -all these are the laudable features of VÃnaprastha. Any oil that is available in the forest is to be used for his oil bath. Enduring heat and cold, performing tapas, are also his duties. The Muni who observes this rule in VÃnaprastha with due austerity, burns up all his evils as with fire and attains the eternal worlds. 4. %% The fourth ùÓrama is that of the SannyÃsÅ. Before entering upon the fourth ùÓrama one has to renounce the love of travel, wealth and wife and also give up all spirit of rivalry. One who embraces sannyÃsa should abandon completely the efforts for the three Puru«Ãrthas of Dharma, Artha and KÃma, treat friends and foes alike and continue to love all living beings. Not even a single creature should be offended by thought, word or deed. Conquering all passions, the SannyÃsÅ should renounce all bonds and attachments. He should not stay in a village more than one night and in a town more than five nights. Even that should be in such a way that no one feels any love or hatred towards him. For sustaining life, he should go about begging food from the houses of the people of the three castes--Brahmins, K«atriyas and VaiÓyas. It should be after all people have taken their food and put out the cooking fire. The SannyÃsÅ should cast away all vices like KÃma, Krodha, Garva, Lobha, and Moha and should not have any thought of self in anything. The Muni who goes about giving shelter to all creatures will not have to fear any creature. The BrÃhmaïa who follows the SannyÃsÃÓrama as described above with a pure heart and without difficulty will shine like fire without fuel and attain Brahmaloka in peace. #<ùÁRAMAVùSA PARVA># One of the Parvas in the MahÃbhÃrata. (See under MahÃbhÃrata). #<ùÁRAMAVùSIKA PARVA># One of the Parvas in the MahÃbhÃrata. (See under MahÃbhÃrata). #<ùÁRùVYA># A muni (sage) in Indra's assembly. (M.B., Sabhà Parva, Chapter 7, Verse 18). @<[Page 94a]>@ #<ùSTýKA># The son of the Mahar«i JaratkÃru and his wife, also named JaratkÃru. He stopped King Janamejaya's Sarpasatra and saved the nÃgas. 1) %% There is a story about ùstÅka's birth in the DevÅ BhÃgavata. Long ago the people of the world were so much troubled by the serpents, that they sought protection from KaÓyapa PrajÃpati. To find a remedy for this, KaÓyapa discussed the matter with BrahmÃ. To put an end to the troubles from the serpents, Brahmà suggested that a number of mantras and a deity as the basis of those mantras should be created. Accordingly KaÓyapa created many mantras and Manasà DevÅ as the basic deity of those mantras. She is named "ManasÃdevÅ" because KaÓyapa created her by his mental power. ManasÃdevÅ has eleven other names also, namely JaratkÃru, JagatgaurÅ, SiddhayoginÅ, Vai«ïavÅ, NÃgabhaginÅ, ÁaivÅ, NÃgeÓvarÅ, JaratkÃrupriyÃ, ùstÅkamÃtÃ, Vi«aharà and MahÃj¤ÃnayutÃ. ManasÃdevÅ (JaratkÃru) when quite young, went to KailÃsa for doing tapas (penance). There she did tapas to Áiva for a thousand years. At last Áiva appeared and blessed her with divine wisdom. She returned with great learning and devotion. (DevÅ BhÃgavata, Navama Skandha). At that time, a Muni (sage) named JaratkÃru, when travelling through the forest happened to see his pit­s (souls of forefathers) hanging over a precipice at the end of a blade of grass. They were hanging precariously at the end of a reed grass, head downwards, about to fall into the abyss. JaratkÃru enquired why they were lying in that condition. They explained that they were in that plight because their descendant JaratkÃru had no children. As he is a bachelor there is no hope either, of his having any issue. Since he has no children, we will not get to heaven, they added. To save the Pit­s from their predicament, JaratkÃru decided to marry. But he wished to marry a woman who had the same name as his. Once VÃsuki met JaratkÃru and told him that he had a sister named JaratkÃru and that he would be very happy if JaratkÃru married her. JaratkÃru accepted the offer readily and married JaratkÃru. After their marriage, while they were living together in a place called Pu«kara tÅrtha, an unexpected event happened which interrupted the happy course of their life. One evening, the husband was sleeping with his head in the wife's lap, under a tree. The sun was about to set. As the Mahar«i did not wake up before sunset, the wife became anxious. It is believed that he who does not wake up before sunrise and he who does not offer prayers at dusk will be guilty of the sin of Brahmahatyà (killing a Brahmin). Nor was it proper to wake him up from a sound sleep. But in the end, she did wake him up. The husband sprang up in great fury. He renounced the wife then and there. Weeping bitterly, she begged for his forgiveness. At last JaratkÃru relented and told her: "You will have a very noble, brilliant, renowned, virtuous, scholarly and devout son who will be a devotee of Vi«ïu and a preserver of the family". After this ManasÃdevÅ set out to KailÃsa. When she reached there Parama-Áiva and PÃrvatÅ comforted her. ManasÃdevÅ was pregnant. The precepts and spiritual advice given by JaratkÃru, Parama-Áiva and PÃrvatÅ were heard by the child in the womb and so even before his birth he became a J¤ÃnÅ and a yogÅ. In due course ManasÃdevÅ gave birth to a son who was a part of NÃrÃyaïa (Vi«ïu). Since he was the son of ManasÃdevÅ who had deep devotion to the Guru and to the Gods, the boy was named ùstÅka. The MahÃbhÃrata, ùdi Parva, gives another reason for giving this name to the boy. When the sage JaratkÃru abandoned his wife, he had blessed her saying that the child in her womb would be a brilliant and devoted son. That is why this boy came to be called ùstÅka. 2) %% ùstÅka was taught Veda, VedÃægas etc. by Parama-Áiva himself. After receiving the blessings of Parama-Áiva, ùstÅka went to Pu«kara tÅrtha and did tapas to Vi«ïu for many years. Having received Vi«ïu's blessings also, he returned to KailÃsa. After living there happily with his mother for some time, one day they started to the ùÓrama of KaÓyapa PrajÃpati, the father of ManasÃdevÅ. KaÓyapa was very much pleased to see his noble-hearted daughter and her brilliant son. To enhance the fame and accomplishments of the boy KaÓyapa gave a sumptuous feast to ten crores of Brahmins. (DevÅ BhÃgavata, Navama Skandha). VÃsuki was ManasÃdevÅ's brother. ùstÅka grew up there under the care of VÃsuki. It was Cyavana Muni who taught SÃægavedas to ùstÅka, at this time. (M.B., ùdi Parva, Chapter 48, Verse 18). 3) %<ùstÅka at the Sarpasatra.>% Once King ParÅk«it, the son of Abhimanyu was travelling through the forest for hunting animals. He picked up a dead snake with the tip of his bow and put it on the shoulder of a sage named "ÁamÅka". ÁamÅka's son, Á­ægÅ came to know of this. In his anger, Á­ægÅ pronounced a curse that King ParÅk«it should die within seven days by the bite of Tak«aka. When ParÅk«it heard of this, he had a palace built on a single pillar in the middle of the ocean, quite inaccessible to Tak«aka and took shelter there. The most famous physicians and wizards were engaged to ward off the approach of Tak«aka to that place. Six days passed like this. On the seventh day, determined to make a final attempt, Tak«aka disguised himself as an old BrÃhmaïa and set out to the King's place of shelter. On his way he met Dhanvantari who was proceeding to ParÅk«it to protect him. They became friends and as a result of it, Dhanvantari returned after receiving a large number of rare precious stones given to him by Tak«aka. Assuming the form of a small worm, Tak«aka secretly entered into a fruit which was to be presented to the King. As soon as the King took that fruit in his hand, Tak«aka took his own shape and size and bit the King who died immediately. Janamejaya was the son of this King ParÅk«it. Janamejaya performed all the obsequies of his father. After that, in a spirit of revenge, with the object of annihilating the whole race of serpents, he summoned BrÃhmaïas to conduct a sarpa satra (snake sacrifice). In the sacrificial fire specially prepared at that yÃga, many serpents were being burnt up. It seemed that the whole race of serpents would shortly be wiped out. But Tak«aka alone was not to be seen. The officiating priests were beginning to get angry. Impatient cries of Where is Tak«aka rent the air. The frightened Tak«aka fled for life to the palace of his friend Indra and there lay down, curling round Indra's cot. When the priests understood this they decided to use their charms and mantras which would bring Indra, his bed, cot and all, along with Tak«aka to the sacrificial fire. At this stage, all the gods rushed to ManasÃdevÅ and fell at her feet and begged her to save the situation. The kindhearted DevÅ called her son ùstÅka and advised him to persuade Janamejaya to stop the sarpasatra. ùstÅka went to Janamejaya and requested him to give him the lives of Tak«aka and Indra as a gift. Janamejaya, after consulting the munis and priests and at their advice, agreed to do so. In this way, the Sarpasatra was stopped and the remaining serpents escaped with their lives. (DevÅ BhÃgavata, Navama Skandha, M.B., ùdi Parva). #<ùSTýKA PARVA># One of the Parvas in the MahÃbhÃrata. See MahÃbhÃrata. #<ùSURAM># A form of marriage. (See VIVùHA). #<ùSURùYA×A># A son of ViÓvÃmitra. (M.B., AnuÓÃsana Parva, Chapter 4, Verse 56). #<ùSURI># An ancient Mahar«i. He was the ÃcÃrya of Kapila SÃækhyadarÓana and the guru of the mahar«i Pa¤caÓikha. Once ùsuri had a full vision of God. He gave many precepts on spiritual matters to other Mahar«is. The BhÃgavata says that ùsuri received his spiritual enlightenment from his wife, KapilÃ. (M.B., ÁÃnti Parva, Chapter 218, Verses 10-14). #<ùÁVALùYANA I># A son of ViÓvÃmitra. (M.B., AnuÓÃsana Parva, Chapter 4, Verse 54). #<ùÁVALùYANA II># An ùcÃrya. He was a disciple of Áaunaka. ùÓvalÃyana composed three famous works: ùÓvalÃyana G­hyasÆtra, ùÓvalÃyana ÁrautasÆtra and ùÓvalÃyana Stuti. #<ùèAKA># A serpent born of the Kaurava dynasty. This serpent was burnt at the Sarpasatra of Janamejaya. (Áloka 12, Chapter 57, ùdi Parva, M.B.) #<ùèAVýPURI># An ancient city in India Sahadeva conquered this city. (M.B., Sabhà Parva, Chapter 31, Verse 72). #<ùTHARVA×A># A sage. When Arjuna dreamed of going to Áiva accompanied by K­«ïa they visited in the dream the ÃÓrama of this sage also. #<ùTMADEVA># See under Gokarïa. #<ùTREYA># A sage. This sage had acquired the power to go from one planet to another. Once this ­«i went to devaloka as the guest of Indra and there he drank Am­ta (the celestial elixir) and enjoyed the dances of the celestial maidens A desire to have a similar heaven of his own budded in his mind and he approached ViÓvakarmà who gave him a new heaven of his own. But before long the demons took over this heaven from him. Though ViÓvakarmà took back the same from the demons, ùtreya did not go back but returned to his old ÃÓrama on the banks of GomatÅ and doing penance there for a long time attained salvation (Brahma PurÃïa). %% ùtreya was also present among the ascetics who assembled at the sarpasatra of Janamejaya. (Áloka 8, Chapter 55, ùdi Parva, M.B.). 2) ùtreya was a disciple of VÃmadeva. (Áloka 6, Chapter 192, Vana Parva, M.B.). 3) This ­«i taught his disciples about Nirguïabrahma. (Áloka 7, Chapter 137, AnuÓÃsana Parva, M.B.). #<ùTREYA(M)># A place of ancient BhÃrata. (Áloka 68, Chapter 9, BhÅ«ma Parva, M.B.). #<ùTREYý I># Wife of King ôru. SvÃyambhuva Manu got of his wife ÁatarÆpà two sons, Priyavrata and UttÃnapÃda. UttÃnapÃda got a son named Uttama of Suruci and one of name Dhruva of SunÅti. Dhruva got three sons, Ái«Âi, Bhava and Áambhu. Ái«Âi got five sons, Ripu Ripu¤jaya. Áipra, V­kala and V­katejas. CÃk«u«a was, born to Ripu of his wife B­hatÅ. Manu was born to CÃk«u«a of his wife VÅraïÅ. ôru was the son of Manu. ôru got of ùtreyÅ AÇga, Sumanas, SvÃti, Kratu, AÇgiras and Gaya. (Chapter 18, Agni PurÃïa). #<ùTREYý II># A river. (Áloka 22, Chapter 9, Sabhà Parva, M.B.). #<ùTREYý III># AnasÆyÃ, wife of Atri is also called ùtreyÅ. #<ùTREYý IV># Daughter of Mahar«i Atri. She was married to AÇgiras, son of Agni. AÇgiras always spoke rudely to her and pained at this she once approached her father and told him about this. Her father told her thus: "Your husband is the son of Agni. That is why he appears unbearable to you. Therefore give him a cold bath always and he would gradually become mild." Hearing this the devout ùtreyÅ transformed herself into a river and started to cool him down by constant showers. This river later on became the famous Paru«ïÅ NadÅ. (BrahmÃï¬a PurÃïa). #<ùVAHA># A VÃyu. (M.B., ÁÃnti Parva, Chapter 328, Verse 37). #<ùVANTIKù># Daughter of YaugandharÃyaïa, a famous character in the story of Udayana. (See under YaugandharÃyaïa). #<ùVARA×A># A King of ViÓvakarmÃ's dynasty. %% From Vi«ïu were born in the following order: BrahmÃ-Dharma-PrabhÃsa-ViÓvakarmÃ-Priyavrata-ùgnÅdhra-NÃbhi-ã«abha-Bharata-ùvaraïa. Bharata married the world-beauty, Pa¤cajanÅ. Five children, Sumati, RëÂrabh­t, SudarÓana, ùvaraïa, and DhÆmraketu were born to her. (BhÃgavata, DaÓama Skandha). #<ùVARTANANDù># A sacred TÅrtha. One who bathes in this tÅrtha will be able to enjoy life in Nandanavana. (M.B., AnuÓÃsana Parva, Chapter 25, Verse 45). #<ùVAÁýRA># A place in ancient India. It is said that Karïa conquered this place. (M.B., Vana Parva, Chapter 254, Verse 9). #<ùVASTHYA># An Agni. (M.B., Vana Parva, Chapter 221, Verse 5). #<ùVIRHOTRA># A king of ViÓvakarmÃ's dynasty. %% From Vi«ïu were descended in the following order: BrahmÃ-Dharma-PrabhÃsa-ViÓvakarmÃ-Barhi«matÅ-Priyavrata-ùgnÅdhra-NÃbhi-ã«abha-ùvirhotra. JayantÅ, ã«abha's wife bore to him twenty children who were: Bharata, KuÓÃvarta, IlÃvarta, BrahmÃvarta, ùryÃvarta, Malaya, Ketu, Bhadrasena, Indrasprk, Vidarbha, KÅkaÂa, Kavi, Hari, AntarÅk«a, Prabuddha, PippalÃyana, ùvirhotra, Drami¬a, Camasa and KarabhÃjana. The eldest of them, Bharata, became the ruler of India. From him this country came to be called "BHùRATA". All the younger brothers ruled over the different parts of this country. #<ùYATI># A daughter of MahÃmeru. Two daughters were born to MahÃmeru, ùyati and Niyati. ùyati was married by DhÃtà and Niyati by VidhÃtÃ. DhÃtà and VidhÃtà are the two sons born to Bh­gu Mahar«i of his wife KhyÃti. DhÃtà got a son, PrÃïa, of ùyati and VidhÃtÃ, a son, M­kaï¬u of Niyati. PrÃïa got a son DyutimÃn and he got a son RÃjavÃn. (Chapter 10, AæÓam 1, Vi«ïu PurÃïa). #<ùYAVASA># A King. There is mention about this king in SÃkta 128, Maï¬ala 1 of the ãgveda. @<[Page 96a]>@ #<ùYOGAVA># A special caste of people. Their profession was drama acting. They were adepts in handicrafts. See under CÃturvarïyam. (Chapter 151, Agni PurÃïa). #<ùYODHADHAUMYA># See under Ayodhadhaumya. #<ùYRùJAS># Name of a class of Kings. Till the beginning of the 10th century A.D. ùyrÃjas were a prominent political force in Kerala. They ruled over a huge area in S. Kerala (S. Travancore) till the time of the VeïÃd dynasty coming into power. #<ùYUDHA PARýKåù># A test in the skill of archery was conducted when the PÃï¬avas and Kauravas finished their study at the feet of DroïÃcÃrya. This is described beautifully in Chapter 134 of Ãdi Parva, M.B. #<ùYURVEDA># It is the science which the sage Dhanvantari taught SuÓruta. This describes all the diseases and the treatment meant for them. Ailments are of four kinds: ÁÃrÅrika refers to fever, skin diseases etc., MÃnasika refers to those arising out of anger; ùgantuka refers to cuts, wounds and injuries, and Sahaja refers to hunger, thirst, old age, etc. (Chapters 279 to 286, Agni PurÃïa). Refer Dhanvantari for more details. #<ùYUS I># Son of PurÆravas and father of Nahu«a. 1) %% Descending in order from Vi«ïu BrahmÃ-Candra-Budha-PurÆravas-ùyus. ùyus was born to PurÆravas of UrvaÓÅ. To ùyus was born of his wife SvarbhÃnavÅ Nahu«a. (Áloka 24, Chapter 7, ùdi Parva, M.B.). 2) %% See under Nahu«a. 3) %% ùyus was a king who had acquired great power by penance. (Áloka 15, Chapter 296, ÁÃnti Parva, M.B.). #<ùYUS II># One who was the king of frogs. SuÓobhanà was the daughter of this frog-king. SuÓobhanà was married to King ParÅk«it. For the interesting story of the marriage of a king with a frog see under ParÅk«it II. #<ùYUåMùN># KaÓyapa, son of MarÅci, got two sons, HiraïyÃk«a and HiraïyakaÓipu and a daughter SiæhikÃ, of his wife Diti. Siæhikà became the wife of Vipracitti. Of her were born the celebrated asuras, Saiæhikeyas, of which RÃhu was one. HiraïyakaÓipu had four brave sons, AnuvrÃta, VrÃta, PrahlÃda and SaæhrÃda. Of these VrÃta got a son Vrata, SaæhrÃda got ùyu«mÃn, Áibi, and Bëkala and PrahlÃda got a son, Virocana. MahÃbali was the son of Virocana. (Chapter 19, Agni PurÃïa). ## An author of the 'Science of Love'. Ávetaketu was the first of the authors who had written on the Science of amour (KÃma-ÓÃstra). BÃbhravya made only a condensation of the work of Ávetaketu. ## A clan or gotra of BrÃhmaïas in Ancient India. It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 342, Stanza 103 that the hermit GÃlava belonged to this clan. ## A mahar«i of the line of preceptors from VyÃsa. (See GuruparamparÃ). ## A YÃdava of the V­«ïi dynasty. He was one of the ablest of YÃdava warriors. (Chapter 14, DÃk«iïÃtya PÃÂham, M.B.). Even in his old age he used to do penance. ÁiÓupÃla carried away his wife when once he was away in DvÃrakÃ. He was a friend of ÁrÅ K­«ïa. He died when hit by an arrow from VyÃsa. (Chapter 4, Mausala Parva, M.B.). @<[Page 96b]>@ ## A king of KÃÓÅ. By the help of ÁrÅ K­«ïa he attained RÃjyalak«mÅ. (Chapter 28, Udyoga Parva, M.B.). ## A son of King VirÃÂa. (Áloka 33, Chapter 57, Udyoga Parva, M.B.). ## One of the sons of ViÓvÃmitra who were BrahmavÃdÅs. (Áloka 50, Chapter 4, AnuÓÃsana Parva, M.B.). ## A YÃdava king. The information from PurÃïas available about him is given below: 1) This RÃjar«i was an adept in the art of yaj¤a. He was a disciple of NÃrada and Parvata Mahar«i. (Aitareya BrÃhmaïa 7. 34). 2) He was a YÃdava of the V­«ïi dynasty and one of the seven noted ministers of the Yadu line of Kings. (Sabhà Parva, M.B.). 3) At the time of the kidnapping of Subhadrà BabhrudaivÃv­dha was partaking in a grand festival at the mountain of Raivataka. (Chapter 211, ùdi Parva, M.B.). 4) When once this RÃjar«i went on a visit to K­«ïa, ÁiÓupÃla carried away his wife. (Chapter 42, Sabhà Parva, M.B.). 5) When in the end the YÃdavas in DvÃrakà quarrelled with each other and were destroyed, the plight of the YÃdava ladies became miserable. Then ÁrÅ K­«ïa entrusted DvÃraka and BabhrudaivÃv­dha with the task of taking care of them. But in the battle of the maces he was killed with a mace thrown at him. (Chapter 5, Mausala Parva, M.B.). ## A sage. He was a lively member of the Sabhà of Yudhi«Âhira. (Áloka 16, Chapter 4, Sabhà Parva, M.B.). ## A GÃndhÃra king. He was the brother of Druhyu and father of Purovasu. (Chapter 277, Agni PurÃïa). ## A son of Arjuna. 1) %% When the PÃï¬avas were residing in Indraprastha after marrying PäcÃlÅ, NÃrada went to see them once. With a view to avoiding any quarrel between the PÃï¬avas over the one wife they jointly possessed, NÃrada suggested that each should take PäcÃlÅ for a year in turn and he who violated the arrangement should go to the forest for a year. Once Arjuna went to the house of Yudhi«Âhira who was with PäcÃli and for thus violating the arrangement Arjuna had to go to the forest for a year. During this exile while he was staying at GaÇgÃdvÃra he married the serpent girl, UlÆpi and got a son called IrÃvÃn of her. After that he went to a country called MaïalÆr. At that time that country was being ruled by a king called CitrÃÇgada. Prabha¤jana one of the forefathers of CitrÃÇgada had, by hard penance for a progeny, acquired from Áiva a boon and each of his successors got a son each to maintain the line. But when it came to CitrÃÇgada to his surprise he got a girl instead of a son. But he got her up as a son and named her CitrÃÇgada. It was when she was ready for marriage that Arjuna went there. The king received Arjuna with respect and after enquiring about his welfare requested him to marry his daughter. Arjuna married her and stayed there for three months. Leaving that place Arjuna went to Pa¤catÅrtha and there he gave salvation to the celestial maidens who were lying in the tÅrthas as crocodiles. When he went back to MaïalÆr CitrÃÇgadà had delivered a son whom he named BabhruvÃhana. Promising them that he would take them later to HastinÃpura, he left the place. 2) %% It was by a ruse that Arjuna made BhÅ«ma fall. Arjuna put Áikhaï¬Å before his chariot and BhÅ«ma refused to take arms against a eunuch and accepted defeat. But GaÇgÃdevÅ witnessing the battle between BhÅ«ma, her son, and Arjuna from above could not bear this foul play and so cursed that Arjuna would die at the hands of his son. UlÆpi the serpent wife of Arjuna heard this curse and went to her father Kauravya who in turn went to GaÇgà and begged for a relief from the curse. GaÇgÃdevÅ then said that Arjuna would be killed by BabhruvÃhana but would be brought to life by UlÆpi by placing the M­tasa¤jÅvanÅ stone on the dead man's breast. 3) %% The MahÃbhÃrata battle was over. When Yudhi«Âhira was performing the AÓvamedha yÃga Arjuna conducted a victory march with the yÃga horse. On his way he reached MaïalÆr. At once UlÆpi called BabhruvÃhana and asked him to challenge Arjuna. BabhruvÃhana with his bow and arrows attacked Arjuna and in the grim battle that followed Arjuna fell dead. Seeing this CitrÃÇgadà came to the place of battle weeping and abused UlÆpi for persuading BabhruvÃhana to kill his own father. UlÆpi immediately went to the serpent world and brought the M­tasa¤jÅvanÅ stone and as she placed it on Arjuna's breast he came to life as if waking up from a sleep. When he saw CitrÃÇgadÃ, BabhruvÃhana and UlÆpÅ he smiled and asked them why they had all come there. UlÆpÅ then explained to him the story of the curse and extremely pleased over the end of the curse Arjuna took them all to HastinÃpura. (Chapters 218 to 210 of ùdi Parva and Chapters 79 to 82 of AÓvamedha Parva, M.B.). 4) %% (1) On reaching HastinÃpura ÁrÅ K­«ïa gave BabhruvÃhana as a present a chariot drawn by divine horses. (Áloka 6, Chapter 88, AÓvamedha Parva, M.B.). (2) The different names given to him in the PurÃïas are as follows: CitrÃÇgadÃsuta, MaïippÆrpati, Dhana¤jayasuta and MaïipureÓvara. ## (BADARYùÁRAMA). A very holy place in the HimÃlayas. It was here that Nara and NÃrÃyaïa did penance for thousands of years and the PurÃïas, therefore, give it a very prominent place in them. ## (BADARAPùCANA). A sacred place in Kuruk«etra. If one lives here fasting for twelve years eating dates only, one will become as great as Vasi«Âha. (Chapter 83, Vana Parva, M.B.). ## A sacred place. ViÓÃlapurÅ an ancient city of purÃïic fame is near this place. The BadarikÃÓrama comprises BadarÅvana and ViÓÃlapurÅ also. ## See under Aurva. ## A serpent of the KaÓyapa dynasty. (There is a reference to this serpent in Áloka 16, Chapter 74, Udyoga Parva, M.B.). ## A son of ViÓvÃmitra. He was a follower of the Brahma cult. (M.B., AnuÓÃsana Parva, Chapter 4, Stanza 53). ## A mountainous region of ancient BhÃrata. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 27, Stanza 3 that this country lying in the vicinity of the HimÃlayas had been conquered by Arjuna during his conquest of the North. @<[Page 97b]>@ ## A king of the SÆrya-vaæÓa (solar dynasty). He was the father of Sagara. He is known by the name SubÃhu also. This king was once defeated in a battle and being weary and sad he entered the hermitage of Aurva. His queen was given poison by another wife of the King. But the child in her womb did not die. The queen wanted to jump into the fire in which the body of her husband was to be burned. But Aurva told her that her son would become a famous king and that she should not commit suicide. Thus she desisted from committing suicide. A son was born to her. As she had been poisoned when the child was in her womb the son was given the name Sagara (with poison). It is said in MahÃbhÃrata, ùdi Parva that this prince became a famous king later. ## Mention is made in MahÃbhÃrata, Udyoga Parva, Chapter 4, Stanza 22, that the PÃï¬avas thought of sending an invitation to a king named BÃhu for the battle between the Kurus and themselves. ## A king of the Sundara dynasty. Mention is made about this king in MahÃbhÃrata, Udyoga Parva, Chapter 74. ## (Polygamy). Polygamy was a custom in vogue in ancient India. It was not prohibited for a man to have more than one wife. It was customary to give dowry also. It is said in the ãgveda, Maï¬ala 10, AnuvÃka 3, SÆkta 11 that the bride should proceed to the house of the husband, after the marriage. A spell (mantra) meant for keeping down one's co-wife, is seen in the ãgveda, Maï¬ala 10, AnuvÃka 11, SÆkta 17. It is a prayer to destroy the love of husband for a co-wife and to direct that love towards oneself. The deity of this spell is IndrÃïÅ the wife of Indra who was a polygamist. In those days marriage was an essential duty. Widow marriage was not forbidden. ## A holy bath. If one stays in this place for a night in celibacy and fast, one will get the fruits of performing a sacrifice to devas (gods). The modern investigators say that this place is on the bank of river Dhavala which flows near Avadhi. It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 23 that the hermit Likhita had recovered his lost hand, by bathing in this holy place and giving oblations to his ancestors. ## An attendant of Subrahmaïya. (M.B., Áalya Parva, Chapter 46, Stanza 10). ## A book on the science of Ethics (NÅtiÓÃstra), the work of BrahmÃ. It contains ten thousand chapters. This book was abridged into five thousand chapters by Purandara. (M.B., ÁÃnti Parva, Chapter 69, Stanza 83). ## Mother of Purandara who was the Indra during the Manvantara (Period of a Manu) of Manu Vaivasvata. (See the word Purandara). ## The wife of ParÅk«it, a King of the Kuru dynasty. A son named BhÅmasena was born to her. (M.B., ùdi Parva, Chapter 95). ## A king born of the family of YayÃti. (BhÃgavata, Skandha 9). ## A serpent born in the family of Kauravya. This snake fell in the sacrificial fire of Janamejaya and was burnt to death. (M.B., ùdi Parva, Chapter 57, Stanza 13). ## The pseudo-name assumed by Nala when he was living in the palace of ãtuparïa in disguise. For further information see the word Nala. @<[Page 98a]>@ ## A mighty hero of the family of the V­«ïis. About this BÃhuka, mention is made in MahÃbhÃrata, Vana Parva, Chapter 129, Stanza 19. ## A river. In MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 29, mention is made about this river which is famous in the PurÃïas. ## An attendant of Subrahmaïya. (M.B., Áalya Parva, Chapter 46, Stanza 3). ## Wife of Vidura a Brahmin, who frequented the houses of harlots. Bahulà was in the habit of going to the temple of Gokarïa and hear PurÃïas, after the death of her husband. By this good deed Vidura got deliverance from sin. (Skanda PurÃïa 3.3.22). ## A king of the family of ÁrÅ RÃma. (BhÃgavata, Skandha 9). ## A king of MithilÃ. He was godfearing. Once ÁrÅ K­«ïa visited his palace. At that time he received much good advice from ÁrÅ K­«ïa. (BhÃgavata, Skandha 10). ## A serpent born to KaÓyapa PrajÃpati of his wife Kadru. (M.B., ùdi Parva, Chapter 35, Stanza 16). ## A PrajÃpati (creator). He was one of the spiritual sons (MÃnasaputras) of BrahmÃ. (VÃyu PurÃïa 65: 53). ## An attendant (female) of Subrahmaïya. (M.B., Áalya Parva, Chapter 46, Stanza 3). ## A king of the family of Bharata. (BhÃgavata, Skandha 9). ## One of the eleven Rudras. Eleven Rudras were born to KaÓyapa by his wife Surabhi. Surabhi, who had been purified by MaheÓvara whom she had pleased by her penance, got as sons, Aja, EkapÃd, Ahirbudhnya, Tva«Â­ and Rudra. The renowned ViÓvarÆpa was the son of Tva«Â­. The eleven Rudras are Hara, BahurÆpa, Tryambaka, AparÃjita, V­«Ãkapi, Áambhu, Kapardin, Raivata, M­gavyÃdha, Sarpa and KapÃlin The number of the Rudras is one hundred lakhs. They pervade everything moving and not moving. (Agni PurÃïa, Chapter 18). ## A prince of Avanti. He was a friend of ÁrÅdatta. (For further information see the word ÁrÅdatta). ## An ancient city on the bank of the Ganges (KathÃsaritsÃgara). ## A country in ancient India. Mention is made about this country in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 55. ## A king of the family of AÇga. (Agni PurÃïa, Chapter 277). ## An attendant of Subrahmaïya. (M.B., Áalya Parva, Chapter 46, Stanza 9). ## One of the hundred sons of Dh­tarëÂra. It is mentioned in MahÃbhÃrata, BhÅ«ma Parva, Chapter 28 that he was killed by BhÅmasena in the battle of MahÃbhÃrata. ## A serpent born to KaÓyapa PrajÃpati of his wife, Kadru. (M.B., ùdi Parva, Chapter 35, Stanza 9). @<[Page 98b]>@ ## A serpent born in the family of KaÓyapa PrajÃpati. Mention is made about this serpent in MahÃbhÃrata, Udyoga Parva, Chapter 103. ## A king of the PÆru dynasty. He was the son of King PurujÃti. Five sons were born to BÃhyÃÓvan called Mukula, S­¤jaya, B­hadi«Âha, YavÅnara and K­mila. These five sons became famous as PäcÃlas. Of these, the family of Mukula became the Maukulyas, who were having temples and were of two classes. A son named Pa¤cÃÓva was born to Mukula. A son named DivodÃsa and a daughter named Ahalyà were born to Pa¤cÃÓva. Ahalyà got with child from the hermit ÁÃradvata and gave birth to a son named ÁatÃnanda. (Agni PurÃïa, Chapter 278). ## Daughter of the demon, SumÃli. He had four daughters: BakÃ, Pu«potkaÂÃ, KaikasÅ and KumbhÅnadÅ. RÃvaïa is the son of KaikasÅ. (Uttara RÃmÃyaïa). ## A demon. The PÃï¬avas escaping from the trap of Arakkilla (lac-house) through a secret tunnel went to the village Ekacakrà on the banks of the river GaÇgà and stayed there in the house of a brahmin. Baka was a demon who was terrorising the villagers there. He used to come to the village freely and carry away people for his food. Because of this nobody lived in peace and so they all joined together and decided to send one man daily with plenty of other eatables to the demon in this cave. Days went by like that and one day the turn came to the brahmin who was sheltering the PÃï¬avas. That brahmin had besides his wife one son and a daughter. The problem arose as to who should go to the demon. The father was willing but the wife did not want him to go and vice versa. The children began to cry and hearing the noise KuntÅ, mother of the PÃï¬avas, went there to enquire and learned the tragic story of the family. She immediately went to BhÅma and acquainted him with the problem before the brahmin. BhÅma at once volunteered to go to the demon deciding to kill the man-eater and thus putting an end to his depredations. BhÅma started on his journey to the demon carrying a cartload of rice and curry. Deliberately BhÅma arrived at the place of the demon very late. Baka rolled his eyes in anger at the sight of the late-comer. But BhÅma without heeding him sat in front of the demon and started eating the rice and curry. Baka charged at BhÅma with fury but BhÅma defended and a battle ensued in which Baka was killed and he fell dead like a mountain-head dropping down.\<*>\ (Chapters 157164, ùdi Parva, M.B.). \<*) KirmÅra, a demon, was the brother of Baka. (Áloka 23, Chapter 11, Araïya Parva, M.B.). %% It is in the 10th Skandha of BhÃgavata that the story of this Baka occurs. But in the vernacular translation of the same the story is not so clear. Hence the original in Sanskrit is quoted below: "sa vai bako nÃma mahÃnasuro bakarÆpadh­k Ãgatya sahasà k­«ïam tÅk«ïatuï¬o 'grasadbalÅ k­«ïam mahÃbakagrastaæ d­«Âvà rÃmÃdayo 'rbhakÃ÷ babhÆvurindriyÃïÅva vinà prÃïaæ vicetasa÷.">\ ## A demon. As young boys ÁrÅ K­«ïa and BalarÃmabhadra were once playing in Ambìi (Gokula) on the banks of the river Yamunà when the demon, Baka, despatched by Kaæsa, went to them in the form of a huge terrible-looking stork. In no time opening its ferocious beaks the stork swallowed K­«ïa. But the touch of K­«ïa burnt the throat of the bird and vomitting K­«ïa the bird fell dead. @<[Page 99a]>@ ## (BakadÃlbhya). The great sage who poured into the sacrificial fire the country of King Dh­tarëÂra. For details see under DÃlbhya. ## A sacred incantation. (See Atibala). ## A demon born to KaÓyapa PrajÃpati of his wife DanÃyu. This demon had three brothers: Vik«ara, VÅra and V­tra. It was this Bala who later on became the king of PÃï¬yadeÓa. (Áloka 42, Chapter 67, Áloka 33; Chapter 65, ùdi Parva, M.B.). Chapter 168 of Vana Parva states that this Bala was killed by Indra. (For details see Vala). ## A deva born to Varuïa of his elder brother's wife. (Áloka 52, Chapter 66, ùdi Parva, M.B.). ## The son born to ParÅk«it of the Ik«vÃku dynasty of the daughter of Maï¬ÆkarÃja. This Bala had two wives, Áalà and DalÃ. (Áloka 38, Chapter 192, Vana Parva, M.B.). ## A monkey. In the battle with Kumbhakarïa this monkey did many brave deeds. (Áloka 6, Chapter 287, Vana Parva, M.B.). ## One of the two warriors whom VÃyu BhagavÃn gave as a gift to Subrahmaïya. The name of the other was Atibala. (Áloka 44, Chapter 91, Áalya Parva, M.B.). ## A Mahar«i of ancient BhÃrata. He was the son of Mahar«i AÇgiras. (Áloka 27, Chapter 208, ÁÃnti Parva, M.B.). ## A sanÃtana ViÓvadeva. (Áloka 30, Chapter 91, AnuÓÃsana Parva, M.B.). ## A pÃr«ada of Vi«ïu. When VÃmana trampled over the head of emperor Bali and sent him to the underworld, the followers of Bali ascended the yaj¤a maï¬ala and created a commotion. Bala was one of the pÃr«adas who then came to the scene to quell the trouble. (A«Âama Skandha, BhÃgavata). ## A son of MÃyÃsura. He lived in a place in the netherlands called Atala. He created ninetysix different kinds of magic and gave them to the asura magicians who by the use of them gave the devas immense trouble. Once when BalÃsura yawned three bad women, SvairiïÅ, KÃminÅ and PuæÓcalÅ were born. They had with them a potable substance called HÃÂaka which they gave to men whom they liked and after enlivening the sex impulse in them enjoyed a sexual life with them to their heart's content. (Pa¤cama Skandha, BhÃgavata). Once during a fight between Indra and Jalandhara Bala defeated Indra in a pathetic way. Indra then sought refuge in him and praised him with songs. Flattered by this Bala asked Indra to ask of him whatever he wanted and the sly Indra requested for the physical body of Bala. Without the least hesitation Bala cut his body into pieces and gave him. Indra threw away the cut pieces to different sides and all the places where these pieces fell were at once transformed into Diamond mines. "taæ tÃlumÆlam pradahantamagnivad gopÃlasÆnum pitaraæ jagadguro÷ cacchardda sadyo 'tiru«Ãk«atam baka-stuï¬ena hantum punarabhyapadyata tamÃpatantam sa nig­hya tuï¬ayor dorbhyÃm bakaæ kaæsasakhaæ satÃm pati÷ paÓyatsu bÃle«u dadÃra lÅlayà mudÃvaho vÅraïavaddivaukasÃm." (Chapter II, DaÓama Skandha, BhÃgavata). After the death of BalÃsura his wife PrabhÃvatÅ went to their preceptor (Kulaguru) ÁukrÃcÃrya and told him all that took place and requested to bring back to life her lost husband. But ÁukrÃcÃrya regretted that he could not give life again to her dead husband but could by his powers make her hear his voice again. PrabhÃvatÅ agreed to that and then she heard her husband say "Leave your body and join me". PrabhÃvatÅ immediately courted death and joining Bala became a river. (Padma PurÃïa, Uttara Khaï¬a, Chapter 6). ## To know what are DaÓabalas see under Pattu. ## A king of ancient BhÃrata. There is a reference to him in Áloka 236, Chapter 1, ùdi Parva, M.B. ## (BalabhadrarÃma, BalarÃma, Baladeva). The elder brother of ÁrÅ K­«ïa and the eighth incarnation of MahÃvi«ïu.\<*>\ 1) %% When the number of wicked kings increased BhÆmÅdevÅ (goddess of Earth) turned herself into a cow and took refuge in MahÃvi«ïu. MahÃvi«ïu then promised to be born as the sons of Vasudeva named BalabhadrarÃma and ÁrÅ K­«ïa and destroy the wicked. Vasudeva was the son of the YÃdava, ÁÆrasena, King of MadhurÃ. To Devaka the brother of another YÃdava King, Ugrasena, was born a daughter DevakÅ. The marriage of DevakÅ with Vasudeva was celebrated but on the same day an AÓarÅriïÅ (a heavenly voice from above) said that the eighth child of DevakÅ would kill Kaæsa. Instantly Kaæsa put both Vasudeva and DevakÅ in jail. The first six sons born to DevakÅ were killed the moment they were born by striking them against the ground. DevakÅ became pregnant for the seventh time. The babe in the womb was Ananta incarnate by Vi«ïu's directive to be of help to him when he would also be born soon as K­«ïa. Therefore it was necessary to save the child from the cruel hands of Kaæsa as it was certain he would kill the babe the same way he had killed all the others before. So he ordered MÃyÃdevÅ to take the child from the womb of DevakÅ and place it in that of RohiïÅ, another wife of Vasudeva. MÃyÃdevÅ did so and the boy got the name Saæghar«aïa, also because of this. The news spread that DevakÅ aborted. RohiïÅ delivered a boy and was named Saæghar«aïa alias BalabhadrarÃma. (DaÓama Skandha, BhÃgavata). 2) %% ÁrÅ K­«ïa is the eighth child of DevakÅ. The elder brother BalarÃma is white in complexion while the younger, ÁrÅ K­«ïa is black in complexion. There is a story behind this. The devas decided to be born as GopÃlas (shepherds) in the earth to be of help to K­«ïa in his duty of killing the wicked. They informed MahÃvi«ïu of their decision and the Lord was immensely pleased. He then took one white hair from his head and said that it would go to RohiïÅ's womb and change into BalarÃma and taking a black hair said that it would go into DevakÅ's womb and change into ÁrÅ K­«ïa. It was thus that Balabhadra became white and ÁrÅ K­«ïa black. (Chapter 199, ùdi Parva, M.B.). 3) %% BalabhadrarÃma had six brothers born of his mother RohiïÅ. They were: Gada, SÃraïa, Durddama, Vipula, Dhruva, and K­ta. (Navama Skandha, BhÃgavata). 4) Till their marriage ÁrÅ K­«ïa spent his childhood in Aæbìi and BalarÃma, in MadhurÃ. Once the sage Garga went to the house of Vasudeva and it was he who then told the story behind the births of BalarÃma and K­«ïa. Hearing this Vasudeva went to Madhurà and brought BalabhadrarÃma also to Aæbìi. Gargamuni then performed all those sacred rites which were usually done to boys of that age and both of them then remained in Aæbìi. Several important events happened during their stay here, notable among which are: PÆtanÃmok«am (killing of the demoness PÆtanà and giving her salvation). ÁakaÂÃsuravadha (killing the asura, ÁakaÂa), T­ïÃvarttavadha (killing the asura, T­ïÃvartta), VatsÃsuravadha (killing the asura, Vatsa), Bakavadha (killing the demon bird, Baka), AghÃsuravadha (killing the asura, Agha), DhenukÃsuravadha (killing the asura, Dhenuka), KÃliamardana (beating the snake, KÃlia) and Pralambavadha (killing Pralamba). (See under K­«ïa for more details). Kaæsa conducted a CÃpapÆjà (worship of the bow) to kill K­«ïa. It was on a festive scale and both K­«ïa and BalarÃma went to Madhurà to attend the same. There they killed Kaæsa and after that went to the ÃÓrama of SÃndÅpani Mahar«i for education. When they completed their education they at the request of the preceptor gave as Gurudak«iïà (The fee you pay in the end for the instructions given) the lost child of the guru. Then they went to Madhurà and there several events took place, important among which was the fight between K­«ïa and JarÃsandha. By this time the YÃdavas were becoming lean financially and so to make some money K­«ïa and RÃma went to the diamond-infested mountain of Gomantaka. On their way they met ParaÓurÃma doing penance under a Banyan tree. On the advice of ParaÓurÃma they killed S­gÃlavasudeva and got immense wealth. On their return RÃma and K­«ïa along with many YÃdavas went and settled down in the island, DvÃrakÃ, in the western ocean. (DaÓama Skandha, BhÃgavata). 5) %% Before the advent of BalarÃma and K­«ïa the island DvÃrakà was known as KuÓasthalÅ. It was ruled over by a famous RÃjar«i, Revata. This king was the son of King ùnartta and grandson of emperor ÁaryÃti. Revata got a hundred sons, Kukudmin being the first and a daughter named RevatÅ. When the time for marriage of his daughter came the King was anxious to find out a fitting husband for her and he went to Brahmaloka to take the advice of BrahmÃ. RevatÅ also accompanied him. There stupefied he saw Vedas, Yaj¤as, mountains, rivers, oceans, ãtus, all in divine figures standing before BrahmÃ, worshipping him. The sweet celestial songs gave them both untold happiness. He then told Brahmà the purpose of his visit and Brahmà meditating for some time told him that BalabhadrarÃma, son of Vasudeva, was the only one person suited for her. The king returned to DvÃrakà and gave his daughter in marriage to BalarÃma. (Saptama Skandha, DevÅ BhÃgavata). 6) %% When the great PÃï¬ava-Kaurava battle started K­«ïa became the charioteer of Arjuna and BalarÃma went to the forest, NaimiÓa. He was not much interested in the battle. At the forest of Naimi«a he saw SÆta telling PurÃïic stories to the several sages assembled there before him. SÆta did not rise up when he saw BalarÃma and the latter moved to anger very soon cut off the head of SÆta. The sages assembled there decried the act of BalarÃma and lamented deeply over the incident. At this BalarÃma promised that he would give birth, from the dead body of SÆta, to one who will be well versed in all the Vedas, ÓÃstras and sciences. The sages then blessed BalarÃma. During that time there lived in the vicinity of Naimi«a forest a demon called Balvala (Vatkala). He used to annoy the sages there and the sages requested BalarÃma to put a stop to the atrocities of that demon. He immediately killed the demon by his weapon, Hala, and then raised from the dead body of SÆta a paï¬ita of great erudition. Later, to remedy the sin of killing SÆta, BalarÃma, repentant, visited all the sacred places in BhÃrata. Once when he heard about the grim battle between Duryodhana and BhÅmasena, he went to the battle-field and tried his best to stop the war. Disappointed he returned to DvÃrakÃ. (DaÓama Skandha, Chapter 79, BhÃgavata). 7) %% Once the ­«is NÃrada, Kaïva and ViÓvÃmitra came to DvÃrakÃ. To make fun of them some of the YÃdavas dressed a YÃdava like a pregnant woman and producing her before the sages asked them what child she would deliver. Enraged at this the munis said in one voice that she would deliver a mace and that iron mace would be the cause of the end of all YÃdavas. After the MahÃbhÃrata battle the YÃdava dynasty remained alive only for thirtysix years. After that by the curse of the brahmin the YÃdavas were all killed in a drunken brawl between themselves in the very presence of K­«ïa and Balabhadra. This happened on the shore of PrabhÃsa tÅrtha and BalarÃma was sitting there then in deep meditation. Suddenly the soul of BalarÃma went out from his mouth in the shape of a white serpent and the serpent entering the nether world was given a warm welcome by the prominent serpents there. (Mausala Parva, M.B.). 8) %% (1) It was BalabhadrarÃma who taught BhÅmasena the mace-fight. (Áloka 4, Chapter 138, ùdi Parva, M.B.). (2) BalabhadrarÃma was present along with ÁrÅ K­«ïa at the marriage of PäcÃlÅ. (Áloka 17, Chapter 185, ùdi Parva, M.B.). (3) BalabhadrarÃma became very indignant when he heard about Arjuna carrying away Subhadrà and it was K­«ïa who pacified him. (Chapter 22, ùdi Parva, M.B.). (4) He was present at the marriage of Abhimanyu conducted at the city of UpaplÃvya. (Áloka 21, Chapter 72, VirÃÂa Parva, M.B.). (5) He was very insistent that the PÃï¬avas and Kauravas should come to a truce. (Chapter 2, Udyoga Parva, M.B.). (6) He witnessed the battle of maces between Duryodhana and BhÅmasena at Kuruk«etra. (Chapter 34, Áalya Parva, M.B.). (7) BalarÃma conducted a pilgrim tour and visited all the holy places of BhÃrata at a time when the PÃï¬ava-Kaurava war was in full swing. (Chapter, 35-54, Áalya Parva, M.B.). (8) BalarÃma was of opinion that it was unjust of BhÅmasena to have killed Duryodhana and was about to kill BhÅmasena. (Áloka 4, Chapter 60, Áalya Parva, M.B.). (9) Once BalarÃma spoke in extolling terms about the secrets of Dharma. (Áloka 17, Chapters 126, Áalya Parva, M.B.). (10) It was BalarÃma who performed the obsequies of Abhimanyu. (Áloka 6, Chapter 62, AÓvamedha Parva, M.B.). (11) He went to HastinÃpura when Yudhi«Âhira performed the AÓvamedha yÃga. (Áloka 4, Chapter 66, AÓvamedha Parva, M.B.). (12) BalarÃma introduced Prohibition in DvÃrakÃ. (Áloka 29, Chapter 1, Mausala Parva, M.B.). (13) Once he made dry the river KÃlindÅ. (See KÃlindÅ). \<*) Since the life of Balabhadra is so mixed with that of K­«ïa a complete life story of BalarÃma could be had only if it is read along with that of K­«ïa.>\ ## A very mighty serpent. (Áloka 37, Chapter 1, ùdi Parva, M.B.). ## The first son of the Agni, BhÃnu. It is this Agni which gives life and strength to all living beings. (Áloka 10, Chapter 221, ÁÃnti Parva, M.B.). ## A daughter of the king of KÃÓÅ. Let the mightiest of men marry her, said her father. Defeating all the kings who tried to take her BhÅmasena married her and SarvaÓa was the son born to BhÅmasena of BalandharÃ. (Áloka 70, Chapter 95, AÓvamedha Parva, M.B.). ## An ancient hermit. He was powerful. He performed a severe penance for getting sons. The DevatÃs appeared and granted him a boon. Accordingly a son called MedhÃvin was born to him. Once MedhÃvin teased the great hermit Dhanu«Ãk«a, who cursed him to death. (M.B., Vana Parva, Chapter 135). ## (VALùHAKA). A serpent famous in the PurÃïas. This serpent stays in the durbar hall of Varuïa, worshipping him. (M.B., Sabhà Parva, Chapter 9, Stanza 9). ## (VALùHAKA). A brother of Jayadratha the King of Sindhu. He helped Jayadratha in kidnapping DraupadÅ. (M.B., Vana Parva, Chapter 265, Stanza 12). ## (VALùHAKA). A famous horse yoked on the right side of the chariot of ÁrÅ K­«ïa. Mention is made about this horse in M.B., VirÃÂa Parva, Chapter 45, Stanza 23. ## A king. Once Áiva gave this king a vision of him in the shape of a cow-calf. After that in the place where Áiva appeared as calf a ÁivaliÇga arose. It began to grow to the extent of an atom daily. But the growth ceased, when an outcaste who became so by Karma (action) visited it. (Skandha PurÃïa 3-2-27). ## (VALùKA). A forester. This forester used to go for hunting and he gave everything he got to his old parents without reserving anything for himself. One day he did not find any animal even though he had made a thorough search in the forest. He was much worried. At last he reached the bank of a river. He saw an extraordinary animal drinking water. He had never seen such an animal before. It was a peculiar creature. That creature had done penance before BrahmÃ, from its young age with the view of destroying everything. Brahmà appeared before the creature and granted it the boon that it would have the power to make anything blind. Brahmà also said that anybody who killed the creature would be given a place in the realm of Gods. The creature had been wandering in the forest making blind every creature it met, and one day it was drinking water and it was then that ValÃka shot it down. As soon as the creature fell down the gods showered flowers, and took him to the realm of Gods in a divine chariot. (M.B., Karïa Parva, Chapter 69). ## (VALùKùTýRTHA). A holy place near the mountain of GandhamÃdana. Those who bathe in this holy bath would become as bright and famous as devas (gods) It is mentioned so in the MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Stanza 19. ## (VALùKùÁVA). He is the grandson of the hermit Jahnu and the son of Aja otherwise called SindhudvÅpa. BalÃkÃÓva had a son called KuÓika. (M.B., ÁÃnti Parva, Chapter 49, Stanza 3). ## (VùLAKHILYAS). A group of hermits. 1) %% Sixty thousand hermits were born to Kratu, one of the Saptar«is (seven hermits), by his wife, Santati.\<*>\ They are called BÃlakhilyas. Everyone of them was only the size of half a thumb, but they were as bright as the blazing sun and had attained control over their senses. (Vi«ïu PurÃïa, AæÓa 1, Chapter 10). 2) %% A story connecting the birth of Garu¬a with BÃlakhilyas occurs in the PurÃïas. Once KaÓyapa PrajÃpati performed a sacrifice to obtain children. The work of bringing firewood for the sacrifice was entrusted to Indra and the other devas (Gods) and the BÃlakhilyas. When Indra was heaping up on heaps pieces of big logs the BÃlakhilyas who were very small were bringing in chips of wood. Seeing this Indra laughed. The BÃlakhilyas got angry and stopping the work entrusted to them began to do penance with a view to create another Indra. Knowing this Indra was much flurried. He went to KaÓyapa and told him everything. KaÓyapa went to the BÃlakhilyas and pacified them. At this time VinatÃ, a wife of KaÓyapa, was doing penance to obtain a son. KaÓyapa said that the penance of the BÃlakhilyas would not be fruitless and that as a result of their penance a son who would overpower Indra would be born to VinatÃ. Accordingly a son was born to her. Garu¬a was that son. The fact that Garu¬a overthrew Indra when he went to heaven for ambrosia, is well known. (M.B., ùdi Parva, Chapter 31). 3) %% The BÃlakhilyas live in the maï¬ala of SÆrya (solar region). They travel in front of the sun in the shape of birds. They wear hides of animals. They are righteous and are only as big as a thumb. They are very ardent in doing the works of devas (Gods). They are sinless. There are BÃlakhilyas living in the lunar region also. They worship the Sun daily. All the world stand firm in truth because of the penance of the BÃlakhilyas. (M.B., AnuÓÃsana Parva, Chapter 141.). 4) %% (1) Garu¬a (Eagle) who went to the realm of devas (gods) for Amrta (ambrosia) took rest on the branch of a banyan tree, and that branch was broken from the tree. Sixty thousand BÃlakhilyas were doing penance hanging head downwards on that branch. Garu¬a knew this only after the branch was broken. Fearing the curse form them he took the branch in his beak and flew about here and there. At last, according to the advice of KaÓyapa, he took the branch to the mount GandhamÃdana and without causing any harm to the small hermits placed it there. (M.B., ùdi Parva, Chapter 30). (2) When Du«yanta entered the hermitage of Kaïva he saw the BÃlakhilyas doing panance, hanging down on the trees in the vicinity. (M.B., ùdi Parva, Chapter 7). (3) In VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 51, it is mentioned that the BÃlakhilyas were engaged in prayer and meditations and offering oblations to fire in the hermitage of Vasi«Âha. (4) It is mentioned in VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 51, that in the period of the RÃmÃyaïa, in South India, when RÃvaïa was going to the house of MÃrÅca, he saw the BÃlakhilyas doing penance. (5) The BÃlakhilyas learned the Vedas and ÁÃstras (scriptures) sitting in the chariot of the sun. (Kampa RÃmÃyaïa, PÆrvakÃï¬a). \<*) In some other PurÃïas the mother of BÃlakhilyas is given the name 'Sannati'. This may be a mistake in the manuscript.>\ ## See the word Guruparamparà ## (VALùKI). One of the hundred sons of Dh­tarëÂra. Mention is made in the MahÃbhÃrata, ùdi Parva, Chapter 185, Stanza 2, that ValÃki had been present on the occasion of the svayaævara (wedding) of DraupadÅ. ## A hermit. He is called GÃrgya also as he is a son of Garga. He acquired much knowledge and so he became arrogant. Because of this some called him D­ptabÃlÃki. Once the hermit went to the King of KÃÓÅ and told him that he would impart to him the knowledge of Brahma. The king replied that he would give thousand cows in return. BÃlÃki declared that the sun-god was BrahmÃ. The king said that he had known it. Everything that BÃlÃki said had been known to the king earlier. So, in the end BÃlÃki had to become the disciple of the King. Then the King took him to a man who was sleeping. The King called the sleeping man. But he did not wake up. The King woke him up and then asked the hermit, where he had gone when he was sleeping. BÃlÃki could not say where men go when they are sleeping and where they return from when they wake up. The king said "In our sleep we attain 'SÃrÆpya' (assimilation to god). But we are not aware of it. Though we get eternal bliss we do not know it. If we can get eternal bliss when we keep awake that is 'ùtmaj¤Ãna' (knowledge of Supreme Soul). As the flames emanate from fire, and as the spider weaves its net and sits in its centre, the soul creates everything, controls everything and pervades everything." (B­hadÃraïyakopani«ad). ## An ancient king of BhÃrata. While the PÃï¬avas were living incognito in the kingdom of VirÃÂa, Duryodhana and his brothers stole the cows of VirÃÂa, in consequence of which there was a battle. The devas (gods) came in planes to see the fight between Arjuna and the teacher K­pa. It is mentioned in the MahÃbhÃrata, VirÃÂa Parva, Chapter 56, that the King BalÃk«a was there with the gods when they came to see the fight. ## A king. Áatrughna who led the yÃga horse of ÁrÅ RÃma fought with VÅramaïi and at that time Balamitra fought on the side of VÅramaïi. (Chapter 40, PÃtÃla Khaï¬a, Padma PurÃïa). ## The son of Suratha, the King of Kuï¬alanagarÅ. (Padma PurÃïa, Chapter 40). ## (VALùNýKA) I. A son of the King Drupada. Mention is made in MahÃbhÃrata, Droïa Parva, Chapter 156, that AÓvatthÃmà killed him in the battle of Kuruk«etra. ## (VALùNýKA) II. A brother of Matsya, the King of VirÃÂa. During the battle of Kuruk«etra he had taken the side of the PÃï¬avas and had fought against the Kauravas. (M.B., Droïa Parva, Chapter 158). ## A warrior of Subrahmaïya. (M.B., Áalya Parva, Chapter 45, Stanza 74). ## The daughter of hermit Kaïva. She did penance to please the Sun to obtain a husband of a very good nature. The Sun appeared before her and gave her some dates and asked her to prepare food with them and bring them back. BÃlÃvatÅ began to cook the dates. Though all the faggots she had gathered were consumed it was not properly boiled. As there was no more firewood she put her leg into the oven. Seeing this the Sun-God was pleased and said "All your wishes will be realized". From that day onwards that place was called by the name 'BÃlÃpa'. (Padma PurÃïa, Uttara Khaï¬a, Chapter 152). ## The hero of a story, given in KathÃsaritsÃgara, KathÃmukhalambaka, TaraÇga six, to show that it is not good to make others angry. The story is as follows:-- Long ago there was a Brahmin named Rudra ÁarmÃ. He had two wives. Both gave birth to a son each. The elder wife died and her son also was brought up by the younger wife. Being jealous she fed the child with food too hard for the child and it became lean with stomach swollen and the bones projecting. It looked an uncouth figure. Seeing him like this Rudra Áarmà called him BÃlavina«Âaka (one who is lost when he is a boy). He gradually grew up. When he was only five years old he showed extraordinary intelligence. One day he decided to teach his foster-mother a lesson. On that day he was sitting alone on the lap of his father. He said to his father, "Father, I have two fathers". Thenceforward the father began to doubt his wife, that she was having a lover. He grew jealous. He would not talk to her. The fostermother thought BÃlavina«Âaka was the cause for this change in her husband's behaviour. One day she called the boy to her mildly and asked him for the reason for the change in the behaviour of his father towards her. He said that he would bring about a change in the behaviour of his father if he would be cared for properly. She agreed. Then he took a mirror and held it before his father and when the reflection of his father fell in the mirror he said, "Father, I have two fathers". Immediately the doubt of his father was removed. It is not right to make even a boy angry. ## An ÃcÃrya (Teacher). In BhÃgavata, Skandha 10, it is seen that BÃlÃyani was taught BÃlakhilya saæhità by Bëkala. @<[Page 103a]>@ ## A king of the AÇga dynasty. He was the son of Bali, who had six sons named AÇga, VaÇga, KaliÇga, Puï¬ra, BÃleya and BÃlayogÅ. (Agni PurÃïa, Chapter 277). ## One of the eight sons born to PurÆravas by UrvaÓÅ. (Padma PurÃïa, S­«Âi, Chapter 12). ## (BùLHIKA) I. A powerful king born in the family of Ahara. (M.B., ùdi Parva, Chapter 67, Stanza 25). ## A king who in his previous life was the asura called KrodhavaÓa. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 96, Stanza 12, that this King helped the Kauravas in the battle of Kuruk«etra. ## A king who was the third son of Janamejaya and the grandson of King Kuru. (M.B., ùdi Parva, Chapter 94, Stanza 56). ## A son of PratÅpa, a King of the Kuru dynasty. He had two brothers, DevÃpi and Áantanu. It is said in MahÃbhÃrata, ùdi Parva, Chapter 94 that SunandÃ, the princess of the country of Áibi was their mother. Mention is made in BhÃgavata, Skandha 9, Chapter 22, Stanza 18 that this king BÃlhÅka had a son named Somadatta. BÃlhÅka was a friend of the Kauravas and the PÃï¬avas. BÃlhÅka exhorted them strongly, not to engage in a battle. Still, when the battle was begun, BÃlhÅka sided with the Kauravas. BÃlhÅka was once elected as the general of eleven divisions of the army of Dury odhana. The achievements of BÃlhÅka in the battle of Kuruk«etra are given below:-- 1) There was a combat on the first day of the battle between BÃlhÅka and Dh­«taketu. (M.B., BhÅ«ma Parva, Chapter 45, Stanza 38). 2) BhÅmasena defeated BÃlhÅka. (M.B., BhÅ«ma Parva, Chapter 104, Stanza 26). 3) Fought with Drupada. (MahÃbhÃrata, Droïa Parva, Chapter 25, Stanza 18). 4) BÃlhÅka fought with Áikhaï¬Å. (MahÃbhÃrata, Droïa Parva, Chapter 96, Stanza 7). 5) BhÅmasena killed BÃlhÅka. (Droïa Parva, Chapter 157, Stanza 15). ## The charioteer of Dharmaputra. (M.B., Sabhà Parva, Chapter 58, Stanza 20). ## A country in ancient BhÃrata. Mention is made about this country in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9. ## (MAHùBALI) I. An emperor of the Asuras. He was the son of Virocana and the grandson of PrahlÃda. 1) %% The Asuras or the Daityas are the sons born, of his wife Diti, to KaÓyapa PrajÃpati, son of MarÅci and grandson of BrahmÃ. There were so many Asuras born as the sons of Diti. But among them HiraïyÃk«a, HiraïyakaÓipu, ÁÆrapadmÃ, Siæhavaktra, TÃrakÃsura and Gomukha were notorious. Of their sisters Siæhikà and AjamukhÅ were famous. Four sons called PrahlÃda, SaæhrÃda, HrÃda and AnuhrÃda were born to HiraïyakaÓipu. Virocana was the son of PrahlÃda and MahÃbali was the son of Virocana. BÃïa was born from MahÃbali and four crores of Asuras called NivÃtakavacas were born from BÃïa. 2) %% Once MahÃbali had stolen the wealth of Devendra. While he was carrying it to his house, it all fell in the ocean. MahÃvi«ïu ordered the devas (gods) to recover the lost wealth from the ocean. It was impossible to churn the ocean without the help of MahÃbali. So the devas went to MahÃbali and sought his help. MahÃbali agreed to help them. The real aim of the devas was not to regain the lost wealth but to obtain the celestial nectar known as Nectar of Immortality (Am­ta) and to defeat the Asuras in battle. On the side of the Asuras there was the knowledge of the M­tasa¤jÅvanÅ (life-restoring remedy). So the dead were being brought to life. But it was not possible for devas to do so. It was to make up this deficiency, by obtaining Ambrosia from the sea, that the devas tried to churn the sea, under the pretence of recovering the lost wealth. Mention is made in the Vi«ïu PurÃïa, AæÓa 1, Chapter 9 and Matsya PurÃïa, Chapters 250 and 251 that these events took place during the regime of the Indra named Mantradruma in the CÃk«u«amanvantara (the period of the manu named CÃk«u«a). 3) %% The great teacher Áukra again anointed Bali, who was brought to life again, as Indra. After that he performed the sacrifice of ViÓvajit (conqueror of the world) on behalf of Bali. Assuming the responsibilities of government, Bali performed one hundred AÓvamedha yÃgas (Horse sacrifices) (BhÃgavata, Skandha 8). After the ViÓvajit sacrifice, Yaj¤adeva (god of sacrifice) who was greatly pleased at the sacrifice, presented Bali with a divine chariot, equal in all aspects to that of Indra, a golden bow, two quivers, which would never become empty and a divine armour, and his grandfather gave him a garland that would never fade, and the teacher Áukra gave him a divine conch, and Brahmà presented a garland. (M.B., ÁÃnti Parva, Chapter 216). 4) %% MahÃvi«ïu had not been on good terms with the devas, for a time. Taking this opportunity, ÁukrÃcÃrya the teacher of the Asuras, persuaded Bali to engage the devas in a battle. Bali defeated the devas completely in a pitched battle. Thus the realm of the gods came under the sway of MahÃbali. Once, during that period Bali invited his grandfather PrahlÃda to heaven and requested him to accept the most honourable seat there. PrahlÃda accepted his invitation and anointed Bali as Indra. Bali enquired of PrahlÃda as to the method of carrying on the government of heaven. PrahlÃda said thus in reply: "Only virtue will always win. Rule the kingdom without deviating from virtue." (VÃmana PurÃïa, Chapter 74). Because Bali had ruled his kingdom according to the advice of PrahlÃda, he became famous in the three worlds. (VÃmana PurÃïa, Chapter 75). According to the version of BhÃgavata, PrahlÃda when he grew old, left his kingdom in the hands of his son Virocana and went to the forest for penance. Virocana was not as famous as PrahlÃda. After the period of Virocana, MahÃbali came to the throne. He was a mighty king. Within a short time he became the emperor of the Asuras. It was during this period that the churning of the Milk Sea took place. The Asuras and the Devas (gods) sat on either side and using the mount Mandara as churn-drill, churned the Milk Sea and obtained Am­ta (the celestial nectar of immortality). A battle took place between the Asuras and the Devas for the possession of Am­takalaÓa (the Ambrosia and the container) and the emperor MahÃbali was killed in the battle. The Asuras carried the dead body of MahÃ. bali to his capital, where ÁukrÃcÃrya (their teacher-priest Áukra) brought him to life again by the help of sacred herbs. MahÃbali instantly waged another war, fiercer than the previous ones, with the devas, and having defeated them, he drove them out of their realm and brought it under control. (BhÃgavata, Skandha 8). 5) %% As the whole of heaven came under the sway of Bali, the devas began to leave the country one by one. Everybody was happy and comfortable under the rule of Bali. But the devas and BrÃhmaïas were denied the privileges they deserved. They approached Vi«ïu and represented their grievances. Vi«ïu told them thus: "Bali is devoted to me. Still, to redress your grievances I shall take the incarnation of VÃmana shortly." In course of time the Asuras and their countries began to be weakened. Seeing the approach of destruction emperor Bali became thoughtful. He approached PrahlÃda to learn the reason. PrahlÃda told Bali thus: "Lord Vi«ïu is now staying in the womb of Aditi for his incarnation as VÃmana. That is why the country and the Asuras are subjected to destruction. Hearing this MahÃbali said: "Our RÃk«asas are more powerful than that Vi«ïu." Hearing these haughty words of Bali, PrahlÃda got angry and cursed Bali "Let your country be destroyed." Bali requested PrahlÃda to pardon him. PrahlÃda advised Bali "You will get salvation only by relying on Vi«ïu". (VÃmana PurÃïa 77). 6) %% The defeated devas had taken refuge in forests. Aditi the mother of the devas was very sorry at this. She shed tears before her husband KaÓyapa PrajÃpati, who advised his wife to take a fast of twelve days, and taught her the rules and rituals of the fast. Accordingly she took the fast, Vi«ïu appeared before her and asked her what boon she wanted. She requested Vi«ïu to take birth as her son, to drive away Bali and to restore her sons, the devas (gods), to their kingdom of heaven. MahÃvi«ïu agreed. Aditi became pregnant and gave birth to the son VÃmana. He was an incarnation of MahÃvi«ïu. [The 5th incarnation (avatÃra) of Vi«ïu]. At this time MahÃbali was performing a sacrifice on the bank of the river NarmadÃ. VÃmana came to the place of sacrifice in the dress of a hermit boy and told MahÃbali that he was a helpless hermit boy and requested that he might be given three steps of ground. MahÃbali was pleased with the boy and told him that he was willing to give the boy even the country called Bh­ÇgÃraka and that he was prepared to forego the kingly pleasures for the boy. The hermit boy did not show any desire for them. So many gathered round them to witness this sight. The teacher ÁukrÃcÃrya called MahÃbali and said that the boy was a cheat and that his request should not be granted. But MahÃbali decided to grant the wish of the boy and as a token of his gift he began to offer the boy water from a waterpot. Then the teacher got into the mouth of the pot in the shape of a mote and water would not flow freely out of the mouth of the pot. Knowing this VÃmana took a grass of Darbha and pushed it at the mouth of the pot. The grass pierced one eye of ÁukrÃcÃrya. From that time onwards ÁukrÃcÃrya had only one eye. Water flowed freely into the hands of VÃmana. Áukra got angry and cursed Bali. VÃmana began to measure the ground and simultaneously began to grow. The asuras who were horrified at this, began to attack VÃmana with anything they could lay hands on. Still VÃmana was growing. Finally he became an immensely large being. With one step he measured the whole of earth and with the second step he took the whole of heaven. Then he asked Bali, where to place the third step. MahÃbali said that he had only his body left, as his own, and that VÃmana might take it and complete three steps. VÃmana placed his foot on the head of Bali and pushed him down to PÃtÃla (the Netherworld). Thenceforward the asuras became the inhabitants of PÃtÃla. (BhÃgavata, Skandha 8). 7) %% Once RÃvaïa visited Bali who was under custody in PÃtÃla, and said to him, "I have come to save you from here. So get yourself free from the custody of MahÃvi«ïu, with my help." Hearing this, Bali asked RÃvaïa to fetch the two earrings of HiraïyakaÓipu, which were shining like blazing fire a little away from them. RÃvaïa moved forward to take them. But he fell unconscious. Bali caused him to recover and said: "These earrings were worn by my great grandfather HiraïyakaÓipu. How could you, who are not even capable of taking his earrings, save me from his slayer, Vi«ïu? Vi«ïu is Almighty and All-powerful and Supreme Lord of everything." Hearing this, RÃvaïa was filled with shame and he returned. (VÃlmÅki RÃmÃyaïa, Uttara KÃï¬a, Prak«ipta Sarga). 8) %% Bali, who was fallen from power took birth in the womb of an ass and roamed about. Brahmà instructed Indra to find out Bali. (M.B., ÁÃnti Parva, Chapters 216-218). 9) %% (1) MahÃbali shines in the durbar of Varuïa. (M.B., Sabhà Parva, Chapter 9, Stanza 12). (2) Once MahÃbali went to PrahlÃda and repented of his sins and begged for pardon. Then he began to make enquiries on spiritual matters. (M.B., Vana Parva, Chapter 28, Stanza 3). (3) From his childhood MahÃbali was a hater of the BrÃhmaïas. (M.B., ÁÃnti Parva, Chapter 90, Stanza 24). (4) Once MahÃbali was engaged in a serious contest with Indra. (M.B., ÁÃnti Parva, Chapter 223). (5) After having lost his kingdom MahÃbali ridiculed Indra in various ways. (M.B., ÁÃnti Parva, Chapter 225, Stanza 30). (6) Once MahÃbali talked with ÁukrÃcÃrya about giving gifts of flower, smoke and light. (M.B., AnuÓÃsana Parva, Chapter 98, Stanza 15). (7) Lak«mÅ DevÅ had forsaken MahÃbali because he behaved haughtily towards BrÃhmaïas. (M.B., ÁÃnti Parva, Chapters 216-218). (8) In the religious Books such as YogavÃsi«Âha the story of MahÃbali is given to illustrate disinterestedness (AnÃsakti). ## A hermit. It is mentioned in the MahÃbhÃrata, Sabhà Parva, Chapter 4, Stanza 10, that this hermit lived in HastinÃpura. ## An incarnation of Áiva. Áiva incarnated in the hermitage of the BÃlakhilyas in the mount of GandhamÃdana during the period of VarÃha Kalpa (Kalpa--one day of Brahmà or the period of 14 manus). It is seen in Áiva PurÃïa, Áatapatha BrÃhmaïa that Bali had four sons, called SudhÃmÃ, KaÓyapa, Vasi«Âha and Virajas. @<[Page 105a]>@ ## A king of the YÃdavas. He was the son of K­tavarman. Bali married CÃrumatÅ, the daughter of RukmiïÅ. (BhÃgavata, Skandha 10). ## A famous monkey-king of the country of ùnava. This King who was the son of Sutapas was a contemporary of the great King Sagara. Bali did penance and Brahmà appeared before him, and blessed him and said, "You will become a great sage and will live till the end of the Kalpa (a period of world age). Your power will be inimitable. Nobody will overthrow you in battle. You will be loved by your subjects and they will obey you. You will be wellversed in the knowledge of law and its observance and the learned will recognize your knowledge. You will re-establish caste system in your kingdom." (HarivaæÓa, 1. 31.35.39). Sude«ïà was the wife of Bali. The couple had no children. At last they appealed to DÅrghatamas a hermit, from whom they got five sons called AÇga, VaÇga, KaliÇga, PÃï¬u and Suhma (Brahma PurÃïa). In BhÃgavata it is mentioned that he had one more son called Andhra. Bali left his body at the end of the Kalpa and entered heaven. Before his death he had divided his kingdom equally among his sons. (BhÃgavata, Skandha 9, MahÃbhÃrata, ùdi Parva, Chapter 92). ## A mighty monkey-king. 1) %% BÃli is the son of Indra. There is a story about the birth of BÃli as follows:-- ÁÅlavatÅ who was devoted to her husband once carried her husband Ugratapas who was a leper, on her shoulder to the house of a harlot one night. On the way they saw the hermit AïimÃï¬avya, who had been placed on a trident by the order of the King, beating his limbs with agony. Lying on the trident he saw Ugratapas. Seeing the amorous nature of Ugratapas AïimÃï¬avya cursed him that before sunrise he would die. ÁÅlavatÅ who was a woman of great purity and loyalty hearing the curse said, "Let the Sun not rise tomorrow." Next day, though it was time the sun did not rise. The night prolonged. Aruïa the charioteer was ready at the usual time but saw the Sun sitting motionless. Wasting time was intolerable to the charioteer. So he decided to make the best use of the time at his disposal by witnessing a little of the dance of the celestial beauties in the realm of the devas. But males had no admittance there. So Aruïa took the shape of a beautiful woman and got in. Seeing a new person, very beautiful to look at, sitting in the midst of the celestial maids Indra grew amorous. He secretly took her to a dark place and a son was born out of that coition. That son is BÃli. When Aruïa returned the Sun was standing full of anger. Being afraid of him Aruïa confessed everything to the Sun. When he heard the whole story the Sun expressed his desire to see that figure which Aruïa had adopted. Accordingly Aruïa again became a woman. The Sun also had coition with her and SugrÅva was the son born out of this coition. BÃli and SugrÅva were brought up by AhalyÃdevÅ in the hermitage of Gautama. At that time a monkey-king named ãk«arÃja had been ruling over the forest with Ki«kindha as his capital. He had no sons and so he approached Indra and placed before him his grievances. Indra brought BÃli and SugrÅva from the hermitage of Gautama and handed them over to ãk«arajas. (M.B., ùdi Parva, Chapter 107; BrahmÃï¬a PurÃïa, Chapter 42; Uttara RÃmÃyaïa and Kampa RÃmÃyaïa, PÆrvakÃï¬a). 2) %% Owing to difference of opinion, BÃli defeated the asuras who came for the churning of the Sea of Milk. The devas who were pleased at this, gave BÃli, a woman named TÃrÃ, derived from the Sea of Milk. Thus TÃrà became his wife and he got a son by her, named AÇgada who became famous as a mighty warrior-prince. SugrÅva married RumÃ. At that time ãk«arÃja died and BÃli became King. (Kampa RÃmÃyaïa, PÆrvakÃï¬a). 3) %% It was during this period that HanumÃn was born. While Áiva and PÃrvatÅ were living in the forest as monkeys PÃrvatÅ got with child. The child was given to BhagavÃn VÃyu (Wind-God) with the womb. VÃyu placed the womb with the child in A¤janà DevÅ's stomach. NÃrada informed BÃli all these things. BÃli thought that his position would be lost, if a being born of Áiva, grew up in the form of a monkey. In accordance with the advice of NÃrada, BÃli melted Pa¤caloha (Five metals) and passed it into the womb of A¤janÃ. Still the child in the womb was not killed as it was the sperm of Áiva. The molten metals became earrings of the child in the womb. (Kampa RÃmÃyaïa, PÆrvakÃï¬a). 4) %% Once, the son of Maya, the carpenter of the asuras, wanted to defeat BÃli by a combat or cunning sleights as he was an expert wrestler and magician. He came to Ki«kindhà in the midnight and standing before the palace, challenged BÃli, who getting angry came out followed by SugrÅva. Seeing the two of them the magician began to run. BÃli and SugrÅva chased him to a cave. Placing SugrÅva at the mouth of the cave BÃli followed the magician. Before going, BÃli said to SugrÅva: "Brother, I will go in and kill the Magician and return. Be brave and stay here. If the asura dies milk will appear at the mouth of the cave and if he kills me blood will be seen. If the latter happens close the mouth of the cave firmly and return to Ki«kindhà and live happily there." BÃli did not return even after a year. Finally the asura was killed. But by the cunning sleights of the magician it was blood that appeared at the mouth of the cave. Thinking that his brother was slain by the magician SugrÅva felt sorry. Then he closed the mouth of the cave firmly with stone and returned to Ki«kÅndhÃ. Hearing about the death of BÃli the monkeys anointed SugrÅva as King. After a time BÃli returned stronger than before and saw the mouth of the cave closed. He thought that SugrÅva had closed the mouth of the cave deliberately to kill him and to usurp his throne. BÃli reached Ki«kindhà and drove SugrÅva away. ÁugrÅva fled to Mount ãÓyamÆkÃcala which was prohibited area for BÃli due to a curse. MÃtaÇga had cursed him that if he entered that mountain his head would be broken. So SugrÅva was safe in that mountain. The desire of BÃli to take revenge on SugrÅva increased everyday. Everyday he used to go to the four seashores and conduct bath, prayer, meditation etc. and return to Ki«kindhà within a short time. With one jump he will reach one place from another, and in each jump he would put one step on the head of SugrÅva in the ãÓyamÆkÃcala. HanumÃn was the minister of SugrÅva. He was much annoyed at this habitual torture of SugrÅva. One day as usual BÃli was stepping on the head of SugrÅva to jump to another place, when HanumÃn caught hold of BÃli by his waist. HanumÃn thought that if BÃli was dragged down on the mountain somehow or other, his head would break and there would be an end of his wicked deeds. BÃli thought that if he could jump into Ki«kindhà with HanumÃn it would be easy for him to destroy SugrÅva. But both were of equal strength. So BÃlÅ did not jump with HanumÃn to Ki«kindhà and HanumÃn did not drag BÃli to the ground. Both did not know how to stop the fight. At last they made a treaty. BÃli agreed to stop torturing SugrÅva and HanumÃn agreed not to cause any trouble to BÃli. Both returned to their own places. After that SugrÅva lived in ãÓyamÆkÃcala with his ministers and BÃli in Ki«kindhÃ. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Sarga 10; Kampa RÃmÃyaïa, PÆrvakÃï¬a). 5) BÃli was cursed by MÃtaÇga the great hermit. See the word Dundubhi para 4. 6) %% BÃli had got a boon from the Gods that he would get half the strength of his opponent who stood face to face with him in fight. This power enabled BÃli to defeat all his foes and bring the countries in all directions under his sway. RÃvaïa heard about this and decided to overpower BÃli somehow or other and approached Ki«kindhÃ. BÃli knew this. His minister, TÃran, went to RÃvaïa and told him about the power of BÃli and of the boon by which BÃli got half the strength of his opponent. When RÃvaïa heard of this peculiar boon he decided to kill BÃli. His idea was to kill BÃli by going behind him when he went to the sea-shore to take bath in the morning. Next morning BÃli went to the eastern sea-shore and began his prayer and meditation. RÃvaïa approached BÃli from behind and sat close to him. Perhaps the idea of RÃvaïa might have been to take BÃli by his tail and beat him on the ground. BÃli knew that RÃvaïa was sitting behind him. But pretending that he knew nothing put his long tail on the body of RÃvaïa, and passed it lengthwise and breadthwise through every part of his body and tied him like a bundle of faggots, and made a jump into the air. Within a short time he visited all the usual places and reached Ki«kindhÃ. Seeing RÃvaïa hanging by the tail of BÃli, even the women folk laughed. Thus RÃvaïa admitted defeat. BÃli let him go unhurt. (Uttara RÃmÃyaïa). 7) %% After SÅtà had been stolen away RÃma and Lak«maïa wandered about in the forest. Then they met with HanumÃn, who took them to his King SugrÅva. ÁrÅ RÃma and SugrÅva entered into a treaty, by which ÁrÅ RÃma was to kill BÃli and to restore to SugrÅva his wife who was under the custody of BÃli, and to make him the King of Ki«kindhÃ, in return for which SugrÅva and his men had to help ÁrÅ RÃma to find out and recover SÅtÃ. In accordance with the conditions of the treaty, ÁrÅ RÃma and SugrÅva reached Ki«kindhÃ, to confront with BÃli. ÁrÅ RÃma and SugrÅva had hit up on a plan, by which ÁrÅ RÃma was to shoot BÃli down, when SugrÅva was engaged in boxing with BÃli. SugrÅva challenged BÃli to a single combat. BÃli came out and a horrible boxing began between the two. But SrÅ RÃma could not distinguish one from the other. Thier faces were so alike. SugrÅva, being defeated, receded from fight. ÁrÅ RÃma and SugrÅva returned to ãÓyamÆkÃcala. SurgÅva spoke ill of ÁrÅ RÃma. But ÁrÅ RÃma revealed the truth, and SugrÅva believed it. Next day morning both of them started for Ki«kindhà to kill BÃli. ÁrÅ RÃma had put a flower garland around the neck of SugrÅva to distinguish him from BÃli. This time TÃrà tried to the utmost to dissuade BÃli from fighting. But without paying any heed to her words BÃli engaged SugrÅva in fighting. ÁrÅ RÃma, sitting in ambush, instantly sent an arrow to the breast of BÃli who looked to the side from which the arrow came. Before falling down, looking at ÁrÅ RÃma BÃli said "It is not right on the part of the King of Ayodhyà to have shot an arrow from ambush". Hearing that ÁrÅ RÃma said, "If you see me face to face you will become devoted to me. It is not right to kill one's devotee. You are a friend of RÃvaïa, who as you know, is my foe. If I let you alone RÃvaïa is likely to get your help. Besides, you have a boon that you will get half the strength of the foe who faces you, and as such you cannot be killed by anybody in direct fight. It is unavoidable for the safety of SugrÅva, for my interest, for the protection of the world at large, and for the preservation of law and order that you should be killed. Was it not a violation of duty on your part to steal the wife of SugrÅva?" BÃli fell down. Immediately TÃrÃdevÅ and AÇgada arrived there. TÃrà spoke very harsh words to ÁrÅ RÃma. At last BÃli entrusted TÃrà and AÇgada with ÁrÅ RÃma and then he died. (Kampa RÃmÃyaïa, Ki«kindhÃkÃï¬a). ## A dynasty of K«atriyas. It is mentioned in MahÃbhÃrata, Udyoga Parva, Chapter 74, Stanza 14 that there was a king named Arkaja in this dynasty. ## A serpent born to KaÓyapa prajÃpati of his wife Kadru. (M.B., ùdi Parva, Chapter 35, Stanza 8). ## A hermit. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 4, Stanza 14 that this hermit had been a member of the durbar of Yudhi«Âhira. ## Son of a VaiÓya named KalyÃïa. From childhood BallÃla was an ardent devotee of Gaïapati. When he was a child he used to gather pebbles and make a heap and then worship it, imagining it to be GaïeÓa (Gaïapati). His parents did not like this. They tried their best to dissuade him from this habit. Once they tied him to a tree and gave him severe cuts. But their attempts were futile. One day an image of Gaïapati arose in the place where the child used to worship. (GaïeÓa PurÃïa 1:2). ## A country in BhÃrata. Mention is made about this country in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9. ## This is the pseudo-name assumed by BhÅmasena, while the PÃï¬avas were living in pseudonymity in the kingdom of VirÃÂa. In some PurÃïas this name is shown as 'Valala'. (M.B., VirÃÂa Parva, Chapter 2, Stanza 1). ## A female attendant of Subrahmaïya. (M.B., Áalya Parva, Chapter 46, Stanza 23). ## An asura. This asura had been tormenting the hermits of the forest of NaimiÓa. This asura was killed by BalabhadrarÃma.\<*>\ For detailed story see para 6 of the word BalabhadrarÃma. \<*) In the original of BhÃgavata this name is given as Balvala. But in the Malayalam translation the name used is "Valkala".>\ ## (Bù×ABHAèèA) I. A Sanskrit poet who lived in the 7th century A.D. He was a member of the assembly of emperor Har«avardhana. 'Har«acarita' (prose) is the most important work of BÃïa. Though many of the descriptions in this book contain exaggerations it affords plenty of scope for investigation into the features of ancient Sanskrit literature. He has mentioned about VyÃsa, BhaÂÂÃra-hariÓcandra, SÃtavÃhana, Pravarasena, BhÃsa, KÃlidÃsa and such others. Har«acarita, in a sense, is a Romance. It is divided into eight UcchvÃsas. From the first two or three chapters informations could be had of BÃïabhaÂÂa. His mother RÃjyadevÅ died when he was a little boy. At the age of fourteen his father also died. After that he arrived at the palace of Har«a. The story of Har«acarita begins with the death of PrabhÃkara-Vardhana, father of Har«a. The Book ends with the story incomplete. Har«acarita is the only historic prose work available in Sanskrit. ## A mighty and powerful Asura. 1) %% Descended from MahÃvi«ïu in the following order: BrahmÃ-MarÅci-KaÓyapa-HiraïyakaÓipu-P­ahlÃda-Virocana-MahÃbali-BÃïa. 2) %% BÃïa began his reign with the city of Áoïitapura as his capital. Then he went to the vicinity of the HimÃlayas and began to do penance thinking of Áiva. Áiva made his appearance and asked him what he wanted. He requested that he should be considered as the son of PÃrvatÅ and that he should be given thousand hands so as to destroy all his enemies. Áiva granted him the boon. From that day onwards PÃrvatÅ considered him as the younger brother of Subrahmaïya. He returned to his Kingdom and began to reign. 3) %% (See the word Aniruddha). 4) %% (1) In the PurÃïas BÃïÃsura is often called by the name MahÃkÃla, which is the name of an attendant of Áiva. (M.B., ùdi Parva, Chapter 65, Stanza 20). (2) ÁukrÃcÃrya (the teacher of the Asuras) always worked for the uplift of BÃïa. (M.B., Sabhà Parva, Chapter 38, Stanza 29). (3) In the Battle with ÁrÅ K­«ïa, BÃïa was helped by Áiva, Subrahmaïya, and the Gods like Agni (fire) and others. (M.B., Sabhà Parva, Chapter 38). (4) ÁrÅ K­«ïa cut down the thousand hands of BÃïa with his CakrÃyudha (the wheel weapon). (M.B., Sabhà Parva, Chapter 38). (5) BÃïa often stood under the cover of the mountain of Krau¤ca and attacked the devas (gods). So once Subrahmaïya had to cut the mountain Krau¤ca with his arrows. (M.B., Áalya Parva, Chapter 46, Stanza 82). ## A warrior of Subrahmaïya. Mention is made about this BÃïa in MahÃbhÃrata, Áalya Parva, Chapter 45, Stanza 67. ## An asura. During the regime of ÁrÅ RÃma this Asura fought against the King and his brothers. A ÁivaliÇga had been consecrated in the throat of this asura. So it was not possible for Lak«maïa to defeat him though he had fought with him for so many days. Lak«maïa heard an etherial voice saying, "Unless and until the image of ÁivaliÇga is removed from his throat BÃïa could not be killed." By the operation of arrows Lak«maïa smashed the image of ÁivaliÇga in his throat. With the same arrow he cut the throat of the asura also and thus BÃïa was killed. (Kampa RÃmÃyaïa, Uttara KÃï¬a). ## A son who can claim to be a heir. The PurÃïas state about six different kinds of BandhudÃyÃdas. 1) %% A son born to one's wife without a progenitor. 2) %% A son born to one's wife by the blessing of any holy man. 3) %% Son of one's daughter. 4) %% A son born after a re-marriage. 5) %% A son born before marriage. 6) %% Son of one's sister. All these sons are heirs. (Chapter 119, Adi Parva, M.B.). ## A king of the country of Videha. (Chapter 6, BrahmÃï¬a PurÃïa). ## A lady attendant of VÃsavadattÃ, wife of Udayana. (See %%). ## A country of purÃïic fame. The people living there were called Barbaras. They were considered as low caste people. There is also a statement that these people were born of the sides of the cow, NandinÅ. (Áloka 37, Chapter 174, ùdi Parva, M.B.). During the victory march of the PÃï¬avas BhÅmasena conquered the Barbaras. Nakula also conquered these people. (Chapter 32, Sabhà Parva, M.B.). In the RÃjasÆya yaj¤a of Dharmaputra the Barbaras were present with gifts. ## Son of MaurvÅ born of GhaÂotkaca, son of BhÅma. Skanda PurÃïa gives the following details about him. Barbarika was a Yak«a in his previous life. Once the devas unable to bear the insufferable harm done to them by the DÃnavas approached Lord MahÃvi«ïu for help and then the Yak«a who was present there at that time said with arrogance, "There is no need for Vi«ïu to curb the activities of the DÃnavas. I shall do it myself." Hearing those arrogant words Brahmà cursed him saying that in his next life he would be killed by Vi«ïu. True to the curse the Yak«a was born in his next life as Barbarika, son of GhaÂotkaca. To lessen the force of the curse K­«ïa advised him to worship DevÅ. At last pleasing the goddess by the kindly help of a brahmin named Vijaya Barbarika killed a demoness called MahÃjihva and a demon of name Repalendra. The brÃhmin further gave him a weapon named VibhÆti which could split the vital centres of the body of an enemy and said, "Use this weapon against the Kauravas who oppose the PÃï¬avas." Once Barbarika defeated his grandfather BhÅma in a battle and greatly grieved over the injury done started to commit suicide. Then DevÅ appeared before him and reminded him thus, "You will get salvation only if you are killed by ÁrÅ K­«ïa and so desist from committing suicide." The great war started and Barbarika fighting on the side of the PÃï¬avas started using his weapon VibhÆti. He sent it against all excepting the PÃï¬avas, K­pÃcÃrya and AÓvatthÃmÃ. He did not leave even K­«ïa alone and the weapon fell on the feet of K­«ïa also. Enraged at this K­«ïa used his SudarÓana Cakra and cut off his head; at once DevÅ appeared and brought him to life. After the great battle on the advice of K­«ïa Barbarika went and lived in Guptak«etra. ## A king born of the dynasty of emperor P­thu. Descending in order: P­thu-ViÓvarandhi-Candra-YuvanÃÓva-ÁÃvanta-B­hadaÓva-DhundhumÃra (alias ValayÃÓva)-D­¬hÃÓva-HaryaÓva-Nikumbha and to Nikuæbha was born BarhaïÃÓva and from him K­ÓÃÓva-Prasenajit-YuvanÃÓva-MÃndhÃtÃ. (Saptama Skandha, DevÅ BhÃgavata). ## A devagandharva clan. These were born to KaÓyapa prajÃpati of his wife P­thÃ. (Chapter 65, ùdi Parva, M.B.). ## A class of Manes. It is mentioned in Agni PurÃïa, Chapter 20 that some classes of manes such as Agni«vÃttas, Barhi«ads, Anagnis, and SÃgnis are said to have derived from BrahmÃ. Brahmà created two different sets of Pit­s, Agni«vÃttas and Barhi«ads. (Chapter 10, AæÓam 1, Vi«ïu PurÃïa). These Barhi«ads who are members of the Yamasabhà (council of the God of Death) perform the mÃntric rites for the dead. The name brings into its fold the world of the seven sacred sages also. (Chapter 208, ÁÃnti Parva, M.B.). It was through these Barhi«ads that Brahmà taught SÃtvatadharma to a brahmin who became wellknown later as Jye«Âha. (Chapter 34, Áloka 45, ÁÃnti Parva, M.B.). Manusm­ti states that the Barhi«ads are the sons of the Mahar«i Atri and the Pit­s of all the Daityas, DÃnavas, Yak«as, Gandharvas, Uragas, RÃk«asas, Suvarïas and Kinnaras. "daityadÃnavayak«ÃïÃæ gandharvoragarÃk«asÃm suvarïakinnarÃïÃæca sm­tà barhi«ado'trijÃ÷" (Manusm­ti, Áloka 196, Chapter 3). ## Wife of Priyavrata, son of SvÃyambhuva Manu and brother of UttÃnapÃda. She was the daughter of ViÓvakarmaprajÃpati. Priyavrata married another daughter of his named SurÆpÃ. SurÆpà delivered ten sons and a daughter. They were: AgnÅdhra, Idhmajihva, Yaj¤abÃhu, MahÃvÅra, RukmaÓukra, Gh­tap­«Âha, Savana, MadhÃtithi, VÅtihotra, Kavi and a daughter ôrjjasvatÅ. Priyavrata got of his wife Barhi«matÅ three sons, Uttama, Tamasa and Raivata. These sons became in due course the ManvantarÃdhipatis. (A«Âama Skandha, DevÅ BhÃgavata). ## The NÅtiÓÃstra of BrahmÃ. B­haspati condensed and codified the laws of Ethics by BrahmÃ. This was compiled by B­haspati. This book contains three thousand chapters. Mention is made about this Book in MahÃbhÃrata, ÁÃnti Parva, Chapter 59, Stanza 84. ## A king of the asuras. 1) %% Two sons, HiraïyÃk«a and HiraïyakaÓipu and a daughter SiæhikÃ, were born to KaÓyapa prajÃpati of his wife Diti. Siæhikà became the wife of Vipracitti. Four sons, AnuhrÃda, HrÃda, PrahlÃda and SaæhlÃda, were born to HiraïyakaÓipu. HrÃda was the son of Hrada. Three sons ùyu«mÃn, Áibi and Bëkala were born to SaæhrÃda. 2) %% Bëkala became one of the ministers of the famous and mighty hero Mahi«Ãsura. Cik«ura was the minister of law and order. TÃmra was the Finance Minister. Asiloma was the Prime Minister and Bi¬Ãla the minister of foreign affairs. Udarkka was the general of the army; Bëkala, Trinetra and KÃlabandhaka were members of the administrative council. ÁukrÃcÃrya was the minister of education. Bëkala played an important part in the battle between Mahi«Ãsura and Indra. When soldiers were killed by thousands, Mahi«Ãsura sent lastly, Bëkala and Durmukha. Bëkala engaged himself in a combat with DevÅ who fought on the side of the Devas. Bëkala became angry and aiming at the breast of DevÅ he gave a severe blow with his club. But DevÅ evaded him with her club and gave him a severe thrust with her trident at his breast and Bëkala fell dead. (Agni PurÃïa, Chapter 19; DevÅ BhÃgavata, Skandha 5). ## One of the disciples of VyÃsa. (See the word GuruparamparÃ). ## (VAèU). A brahmin who reads the GÅtà daily. Because in life he held fast to duty he was carried to heaven after death. The dead body was eaten away by birds and the bony skeleton remained. When rains started the empty skull was filled with water and a sinner passing that way touched the skull and the sinner got salvation. (Padma PurÃïa, Uttara Khaï¬a). ## A teacher-priest who acted according to Kalpa SÆtras (rituals of sacrifices). ## A king of Cedi who fought on the PÃï¬ava side. Karïa killed him. (Karïa Parva, Chapter 56, Verse 48). ## One of the four elephants which, from PÃtÃla, support the world. (See A«Âadiggajas). ## Son of SraddhÃ, daughter born to SvÃyambhuva Manu by his wife ÁatarÆpÃ. Sraddhà had the following sons: Áubha, PrasÃda, MaitrÅputra, Abhaya, DayÃtmaja, ÁÃntija, Bhadra, Muda, Tu«Âija Smaya, Pu«Âija and Yoga. (BhÃgavata, Caturtha Skandha) ## A yak«a, one of the ministers of Kubera. He had to be born as a lion on account of the curse of sage Gautama. ## People of the kingdom of Bhadragaïa are generally called Bhadras. It is stated in the Sabhà Parva that the K«atriya princes of Bhadragaïa presented lots of money in connection with the RÃjasÆya yaj¤a of Yudhi«Âhira. ## A mahar«i, son of Pramati, and father of Upamanyu. ## A son born to ÁrÅ K­«ïa of KÃlindÅ. (BhÃgavata, DaÓama Skandha). ## See BhadrakÃlÅ. ## The beautiful daughter of King Kak«ÅvÃn. She was married to King VyÆ«itÃÓva of the PÆru dynasty. When BhadrÃ, in unbearable grief lamented the death of her husband his soul appeared on the skies and blessed her. Accordingly she got pregnant by the corpse of her husband and delivered six sons. (ùdi Parva, Chapter 120, Verse 38). ## One of the wives of Kubera. KuntÅ once related the story of Bhadrà to PäcÃlÅ and exhorted her to live like BhadrÃ. (ùdi Parva, Chapter 198, Verse 6). @<[Page 109a]>@ ## The word Bhadrà is used as another name of SubhadrÃ, sister of ÁrÅ K­«ïa in Verse 14, Chapter 218 of ùdi Parva. ## Yet another BhadrÃ, daughter of the King of ViÓÃlà is mentioned in Chapter 45 of the MahÃbhÃrata. She did penance for getting the kingdom of KarÆ«a, when ÁiÓupÃla, disguised as King KarÆ«a appeared on the scene and carried her away. ## There is reference to another BhadrÃ, daughter of Soma in Chapter 154 of the AnuÓÃsana Parva. She once did intense penance to secure Utathya as her husband. Atri mahar«i, father of Soma, came to know of the desire of his granddaughter, and got her married to Utathya. Varuïa once fell in love with BhadrÃ, who was an exceptionally beautiful woman, and abducted and concealed her in the sea. When Utathya returned to the ùÓrama, his wife was missing. He understood what had happened to Bhadrà by the light of his divine knowledge (television of mind). Burning with anger he drank up the sea completely dry, and Varuïa shuddering with fear returned Bhadrà to Utathya and profusely apologised. Thus ended the problem. ## Verse 24, Chapter 7 of the Mausala Parva, states that BhadrÃ, one of the four wives of Vasudeva, father of ÁrÅ K­«ïa died by jumping into the funeral pyre of her husband. ## A daughter of the King of KÃÓÅ. The grandson of Sagara, a king of the Solar dynasty married BhadrÃ, daughter of the King of KÃÓÅ. (BrahmÃï¬a PurÃïa, Chapter 96). ## One BhadrÃ, daughter of Meru was married by King AgnÅdhra. She had eight sisters, viz. Meru DevÅ, PratirÆpÃ, Ugradam«ÂrÅ, LatÃ, RamyÃ, ÁyÃmÃ, NÃrÅ and DevavÅtÅ. (BhÃgavata, Pa¤cama Skandha). ## See VidÆ«aka. ## A kingdom in ancient India. The K«atriya princes of Bhadram gave costly presents to Dharmaputra at the RÃjasÆya YÃga (Sabhà Parva, Chapter 52, Verse 14). Karïa, in the course of his digvijaya (conquest of countries) subjugated this kingdom. (Vana Parva, Chapter 254.) ## A king of PÆruvaæÓa. (Navama Skandha, BhÃgavata). ## A son of Pradyumna. (BhÃgavata, DaÓama Skandha). ## A king. According to the Vi«ïu PurÃïa he was one of the sons of Vasudeva by DevakÅ. ## A king belonging to the AÇga dynasty. (Agni PurÃïa, Chapter 277). ## A brahmin outcaste. This brahmin, who spent his whole life in committing sins, by chance, took mÃgha bath for three days at PrayÃga, and thus got himself sanctified. King VÅrasena, who was then ruling the Avanti kingdom had earned ample sanctity by the performance of seventeen AÓvamedha yÃgas. The Deaths of King VÅrasena and Bhadraka took place on one and the same day. Though Bhadraka was immoral in his life, he went to heaven along with VÅrasena after death as he had taken the mÃgha bath. (Padma PurÃïa, Uttarakhaï¬a). ## Another form of PÃrvatÅ. 1) %% Lord Áiva, on hearing about the selfimmolation in fire of his wife, SatÅ at the famous yaj¤a conducted by Dak«a rushed in all anger to the spot, and beat the earth with his matted hair, and there ensued two forces called VÅrabhadra and BhadrakÃlÅ. This BhadrakÃlÅ was really SatÅ or PÃrvatÅ in another form. 2) %% There is a story in the DaÓama-Skandha of BhÃgavata that Kaæsa took away from the room in which DevakÅ had delivered ÁrÅ K­«ïa the child of YaÓodà by whom K­«ïa had been replaced, and dashed the child against a rock, and that the child then escaped from his clutches and rose up to the sky. That child was BhadrakÃlÅ in another form. (Agni PurÃïa, Chapter 12). 3) %% LaÇkÃlak«mÅ, who was guarding the city of LaÇkÃ, was the first to prevent HanumÃn from entering the city. Tamil PurÃïas aver that this LaÇkÃlak«mÅ was an incarnation of BhadrakÃlÅ. HanumÃn thrashed LaÇkÃlak«mÅ with his left hand at which she vomitted blood and fell down unconscious. On regaining consciousness remembrance of the past occurred to her, and after thanking HanumÃn, who restored her to her former form, she returned to KailÃsa. She complained to Áiva that she could not witness the RÃma-RÃvaïa war. Then Áiva told her thus: "You go to the DrÃvi¬a country and be put up in the 'SvayambhÆliÇga' temple there. I shall be born there as Kampa, compose the RÃmÃyaïa in Tamil and get conducted the dolls-play. Then you would be able to enjoy the story of ÁrÅ RÃma, especially the RÃma-RÃvaïa war, both by hearing and seeing the same in better manner than by actually seeing the war. BhadrakÃlÅ acted according to this bidding of Áiva. There lived a great scholar named SaÇkaranÃrÃyaïa close to the temple. His wife was CiÇkÃravallÅ. Lord Áiva, as decided upon previously was born as the son of CiÇkÃravallÅ, who had become a widow while she was worshipping 'SvayambhÆdeva' for the gift of a child. But, CiÇkÃravallÅ, who feared scandal in her, a widow, becoming a mother, forsook the child in the temple precincts and left the place. One GaïeÓakaunta sighted the orphan child, and took it to Jayappavallan, the Kaunta chief. The Kaunta chief, who was without children brought up the orphan child as though it had been his own child. Since the child was recovered from the foot of the flagstaff it was named Kampa. Kampa, who was very intelligent even in his infancy, but lazy by nature turned out to be a great scholar and good poet in Tamil by the time he grew up to be a youth, and he became, consequently a prominent member in the 'poets' assembly' of King Cola. When to his name was added the plural suffix 'r' as a token of great respect he came to be known as Kampar. Once King Cola asked Kampar and OÂÂakkÆtta another member of the poets' assembly to compose in Tamil poetry the story of ÁrÅ RÃma. The King's direction was that. OÂÂakkÆtta should compose his poem upto the incident, Setubandhana (building a bridge in the sea up to LaÇkÃ) and Kampar should write the story of the war in his poem. OÂÂakkÆtta completed the task allotted to him within six months. But Kampar had not attempted to write even a single line. Having been informed about the matter the King ordered that the poem, RÃmÃyaïa should be recited in the assembly the very next day itself. Kampar, who began writing his poem the same day with the object of completing it in the night itself fell asleep without writing anything at all. When Kampar awoke early in the morning he saw a divine form disappearing from his room, and exclaimed, "Oh! mother! you have slipped away". To this the divine form replies, "Oh Kampar! I have finished writing". And, then the divine form vanished completely. When Kampar got completely out of sleep and looked about he found the RÃmÃyaïa story fully written in verse on his desk. Kampar inferred that the poem was composed by ÁÃradÃbhagavatÅ, the presiding deity of learning and literature, and he was wonder-struck. He recited the poem in the royal assembly, and the King and others too were wonder-struck. And, afterwards, according to the orders of the King the story of the war (YuddhakÃï¬a KathÃ) began to be exhibited as dollsplay in the presence of the idol of the DevÅ in the temple. Thus Áiva incarnated himself as Kampar, recited the story of the RÃma-RÃvaïa war in the temple, and hearing it BhadrakÃlÅ danced. The above is the chief legend about Kampar. ## (PÃÂÂu = Song). Folk song very popular in Kerala temples. The practice is to sing songs in praise of BhadrakÃlÅ ## A king of ancient India; he once left his kingdom, in fear of JarÃsandha, and took refuge in South India. (Sabhà Parva, Chapter 14, Verse 26). ## A sacred place. He who visits this place conducts worship will never have to face ill fate. (Vana Parva, Chapter 84, Verse 39). ## (BHADRAMANù). Daughter born to KaÓyapa prajÃpati of his wife, KrodhavaÓÃ. The ten daughters of KrodhavaÓà are: M­gÅ, M­gamandÃ, HarÅ, BhadramatÃ, MÃtaÇgÅ, ÁÃrddÆlÅ, ÁvetÃ, Surabhi, Surasà and Kadru. (Sarga 14, ùraïya KÃï¬a, VÃlmÅki RÃmÃyaïa). ## A very poor brahmin. This brahmin had six wives and two hundred and fortyfour daughters. (NÃrada PurÃïam). Once, hearing the glory of BhÆdÃna (giving away land free to the deserved) he was much impressed and from then onwards he became filled with a strong desire to give land free to the poor. He had no land of his own. But he went to the king of KauÓÃmbÅ and begged for some land which when received was immediately given as gift to poor brahmins. After that he went and bathed in the PÃpanÃÓana tÅrtha situated in the mount of VeÇkaÂÃcala. Bhadramati got salvation by this good deed. (Skanda 2,1,10). ## A name of Subrahmaïya. It is the figure of Subrahmaïya in the shape of a goat that is known as BhadraÓÃka. (Áloka 4, Chapter 228, Vana Parva, M.B.). ## A forest on the top of the Mountain BhadrÃÓvavar«a which lies to the east of MahÃmeru. There is a tree called KÃlÃmra in this forest. This is a very sacred tree standing miles high above other trees and is being worshipped by the V­ddhacÃraïas. By worshipping this tree the men have become white and majestic and by drinking a juice prepared from its leaves the women keep themselves eternally young. Chapter seven of BhÅ«ma Parva says like this about this tree: "KÃlÃmra stands towering miles high bearing flowers and fruits at all times of the year. The V­ddhacÃraïas worshipping it are white, strong and majestic. The women drinking its juice are lotus-complexioned, beautiful, Moonfaced, well versed in music and dance and having a life-span of over a thousand years, remaining young all the time." ## A king in the region of KÃÓmÅra. His only son, Sudharman, was very much devoted to Áiva and spent most of his time worshipping him. The father tried his best to withdraw his son from this excessive devotion but failed. Then one day the great sage, ParÃÓara, came to the King as his guest and the King then requested him to make his son withdraw from his Áiva-worship. But ParÃÓara then told him about the previous life of Sudharmà and consoling him persuaded the King to do the 'RudrÃbhi«eka' (uninterrupted pouring of cold water over an idol of Áiva) by himself. The king then entrusted the state with his son and left for the forests accepting an ascetic life. (Skandha PurÃïa, 3.3.20-21). ## A king. UddÃlaka Mahar«i performed a demoniac yÃga to destroy this king. (ÁatapathabrÃhmaïa). ## A king whom the PurÃïas extol as having ruled SaurëÂra in DvÃparayuga. At the forest of NaimiÓa sage SÆta told the following story to explain how Lak«mÅ (goddess of wealth) took her abode in the houses of men. BhadraÓravà (BhadraÓravas) who was ruling SaurëÂra had seven sons and a daughter of his wife SuraticandrikÃ. The daughter was named ÁyÃmabÃlÃ. Once truthful-ÁyÃmabÃlà was sitting under a green-wood tree with her playmates playing with diamonds and gold sand when the goddess of wealth disguised as an aged brahmin woman went to the gates of the palace and asked for permission to see the queen, SuraticandrikÃ. The sentries pressed for details about her and then she said this: "My name is KamalÃ. My husband is a man named BhuvanÃÓva and we live in DvÃrakÃ. Your queen in her previous birth was a VaiÓya woman. One day she quarrelled with her husband and he beat her hard and then crying loudly she ran out of the house. I met her and when she told me her story I instructed her to observe a Puïyavrata (Fasting to any particular deity). She did it willingly and as a result she acquired great wealth and happiness. One day the husband and wife died. Yama, the king of Death, then sent his orderlies to bring before him that couple who had always quarrelled with each other while living. Bound by ropes the ghastly servants of Yama were about to drag them to their land when the angelic servants of Vi«ïu with the insignia of 'Áaækha-Cakra-GadÃ' on their lapels arrived there and those messengers of Lak«mÅ headed by SvaprakÃÓa cut off the ropes and carrying them in a RÃjahaæsa chariot took them through noble paths to the land of Lak«mÅ. They lived there happily for a period calculated at the rate of a thousand years for one week of Puïyavrata observed. In the end to complete the goodness remaining they were born as King and queen on earth with plenty of wealth and happiness. But they have now forgotten about the Puïyavrata and I have come here to remind them of it." The gate-keeper immediately went to her mistress and told her all that happened. But the queen, Suraticandrikà got angry when she heard the story and ordered the old woman to be sent away from there with thrashes. The old woman ran away from the palace crying loudly and ÁyÃmabÃlà on hearing the cry went and enquired about the incident. On hearing the story from the woman ÁyÃmabÃlà got instructions regarding that Puïyavrata from the old woman and started observing it. Within four weeks she got married and went to her husband's house. After ÁyÃmabÃlÃ's departure from the palace the wealth of the King began to wane and they became so poor that at the request of the queen the King BhadraÓravà went to his daughter to ask for help. The daughter gave his father a block of solid gold drapped in a paper. But on his return to the palace when he opened the bundle he found there a block of charcoal instead of gold. On seeing the mishap the king burst into a cry. Suraticandrikà then went to her daughter and was well received and attended to. During her stay there the Puïyavrata day of the month came and the daughter tried her best to make her mother also observe the same. But the poverty-stricken queen broke the fast without her daughter's knowledge by eating what remained in the dishes of the children. But the next month ÁyÃmabÃlà compelled her mother to observe the fast strictly and so Suraticandrikà took the Vrata successfully. A few days after that Suraticandrikà returned home and to her amazement found everything in plenty there once more. (Chapter 11, Bhaga 2, Padma PurÃïa). ## A Hehaya King who was ruling a state with MÃhi«matÅ as capital. He had fought many wars with DivodÃsa, king of KÃÓÅ. (See under DivodÃsa). ## A king of PÆruvaæÓa. He was the son of RahovÃdi. BhadrÃÓvà had ten sons: ãk«eyu, K­«eyu, Sannateyu, Gh­teyu, Citeyu, Sthaï¬ileyu, Dharmeyu, Sammiteyu, K­teyu and MatinÃra. (Chapter 278, Agni PurÃïa). Once Agastya went and stayed for seven days in the palace of BhadrÃÓva and his wife KÃntimatÅ. Everyday Agastya used to speak in glowing terms about KÃntimatÅ and asked about the reason for it he replied: "In her previous birth KÃntimatÅ was a servant girl in a wealthy house. The master of the house once entrusted her with the task of seeing that none of the temple lights went out on the night of DvÃdaÓÅ in the month of Tulà (ùÓvina--October). She did her duty so willingly and sincerely that she was born as a queen and you a King". Then Agastya gave them instructions about that Vrata which both BhadrÃÓva and KÃntimatÅ observed sincerely, receiving as a result benediction from Vi«ïu. (VÃyu PurÃïa). ## AgnÅdhra, son of Priyavrata and grandson of Manu, got nine sons of his wife PÆrvacitti, a celestial maiden. One of the sons was BhadrÃÓva. His brothers were NÃbhi, Kiæpuru«a, Hari, IlÃv­ta, Ramyaka, Hiraïmaya, Kuru and KetumÃla. The country ruled by BhadrÃÓva was called BhadrÃÓva lying to the east of the mountain GandhamÃdana. (Pa¤cama Skandha, BhÃgavata). ## An island near the mountain of Meru. Dharmaputra was ruling this land and Sa¤jaya once described this land to Dh­tarëÂra. (Chapter 14, ÁÃnti Parva and Chapter 7, BhÅ«ma Parva). ## An immoral brahmin. On the advice of Danta he became a devotee of Vi«ïu and attained salvation. (Padma PurÃïa, Kriya, Chapter 17). ## A sacred place; a dip in the holy waters of this place would entitle one to Brahmaloka. (Vana Parva, Chapter 82, Verse 80). ## The abode of PÃrvatÅ and ParameÓvara. The glory of it is described in Chapter 82, Vana Parva, M.B. ## A king who was a devotee of Áiva. He was a leper and in his life he suffered much, even the pangs of death. His wife was the dutiful and good natured lady, KÅrtimÃlinÅ. On the sixteenth birthday of BhadrÃyu Áiva appeared before him in the name of ã«abha and blessed him after instructing him on the precepts of RÃjadharma. He further gave him a dagger and a conch as weapons and twelve thousand elephants. With the might of all these, BhadrÃyu became unconquerable. (Áiva PurÃïa, ÁatarudrasaæhitÃ). One day, while BhadrÃyu was ruling the country, Áiva came in the guise of a tiger and carried away the wife of a brahmin. BhadrÃyu, a firm protector of his subjects gave his own wife to the brahmin and prepared himself to give up his life in fire. Áiva greatly pleased at this selfless act of BhadrÃyu befitting a true King appeared before him and blessed him and gave back the brahmin his wife. BhadrÃyu in his previous birth was a King called Mandara and KÅrtimÃlinÅ in her previous birth was PiÇgalÃ, queen of Mandara. (Skanda PurÃïa, 3.3.12; 9.14). ## 1) %% One of the twelve ùdityas born as sons of KaÓyapa prajÃpati by his wife, Aditi. Vi«ïu, Áakra, Aryaman, DhÃtÃ, Tva«ÂÃ, PÆ«Ã, VivasvÃn, SavitÃ, Mitra, Varuïa, AæÓu and Bhaga--these are the DvÃdaÓÃdityas, and they were Devas famous as Tu«itas in the last CÃk«u«amanvantara. 2) %% (1) Bhaga married Siddhi, and the couple begot three sons called Mahiman, Vibhu and Prabhu and three daughters called SuvratÃ, VarÃrohÃ, and ùÓÅs. (2) Bhaga participated in the birthday celebrations of Arjuna. (M.B., ùdi Parva, Chapter 122, Verse 66). (3) At the time of KhÃï¬avadÃha (burning of the KhÃï¬ava forest) Bhaga, as a supporter of Indra, who was fighting Arjuna and ÁrÅ K­«ïa, sprang upon the enemies with sword in hand. (M.B., ùdi Parva, Chapter 236, Verse 36). (4) Bhaga shines forth in Indra's assembly. (M.B., Sabhà Parva, Chapter 7, Verse 22). (5) Bhaga was also present at the installation of Subrahmaïya as commander of the fighting forces. (M.B., Áalya Parva, Chapter 45). (6) After Devayuga (Deva age), the Devas asembled together and decided upon the share of yaj¤as due to each of them, and in thus fixing shares they left out Rudra. Enraged at this neglect Rudra made a bow and fought against the Devas. During the fight Rudra, with the point of his bow, extracted the hands of SavitÃ, the eyes of Bhaga and the teeth of PÆ«Ã. Ultimately the Devas satisfied and pleased. Rudra, who returned to Bhaga and others the eyes etc. which had been extracted. (M.B., Sauptika Parva). ## Certain PurÃïas refer to Bhaga as one of the eleven Rudras. But, this view is not universally accepted. @<[Page 112a]>@ ## A vedic god considered to be the lord of wealth, prowess and happiness. Bhaga is also one of the six ùdityas mentioned in the ãgveda, viz. Bhaga, Mitra, AryamÃ, Varuïa, Dak«a and AæÓa. (ãgveda, 2.27). ## An attendant (woman) of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 26). ## Bhagadatta was King of PrÃgjyoti«apura. MahÃbhÃrata furnishes the following information about him. 1) Bhagadatta was born from a limb of the asura called Bëkala. (M.B., ùdi Parva, Chapter 67, Verse 9). 2) He was present at the wedding of PäcÃlÅ. (ùdi Parva, Chapter 185, Verse 12). 3) Known also as lord of the Yavanas (YavanÃdhipa). Bhagadatta was a friend of PÃï¬u, and that friendship was transferred to Yudhi«Âhira too. (Sabhà Parva, Chapter 14, Verse 14). 4) The triumphal tour of Arjuna in connection with the RÃjasÆya yaj¤a performed by Yudhi«Âhira evoked feelings of jealousy in the heart of Bhagadatta, and he fought against Arjuna. The courage and prowess Arjuna exhibited in the fight astonished Bhagadatta, who congratulated Arjuna on his supreme courage and admitting defeat yielded to Arjuna. (Sabhà Parva, Chapter 26, Verse 7). 5) Bhagadatta, along with the Yavanas was present at the RÃjasÆya of Yudhi«Âhira. He also made presents of horses of very high pedigree and very costly gems etc. (Sabhà Parva, Chapter 51, Verse 14). 6) Karïa once defeated Bhagadatta in fight. (Vana Parva, Chapter 254, Verse 5). 7) In the great war he, with his army, fought on the side of Duryodhana. (Udyoga Parva, Chapter 19, Verse 15). 8) During the first day of the war Bhagadatta fought a duel with the King of VirÃÂa. (BhÅ«ma Parva, Chapter 45, Verse 49). 9) He was defeated in his fight with GhaÂotkaca. (BhÅ«ma Parva, Chapter 64, Verse 59). 10) In the fight which took place after the above defeat Bhagadatta caused BhÅmasena to faint in the field. (BhÅ«ma Parva, Chapter 64, Verse 13). 11) And after that he defeated GhaÂotkaca in fight. (BhÅ«ma Parva, Chapter 83, Verse 40). 12) Next ensued the combat with King DaÓÃrïa in which the King was defeated. (BhÅ«ma Parva, Chapter 95, Verse 48). 13) It was not long after this that Bhagadatta cut off the hands of the K«atradeva. (BhÅ«ma Parva, Chapter 95, Verse 73). 14) ViÓoka, the charioteer of BhÅma-sena, hit by the arrows of Bhagadatta fell down and fainted. (BhÅ«ma Parva, Chapter 95, Verse 76). 15) Bhagadatta and SÃtyaki fought against each other. (BhÅ«ma Parva, Chapter 111, Verse 7). 16) Chapters 113 and 114 of the BhÅ«ma Parva describe the combats fought by Bhagadatta with BhÅmasena and Arjuna. 17) Bhagadatta and Drupada fought with each other. (Droïa Parva, Chapter 14, Verse 40). 18) Bhagadatta killed king DaÓÃrïa. (Droïa Parva, Chapter 26, Verse 38). 19) Bhagadatta killed Ruciparvan. (Droïa Parva, Chapter 26, Verse 52). 20) He shot the Vai«ïavÃstra (arrow given by Vi«ïu) on Arjuna. (Droïa Parva, Chapter 29, Verse 17). 21) Arjuna killed Bhagadatta. (Droïa Parva, Chapter 29, Verse 48). 22) After his death, his son, Vajradatta became King of PrÃgjyoti«a. Arjuna killed Vajradatta also. (AÓvamedha Parva, Chapter 76). 23) King ÁailÃlaya, who was Bhagadatta's grandfather, attained Indraloka on account of the greatness of his tapas. (ùÓramavÃsika Parva, Chapter 20, Verse 10). ## An attendant woman of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 11). ## A sub-parva of Udyoga-Parva. It comprises chapters 72-150 in Udyoga Parva. ## One of the eighteen famous PurÃïas. GÃyatrÅ is the main theme of this PurÃïa and based on it it dwells on the greatness of Dharma (duty) and states about the dharmas of SÃrasvatakalpa. (See under PurÃïa). ## 1) %% The Bhagavad GÅtà is a poem consisting of 650 verses divided into eighteen chapters. The GÅtà covers chapters 25-45 in the BhÅ«ma Parva of the MahÃbhÃrata, and it is in the form of a talk or discussion between Arjuna and Lord K­«ïa. The mighty armies of the PÃï¬avas and the Kauravas were arrayed on opposite sides for mortal combat on the field of Kuruk«etra when Arjuna, overcome by grief at the prospect of fathers, brothers, preceptors and other Kinsmen fighting and killing one another expressed to his charioteer, ÁrÅ K­«ïa his aversion to fighting. But, the Lord pointed out to the unwilling Arjuna, by unique and various arguments, his imperative duty, under the circumstance, to fight and fight in heroic earnestness with the result that Arjuna shed his disinclination to fight and entered the fray, which ended in the ultimate victory of the PÃï¬avas. And the dialogue between Arjuna and K­«ïa, and especially the great teaching of K­«ïa on the field form the theme of the GÅtÃ. The GÅtà contains three spheres or fields of teaching; the karma yoga (philosophy of action), j¤Ãna yoga (philosophy of knowledge) and Bhaktiyoga (philosophy of devotion). The three yogas are treated each in six chapters. The theme of the GÅtà is philosophy, and it is revered as one of the most sublime philosophical texts of the Hindu religion. Many a great thinker and philosopher like ùcÃrya ÁaÇkara, RÃmÃnujÃcÃrya and MadhvÃcÃrya have annotated, and written commentaries on the GÅtÃ. There is a school of thought which believes that the GÅtà was taught to Arjuna by K­«ïa himself on the battle-field in something like tabloid form and that VyÃsa eleborated the mighty teaching in its present form. The poet, BÃïa, who flourished in the 7th century A.D., and the great ÁaÇkara, who lived in the 8th century believed that the GÅtà was sung by K­«ïa himself. But there are some modern thinkers, who argue that the GÅtà was composed some time between the third and fourth centuries B.C. and it was interpolated into the MahÃbhÃrata in the second century A.D. The GÅtà has translations in all the languages of the world. The whole world has acclaimed it as a very weighty and valuable contribution in the sphere of philosophy. 2) %% It has been mentioned above that the GÅtà forms chapters 25-45 in the BhÅ«ma Parva of the MahÃbhÃrata. The subject-matter of each chapter of the GÅtà is given below. %% 25. %%--Both the armies take positions in Kuruk«etra. At the sound of the conches Arjuna becomes dejected and sorrowful at the prospect of killing relations, preceptors and Kinsmen. %% 26. %%--The greatness and majesty of the SÃækhya and the Karma yogas. %% 27. %%--The need for action according to the J¤Ãna and the Karma yogas. %% 28. %%--Power of Saguïa Brahma (Brahma with attributes), Ni«kÃma-karma yoga (Action without an eye on the result) spiritual greatness of various yaj¤as. %% 29. %%--SÃækhya yoga, Ni«kÃmakarma yoga, J¤Ãna yoga, J¤Ãna yoga with Bhakti. %% 30. %<ùtmasaæyama yoga :>%--Ni«kÃmakarma yoga, ùtmodhÃraïa, J¤Ãnayoga. %% 31. %%--J¤Ãnavij¤Ãnas, origin of the world, the Daiva and ùsura aspects of ýÓvara, worship of other Devas. %% 32. %%--Seven questions of Arjuna about Brahma, ùtmatatva and Karma. ÁrÅ K­«ïa's answers thereto. Bhakti yoga, the Áukla and the K­«ïa mÃrgas. %% 33. %%--J¤Ãna and Vij¤Ãna, origin of the world, ýÓvarasvarÆpa, SakÃmani«kÃmopÃsana, Bhagavadbhakti. %% 34. %%--BhagavÃn's VibhÆti (Divine attributes), Bhakti yoga. %% 35. %%--Arjuna's prayer to be shown ViÓvarÆpa (cosmic form), description of viÓvarÆpa by ÁrÅ K­«ïa and Sa¤jaya, ÁrÅ K­«ïa reveals viÓvarÆpa to Arjuna; fear-stricken at the sight, Arjuna sings the praise of K­«ïa. %% 36. %%--The great benefits of worshipping God with form and without form. %% 37. %%--Description of K«etrak«etraj¤a with J¤Ãna, and of Prak­ti and Puru«a. %% 38. %%--The greatness of J¤Ãna; world's origin from Prak­ti and Puru«a, the three guïas, sattva, rajas and tamas; means to attain god; marks of YugÃtÅtapuru«a. %% 39. %%--Essential principles of world and life, attainment of God, relationship between JÅvÃtmà and ParamÃtmÃ, principle and theory of k«ara puru«a and ak«ara puru«a. %% 40. %%--Good actions, evil deeds, scientific actions and unscientific actions. %% 41. %<ÁraddhÃtrayavibhÃga yoga :>%--Descriptions of Scientific tapas, diet, yaj¤atapas and dÃna. Interpretation of Om. %% 42. %%--TyÃgam, SÃækhya theory, Varïadharmas, j¤Ãnani«ÂhÃ, Ni«kÃmakarmayoga with bhakti and the greatness of the GÅtÃ. (For another story about the greatness of the GÅtà see DuÓÓÃsana II). ## The words BhagavÃn and BhagavatÅ mean ParamÃtmà (universal self) and Prak­ti (Nature and its modifications) respectively. Prak­ti is also called by the name Áakti. The following elucidation once given by MahÃvi«ïu about BhagavÃn and BhagavatÅ is greatly illuminating. Time, space, atmosphere and the universe (BrahmÃï¬am) are, just like ParamÃtmÃ, eternal. This is the truth and reality. Below this eternal Gokula exists VaikuïÂhaloka, which also is, like the former, eternal. Just like this, Prak­ti, which is a sport to Brahmà and is also without beginning or end (SanÃtanÅ) too is eternal. In the same manner as flame exists in fire inseparable from it, moonlight in moon, beauty in the lotus flower and brightness in the sun, so does nature exist in soul inseparable therefrom. In the same way as the goldsmith cannot make gold ornaments without gold and the potter cannot make pots without clay, the ParamÃtmà will not in the least be able to function unaided by Prak­ti. Prak­ti (Nature, DevÅ) is all powerful. 'Para' becomes powerful enough to do everything when he joins the DevÅ. The sound 'Áa' means welfare and good fortune, and the sound 'kti' means prowess. Hence "Áakti" means the embodiment of welfare and prowess or she, who is the giver of welfare and prowess. BhagavatÅ combines in herself knowledge, affluence, riches, fame and strength. As the ParamÃtmà is always with and inseparable from such BhagavatÅ he is called BhagavÃn also. When Prak­ti and ParamÃtmà remain combined it is called Parabrahma, which possesses neither form nor attributes. And, when Prak­ti and Puru«a separate, of their own accord, they assume forms and attributes. The above is Áaiva doctrine in a nut-shell. The Vai«ïavas do not accept this position. They ask, "How is it possible to have brightness or effulgence without there being an effulgent one?" Therefore, the Vai«ïavas believe in the existence, at the centre of an effulgent sphere, of a thing possessing the utmost effulgence and brightness equal to that of BrahmÃ. This 'thing'-Deva--is very efficient and effective to remedy sorrows due to birth, death, disease etc. and to him the lifetime of Brahma is just one minute only. This Deva is called ParamÃtmÃ, Parabrahma and K­«ïa by the Vai«ïavas. 'K­«' means maximum devotion (love) towards ParamÃtmÃ, and 'ïa' means he who becomes slave to such devotion. Hence K­«ïa means he who becomes a slave to the love of his devotees. There is another meaning also for the word K­«ïa. K­« means all and 'ïa' means seed or root; and thus K­«ïa means he, who is the root of everything. In the very beginning there was only this K­«ïa; and this Lord, subject only to his own will and pleasure, divided himself into two, the left side becoming woman and the right side man. (DevÅ BhÃgavata, Navama Skandha). ## A word used in addressing women. Verse 129 in chapter two of the Manusm­ti lays down that the wife of another person and women who are not one's relatives should be addressed either as Bhavati, Subhage or Bhagini. ## 1) %% Descended from Vi«ïu thus: BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvata manu-Ik«vÃku-Vikuk«i-ÁaÓÃda-Kakutstha-Anenas-P­thulÃÓva-Prasenajit-YuvanÃÓva-MÃndhÃtÃ-Purukutsa-Trasadasyu-Anaraïya-HaryaÓva-Vasumanas-SudhanvÃ-TraiyyÃruïa-Satyavrata or TriÓaÇku-HariÓcandra-RohitÃÓva-Harita-Cu¤cu-Sudeva-Bharuka-BÃhuka-Sagara-Asama¤jas-AæÓumÃn\<*>\-BhagÅratha. 2) %% Many years had not lapsed after his coronation as King when, in the heart of BhagÅratha spiritual thoughts began to crop up. A great sage called Tritula was his guru. Once BhagÅratha asked the guru what was the means to get rid of worldiy sorrows, and the guru replied as follows:-- The ego will be annihilated when the tendencies and cravings towards objects of the senses are absolutely suppressed and the whole and perfect truth is realised through knowledge, the practice of concentration etc. The ego will not disappear as long as one does not become one's real self by completely overcoming the sense of pride, shame etc. which form the outer case of worldly life. The egoless state is the ultimate achievement and most supreme state. Oh! BhagÅratha! if you would get rid of sentiments like pride etc., give up all attachment to material objects, become fearless and gift away, with thoughts concentrated on the inner self, all your wealth to enemies, and then move among those enemies, without any sense of ego and pride about this material body, and take alms from them (enemies) and also give up me, who am your preceptor in the matter of knowledge; then you will become the most sublime Brahma". This advice of the guru affected him so much that BhagÅratha, holding his duties firmly in mind, engaged himself in spiritual practices, and after spending some time thus he performed, according to rules, the Agni«Âoma yaj¤a aimed at gifting away everything. All wealth like cows, land, horses, gold etc. were distributed in gifts to noble brahmins and the poor folk according to their eligibility for the same. Within three days he had gifted away everything except the clothes he was wearing. And, then he invited his neighbouring enemy king and gave to him, without the least hesitation, the kingdom which had been bereft of all wealth. The ministers and other citizens felt very sorry about the whole thing. But, BhagÅratha left the country at once for other places having with him only the clothes he was wearing. He spent his days in various places and forests where he was not known even by name. Ere long, BhagÅratha attained ultimate spiritual solace. And, then he accidentally came to his former kingdom, which was then being ruled by the enemy King. The ministers and other citizens to whose houses he went begging for alms recognised him, and with sorrow unbearable they appealed to him to accept the throne again and rule the country. BhagÅratha rejected their request, and, after staying there for some time, he started for other places. During this wandering of his he met his old preceptor, Tritula, and both of them, in company, toured for some time cities and forests. They felt it very painful to keep on to their body like that. They thought like this: "Why should the body be kept like this. What if this material object continues to exist or perishes? But let it (the body) continue as long as it exists without in any way being against the order of things and ethical practices". And, in this frame of mind they traversed the forests. Now, the minister of a distant kingdom who was on the look out for a successor to the King who had died heirless, persuaded BhagÅratha to accept the Kingship of that country. The ministers of BhagÅratha's former Kingdom also now requested him to resume his old kingship, especially since its new ruler had already expired. BhagÅratha obliged them, and became once again King of his own country. (J¤ÃnavÃsi«Âham). 3) %% Sagara, an old predecessor of BhagÅratha had two wives called KeÓinÅ and Sumati. KeÓinÅ had one son named Asama¤jas and Sumati 60,000 sons. Sagara once conducted an AÓvamedha yaj¤a in the Indo-Gangetic plane, when Indra stole away the sacrificial horse and kept it quite near to sage Kapila who was doing tapas in PÃtÃla. The 60,000 sons of Sagara set out in search of the horse and found it out in PÃtÃla. At the sight of the horse they shouted themselves hoarse. Enraged at this sage Kapila reduced those sons of Sagara to ashes in the fire which emanated from his eyes. After entrusting Asama¤jas with the duty of performing the funeral rites of his 60,000 sons Sagara expired. Asama¤jas transferred that duty on to AæÓumÃn, and he to BhagÅratha. BhagÅratha did penance on the seashore concentrating his mind on GaÇgÃdevÅ. The DevÅ appeared before BhagÅratha and asked him to choose what boon he would, and he requested the DevÅ to perform the funeral rites of 60,000 sons of Sagara remaining in the form of ashes in PÃtÃla. To this GaÇgÃdevÅ replied that the earth will not be able to withstand the impact of her powerful flow, but she shall, if Áiva permits, flow into his matted hair. And, GaÇgÃdevÅ asked BhagÅratha to first get that permission. This did not dishearten BhagÅratha, who went to mount KailÃsa to do penance so that Áiva might grant him his prayer. He thus did penance for 1000 years. Áiva appeared to him and agreed to receive the rushing flow of GaÇgà water on his matted head. And, accordingly Áiva stood in position to receive the rushing waters of GaÇgÃ, and GaÇgà flowed on to his head. Even the most powerful flow of GaÇgà water on his head did not cause Áiva to move from his position even by a hair's breadth. This awakened the conceit in GaÇgÃdevÅ, understanding which Áiva contained her on his head. Without finding any outlet the waters of river GaÇgà flowed along the matted hairs of Áiva for thousand years. So, Bhagiratha had once again to please Áiva. Thus pleased again Áiva shook his matted head and one drop of water fell on the ground, and that is the river Ganges in North India. The GaÇgà flowed along plane ground to PÃtÃla and performed the funeral rites of Sagara's sons. (M.B. Vana Parva, Chapter 108; VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Canto 42; BrahmÃï¬a purÃïa, Chapter 97; BhÃgavata, Navama Skandha, Kampa RÃmÃyaïa (Tamil), Yuddha KÃï¬a; Padma PurÃïa, Part 4, Chapter 21). 4) %% (1) BhagÅratha is a member of Yama's assembly and serves him. (M.B., Sabhà Parva, Chapter 8, Verse 11). (2) Áiva bestowed boons on him. (Vana Parva, Chapter 180, Verse 1). (3) BhagÅratha had faith in the great efficacy of making a gift of cows. (AnuÓÃsana Parva, Chapter 76, Verse 25). (4) He married his daughter to Kautsa. (AnuÓÃsana Parva, Chapter 131, Verse 25). (5) Once BhagÅratha made a gift of one lakh of cows with calves to Mahar«i Kohala, and attained Uttamaloka. (AnuÓÃsana Parva, Chapter 137, Verse 27). \<*) According to verse 12, Chapter 25, of Vana Parva, BhagÅratha is the son of DilÅpa. But most of the PurÃïas refer to him a he son of AæÓumÃn.>\ ## Another name of GaÇgÃ. (See under GaÇgÃ). ## A synonym of Citraratha. (See Citraratha). ## A man of great erudition, BhÃguri was noted for his proficiency as a SarvaÓÃstra Paï¬it (scholar of all sciences), VyÃkaraïakÃra (grammarian), KoÓakÃra (etymologist), JyotiÓÓÃstraj¤a (Astronomer) and Sm­tikÃra (authority on Sm­ti). ## A nÃga belonging to the Dh­tarëÂra VaæÓa. There is a reference to this nÃga in MahÃbhÃrata, ùdi Parva, Chapter 51, Verse 17. He was burnt up at the Sarpasatra performed by King Janamejaya. ## A PÃr«ada of Áiva. 1) %% Immediately after his birth, this terrible monster subdued all the Devas without getting the permission of Áiva. Enraged at it, Áiva turned him into a tree by a curse. But Áiva was soon pacified and lifted the curse by declaring that those who offered pÆjà to the gods would get the full reward for their worship only if they offered pÆjà to Bhairava also. Bhairava became a tree as soon as he was cursed. He became a tree because he subdued the gods. Therefore that tree came to be called "DAMANAKA" tree (Damana = Subdue). It has another name. "TùTIRI" tree. Even now, pious people offer pÆjà to this tree. (Agni PurÃïa, Chapters 52-80). 2) %% Once Brahmà and Vi«ïu became swollen with pride. In his haughty way, Brahmà insulted Áiva. Under the insult, Áiva was infuriated and out of the fire of his fury was born Bhairava with his black form. (LiÇga PurÃïa 1.90). 3) %% As soon as he was born, Bhairava rushed towards Brahmà and pinched off his fifth head which had insulted Áiva. By this, he incurred the sin of BrahmahatyÃ. For the expiation of this sin, as ordered by Áiva, Bhairava started on a journey to go abegging, with BrahmÃ's severed head in his hand. Áiva then created a woman named "BrahmahatyÃ" and asked her to follow Bhairava. Although Bhairava visited many holy places, he was not able to liberate himself from the sin of BrahmahatyÃ. At last, at the suggestion of Áiva, he went to VÃrÃïasÅ and washed off his sin. BrahmÃ's head which he carried, was also deposited there and the place became famous under the name of "KapÃlamocana tÅrtha". (Áiva PurÃïa, Áatarudra SaæhitÃ). 4) %% In KÃlikà PurÃïa there is an elaborate account of the family of Bhairava. According to this PurÃïa, Vijaya, the reputed King of VÃrÃïasÅ was born in the family of Bhairava. KÃlikà PurÃïa also says that Vijaya destroyed the KhÃï¬avÅ city and set up the KhÃï¬ava forest in its place. According to KÃlikà PurÃïa, Bhairava and VetÃla were, in their previous births, two ÁivapÃr«adas named MahÃkÃla and Bh­Çgi. It was by the curse of PÃrvatÅ. that they were born as mortals in their next birth. (KÃlikà PurÃïa 53). The PurÃïas mention eight Bhairavas called AsitÃæga, Ruru, Caï¬a, Krodha, Unmatta, KapÃli, BhÅ«aïa and SaæhÃra. 5) %% Bhairava has a terrible shape. He wears the crescent moon and plaited hair on his head. His weapons are, sword, arrow, dagger, bow, trident, rope etc. At times he is dressed in elephant-skin. He has five faces. Serpents are his ornaments. (Agni PurÃïa, Chapters 52-80). ## One of the eight Ambas. They are: RudrÃrcikÃ, Rudracaï¬Å, NaÂeÓvarÅ, MahÃlak«mÅ, SiddhacÃmuï¬ikÃ, SiddhayogeÓvarÅ, BhairavÅ and RÆpavidyÃ. All these are the eight different forms of DevÅ. (See the word DEVý). ## A YÃdava King, whose father was Satvata and mother KausalyÃ, and they had, beside BhajamÃna, another son called Satvata or Andhaka. BhajamÃna married the two daughters of S¤jaya, named BÃhyakà and UpabÃhyakà by whom he got six sons. (BhÃgavata, Navama Skandha). ## An ÃcÃrya in the line of the ãk disciples of VyÃsa. Bhajya studied VÃlakhilyasaæhità at the feet of his guru Bëkali. (BhÃgavata, DvÃdaÓa Skandha). ## A ÁÆdra sinner. In Padma PurÃïa the following story is related about this ÁÆdra. Bhak«aka who was once going aimlessly somewhere felt extremely thirsty, and quenched his thirst by drinking water which was found near the small platform raised for the holy TulasÅ shrub. The sanctity of the water thus drunk washed away all the sin attached to him. Some time later he was killed by a forestdweller, and he attained svargaloka (heaven). Bhak«aka, in his previous birth, was a king who led a voluptuous life, and he, once, robbed a very beautiful woman of her chastity, and it was as a punishment for the sin that the King had to be born, in the next birth, in the womb of a ÁÆdra woman. (Padma PurÃïa, Brahma KÃï¬a, Chapter 22). ## A DevÅ born in DrÃvi¬a deÓa (Southern India). Once DevÅ, along with her two sons, J¤Ãna and VairÃgya, started on a walking tour to Gokula and V­ndÃvana via KarïÃÂaka, MahÃrëÂra and Gurjara (Gujarat). During the long tour the mother and her sons became aged. But, as soon as they set foot on Gokula and V­ndÃvana old age quitted Bhakti and she became young again. But, her sons remained old. So the mother requested NÃrada to turn them young again. NÃrada read out to them the Vedas, the VedÃnta (Upani«ads) and the Bhagavad GÅtÃ, all to no purpose. Bhakti's sons still remained old. Then Sanaka, Sananda and SanatkumÃra asked NÃrada to read out the BhÃgavata to them. NÃrada did so, and the sons of BhaktÅ DevÅ became young again. (Padma PurÃïa). ## A king. Though by birth he was a brahmin he became a VaiÓya because of doing things belonging to the VaiÓya community like trade and commerce. (MÃrkaï¬eya PurÃïa). According to the BhÃgavata, Vi«ïu PurÃïa and VÃyu PurÃïa Bhalandana was the son of NÃbhÃga. ## A king of the line of Bharata. He was the son of King ViÓvaksena and father of King B­hadaÓva. (Navama Skandha, BhÃgavata). @<[Page 116a]>@ ## A place of habitation in ancient India. BhÅmasena conquered this Iand during his victory march. (Áloka 5, Chapter 30, Sabhà Parva, M.B.). ## A ã«i, who was a member of Yudhi«Âhira's assembly. (Sabhà Parva, Chapter 4, Verse 15). ## A mahar«i. He also accompanied the PÃï¬avas to Dvaitavana. (Vana Parva, Chapter 27). ## An ÃcÃrya. He was a disciple of LÃÇgali, a member of the SÃma line of disciples of VyÃsa. (VÃyu PurÃïa). ## A critic who lived in the sixth century A.D. He was one of the top critics in the Sanskrit language. His important work is 'KÃvyÃlaækÃra'. This is also called BhÃmahÃlaækÃra by a few. There are six chapters in this. The first chapter deals with KÃvyaÓarÅra, the second and third with AlaækÃra, the fourth with KÃvyado«a the fifth with NyÃya and the sixth with ÁabdaÓuddhi. As against Daï¬Å BhÃmaha separates 'KathÃ' from 'ùkhyÃyikÃ'. According to him the requisites of a good KÃvya are sweetness, pleasantness and liveliness. Daï¬Å prescribes ten attributes for a good KÃvya. BhÃmaha is of opinion that Vakrokti is no alaækÃra at all. In a wider sense it is 'atiÓayokti' (exaggeration). But BhÃmaha admits it has a place in KÃvya. ## Wife of Avik«it, King of VaiÓÃli. The famous Marutta is the son born to this couple. The MÃrkaï¬eya PurÃïa states that BhÃminÅ once went to NÃgaloka to give refuge to the serpents there. ## A river. Ári RÃma and Lak«maïa on their way to the forests from CitrakÆÂa crossed this river, BhÃnavÅ. (Sarga 52, Ayodhyà KÃï¬a, VÃlmÅki RÃmÃyaïa). ## A mahar«i. This sage sits in Devaloka and worships Indra. (Áloka 12, Chapter 7, Sabhà Parva, M.B.). ## An ancient forest. It was in this forest situated in Aæbìi that Ári K­«ïa with his cowherd chums conducted his childhood exploits. There was a very huge tree of name BhÃï¬Åra in this forest and it was under this great tree that K­«ïa and his friends met daily for their play. This forest is on the northern bank of GaÇgà in front of KeÓighaÂÂa in V­ndÃvana. The PurÃïas proclaim that it was here that Brahmà conducted the marriage of K­«ïa with RÃdhÃ. (Chapter 38, Sabhà Parva, DÃk«iïÃtya PÃÂha, M.B.). ## A serpent born in the Tak«aka dynasty. BhaÇga was burnt to ashes at the Serpent Yaj¤a performed by King Janamejaya. (M.B., Chapter 57, Verse 9). ## A king, son of Avik«it and grandson of King Kuru of the Lunar dynasty. (ùdi Parva, Chapter 94, Verse 53). ## A king of the Yadu dynasty. He attended the grand celebrations held at Mount Raivata. (ùdi Parva, Chapter 218, Verse 11). ## Another name of King ãtuparïa. ## (BHA§GùSVANA). A king in ancient India. For the story of his transformation into a woman refer to para 42 under 'Indra'. ## A son born to K­«ïa of SatyabhÃmÃ. (DaÓama Skandha, BhÃgavata). ## Son of Dyau; this BhÃnu was a guru of SÆrya. (Áloka 42, Chapter 1, ùdi Parva, M.B.). ## A devagandharva born to KaÓyapa prajÃpati of his wife P­thÃ. (Áloka 47, Chapter 65, ùdi Parva, M.B.). ## He is the son of an agni called Päcajanya. He is born of the spiritual essence of AÇgiras and Cyavana. This BhÃnu is called Manu and B­hadbhÃnu. (Chapters 220 and 221, Vana Parva, M.B.). ## A king of ancient BhÃrata. This king took a flying tour of Kuruk«etra in Indra's aeroplane to witness the battle between Arjuna and Droïa. (Áloka 9, Chapter 56, VirÃÂa Parva, M.B.). ## A yÃdava. He learnt the art of archery from Pradyumna. Sahadeva married the daughter of this BhÃnu called BhÃnumatÅ. (Vana Parva, 180, 27 and HarivaæÓa 2.20.12). ## A brother of Áakuni. In the MahÃbhÃrata battle he fought against BhÅma and died. (Áloka 24, Chapter 157, Droïa Parva, M.B.). ## A warrior of PäcÃla state. Karïa killed him in battle. (Áloka 15, Chapter 48. Karïa Parva). ## A demon. He fought against Subrahmaïya. (Asura Khaï¬a, Skanda PurÃïa). ## A king of the dynasty of ÁrÅ RÃma. He was the father of a King called Áakradyumna. (Navama Skanda, BhÃgavata). ## A son born to K­«ïa of SatyabhÃmÃ. (DaÓama Skandha, BhÃgvata). ## A prince of KaliÇga. He fought on the side of the Kauravas and was killed by BhÅmasena. (Chapter 54, BhÅ«ma Parva, M.B.) ## The daughter of BhÃnu, a leader of the YÃdavas. When ÁrÅ K­«ïa went with his retinue of YÃdavas to visit the holy palace called Piï¬Ãraka the YÃdavas conducted a wine festival. During that festival a demon of the name Nikumbha carried away BhÃnumatÅ. This was because of a curse to BhÃnumatÅ from DurvÃsas whom BhÃnumatÅ did not respect once when they met at the garden of Raivata. DurvÃsas had after the curse consoled her by assuring her that she would be saved and married by Sahadeva, one of the PÃï¬avas. True to this, BhÃnumatÅ was married to Sahadeva in the presence of NÃrada and K­«ïa. (Vi«ïu Parva, Chapter 90). ## Daughter of K­tavÅrya. She was the wife of Ahaæyati, a king of the PÆru line of monarchs. They had a son named SÃrvabhauma. ## Daughter of AÇgiras. She was extraordinarily beautiful. (Áloka 3, Chapter 218, Vana Parva, M.B.). ## A son of Karïa. He was killed in the battle by BhÅmasena. (Áloka 27, Chapter 48, Karïa Parva, M.B.). ## Another name of DÅrghatamas.\<**>\ \<**) DÅrghatamas is also called BharadvÃja. But the BharadvÃja of purÃïic fame is not DÅrghatamas. DÅrghatamas is the son whom B­haspati illegitimately got of MamatÃ, his brother's wife. There was then another legitimate child in the womb of MamatÃ. Knowing this the devas told her 'BharadvÃja' meaning 'bear the brunt of two' and so the son of B­haspati got the name of BharadvÃja also. The real name of this son was DÅrghatamas or Vitatha. DÅrghatamas is not the BharadvÃja who was the father of Droïa. The famous BharadvÃja was the son of Atri. DÅrghatamas or Vitatha was the adopted son of Bharata, son of Du«yanta. (BhÃgavata and KamparÃmÃyaïa. For details see under Bharata I and DÅrghatamas.>\ @<[Page 117a]>@ ## The sage BharadvÃja of PurÃïic fame. 1) %% Ayodhyà KÃï¬a of Kampa RÃmÃyaïa states that this sage was the son of Atri Mahar«i. He lived for many thousands of years. He is connected with VÃlmÅki and the story of ÁrÅ RÃma. BharadvÃja was for many years a disciple of VÃlmÅki. He was present with VÃlmÅki when the hunter killed one of the couple of Krau¤ca. When VÃlmÅki and BharadvÃja reached the shores of the river, TamasÃ, that day VÃlmÅki told BharadvÃja thus: "Look, BharadvÃja, what a clean ghat this is. The water is pure and clear. Place your water-jug here and give me my valkala. We will get down here in this sacred water". Then VÃlmÅki taking the valkala from the disciple walked along the shore admiring the beauty of the forest trees and found on his way the historic Krau¤ca couple. (Sarga 2, BÃla KÃï¬a, VÃlmÅki RÃmÃyaïa). 2) %% BharadvÃja gave himself untiringly to the study of the Vedas. He obtained from Indra a boon to extend his term of life on earth to many thousands of years by different stages, each stage covering a span of a thousand years of life. All these years he devoted to an incessant study of the Vedas. Finding the term not sufficient for completing the study of the Vedas he appealed to Indra again for extension and Indra appearing in person took him before three mountains and giving him three handfuls of sand told him thus, "What you have studied about Vedas till this time is equivalent to the amount of sand I have now given and what is yet to be studied about the Vedas is as big as the three mountains before you". Any other mortal being would have been disheartened by this revelation made by Indra, but not BharadvÃja. Undaunted he continued his studies. (BhÃgavata). 3) %% The ÃÓrama of BharadvÃja was in CitrakÆÂa and ÁrÅ RÃma and Lak«maïa in the beginning of their exile went to his ÃÓrama accepting his blessings. Bharata on his return from Kekaya knew about the exile of his brothers and hoping to bring them back to Ayodhyà went in search of them with a big retinue of soldiers and men. Keeping the retinue outside, Bharata went to the ÃÓrama of BharadvÃja. The latter decided to give Bharata and his people a grand reception and calling ViÓvakarmà to his side asked him to arrange a royal banquet that night. Devas, Gandharvas, Apsarases, A«ÂadikpÃlas and all such people were invited for the night. Renowned dancers from devaloka like Gh­tÃcÅ, HemÃ, ViÓvÃcÅ MiÓrakeÓÅ and Alambu«Ã appeared for entertainment. Even VanarÃjÅ took part in the dance. Dishes of food came to the guests of their own accord. The night came to an end wonderfully and at daybreak everything vanished and all were amazed at the magic of the sage. (Sarga 91, Ayodhyà KÃï¬a, VÃlmÅki RÃmÃyaïa). 4) %% Droïa was the son born to BharadvÃja of the celestial woman, Gh­tÃcÅ. (see under Droïa). 5) %% See under ArvÃvasu. 6) %% This is how the connotation of the word is explained. "bhare'sutÃn bhare Ói«yÃn bhare devÃn bhare dvijÃn bhare ca bhÃryÃmavyÃjÃd bharadvÃjo'smi Óobhane" (I protect even those who are not my sons, I protect my disciples, I protect devas and the brahmins. I protect my wife and all these I do with ease and so I am named BharadvÃja). (BhÃgavata) 7) %% (1) BharadvÃja once gave refuge in his ÃÓrama to ManoramÃ, daughter of the King of KaliÇga and her son. (See under ManoramÃ). (2) The sixth maï¬ala of ãgveda contains the songs of BharadvÃja. (3) He was among the sages who once went to DvÃrakà and cursed SÃmba. (See under SÃmba). (4) BharadvÃja had a daughter DevavarïinÅ whom ViÓravas married and got the son, Kubera. (see under Kubera). (5) Once BharadvÃja was travelling through an uninhabited forest with his son when he became exhausted by hunger and he then begged of a ÓÆdra, P­thu, several cows. (Áloka 107, Chapter 1, Manusm­ti). (6) This sage took part in a birthday celebrations of Arjuna. (Áloka 57, Chapter 122, ùdi Parva, M.B.). (7) Because of the blessing of BharadvÃja Bharata got a son named BhÆmanyu. (Áloka 22, Chapter 94, ùdi Parva, M.B.). (8) BharadvÃja taught the secret of the missile ùgenya to AgniveÓa. (Áloka 39, Chapter 129, ùdi Parva, M.B.). (9) He worshipped Brahmà sitting in the council of BrahmÃ. (Áloka 22, Chapter 11, Sabhà Parva, M.B.). (10) This sage came to the battlefield during the MahÃbhÃrata battle and requested Droïa to lay down his missile. (Áloka 35, Chapter 196, Droïa Parva, M.B.). (11) Once Bh­gu Mahar«i asked him some questions on the creation of this universe and BharadvÃja gave him satisfactory answers. (Chapter 182, ÁÃnti Parva, M.B.). (12) This sage performed the sacrifice PutrakÃme«Âi, and gave a son to DivodÃsa. (Chapter 30, AnuÓÃsana Parva, M.B.). ## The eldest son of the Agni, Áamyu. (Áloka 5, Chapter 219, Vana Parva, M.B.). ## A renowned sage. Bharata, a King of the PÆru line of kings, had no sons and as he was spending his days in sorrow Marutta gave Bharata this BharadvÃja as a son. BharadvÃja who was by birth a brahmin from then onwards became a K«atriya. (Matsya PurÃïa 49. 27-39 and VÃyu PurÃïa 99. 152158). ## A mahar«i born of the line of AÇgiras. He was the father of YavakrÅta and a friend of Raibhya, son of ViÓvÃmitra. Once Raibhya created a Kritya and that Kritya killed BharadvÃja's son YavakrÅta. Unable to bear the loss of his son BharadvÃja was preparing to give up his own life by jumping into the fire when ArvÃvasu brought to life YavakrÅta and gave him to the sage. Immensely pleased at the regain of his son BharadvÃja ended his life on earth and went to heaven. (M.B., Vana Parva, 165-168) ## A brahmar«i who lived in the PÆrvamanvantara. He was living on the shore of GaÇgà doing rigorous penance. One day desirous of conducting a special type of Yaj¤a he went to bathe in the river along with other sages. There he saw the celestial beauty, Gh­tÃcÅ, standing in all splendour after her bath. BharadvÃja had seminal emission and from that was born a daughter, ÁrutavatÅ, to him. (Chapter 47, Áalya Parva, M.B.). ## A great scholar well-versed in all the ÁÃstras. He is the author of 'DharmasÆtra' and 'ÁrautasÆtra'. (The ViÓvavidyÃlaya of Bombay keeps a hand written copy of his work ÁrautasÆtra written in PÃï¬u script). ## A Mahar«i. It was he who convinced Dyumatsena, father of SatyavÃn that he (SatyavÃn) would be endowed with long life. (Vana Parva, Chapter 288, Verse 16). ## The collective name of a particular sect of preceptors mentioned in the Upani«ads. The B­hadÃraïyaka Upani«ad refers to this sect of preceptors as disciples of BhÃradvÃja, PÃrÃÓarya, ValÃka, KauÓika, Aitareya, ùsurÃyaïa and BaijavÃpÃyana. ## A grammarian. According to the ãktantra, prÃtiÓÃkhya of SÃmaveda, it was BrahmÃ, who first composed the science of grammar. This science was taught by Brahmà to others in the following order: Brahmà to B­haspati, he to Indra, Indra to BhÃradvÃja and he to his disciples. PÃïini has discussed the grammatical concepts of BhÃradvÃja. ãkprÃtiÓÃkhya and TaittirÅya have quoted the opinions of this grammarian. ## A place of habitation in ancient BhÃrata. (Áloka 68, Chapter 9, BhÅ«ma Parva, M.B.). ## One of the five sacred places (bathing ghÃÂs in sacred rivers). (See Varga). ## A famous Indian river mentioned in the PurÃïas. (BhÅ«ma Parva, Chapter 9, Verse 29). ## A preceptor, who was a disciple of PÃrÃÓarÅputra. In the B­hadÃraïyakopani«ad he is referred to in many contexts as VÃtsÅmÃï¬avÅputra. ## One of the twentyseven constellations. Puïya is assured if one gives as gift a cow to a brahmin on that day. (Áloka 35, Chapter 64, AnuÓÃsana Parva, M.B.). ## Son of Du«yanta born of ÁakuntalÃ. 1) %% Descending in order from Vi«ïu-BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-PÆru-Janamejaya-PrÃcinvÃ-Pravira-Namasyu-VÅtabhaya-Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdÅ-RaudrÃÓva-MatinÃra-Santurodha-Du«yanta-Bharata. 2) %% Du«yanta was once hunting in the forests when he hit a fawn with his arrow. The fawn fled to the ùÓrama of Kaïva Muni and the king followed it. On reaching the ùÓrama grounds he saw Áakuntalà watering the plants helped by her companions AnasÆya and PriyaævadÃ. Du«yanta and Áakuntalà fell in love with each other at first sight. Kaïva was absent from the ùÓrama and they married according to the GÃndharva rites and Áakuntalà became pregnant soon. The king gave her his signet ring as a sign of faith and left for his palace. When Du«yanta left her Áakuntalà fell into a deep reverie and she never knew about the arrival of the arrogant sage, DurvÃsas to the ÃÓrama. DurvÃsas mistook her as disrespectful and cursed her saying that she would be forgotten by the man of whom she was thinking then. Áakuntalà never knew about the curse also. Kaïva Muni when he returned to the ùÓrama and knew everything, sent Áakuntalà to the palace of Du«yanta. But King Du«yanta never recognised her and when Áakuntalà was returning deeply grieved Menakà her mother, took her and left her in the ÃÓrama of KaÓyapa. There Áakuntalà delivered a son. The boy grew brave and fearless and he could subdue even the wildest of animals around there. KaÓyapa, therefore, named him Sarvadamana. Once when Du«yanta was returning home after visiting Indra he saw ÁakuntalÃ, recognised her, and took her and the boy to his palace. This was the boy who later on became known as Bharata. (Chapter 73, ùdi Parva, M.B.). 3) %% Bharata was a partial incarnation of MahÃvi«ïu. Even while he was young he became a ruler and conquering the world destroyed the wicked. Bharata had three wives. All the sons born to them were bad and so the mothers killed them all. Aggrieved over the loss of his sons he worshipped the devas to get a son for him. At that time the great preceptor B­haspati forcibly married Mamatà the wife of his brother. Mamatà was pregnant then and when she conceived from B­haspati also she bore two children. On delivery she threw the child of B­haspati in the forests and went away with the other son. The Devas took care of the discarded child and named him BharadvÃja and gave the child to Bharata. Bharata gave the boy the name Vitatha (DÅrghatamas). Bharata ruled over his land for twentyseven thousand years and the land was, therefore, called BhÃrata. (Áloka 96, Chapter 2, ùdi Parva, M.B.). After ruling the land ideally he left for the forests entrusting the land to his son, Vitatha. (Navama Skandha, BhÃgavata). Vitatha also was called Bharata and he had five sons: Suhotra, Suhota, Gaya, Garbha and Suketu. (Chapter 278, Agni PurÃïa). ## Son of DaÓaratha. 1) %% Descending in order from Vi«ïu-BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvatamanu-Ik«vÃku-Vikuk«i-ÁaÓÃda-Kakutstha-Anenas-P­thulÃÓva-Prasenajit-YuvanÃÓva-MÃndhÃtÃ-Purukutsa-Trasadasyu-Anaraïya-HaryaÓva-Vasumanas-SudhanvÃ-TrayyÃruïa-Satyavrta-(TriÓaÇku)-HariÓcandra-RohitÃÓva-Harita-Cu¤cu-Sudeva-Bharuka-BÃhuka-Sagara-Asama¤jas-AæÓumÃn-BhagÅratha-ÁrutanÃbha-SindhudvÅpa-AyutÃyus-ãtuparïa-SarvakÃma-SudÃs-Mitrasaha (KalmëapÃda)-AÓmaka-MÆlaka-KhaÂvÃÇga (DilÅpa, DÅrghabÃhu)-Raghu-Aja-DaÓaratha-Bharata. 2) %% DaÓaratha, King of AyodhyÃ, had three wives: KausalyÃ, KaikeyÅ and SumitrÃ. Kausalyà gave birth to ÁrÅ RÃma, KaikeyÅ to Bharata and Sumitrà to Lak«maïa and Áatrughna. KaikeyÅ, mother of Bharata, was the sister of YudhÃjit, RÃjà of Kekeya. Bharata was born on the day of PÆya. (Áloka 14, Sarga 18, VÃlmÅki RÃmÃyaïa) DaÓaratha remained in sorrow without children for a very long time and then he performed a PutrakÃme«Âi yÃga (A sacrificial ceremony to get children) with the Mahar«i ã«yaÓ­Çga as the officiating priest. From the sacred fire arose a divine figure carrying a pot of pudding and it was after taking that pudding that the wives of DaÓaratha became pregnant. (Sarga 15, BÃlakÃï¬a, VÃlmÅki RÃmÃyaïa). 3) %% The sons of DaÓaratha married the daughters of Janaka, King of MithilÃ. ÁrÅ RÃma married SÅtÃ, Bharata, MÃï¬avÅ, Lak«maïa, ôrmilà and Áatrughna, ÁrutakÅrtÅ. DaÓaratha made arrangements to crown RÃma as King and then leave for the forests and lead an ascetic life. At that time Bharata and Áatrughna were in the country of Kekaya with their uncle, YudhÃjit. When the day of coronation was drawing near KaikeyÅ demanded of DaÓaratha the execution of two boons which were once promised by DaÓaratha to her long ago during a battle between the devas and asuras. One of them was to crown her son, Bharata, as king and the other to send RÃma to the forests for a period of fourteen years. DaÓaratha was shocked to hear that. But, without any hesitation, RÃma and Lak«maïa accompanied by SÅtà went to the forests and DaÓaratha overcome with immense grief caused by this unpleasant turn of events fell down dead. Messengers were sent then to Kekaya to bring Bharata and after travelling for three days Bharata and Áatrughïa reached AyodhyÃ. Though they were not informed of the death of their father they were worried all the way because of the several bad omens which they saw. On entering Ayodhyà they were shocked to find all the roads desolate and arriving at the palace they found it silent and gloomy. KaikeyÅ then told him all that had happened and when Bharata knew that his mother was at the root of all this calamity his rage knew no bounds. Forgetting himself he drew from the sheath the glittering sword and stood before his mother with the drawn sword wavering to strike or not to strike and mused to himself "No, Not a woman and not one's own mother, No, it should not be done". Immediately after this was decided, he swung the sword straight to his throat. But adroitly Áatrughna intervened and swept away the sword before it fell at its aim. This strong move of Áatrughna brought Bharata to his senses and he looked at his mother so fiendishly that at his stare his mother turned pale like a flower brought near a burning flame. Bharata immediately changed into the dress of a SannyÃsÅ and started to go to the forests. Áatrughna followed his brother. Vasi«Âha also started. The news spread like wildfire and people began to crowd at the palace eager to follow the brothers. Very soon a huge procession was seen moving towards the forests. Vasi«Âha and ArundhatÅ in a chariot in the front, Kausalyà and Sumitrà in another next to it and Bharata and Áatrughna closely following the chariots, walking. People joined the procession from behind. The great crowd of people reached the banks of the river GaÇgÃ. Guha coming to know of the great exile of people from Ayodhyà through spies went and saw Bharata, at first in disguise, and later as himself made his acquaintance. He then took Bharata and Áatrughna across the river to the presence of Ári RÃma at CitrakÆÂa. When they reached CitrakÆÂa only Bharata-Áatrughna, Vasi«Âha and ArundhatÅ, Kausalyà and Sumitrà entered the ÃÓrama of ÁrÅ RÃma, all the others remaining outside. When RÃma and Lak«maïa were told about the death of their father they were filled with grief. All the sons, then, Vasi«Âha officiating, performed the obsequies of their father. RÃma and Bharata then discussed the future. ÁrÅ RÃma persisted in his vow and said he would return to his country only after fourteen years and insisted that Bharata should rule the country during that period. Bharata accepted the arrangement saying that if his brother did not come back after fourteen years he would give up his life by jumping into the fire. ÁrÅ RÃma then gave his sandals to Bharata who accepting the same with due respect returned home followed by others. On reaching Ayodhyà Bharata did not go to the royal palace which he considered as empty because of the absence of his brother, RÃma and abhorrent because of the presence of his mother, KaikeyÅ. Instead, he went to a nearby village called Nandi and installing the sandals there lived there and ruled the country. 4) %% ÁrÅ RÃma when he came back to Ayodhyà after fourteen years was crowned King. Bharata got two sons of his wife MÃï¬avÅ, SubÃhu and ÁÆrasena. While they were thus living happily in AyodhyÃ, message was sent through an ascetic by YudhÃjit from Kekaya that some gandharvas were creating trouble in that country. It was the state of Sindhu in Kekaya which was subjected to this molestation and on the advice of RÃma Bharata went and subdued the trouble, killing the gandharvas. He then created two small states on either side of Sindhu and made his two sons the Kings of those states. When ÁrÅ RÃma gave up his life in SarayÆ river and rose to heaven as Vi«ïu Bharata and Áatrughna also gave up their lives and took the forms of the conch and the wheel which adorn the hands of Vi«ïu. (Uttara RÃmÃyaïa). ## A son of ã«abha. 1) %% Descending in order from Vi«ïu-BrahmÃ-SvÃyambhuvamanu-Priyavrata-AgnÅdhra-NÃbhi-ã«abha-Bharata. Emperor Priyavrata partitioned his empire to his eight children. AgnÅdhra got JambudvÅpa. AgnÅdhra had nine sons: NÃbhi, Kimpuru«a, Harivar«a, IlÃv­ta, Ramya, Hiraïvan, Kuru BhadrÃÓva and KetumÃla. On the death of the father JambudvÅpa was divided into nine states and NÃbhi got the land called Hima. NÃbhi married MerudevÅ and got a son, ã«abha. ã«abha had a hundred sons and Bharata was the eldest. (Chapter 1, AæÓam 2, Vi«ïu PurÃïa). 2) %% Bharata took over the administration of the kingdom at the death of his father, ã«abha. He married Pa¤cajanÅ daughter of ViÓvarÆpa. They had five sons, Sumati, Rëtrabh­t, SudarÓana, ùvaraïa and DhÆmraketu. The Pa¤cama Skandha of BhÃgavata contains a statement to the effect that India got the name BhÃrata from this king. (It is worthwhile remembering at this juncture a previous statement that the name BhÃrata was obtained from Bharata, son of Du«yanta). Bharata like his forefather was very erudite and affectionate and always respected his duties. He always meditated on Brahmà and in his heart there shone the Paramapuru«a in the figure of VÃsudeva adorned with SrÅvatsa, Kaustubha, VanamÃlÃ, Áaækha, Cakra, Gadà and Padma. He ruled the country for a crore of years and after that dividing the country among his sons went to the ÃÓrama of Pulaha Mahar«i to spend the rest of his life there. On the rocks lying in the river flowing in front of the ùÓrama were the marks of Cakra on one side and NÃbhi on the other and the river therefore came to be known as CakranÃbhi. Bathing in this river and doing pÆjà Bharata lived there oblivious of the world outside. (Pa¤cama Skandha, BhÃgavata). 3) %% Bharata led a purely ascetic life performing everyday the rites laid down by scriptures and muttering the mystic formula of BrahmÃk«ara. One day a thirsty pregnant deer went to drink water in a nearby pond. As it was drinking it heard the loud roar of a lion nearby. Frightened the poor animal without even waiting to quench its thirst ran into the forest and on its way delivered a child and the deer-babe fell into the river. The deer exhausted and tormented by fear ran into a cave and fell down dead. Bharata happened to see the new-born deer floating on the river and took it to his ÃÓrama. From then onwards Bharata's mind was diverted from the spiritual to the mundane effort of taking care of the young deer. The deer followed him wherever he went and if it did not turn up in time in the evening after grazing Bharata went about in search of it weeping. Years went by and Bharata became old and died with the name of the deer on his lips. (Pa¤cama Skandha, BhÃgavata). 4) %% Because he died with the thought of the deer in his mind he was reborn as a deer. The deer was aware of his previous birth and regretted that he spent the life of a man for the sake of a deer. The deer, therefore, left the house of his mother in the mountain of KÃla¤jara and went to the ÃÓrama of Pulaha. The pious animal daily bathed in the river and died there on the bank of that river. So in its next life the deer was born as the son of a brahmin in the line of AÇgiras. That brahmin had two wives and got nine sons of his first wife and one of the second. The son born to the second wife was none other than Bharata. In due course the brahmin died and his second wife jumped into the funeral pyre and ended her life. Thrown an orphan Bharata became a puppet in the hands of his brothers. Bharata was asked to look after the cattle and fields of his brothers for his living. With great forbearance Bharata did all he was told. One day Bharata was keeping watch over the fields of his brothers. It was midnight. In the neighbourhood the Caï¬Ãlas were making merry over the birth of a child to one of the women. Some of them were bringing a man bound by ropes to be given as 'Narabali' to the goddess KÃlÅ. (Narabali is the offering of a human being with his head cut off to propitiate a deity). On the way the man escaped and the disappointed Caï¬Ãlas were roaming about in search of a substitute when they came across Bharata keeping watch over the fields. Immediately he was bound by ropes and taken before the idol of KÃlÅ. The effulgence of the brahmin astounded KÃlÅ and getting angry for bringing such a pious brahmin for sacrifice she devoured the Caï¬Ãlas and allowed the brahmin to go free. Escaping from there Bharata reached a village walking all the way. That village was being ruled over by a king called RahÆgaïa and that king was going to see BhagavÃn Kapila Mahar«i along the banks of the river Ik«umatÅ in a palanquin. The palanquin had not enough bearers and so the brahmin was asked to join the team of bearers. As they were moving the palanquin shook because of the wrong steps kept by Bharata. The king reprimanded Bharata and Bharata then gave the king fitting replies based on the ethics of VedÃnta. The erudition of Bharata greatly impressed the king and he stepped down from the palanquin and bowed to Bharata. Bharata went from there to the forests singing devotional songs in praise of Vi«ïu and at last attained salvation. (Pa¤cama Skandha, BhÃgavata). ## A sage and the famous author of NÃÂyaÓÃstra. He was a critic who lived around the year 400 B.C. His book on NÃÂyaÓÃstra (Histrionics) is world famous. KÃlidÃsa in the second act of his drama, VikramorvaÓÅya states that this Bharata used to coach the devas in the art of acting. NÃÂyaÓÃstra is a book comprising thirtyseven chapters dealing with the art of dance and music. He has written in detail about the four AlaækÃras, UpamÃ, DÅpaka, RÆpaka and Yamaka and also about the ten requisites of a KÃvya. He has not forgotten to write about the defects and demerits of KÃvya also. Commentaries on NÃÂyaÓÃstra have been written by lions in the profession: Mitragupta, Har«avardhana, ÁaÇkuka, UdbhaÂa, BhaÂÂanÃyaka and Abhinavagupta. Of these 'AbhinavabhÃratÅ' the commentary written by Abhinavagupta is the only one freely available now. ## The MahÃbhÃrata speaks about a few other Bharatas who were sons of Agni. Áamyu is a son of Agni known as Bharata. This Bharata has got another name, ôrjja. (Áloka 6, Chapter 219, Vana Parva, M.B.). There is an Agni of name Bharata with a son named BhÃrata. When this Agni is propitiated one gets healthy and strong and so this Agni is called Pu«ÂimÃn also. (Áloka 7, Chapter 219, Vana Parva, M.B.). There is another Bharata son of an Agni called Adbhuta. It is this Agni that burns dead bodies. As this Agni lives permanently in Agni«Âoma Yaj¤as; it gets the name of Niyata also. (Áloka 6, Chapter 222, Vana Parva, M.B.). ## (MAHùBHùRATA). An epic written by VyÃsa. 1) %% The MahÃbhÃrata is an epic. Bharata is acclaimed as the first emperor of BhÃrata. The theme of this great epic is the fight between the two lines of princes belonging to the dynasty of Bharata. That is why the book is called MahÃbhÃrata. The great size of the volume and the greatness of the wisdom contained therein have contributed much to its getting the name, MahÃbhÃrata. Once the devas put the MahÃbhÃrata in one pan of a balance and the Vedas in the other pan. Then the devas were convinced that the MahÃbhÃrata weighed more than all the Vedas put together. (Álokas 269-271, Chapter 1, ùdi Parva, M.B.).\<*>\ This book contains over a lakh of verses. There is no subject on earth which is not dealt with in the MahÃbhÃrata. None of the world's epics is so big as MahÃbhÃrata. In size the MahÃbhÃrata is double that of Homer's Iliad and Odyssey put together. The following poem about it is worth mentioning now: "yathà samudro bhagavan yathà ca himavÃn giri÷ / khyÃtÃvubhau ratnanidhÅ tathà bhÃratamucyate //" MahÃbhÃrata is not a mere epic. It is a whole literature in itself containing a philosophy which has been an unfailing and perennial source of spiritual strength to the people of India. Above all it has for its core the GÅtà which is perhaps the noblest of scriptures. The MahÃbhÃrata comprises eighteen books, each book being called a Parva. There are 2109 chapters in it, the chapters differing in size. Besides, there is an annexe called HarivaæÓa which deals with the life and history of ÁrÅ K­«ïa. 2) %% The contents of each Parva are succinctly given below: The Parvas are so named as to give a hint of their central theme. (1) %<ùdi Parva.>% (ùdi = beginning). PÃï¬u and Dh­tarëÂra, king of the Candra dynasty, are brothers. BhÅ«ma brought them up. Dh­tarëÂra was born blind and he got a hundred children of his wife GÃndhÃrÅ. They were called the Kauravas. PÃï¬u had two wives KuntÅ and MÃdrÅ and got of them five sons called the PÃï¬avas headed by the eldest Yudhi«Âhira. (2) %% (Sabhà = court). The PÃï¬avas and Kauravas lived together in the court at HastinÃpura. There, the Kauravas entered into a game of dice with Yudhi«Âhira and through the deceitful tactics engineered by the keen-witted Áakuni, Yudhi«Âhira was defeated and he lost everything he possessed. The PÃï¬avas were then compelled to go into exile to the forests for twelve years and spend another year after that incognito. If they were found out during that period of incognito they were to go into exile for another term of twelve years. The PÃï¬avas accompanied by PäcÃlÅ left for the forests. (3) %% (Vana = forest). This is one of the longest of Parvas and describes the life of the PÃï¬avas in the forest KÃmyaka. The well known stories 'Nala Carita' and 'KirÃtÃrjunÅya' are told in this Parva'. (4) %% (VirÃÂa = name of a King). The PÃï¬avas after completing their term of exile in the forests spent the year of their life in incognito at the court of King VirÃÂa. Many wonderful events took place during their stay there and this Parva deals in detail about them. (5) %% (BhÅ«ma = The first Generalissimo of the Kauravas). The great MahÃbhÃrata war was fought in the vast expanse of Kuruk«etra lying to the northwest of Delhi. BhÅ«ma was the first generalissimo of the Kauravas and Dh­«Âadyumna of the PÃï¬avas. VyÃsa describes the events of the battle classifying it according to the generalissimos of the Kaurava army giving the four generalissimos a Parva each. BhÅ«ma fought for ten days and was struck down on the tenth day by an arrow from Arjuna. (6) %% (Droïa = The second Generalissimo). When BhÅ«ma fell Droïa took charge as the supreme commander. This Parva deals with the fight under his command. Droïa was killed in the end by Dh­«Âadyumna. (7) %% (Karïa = The third generalissimo). This Parva deals with the war under the command of Karïa. Karïa fell in the end at the hands of Arjuna. (8) %<Áalya Parva.>% (Áalya = The fourth and last of the Generalissimos). When Karïa fell Áalya took over charge of the Kaurava army. As the war was coming to an end most of the big warriors of the Kaurava army were killed. In the end BhÅma and Duryodhana met in a grim fight with maces in which Duryodhana was killed. This Parva deals with the final stage of the battle. (10) %% (Sauptika = pertaining to sleep). This Parva tells us the tragic story of how K­pÃcÃrya, K­tavarmà and AÓvatthÃmà who were the only three left with Duryodhana after the great battle went into the camp of the PÃï¬avas at night and killed all the brave warriors of the PÃï¬ava army, excepting the PÃï¬avas, who were sleeping in their camp unaware of the foul play lying ahead. (11) %% (StrÅ = woman). This Parva deals with the great lamentation in the battlefield, after the war, of GÃndhÃrÅ and other women. (12) %<ÁÃnti Parva.>% Yudhi«Âhira was crowned king and even at that time BhÅ«ma was lying on his bed of arrows awaiting death. Before taking up his duties of the state Yudhi«Âhira went to where the grandsire lay dying and took his blessing and instruction in dharma. This instruction of BhÅ«mÃcÃrya to King Yudhi«Âhira of the three dharmas, RÃjadharma, ùpaddharma and Mok«adharma is the famous Áanti Parva. (13) %% (AnuÓÃsana = Instruction). BhÅ«ma still on his death-bed continues his instructions on several topics, like duty, freedom and fasting, giving entertaining stories to illustrate the essence of his teaching. This Parva is devoted to this. (14) %<ùÓvamedhika Parva.>% (AÓvamedha = yÃga conducted by emperors). This Parva deals with the yÃga conducted by Yudhi«Âhira when he became the emperor of BhÃrata. (15) %<ùÓramavÃsika Parva.>% (ùÓramavÃsa = life in a hermitage). Dh­tarëÂra, the blind and his wife GÃndhÃrÅ accompanied by KuntÅ left for the forests and lived there for two years in a hermitage. One day the forest caught fire and the three without trying to escape sat on the ground facing eastwards in yoga posture and calmly gave up themselves to the flames. This is dealt with in this Parva. (16) %% (Mausala = Mace). This Parva gives the story of how the YÃdavas fought against each other with maces and were destroyed and how DvÃrakà sank down into the ocean. It describes the death of ÁrÅ K­«ïa and BalarÃma also. (17) %% (MahÃprasthÃna = Death). Dharmaputra entrusts his kingdom to his successor and alongwith his four brothers and wife PäcÃlÅ sets out on a long journey to MahÃmeru never to return. This journey to death is detailed in this Parva. (18) %% (Svarga = Heaven). This Parva describes the entry of the PÃï¬avas and their relatives into Svarga, heaven. 3) %% Most of the verses in the MahÃbhÃrata are in the Anu«Âup metre. At certain places other metres also have been used. There are prose pieces also in it. There are twenty notable pieces, three in ùdi Parva, seven in Vana Parva, seven in ÁÃnti Parva and three in AnuÓÃsana Parva. All the pieces are statements by realised souls. The style of the poetry is simple and the method of presentation lively. At times the imagination of the poet extends up to the horizon. Though there is a flow of spiritualism throughout the matter is purely mundane. 4) %% BhagavÃn VyÃsa is believed to be the author of MahÃbhÃrata. He was a contemporary of the PÃï¬avas and the Kauravas. Many of the events of the MahÃbhÃrata were personally witnessed by VyÃsa. He took three years to write this book. The following Ólokas will support the above: "kururÃja kulasthÃnÃæ d­«Âaæ v­ttaæ ca yatsthitam / tatsarvaæ bhagavÃn vyÃso varïayÃmÃsa bhÃrate. // (padma purÃïa) tribhirvar«ai÷ sadotthÃyi k­«ïadvaipÃyano muni÷ / mahÃbhÃratamÃkhyÃnaæ k­tavÃnidamuttamam. //" (Áloka 55, Chapter 62, ùdi Parva). The VarÃha PurÃïa states that VyÃsa composed the MahÃbhÃrata at a period when the end of DvÃpara yuga merged with the dawn of the Kaliyuga. The BhÃgavata states that ÁrÅ K­«ïa passed away on the first day of Kaliyuga. The BhÃgavata is devoted to admire and praise the life of ÁrÅ K­«ïa. This book also is written by VyÃsa. This Óloka found in the first Chapter of ùdi Parva clears the doubt: "vÃsudevasya mÃhÃtmyaæ pÃï¬avÃnÃæ ca satyatÃm / durv­ttaæ dhÃrttarëÂrÃïÃæ uktavÃn bhagavÃn­«i÷. //" The original name of the BhÃrata which VyÃsa composed was 'Jaya'. In the first Chapter of ùdi Parva is this Óloka to support this statement: "nÃrÃyaïaæ namask­tya naraæ caiva narottamaæ/ devÅæ sarasvatÅæ caiva tato jayamudÅrayet//" After the death of the PÃï¬avas and the Kauravas the disciples of VyÃsa, Sumantu, Jaimini, Paila, Áuka and VaiÓampÃyana gave this book great publicity. They wrote books based on this story of BhÃrata of which only the 'BhÃrata' of VaiÓampÃyana and the AÓvamedha Parva of Jaimini are now available. VyÃsa's BhÃrata was first expounded by VaiÓampÃyana at the Sarpa-satra of Janamejaya. At the request of Janamejaya, VaiÓampÃyana added some more facts to the original work known then as 'Jaya'. Jaya with the accretions came to be known as BhÃratasaæhitÃ. SÆta who narrated this story to Áaunaka and others at the forest of NaimiÓa added some more matter to the BhÃratasaæhità and made it larger. The present MahÃbhÃrata is this expanded edition. The following facts prove that the MahÃbhÃrata has thus passed through three stages of evolution: 1) This book is known by three names: Jaya, BhÃratasaæhità and MahÃbhÃrata. \<1) "(a) jayo nÃmetihÃso'yaæ Órotavyo vijigÅ«uïà (Óloka 22, chapter 62, Ãdi parva). (b) caturviæÓati sÃhasrÅæ cakre bhÃratasaæhitÃm upÃkhyÃnairvinà tÃvad bhÃratam procyate budhai÷ (Óloka 78, chapter 1, Ãdi parva). (c) refer to the Óloka given in para 1.">\ 2) There is a reference to the three parts of the book in Áloka 66, Chapter 1 of ùdi Parva. \<2) "manvÃdi bhÃrataæ kecid ÃstikÃdi tathÃpare tathopari carÃdanye viprÃ÷ samyagadhÅyire.">\ 3) There are three different opinions regarding the total number of Ólokas in the MahÃbhÃrata. According to UgraÓravas there are 8800 verses, according to VyÃsa 24000 verses and according to another statement a lakh of verses. \<3) "idaæ Óatasahasraæ tu lokÃnÃm puïyakarmaïÃm upÃkhyÃnai÷ saha j¤eyamÃdyaæ bhÃratamuttamam caturvimÓati sÃhasrÅæ cakre bhÃratasaæhitÃm upÃkhyÃnairvinà tÃvad bhÃrataæ procyate budhai÷ a«Âau ÓlokasahasrÃïi a«Âau ÓlokaÓatÃni ca ahaæ vedmi Óuko vetti sa¤jayo vetti và na vÃ." (ùdi Parva, Chapter 1).>\ 4) The narration appears to be of three different kinds, descriptive, philosophical and oratorical, indicative of three different authorships. 5) SÆta and VaiÓampÃyana have made accretions to the original work 'Jaya' of VyÃsa. Viewed with these facts we are led to believe that VyÃsa has composed only the very essence of MahÃbhÃrata comprising 8800 Ólokas and that work was known as 'Jaya' as referred to in the first invocatory verse of the epic. VaiÓampÃyana added a few verses of his own and brought the number to 24,000 and gave the book the name of 'BhÃratasaæhitÃ'. It was SÆta who made many more additions and made the book so big as to fetch it the name of 'MahÃbhÃrata'. The epic which is now current among us contains a lakh of verses and it took perhaps centuries to get this transformation of the book from 'Jaya' to 'MahÃbhÃrata'. 6) %% The Kali Var«a starts from 3102 B.C. The great MahÃbhÃrata war was fought at a period when the end of DvÃpara yuga merged into the dawn of Kali yuga as could be gathered from the following verse from the epic: "antare caiva samprÃpte kalidvÃparayorabhÆt / samantapa¤cake yuddhaæ kurupÃï¬avasenayo÷. //" (Áloka 13, Chapter 2, ùdi Parva). So it can be deduced that the great war was fought round about 3102 B.C. Dh­tarëÂra lived for eighteen years after the great battle and the PÃï¬avas ruled the country for 36 years. (StrÅ Parva, M.B.). It was when ÁrÅ K­«ïa died that the PÃï¬avas ended their rule and commenced the MahÃprasthÃna. So it can be surmised that ÁrÅ K­«ïa lived for 36 years after the war. ÁrÅ K­«ïa died on the first day of Kali yuga, 3102 B.C. Therefore it is clear the MahÃbhÃrata battle was fought in 3138 B.C. There are indications in other purÃïas to support this theory. There was that rare phenomenon of a Saptagraha yoga (Combination in astronomical position of seven planets) while King ParÅk«it, son of Arjuna, was ruling the country.\<**>\ This happened in a month of MÃgha (January) and a probe into the dates of such previous occurrences revealed that a similar one had happened in the month of MÃgha in the years 3177 and 477 B.C. (The next one is to happen in 2223 A.D.). This phenomenon repeats itself in every hundred years and so it is to be believed that one of the kind happened in 3077 B.C. precisely during the period of ParÅk«it. It is therefore confirmatory to the statement that the great war occurred in 3138 B.C. The PÃï¬avas ruled the country for 36 years after the war and VyÃsa wrote this divine epic after the death of the PÃï¬avas. VyÃsa took three years to complete his work. Therefore it can be well concluded that VyÃsa wrote the epic in 3100 B.C. The PÃï¬avas commenced their MahÃprasthÃna after entrusting the administration of the state into the hands of ParÅk«it. This must have happened in 3102 B.C. ParÅk«it ruled the country for 60 years and so his son Janamejaya became King in 3042 B.C. It was after two years of his becoæing King that he conducted the Sarpasatra and it was at this Sarpasatra that VaiÓampÃyana first expounded 'Jaya' (MahÃbhÃrata) to the sages assembled there. This fixing of the date of MahÃbhÃrata is based on the conclusions arrived at by the pandits of BhÃrata, but foreign chronologists differ from us. They argue that it was in the 10th century B.C. that the MahÃbhÃrata battle took place on the strength of the following: The theme of the MahÃbhÃrata is a fight between Kurus and PäcÃlas. After the war the two join and there is a statement in the Yajurveda of a people formed by the merger of the two. Therefore the great war should have happened in the 10th century B.C. It was a period of hero-worship and songs on the heroic deeds of the Kurus and PÃï¬avas were sung and handed over from one generation to the other and gradually those songs took shape in the form of the MahÃbhÃrata. There is another school of thought. In the MahÃbhÃrata, Brahmà is given great prominence. But in Vedic times Brahmà was not counted at all. During the golden period of the Buddhists Brahmà had a conspicuous hold on Hinduism. Therefore it should be deduced that the MahÃbhÃrata was written during the 6th century B.C. Then there were about 8,000 verses in the MahÃbhÃrata. Towards the second stage of MahÃbhÃrata the epic grew in size bringing into its fold about 24,000 Ólokas. It was at this stage that the MahÃbhÃrata got a vai«ïavite colour and ÁrÅ K­«ïa was adored as an incarnation of Vi«ïu. Megasthenes who visited India in 300 B.C. records that the majority of Hindus were vai«ïavites at that period. There are references in certain parts of the MahÃbhÃrata to Greeks and Buddhists. Therefore a set of foreign chronologists conclude that those portions of the MahÃbhÃrata could have been written only after Buddha and after the attack on BhÃrata by the Greeks i.e. by 300 B.C. The third stage of the MahÃbhÃrata is its present form and it was at this stage that it included new philosophy in it. The Dharmasaæhità of Manusm­ti became popular in the fifth century A.D. and therefore the third stage of the MahÃbhÃrata must have started before that, in the 3rd century A.D. \<*) "purà kila surai÷ sarvai÷ sametya tulayà dh­tam caturbhya÷ sara{??}asyebhyo vedebhyo hyadhikaæ yadà tadà prabhrti loke'smin mahÃbhÃratamucyate mahatve ca gurutve ca dhriyamÃïaæ yaÓo'dhikam mahatvÃd bhÃravatvÃc ca mahÃbhÃratamucyate.">\ \<**) (a) Saptar«ayo maghÃyuktÃ÷ kÃle pÃrik«ite Óatam (Matsya purÃïa 271. 46). (b) Te tu pÃrÅk«ite kÃle maghÃsvÃsan dvijottama (Visnu purÃna 4, 24, 106).>\ ## (BhÃratavar«a. India). The purÃïas describe the Earth to be constituted of seven continents: JambÆdvÅpa, Plak«advÅpa, ÁÃlmalÅdvÅpa, KuÓadvÅpa, Krau¤cadvÅpa, ÁÃkadvÅpa and Pu«karadvÅpa. Of these India is JambÆdvÅpa. The BhÃratavar«a was constituted of nine islands at that time in the following positions: In the centre was IlÃv­ta and to the east was Bhadravar«a. To the south-east was Hiraïyaka and to the south was BhÃrata. To the southwest was Hari and to the west was KetumÃla. To the north-west was cambaka and to the north was Kuruvar«a. Beautiful Kiæpuru«a var«a stood to the north-east of IlÃv­ta. There was neither the passage of time nor the fear of ageing or death in any of these continents excepting BhÃratavar«a. This BhÃratavar«a itself is a group of nine islands each separated from the other by oceans and thus made not easily accessible between each other. IndradvÅpa, KaÓerumÃn, TÃmraparïa, GabhastimÃn, NÃgadvÅpa, KaÂÃha, Siæhala and VÃruïa are the eight others and the ninth is this island of BhÃratavar«a. This island is called KumÃra also. On the eastern boundary of this island live KirÃtas, on the western side, Yavanas, on the southern boundary ùndhras and on the north Turu«kas. In the Centre live the BrÃhmins, K«atriyas, VaiÓyas and ÁÆdras. The eight sacred mountains of this place are Mahendra, Malaya, Sahya, ÁuktimÃn, ãk«aparvata, Vindhya and PÃriyÃtra. There are several other mountains also in MadhyapradeÓa. They are: KolÃhala, VaibhrÃja, Mandara, Durddhara, VÃtadhÆma, Vaidyuta, MainÃka, Sarasa, TuÇgaprastha, NÃgagiri, Govardhana, Ujjayanta, Pu«pagiri, Arbuda, Raivataka, ã«yamÆka, Gomanta, CitrakÆÂa, K­tasmara, ÁrÅparvata and KoÇkaïa. This place is inhabited by ùryas and Mlecchas. The rivers which they use for drinking water are the following: SarasvatÅ, Pa¤carÆpÃ, KÃlindÅ, HiraïvatÅ, Áatadru, CandrikÃ, NÅla, VitastÃ, IrÃvatÅ, KuhÆ, MadhurÃ, HÃrarÃvi, UÓÅrÃ, DhÃtakÅ, RasÃ, GomatÅ, DhÆtapÃpÃ, BahudÃ, D­«advatÅ, NisvarÃ, Gaï¬akÅ, CitrÃ, KauÓikÅ, VadhÆsara, SarayÆ and Lohitya. All these rivers originate from the base of HimavÃn. Those originating from PÃriyÃtra are: VedaÓm­ti, VedasvanÅ, V­traghnÅ, Sindhu, ParïÃÓÃ, NandinÅ, PÃvanÅ, MahÅ, ÁarÃ, CarmmaïvatÅ, LÆpi, VidiÓÃ, VeïumatÅ, Citrà and OghavatÅ. Those flowing down from the ãk«aparvata are: Áoïa alias MahÃnada, NarmadÃ, SurasÃ, KriyÃ, MandÃkinÅ, DaÓÃrïa, CitrakÆÂÃ, DevikÃ, CitrotpalÃ, TamasÃ, KaratoyÃ, PiÓÃcikÃ, PippalaÓreïÅ, VipÃÓÃ, Va¤jjulÃvatÅ, SatsantajÃ, ÁuktimatÅ, CakriïÅ, TridivÃ, Vasu, ValguvÃhinÅ. From the base of Vindhya flow down the following rivers: ÁivÃ, Payo«ïÅ, NirvindhyÃ, TÃpÅ, VeïÃ, Ni«adhÃvatÅ, VaitaraïÅ, SinÅbÃhu, KumudvatÅ, ToyÃ, RevÃ, MahÃgaurÅ, Durggyà and AntaÓÓivÃ. Those originating from the base of Sahya are the following great rivers: GodÃvarÅ, BhÅmarathÅ, K­«ïÃ, VeïyÃ, SaridvatÅ, Vi«amÃdrÅ, SuprayogÃ, VÃhyÃ, KÃverÅ, DugdhodÃ, NalinÅ, VÃrisenÃ, and KalasvanÃ. Those arising from ÁuktimÃn are the following: K­tamÃlÃ, TÃmravarïÅ, Va¤jjulÃ, UtpalÃvatÅ, ÁunÅ and SudÃmÃ. All these rivers are very sacred and are considered to be absolvers of sins, mothers of the universe and wives of oceans. There are bad rivers also besides these. The MadhyapradeÓa comprises the following states: Matsya, KuÓÆdra, Kuï¬ala, PäcÃla, Kosala, V­ka, Áaka, Barbara, Kaurava, KaliÇga, VaÇga, AÇga and Marmaka. The states lying to the north are the following: ùbhÅra, ÁÃÂhyadhÃnaka, BÃhlÅka, VÃtadhÃna, AbhÅra, KÃlatoyada, AparÃnta, ÁÆdra, Pahlava, KheÂaka, GÃndhÃra, Yavana, Sindhu, SauvÅra, Bhadraka, ÁÃtadrava, Lalittha, PÃrÃvata, MÆ«ika, MÃÂhara, UrukadhÃra, Kekaya, DaæÓana, KÃmboja, Darada, AÇga, Lokika, Veïa, Tu«Ãra, BÃhya, Todara, ùtreya, BhÃradvÃja, Prasthala, DaÓeraka, Lambaka, TÃvakÃrÃma, CÆdika, Taægaïa, Alasa, ùlibhadra, KirÃta, TÃmasa, HaæsamÃrga, SupÃrÓva, Gaïaka, KÆlÆta, Kurhika, CÆrïa, ôrïapÃda, KukkuÂa, MÃï¬avya and PÃïavÅya. Those lying to the east are the following: AÇga, VaÇga, Madgurava, Antarggiri, Bahirggiri, Pravaæga, VÃægeya, MÃæsÃda, Baladantika, Brahmottara, PrÃvijaya, BhÃrgava, ùÇgeya, Mar«aka, PrÃgjyoti«a, V­«addhra, Videha, Malla, TÃmraliptaka, Magadha and ùnanda. The states lying to the south are the following: Puï¬ra, Kerala, Cola, Kulya, JÃnuka, MÆ«ikÃda, KumÃrÃda, MahÃÓaka, MahÃrÃstra, MÃhi«ika, KaliÇga, ùdÅra, VaiÓikya, ùraïya, Áabara, Pulinda, VindhyaÓaileya, Vidarbha, Daï¬aka, Paurika, SÃrika, AÓmaka, Bhogavardhana, Naimika, Kuntala, ùndhra, Udbhida and NalakÃraka. The western states are: ÁÆrppÃraka, VÃridhÃna, Durga, CÃlÅkaÂa, PulÅya, SunÅla, TÃmasa, TÃpasa, KÃraskara, BhÆmi, NÃsikÃnta, Sunarmmada, DÃrukaccha, SumÃheya, SÃrasvata, VÃtsiya, SurëÂra, ùvantya and ùrbuda. The follwoing states lie adjacent to Vindhya: KÃrÆsa, Ekalavya, Mekala, Utkala, Uttamarïa, DaÓÃrïa, Gopta, Kikarava, Tosala, Kosala, Traipura, KhelliÓa, Turaga, Tuæbara, Vahela, Ni«adha, AnÆpa, Tuï¬ikera, VÅtihotra and Avanti. There are a few more states which lie attached to mountains: NirÃhÃra, HaæsamÃrga, Kupatha, Taægaïa, KhaÓa, KaÂha, PrÃvaraïa, ôrïa, ùpla«Âa, SuhÆhuka, Trigartta, KirÃta, Tomara, SaÓikha and Adrika. (Chapter 13, VÃmana PurÃïa). (See the map of PaurÃïika BhÃrata). ## Another title of the MahÃbhÃrata. (See BhÃrata I). ## A famous river mentioned in the PurÃïas. It is stated in Verse 25, Chapter 222 of the Vana Parva that Agni (fire) originated in this river. ## Daughter of the Agni called Bharata. (Áloka 9, Chapter 219, Vana Parva, M.B.). ## A Sanskrit poet who flourished in the 6th century A.D. He is the author of the mahÃkÃvya called KirÃtÃrjunÅya. RaghuvaæÓa, KumÃrasambhava, KirÃtÃrjunÅya, ÁiÓupÃlavadha and Nai«adha are the five MahÃkÃvyas in Sanskrit with established reputation. In the Ehole records of A.D. 634 BhÃravi is held up in praise along with KÃlidÃsa.\<*>\ The theme of KirÃtÃrjunÅya is Áiva, in the guise of a hunter, attacking Arjuna immersed in penance. BhÃravi's literary style is simple and sweet. In the use of similes he is second only to KÃlidÃsa. Among his books only KirÃtÃrjunÅya has been found out yet. \<*) YenÃyoji na veÓma sthiram arthavidhau vivekinà jinaveÓma/ Sa jayatÃæ ravikÅrti÷ kavitÃÓrita-KÃlidÃsa-BhÃravikÅrti÷.//>\ ## Grandson of DivodÃsa, a King of the PÆru line. DivodÃsa got a son named Pratardana. Bharga and Vatsa were the sons of Pratardana. (Chapter 278, Agni PurÃïa). ## A synonym of Áiva. ## A village of ancient India. (Áloka 51, Chapter 9, BhÅ«ma Parva, M.B.). ## One who belongs to the Bh­gu dynasty. (See Bh­gu). ## A city in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 50). ## A famous king of PäcÃla DeÓa. He had five heroic sons headed by Mudgala. (Navama Skandha, BhÃgavata) ## A famous Sanskrit poet. 1) %% He was the son of VidyÃsÃgara, a great brahmin scholar, who lived in PÃÂalÅputra. There is a legend about the birth of Bhart­hari in Uttara BhÃrata. VidyÃsÃgara while young learnt the Vedas from his guru. But he was not satisfied with that study and wanted to learn more about all ÓÃstras and so he started on a tour to find out a guru who would teach him all he wanted. On his way he met several great scholars but none came up to his standard of a guru. One day tired after a long journey he reached a mountain valley. Washing his hands and feet in a nearby river and quenching his thirst he went and sat down under a banyan tree to rest. The cool breeze sent the tired brahmin to sleep and he slept. A BrahmarÃk«asa who was living on the top of the banyan tree when it became midday descended from the tree to perform the sacred rites of the day and found a man lying asleep. By the sacred thread on his body the BrahmarÃk«asa surmised that the man was a brahmin and woke him up. Waking up VidyÃsÃgara found to his surprise the bearded BrahmarÃk«asa standing before him and after mutual enquiries VidyÃsÃgara told him of his mission. The BrahmarÃk«asa told him thus: "Boy, let your name VidyÃsÃgara (ocean of learning) be true in your life. I am acquainted with many ÓÃstras and I shall teach you everything I know. But there are certain conditions for the same which you have to observe. You must live with me for six months and should fast during that period behaving yourself as one under a vow. I shall, however, teach you a mantra which would help you to remain unaffected by hunger, thirst or sleep. If you are prepared to accept these terms and become my disciple I shall quench your thirst for knowledge. VidyÃsÃgara willingly agreed to his terms and became his student. Both of them then climbed on the banyan tree and the BrahmarÃk«asa sat in his usual place on a branch on the tree and VidyÃsÃgara on a branch just below it. The instructions started and continued for six months. VidyÃsÃgara never felt thirst or hunger during that period. When the teaching was complete the BrahmarÃk«asa bade farewell to his disciple and departed leaving his body behind. VidyÃsÃgara then got down from the tree and performed the obsequies of his guru. VidyÃsÃgara while he was learning used to note down the instructions of the guru on the leaves of the banyan tree. It had come to a huge bundle on completion. Taking the bundle along with him VidyÃsÃgara left for his country. By the time he left the forest area the power of the mantra faded and VidyÃsÃgara began to feel the pangs of hunger and thirst. By dusk he reached KaliÇga and there he came to the door of a dancing girl named MandÃkinÅ. The door was locked as the owner was away in a Áiva temple nearby. Exhausted by the journey, hungry and thirsty, VidyÃsÃgara lay down on the doorstep and soon fell asleep with the leaf-bundle as a pillow. MandÃkinÅ when she returned from the temple at about ten at night saw a brahmin sleeping on the doorstep, tired and exhausted. She soon asked her servants to get him inside and sent for a doctor. By the clever treatment of the doctor and the expert nursing of MandÃkinÅ, VidyÃsÃgara survived. When he was fit for travel he started to go but MandÃkinÅ objected and requested him to marry her. VidyÃsÃgara did not agree to it and she took him to the King and told him all that had happened. Finding VidyÃsÃgara to be one with great erudition and good manners he decided that VidyÃsÃgara should marry his daughter (a K«atriya), daughter of his minister (a brahmin), daughter of Kulapati (a vaiÓya), and also MandÃkinÅ (a ÁÆdra). There was an injunction in those days that a brahmin should marry a ÁÆdra only after having married from all the higher castes. The decision of the King surmounted this difficulty for VidyÃsÃgara to marry the ÓÆdra girl, MandÃkinÅ. Marriages were all conducted in order. The King's daughter bore the name KalÃvatÅ, the minister's MÃlatÅ and Kulapati's SumaÇgalÅ. Each delivered a son. The brahmin boy was named Vararuci, the K«atriya boy, VikramÃditya, the VaiÓya boy, BhaÂÂi and the ÁÆdra boy, Bhart­hari. 2) %% When the King of KaliÇga became old he gave the kingdom to VidyÃsÃgara and when VidyÃsÃgara died all his other sons made Bhart­hari the King. Bhart­hari gave his father on his death-bed a promise that he would see that no sons were born to him.\<*>\ So though Bhart­hari married three wives he was careful enough not to produce any children by them. 3) %% Bhart­hari was living happily with his wife when one day a yogÅ of divine disposition came to his house and giving him a ripe mango said: "If you eat this mango you will never become old. It is because you who are perfect in education and fortune should live long for the benefit of the people that I am giving you this." So saying he gave the mango and left the place. When the sannyÃsÅ left him Bhart­hari thought thus: "After some years my wife would become old and die. What is the use of my remaining alive after she is gone. So this mango should be given to her. Let her live long." He, therefore, gave the mango to his wife explaining to her the greatness of the fruit. That wife whom poor Bhart­hari accepted to be very loving and chaste had a lover. He was none other than the horsegroom of her husband and that prostitute thought thus: "Of what use is my life when my lover is dead. Let him live for ever". So thinking she sent for her lover and giving him the mango explained to him the greatness of the thing. But the horse-groom was well devoted to his wife and desiring that his wife should remain young always he gave it to her. The groom's wife was a servant-maid of the palace and it was at the time of her departure from the palace after her day's work that she was given the mango by the horse-groom and so she carried it home in her hand. Bhart­hari who was returning from somewhere to the palace saw the woman carrying the mango and questioned her and knew how she got it. On coming to the palace he sent for the horse-groom and though at first the horse-groom tried to shield the queen, he was compelled to tell the truth in the end. The truth pained him much "Phew! It was this wretched and unfaithful woman whom I was believing to be very chaste and loving. Woman can never be believed. Look, she has fallen in love with an uglylooking servant of mine and unless he was her lover she would not have given this mango to him. It is better that this matter is not pursued any further now. We will decide about the future course of action later". Thinking thus, he sent away the horse-groom and went to his bed-chamber and lay there immersed in thoughts. The horse-groom immediately informed the queen of everything that took place and the queen felt sorry that her secret had come to light. She knew that besides the punishment that her lover would get her name would also be blackened and so decided to kill her husband before the affair became public. At once she made an oÂÂaÂa (flat bread made of wheat or rice) with poison in it and bringing it to the bed-room told her husband thus with much pretended affection. "It will take some time for your lunch to be ready. Let not you lie with an empty stomach. Eat this now". So saying she placed the bread in the hands of Bhart­hari and left the room. Bhart­hari suspected foul play and mused "This bread has been prepared by her with poison to kill me. It is better to give up living with her. There is no doubt about it. Of the four ÃÓramas the fourth, SannyÃsa, is the best. It is pleasant and sorrowless. Therefore gradually that ÃÓrama should be accepted". Thinking thus he came out from his room with the bread and placed it hidden somewhere in the lower end of the roof of the house remarking "OÂÂappam VÅÂÂeccuÂum" (The oÂÂaÂa will burn the house). Then taking an earthern bowl for begging he left the house unnoticed by any. The moment Bhart­hari left the house the house caught fire and everything in it was burnt to ashes. Bhart­hari renouncing all and changing himself into the robes of a sannyÃsÅ went about living by begging. After some time he decided that he would never beg but would eat only that which others gave him voluntarily. He had by that time reached a big temple\<**>\ in south India where in one of the entrances to the temple, the east one, was sitting the famous sannyÃsÅ PaÂÂanatt PillayÃr. Bhart­hari, therefore, went and sat at the western entrance with his bowl before him. Whatever food fell into the bowl was eaten by him. Sometimes for days together he went without food. But he never was sick or felt weak. One day a beggar went to the eastern gate and asked PaÂÂanatt PillayÃr for alms. PillayÃr said, "I am also a beggar like you. I have nothing in my hand to give you. But there is a man sitting in the western gate. He is a rich man and he may give you something". The beggar went to Bhart­hari and asked for alms. Bhart­hari also expressed his helplessness in the matter. But then the beggar said "The man sitting at the opposite entrance told me that you were a rich man." Bhart­hari smiled. He knew then why PaÂÂanatt PillayÃr said so. A man who has renounced everything need not keep even a bowl to beg. The bowl was a luxury and a sign of wealth. Bhart­hari threw away the bowl and remained at the temple entrance till the end of his life. It was while sitting there that he wrote his famous poems. 4) His well-known works are: (1) The NÅti Áataka (2) The Á­ÇgÃra Áataka (3) The VairÃgya Áataka and (4) The Subhëitas. \<*) There is a belief that if a son is born to a ÁÆdra who was himself born of a brahmin the brahmin father would go to hell.>\ \<**) This temple is believed to be the Chidaæbaraæ Temple.>\ ## A very holy place in ancient India. It is said that even those who merely visited this place would get the benefit of performing an AÓvamedha yaj¤a. The place got its importance because Lord Subrahmaïya lived there. (Áloka 76, Chapter 84, Vana Parva, M.B.) ## A daughter of Dak«aprajÃpati. The prajÃpati, at one stage begot sixty girls of VairiïÅ and gave them to KaÓyapa, who distributed them among several Devas. BhÃru was the woman so given to the ViÓvadevatÃs. (Hari VaæÓa, Chapter 3). ## A king of the Solar dynasty. He was the son of Sudeva and father of BÃhuka. (Navama Skanda, BhÃgavata). ## A village of ancient India. ÁÆdras lived there. At that time of the RÃjasÆya of Dharmaputra these ÁÆdras brought gifts to the King. (Chapter 51, Sabhà Parva). ## A particular kind of bird found in the Kingdom called Uttarakuruvar«a. These birds carry in their strong beak corpses to their caves and eat them. (BhÅ«maparva, Chapter 7, Verse 12). ## Wife. BhÅ«ma points out the sanctified importance of BhÃryà (wife) as follows:-- Without her even the palace will prove itself to be just a forest. She will be a great support (to the husband) in the matter of dharma (duty) artha (wealth) and KÃma (enjoyment of material comforts). (These three precede the ultimate state of Mok«a (salvation) and the wife will be a great support in fulfilling the conditions during the first three stages.) While on tour in foreign places she will remain faithful to him and instil confidence in him. BhÃryà is great wealth to man. In his forlorn life on earth the wife is of great help to man. To him, who is suffering from diseases and is otherwise in distress there is no remedy (medicine) like a good wife. There is no relative like a wife. In the matter of practising dharma there is no other support to match the wife. If one has no good wife to take care of domestic affairs one will be driven to the forest; the home will be like a forest. (ÁÃnti Parva, Chapter 144). ## A very prominent dramatist in Sanskrit. As BÃïa and KÃlidÃsa have noticed him in their works, it may safely be assumed that BhÃsa lived in an earlier period. Since Pratimà nÃÂaka and Abhi«eka nÃÂaka, which are universally admitted to have been composed by BhÃsa, depend for their themes on the VÃlmÅki RÃmÃyaïa, it is clear that BhÃsa lived after VÃlmÅki. KÃlidÃsa's period has not yet been fixed beyond doubt. It is almost settled that BÃïa lived sometime between the sixth and seventh centuries A.D. Prof. Keith has been of the view that VÃlmÅki lived before the 4th century B.C. In the light of all such factors it could be presumed that BhÃsa lived in the period between the 4th century B.C. and 6th century A.D. Though BhÃsa has so many glories to his credit he does not fully match KÃlidÃsa, and this might have been the reason why Indians did almost forget BhÃsa with the advent of KÃlidÃsa on the literary arena. We are not in a position to name with unerring definiteness the works of BhÃsa. The general belief is that he has written nearly twenty three dramas. In 1922, Pandit Gaïapati ÁÃstrÅ unearthed from various sources thirteen dramas of BhÃsa. Three out of them, viz. Pratij¤ÃyaugandharÃyaïa, ÁvapnavÃsavadatta and AvimÃraka owe their themes to the B­hatkathÃ, while Pratimà nÃÂaka and Abhi«eka nÃÂaka have RÃmÃyaïa as their basic inspiration. Out of the eight remaining dramas six, viz. Madhyama vyÃyoga, Pa¤carÃtra, DÆtavÃkya, DÆtaghaÂotkaca, KarïabhÃra and ôrubhaÇga owe their themes to the MahÃbhÃrata, while the last two dramas, BÃlacarita and CÃrudatta are dependent for their themes on anecdotes about ÁrÅ K­«ïa and on yak«a stories. Though Dr. Gaïapati ÁÃstrÅ has strongly contended that all the above thirteen dramas were written by BhÃsa himself, his view has not yet received universal acceptance. Whatever that be, it is an admitted fact that SvapnavÃsavadatta is by far the best among the thirteen dramas. It is a continuation of the story of Pratij¤ÃyaugandharÃyaïa. The wedding of king Udayana and VÃsavadattà is the subject matter of SvapnavÃsavadatta. With his killing of the RÃk«asa 'Avi' the SauvÅra king comes to be known as AvimÃra, and AvimÃra's falling in love with KuraÇgÅ, daughter of Kuntibhoja forms the theme of the drama, AvimÃraka. In Pratimà nÃÂaka is told the story narrated in RÃmÃyaïa from AyodhyÃkÃï¬a to PaÂÂÃbhi«eka. Abhi«eka nÃÂaka codifies the stories in the Ki«kindhà KÃï¬a and Sundara KÃï¬a of the ãÃmÃyaïa and describes the coronations of SugrÅva and of ÁrÅ RÃma. Though the characters in Pa¤carÃtra are borrowed from MahÃbhÃrata the story is entirely BhÃsa's. Madhyama vyÃyoga, DÆtavÃkya, DÆtaghaÂotkaca, KarïabhÃra and ôrubhaÇga are one-act plays. These five plays have as their basis some of the anecdotes in the MahÃbhÃrata. In CÃrudatta is treated the love story of CÃrudatta and VasantasenÃ. Indisputable evidence is still lacking to credit BhÃsa with the authorship of all the thirteen plays referred to above. ## (See BhÃsÅ). ## A military captain of RÃvaïa. HanumÃn killed him in fight. (VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a 46, 47). ## Daughter of TÃmrÃ, Dak«a's daughter. KaÓyapa prajÃpati married the following daughters of Dak«a: Aditi, Diti, Danu, KÃlikÃ, TÃmrÃ, KrodhavaÓÃ, Manu and AnalÃ, TÃmrà had five daughters, viz. Krau¤cÅ, BhÃsÅ, ÁyenÅ, Dh­tarëÂrÅ and ÁukÅ. And, the sons of BhÃsÅ are the Deva sect called the BhÃsas. (VÃlmÅki RÃmÃyaïa, ùraïya KÃï¬a, Canto 14). @<[Page 127a]>@ ## One of the DvÃdaÓÃdityas born of KaÓyapa prajÃpati and Aditi. (AnuÓÃsana Parva, Verse 150). ## A master astronomer of ancient India. It was he who declared, much earlier than western experts, that the earth is round in shape. ## An old mahar«i of India. He accompanied the ã«is who visited BhÅ«ma on his bed of arrows. (ÁÃnti Parva, Chapter 47, Verse 12). ## (Sacred ash). To know a story about the greatness of Bhasma see under the word Durjaya. ## A demon. There is no mention about this demon in any of the Sanskrit purÃïas but 'ÁivalÅlÃm­ta' in MarÃÂhi contains the following story about him. BhasmÃsura was born of the Bhasma dust (ashes) on the body of Áiva. Pleased at the great devotion of the demon towards him Áiva asked him to name any boon he wanted. BhasmÃsura said that he wanted the power to burn to ashes anybody on whose head he placed his hand. BhasmÃsura became arrogant with the boon and he became a nightmare to the whole world. Then MahÃvi«ïu appeared before him in the form of MohinÅ, an attractive dancer and alluring him by her charm started on a dance called Muktan­tya. During the course of this dance BhasmÃsura was forced to place his hand on his own head and the moment his head touched his head he was burnt to ashes. ## One of the two attendants presented by SÆrya to Subrahmaïya; the other was named SubhrÃja. (Áalya Parva, Chapter 45, Verse 31). ## A sanskrit poet who flourished near about A.D. 700. VeïÅsaæhÃra, a drama in six acts is the only composition of his found out, yet. He is also known by another name, M­garÃjalak«ma. Certain scholars opine that he might have lived before BÃïa and after VÃmana. ## A literary critic who flourished in the 10th century A.D. in India. He composed a critical study on the science of dance (NÃÂya) named H­dayadarpaïa based on the NÃÂya ÓÃstra of Bharata. But, the book has not been found out, yet. Contesting the dhvanivÃda (the rhetorical theory that in poetry suggested or implied meaning is superior to the explicit meanning) of ùnandavardhanÃcÃrya, he established the rasavÃda (that sentiment is supreme in poetry). Abhinavagupta also has supported the rasavÃda. Hence, it may be inferred that BhaÂÂanÃyaka lived in the period after ùnandavardhana and anterior to Abhinavagupta. BhaÂÂanÃyaka's theory is that AbhidhÃ, BhÃvakatvaæ and Bhojakatvaæ should be the three excellences of good poetry. ## A sanskrit poet who lived in the 7th century A.D. His most important composition is the MahÃkÃvya, RÃvaïavadha, which has become very popular and famous by the name BhaÂÂikÃvya. This mahÃkÃvya deals with the story of RÃmÃyaïa in its twentytwo KÃï¬as (cantos). The kÃvya is believed to have been composed at ValabhÅ in obedience to the request of King ÁrÅdharasena. ## The fourteenth Manu. In the time of this Manu, the person called Áuci will be Indra. Under his control there will be five groups of Devas. These groups are called CÃk«u«as, Pavitras, Kani«Âhas, BhrÃjikas and VÃpÃv­ddhas. The Saptar«is (seven sages) of that Manvantara are AgnibÃhu, Áuci, Áukra, MÃgadha, AgnÅdhra, Yukta and Jita. At that time, the sons of Manu who will be protecting the earth will be ôru, gaæbhÅrabuddhi and other Kings. (Vi«ïu PurÃïa, 3rd Part, Chapter 2). ## Another name of NarakÃsura. (See the word NarakÃsura). ## A RÃk«asa born to Siæhikà by Vipracitti. ParaÓu-RÃma killed him. (BrahmÃï¬a--3-6-18-22). ## See the word Manvantara. ## One of the eleven Rudras. He was the son of SthÃïu and grandson of BrahmÃ. (Chapter 66, ùdi Parva, M.B.). ## A sanÃtana ViÓvadeva. (Chapter 60, ùdi Parva, M.B.). ## One of the sons born to KaÓyapa of Surabhi. ## A famous forest mentioned in the PurÃïas. BhÃva was near the Veïumanda mountain, which was close to DvÃrakÃ. (Sabhà Parva, Chapter 38). ## One of the twelve Devas born to Bh­guvÃruïi ã«i of his wife DivyÃ. ## A Sanskrit poet who lived in the 7th century A.D. His important works are the three dramas, MÃlatÅmÃdhava, MahÃvÅracarita and UttararÃmacarita. BhavabhÆti was a brahmin of the KaÓyapagotra. He was the son of one NÅlakaïÂha and one JÃtukarïÅ. He was a great devotee of Áiva and he got his name BhavabhÆti later because of this. His original name was NÅlakaïÂha. BhavabhÆti was born in Padmapura in the state of Vidarbha. But BhavabhÆti spent most of his life in the palace of YaÓodharmÃ, king of Kannauj. BhavabhÆti's first drama is believed to be MahÃvÅracarita. There are seven acts in this. The theme is based on the story of ÁrÅ RÃma. But there are some variations from the original RÃmÃyaïa in this drama. BhavabhÆti states that even at the time of the svayaævara of SÅtÃ, RÃvaïa was a suitor. There is an opinion among certain critics that BhavabhÆti did write only up to the 46th verse in the fourth act and the rest was written by another poet named Subrahmaïya. MÃlatÅmÃdhava is a drama of ten acts. It is a love-story of MÃlatÅ and MÃdhava. MÃlatÅ was the daughter of the minister of UjjayinÅ and Madhava was the son of the minister of Vidarbha. It was while MÃdhava was having his education in UjjayinÅ that he came to love MÃlatÅ. It was KÃmandakÅ who was a classmate of both the ministers and who became a sannyÃsinÅ later who pulls the strings of this love story. The king of UjjayinÅ wanted MÃlatÅ to marry Nandana, a friend of his. But MÃlatÅ did not love him. Yet afraid of getting the displeasure of the King, MÃlatÅ's father decided to give her in marriage to Nandana. In despair MÃdhava was about to commit suicide when from the temple nearby MÃdhava heard an agonised weeping. He rushed to the site of the sound and found to his bewilderment the gruesome sight of MÃlatÅ being dragged for sacrifice by a sorceress named KapÃlakuï¬alà helped by her guru AghoraghaïÂa. MÃdhava killed AghoraghaïÂa and saved MÃlatÅ. Disappointed KapÃlakuï¬alà swore that she would seek revenge on MÃdhava and disappeared. MÃlatÅ went back to her palace. At this time MadayantikÃ, sister of Nandana and Makaranda, a friend of MÃdhava became lovers. Once Madayantikà was attacked by a tiger in a Áiva temple and Makaranda saved her from the wild beast, and they became lovers thereafter. The proposal to give MÃlatÅ in marriage to Nandana was still pending then. The marriage day was fixed and a day before that by a clever ruse played by the keenwitted KÃmandakÅ MÃlatÅ and MÃdhava eloped together. Makaranda, friend of MÃdhava, was disguised and dressed in bridal robes and Nandana little suspecting the trick played on him married the substitute. Before they went to the bridal chamber for the night Nandana's sister came to see her new sister-in-law and the moment she put her eyes on her she understood who it was and that night they also eloped. Thus poor Nandana was left alone. KapÃlakuï¬alà by her sorcery separated MÃlatÅ from MÃdhava but luckily SaudÃminÅ a disciple of KÃmantakÅ saved her from KapÃlakuï¬alÃ. Later MÃlatÅ married MÃdhava with the permission of the King. This is the story of MÃlatÅ-MÃdhava. UttararÃmacarita is a play of seven acts. The theme is the story of RÃma after his return to Ayodhyà after the exile. It begins with the renouncement of SÅtà by RÃma and ends with the vanishing of SÅtÃ. All these three dramas used to be enacted during the festival of 'KÃlapriyanÃtha' at UjjayinÅ. The predominant emotion in MahÃvÅracarita is 'VÅra', in MÃlatÅ-MÃdhava, 'S­ÇgÃra' and in UttararÃmacarita 'Karuïa'. In expressing and elaborating the emotion of 'Karuïa' BhavabhÆti excels KÃlidÃsa. The one draw-back which keeps him second to KÃlidÃsa is his lack of humour and wit. The sanskrit poet DhanapÃla in his book' 'Tilakama¤jari' speaks about BhavabhÆti thus: "spa«ÂabhÃvarasà citrai÷ padanyÃsai÷ pravarttità / nÃÂake«u naÂastrÅva bhÃratÅ bhavabhÆtinà //" ## A follower of Skandadeva. (Chapter 45, Áalya Parva). ## A king of PÆruvaæÓa. He had five sons: B­hatk«atra, Nara, Garga, MahÃvÅrya and Jaya. (Chapter 19, AæÓa 4, Vi«ïu PurÃïa). ## A companion of princess M­gaækÃvatÅ. (See ÁrÅdatta). ## The word prescribed by Manu to be used while addressing women. Not all women should be addressed like that. All women who are not your relatives and the wives of others should be addressed using any one of the following words: Bhavati, Subhage or Bhagini. "parapatnÅ tu yà strÅ syÃd asambaddhà ca yonita÷ / tÃæ brÆyÃd bhavatÅtyevaæ subhage bhaginÅti ca. //" (Manusm­ti, Chapter 2). ## A muni, whose glories are sung in the ãgveda. He married RomaÓÃ, daughter of Bh­haspati. Once she approached her husband with the request for coition, and the husband laughed at her. (ãgveda, Maï¬ala 19, AnuvÃka 19, SÆkta 127). ## A female attendant of Subrahmaïya. (Áalya Parva, Chapter 44, Verse 11). ## This purÃïa contains the instructions given by the god SÆrya to Manu. There are about fourteen thousand books in this purÃïa and they deal with almost all subjects on earth including such important ones like, S­sÂi (creation), KÃlamÃna (time), GarbhÃdhÃna (conception), GodÃna (gift of cows), ùÓramadharmas (duties of a hermit) LiÇga ÁÃstra (science of sex), Vi«acikitsà (treatment of poisoning) and ùyurveda (Medical science). (Chapter 272, Agni PurÃïa). ## The part after UttararÃmÃyaïa. UttararÃmÃyaïa states about Bhavi«yarÃmÃyaïa being sung by KuÓa and Lava in the presence of ÁrÅ RÃma. ## A king of the solar dynasty. He was the son of RavÅya and father of Cakroddhata. (BhÃgavata, Navama Skandha). ## A son of Dhruva. He got of his wife Áambhu two sons, Ái«Âi and Bhavya. (Chapter 13, AæÓa 1, Vi«ïu PurÃïa). ## A clan of devas in Raivatamanvantara. Parimiti, PriyaniÓcaya, Mati, Mana, Vicetasa, Vijaya, Sujaya and Syoda are some of the prominent devas of the clan. (BrahmÃï¬a PurÃïa, 2.36, 71-72). ## One of the Saptar«is (seven sacred saints) of Dak«asÃvarïi Manvantara. ## A demoness, sister of KÃla who presides over the land of death. She was married to Heti, son of Brahmà and brother of Praheti. VidyutkeÓa was their son and he married SÃlakaïÂakÃ, daughter of SandhyÃ. (Uttara RÃmÃyaïa). ## Hiæsà is the wife of Adharma. They got a son named An­ta and a daughter named Nik­ti. From them were born Bhaya, Naraka, MÃyà and VedanÃ. Of these MÃyà produced M­tyu, destroyer of matter. Vedanà got of her husband Raurava son named Du÷kha. From M­tyu were born VyÃdhi, JarÃ, Áoka, T­«ïà and Krodha. (Chapter 20, Agni PurÃïa). Another version about the birth of Bhaya is found in Áloka 54, Chapter 66 of ùdi Parva, M.B. Adharma married Nir­tÅ and to them were born Bhaya, MahÃbhaya and M­tyu, three sons of demoniac disposition. These three sons led a sinful life. ## A prince of the country of SauvÅra. He was a dependant of Jayadratha. It was this BhayaÇkara who followed Jayadratha with his flag when he was trying to kidnap PäcÃlÅ. Arjuna killed him. (Chapter 265 and 271, Vana Parva, M.B.). ## A sanÃtana ViÓvadeva. (Chapter 91, AnuÓÃsana Parva, M.B.). ## A follower of Subrahmaïya. (Áloka 4, Chapter 46, Áalya Parva, M.B.). ## A female attendant of Subrahmaïya (M.B. Áalya Parva, Chapter 46, Verse 13). ## A disciple of Punarvasu ùtreya who was an ùyurveda ÃcÃrya. He was a contemporary of AgniveÓa and has composed a work on ùyurveda, entitled 'BhelasaæhitÃ'. ## A female attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Verse 26). ## BhÅmasena, one of the five PÃï¬avas.\<*>\ 1) %% (See genealogy of Arjuna). 2) %% King VicitravÅrya of Candra vaæÓa (lunar dynasty) had two sons called Dh­tarëÂra and PÃï¬u. The Kauravas (Duryodhana etc.) were sons born to Dh­tarëÂra of his wife GÃndhÃrÅ, and the PÃï¬avas were the sons of PÃï¬u and his wives KuntÅ and MÃdrÅ. Dharmaputra, BhÅma and Arjuna were the sons of KuntÅ, and Nakula and Sahadeva of MÃdrÅ.\<**>\ KuntÅ directed a mantra gifted to her by DurvÃsas towards VÃyubhagavÃn (the wind-god) and the result was the birth of BhÅma. Hence he is called VÃyu-putra (son of the wind-god). At the time of his birth a celestial voice announced that the boy would grow up to be the strongest among the strong. (ùdi Parva, Chapter 122, Verse 14). On the tenth day after birth the child BhÅma fell from his mother's lap on a rock. BhÅma was not injured in any manner by that fall, although it crushed the rock into power. (This story is told in the southern texts of the MahÃbhÃrata in Chapter 132 of ùdi Parva). The naming ceremony of the child was performed by the Mahar«is, who stayed at ÁataÓ­Çga. KaÓyapa Mahar«i, family priest of Vasudeva performed the ceremonies like wearing of the sacred thread. BhÅma learned fighting with the gadà (club or mace) from Áuka, the famous RÃjar«i. The Kauravas and the PÃï¬avas spent their childhood in HastinÃpura. DroïÃcÃrya taught them fighting with weapons. The Kauravas and the PÃï¬avas often engaged themselves in children's games. In all such games BhÅma used to hurt and defeat the Kauravas, and to this fact the unending hatred of the Kauravas towards BhÅma owed its origin. Once they administered poison to BhÅma who fell down unconscious, and then they threw him into the depths of the GaÇgà (Ganges). Going deeper and deeper in the waters BhÅma, at last, reached the NÃgaloka, where the nÃgas (serpents) bit him which neutralized the effects of the poison in his body. There he got acquainted with a nÃga called ùryaka, who introduced him to VÃsuki, king of the nÃgas, and VÃsuki presented him with much wealth and other costly gems. But, what use was all this wealth to BhÅma? Then VÃsuki agreed to give him a divine drink, which would give the user of it the strength of thousand elephants. BhÅma drank at one draught eight pot-fulls of that divine drink, and thus became tremendously strong. But, he had to wait in NÃgaloka for eight days so that the drink might be thoroughly assimilated, and on the ninth day the nÃgas saw him off in all pomp and splendour. BhÅma returned to his mother and brothers and consoled them, who were terribly anxious at his absence. When the training of the princes in the use of weapons was over a competition or test was conducted. Duryodhana and BhÅma entered into a 'club-fight', and when Karïa tried to intervene in the fight his nobility was questioned by BhÅma. Duryodhana then insulted BhÅma. Arjuna agreed to present King Drupada before DroïÃcÃrya as gurudak«inà to him. In the fierce war the PÃï¬avas fought with Drupada, BhÅma annihilated the elephant division of the latter's army. And, afterwards BhÅma underwent higher training in club-war at the hands of BalabhadrarÃma. (ùdi Parva, Chapter 136, Verse 4). 3) %% As enmity between the Kauravas and the PÃï¬avas began growing stronger and stronger, Duryodhana, with his father's permission, removed the PÃï¬avas to vÃraïÃvata and settled them there. They were put up there in a palace specially made of lac. The PÃï¬avas divined the secret of it and escaped from the fire, when the palace was set fire to. Verse 10, Chapter 147 of the ùdi Parva states that it was BhÅma, who set fire to the palace. Escaping thus through a tunnel the PÃï¬avas travelled a great distance in the forest. KuntÅ and four of her sons got tired by the exertions of the travel and were forced to sit down for rest on the way. BhÅma, continued the journey carrying the mother and his four brothers on his shoulders. With their entry into Hi¬iæba forest the weakness left them, and they became their former selves. 4) %% KuntÅ devÅ and four sons slept under the shade of a tree at dusk, and BhÅma kept guard over them. There dwelt in the forest a RÃk«asa called Hi¬iæba with his sister, Hi¬iæbÅ. Hi¬iæba looked around that particular day from the top of a tree, and detecting BhÅma his mouth watered. He deputed Hi¬imbÅ to bring BhÅma over to him. Hi¬iæbÅ approached BhÅma, whose fine figure kindled feelings of love in her. She desired to have him as husband. Hi¬iæbÅ having not returned even after a long time Hidiæba went over to the spot, and there finding Hi¬iæbÅ in love-talks with BhÅma he got terribly angry. He wanted to kill Hi¬iæbÅ. BhÅma, who could not suffer the killing of a woman in his presence rushed against Hi¬iæba, The noise of the fight awakened the other PÃï¬avas from sleep, and at the instance of Arjuna, BhÅma killed Hi¬iæba. Thus rendered helpless and forlorn Hi¬iæbÅ again craved BhÅma for love. On the suggestion of KuntÅ, whose heart melted at the sight of Hi¬iæbÅ's helplessness BhÅma took her as his wife. But, one condition was stipulated for their enjoying the honey-moon. The condition was that they might enjoy honey-moon, from dawn to dusk in the sky and on mountain tops, Hi¬iæbÅ, who was endowed with magic powers carrying BhÅma with her. And, after dusk BhÅma was to be returned to KuntÅ. Accordingly BhÅma and Hi¬iæbÅ spent one year, and to them was born a son called GhaÂotkaca. Promising that he shall return when wanted, GhaÂotkaca with his mother went into the forest. The PÃï¬avas also left for the village called EkacakrÃ. (ùdi Parva, Chapters 147-154). 5) %% While at Ekacakrà BhÅma killed the RÃk«asa called Baka and freed the people of the village from their distress. Afterwards the PÃï¬avas attended the Svayamvara (free choice of the husband by woman) of PäcÃlÅ, who became their wife. There BhÅma defeated Áalya in fight. And, the PÃï¬avas duly returned to HastinÃpura. (For details see Baka, PäcÃlÅ and Arjuna). 6) %% On their return to Hastinapura the PÃï¬avas took their residence in the palace built by Maya. There Maya presented a magnificent club to BhÅma. (Sabhà Parva, Chapter 3, Verse 18). It was ÁrÅ K­«ïa, lord of DvÃrakà who served as the right hand of the PÃï¬avas. JarÃsandha, who was then King of Magadha fought with K­«ïa eighteen times and got defeated. Yet he did not yield, and at last K­«ïa decided to do away with him. K­«ïa, Arjuna and BhÅma, in disguise, set out for Magadha. They entered JarÃsandha's palace and challenged him to a duel. BhÅma and JarÃsandha clashed, and at the instance of K­«ïa BhÅma rent the latter in two and threw him on the ground. Though JarÃsandha was alive again, BhÅma rent him in two and threw away the two parts to two places. (M.B. Sabhà Parva, Southern Text, Chapter 24). The main impediments and thorns in their way thus having been removed, Dharmaputra decided to perform RÃjasÆya. BhÅma was deputed to conquer all the kingdoms in the eastern part of India. BhÅma achieved the object and returned with great wealth to Indraprastha. Though BhÅma got ready to kill ÁiÓupÃla, who alone refused to acknowledge the suzerainty of Yudhi«Âhira, he also yielded on the tactful advice of BhÅ«ma. The RÃjasÆya Yaj¤a went off quite successfully. It was BhÅma, who, after the Yaj¤a was over, took BhÅ«ma and Yudhi«Âhira to HastinÃpura. Afterwards, in the contest in the game of dice played between Dharmaputra and Duryodhana, the PÃï¬avas lost everything. The Kauravas brought PäcÃlÅ into the assembly hall and attempted to strip her naked in public. BhÅma who got enraged at this shouted that the hands of Yudhi«Âhira who played dice should be burnt in fire. (ùdi Parva, Chapter 68, Verse 6). And, BhÅma took then and there the terrible pledge that he would, with his hands stained by blood from the chest of DuÓÓÃsana, who tried to rip PäcÃlÅ naked, tie up PäcÃlÅ's hair which got untied in the scuffle. He also swore that he would break the thigh of Duryodhana. In uncontrollable rage BhÅma also shouted that he would turn into ashes all those who took part in the game of dice. BhÅma took also the vow that all the Kauravas would be killed. According to the terms and conditions laid down with regard to the contest in the game of dice the PÃï¬avas went into the KÃmyaka forest to live there for twelve years and then to live incognito for one year. 7) %% There lived in KÃmyaka forest a RÃk«asa called KirmÅra, brother of Bala, whom BhÅma had killed on an earlier occasion. KirmÅra, who was awaiting an opportunity to avenge the murder of his brother, now clashed with BhÅma in the forest. BhÅma did very easily kill him. (For details see KirmÅra). Thus the PÃï¬avas spent their days once again in the KÃmyaka forest under the spiritual leadership of sage Dhaumya. They thought about their lost kingdom. Should they go to war against the Kauravas or should they spend the rest of their lives in the exercise of dhÃrmic injunctions? At one time BhÅma advised Yudhi«Âhira against war; but on another occasion he pleaded vehemently in favour of war. It was during this time that Arjuna went to the HimÃlayas to please Áiva by penance and get from him the PÃÓupatÃstra. (Arrow called PÃÓupata). The PÃï¬avas naturally got nervous and upset at the rather long absence of Arjuna; BhÅma was more anxious and sorry than the others. Then the PÃï¬avas set out in search of Arjuna, and travelled upto Mount GandhamÃdana. Then the party got so tired that they could not proceed any further. PäcÃlÅ fell down fainting. Then BhÅma remembered GhaÂotkaca, who appeared before his father (BhÅma) at once. As directed by BhÅma GhaÂotkaca mounted the PÃïdavas on his shoulders and the journey continued. They reached the ùÓrama of NaranÃrÃyaïas, and rested there for six days. One day the wind blowing from the northeast dropped near PäcÃlÅ a Saugandhika flower. And, BhÅma set out in the north-east direction to fetch saugandhika flowers for PäcÃlÅ, who felt a special liking for them. Walking and walking BhÅma entered KadalÅvana. HanÆmÃn, his skin wrinkled and hair grey due to old age, was living in this forest. He obstructed the path of BhÅma. HanÆmÃn awoke from sleep and raised his tail with a terrific sound. BhÅma walked upto the place whence the sound was heard.\<***>\ (Vanaparva, Chapter 146). In the clash that ensued between HanÆmÃn and BhÅma the former came out victorious. HanÆmÃn, however, congratulated BhÅma and directed him on the path to the saugandhika forest. BhÅmasena reached the saugandhika forest, which was being guarded by the RÃk«asas called KrodhavaÓas. BhÅma overcame them, collected the flowers and returning with them stayed in the BadarikÃÓrama with his brothers and PäcÃlÅ. Here it was that BhÅma killed JaÂÃsura. (For details see JaÂÃsura II). Four years were thus spent; yet Arjuna had not returned. The PÃï¬avas continued their journey northward. On the 17th day they came to the ùÓrama of V­«aparvà in the HimÃlayas. They were duly received by the mahar«i, who directed them in their onward journey. Continuing the journey they reached the ùÓrama of ùr«Âi«eïa whence, after crossing various mountain peaks and still walking they reached Kubera's AlakÃpurÅ when a Yak«a called MaïimÃn obstructed their further progress. BhÅma killed MaïimÃn and the other Yak«as who rushed to his support. Finally Kubera himself saw BhÅma and blessed the PÃï¬avas. While they were returning from Kubera's palace BhÅma was caught by a python. But, it was really Nahu«a transformed into a python on account of a curse. BhÅma killed it and it assumed its original form as Nahu«a. (See Agastya, Para 8). By this time Arjuna had obtained PÃÓupatÃstra from Áiva and he duly returned to his brothers, and the PÃï¬avas continued their journey in the forest. Meantime, knowing that the PÃï¬avas were put up in Dvaitavana, the Kauravas started for their dwelling place in a procession led by Duryodhana with the army and camped nearly two furlongs away from a pool in Dvaitavana. While thus camping Duryodhana clashed with a Gandharva called Citrasena, who with a number of his comrades came to the pool for water games, and in the encounter the latter made Duryodhana prisoner. BhÅmasena who witnessed the scene very much laughed at Duryodhana. But, Arjuna intervened and set free Duryodhana and others. The PÃï¬avas again entered the KÃmyaka forest, and it was at that time that Jayadratha abducted PäcÃlÅ. BhÅma killed KoÂikÃsya who acted on behalf of Jayadratha. (See KoÂikÃsya). Moreover BhÅma captured Jayadratha, got his head shaved clean and declared that he was a slave of Dharmaputra. It was here at Dvaitavana that Dharmadeva tested the PÃï¬avas, who had gone to a nearby pool to fetch water; all the PÃï¬avas except Yudhi«Âhira died at the pool, but were brought back to life again. (See Dharmaputra, Para 7). The twelve years' forest-life of the PÃï¬avas now came to an end. According to the advice of Dharmadeva the PÃï¬avas selected the VirÃÂa palace for their life incognito, BhÅmasena assuming the name Vallava (Valala). And, here BhÅma killed in a duel JÅmÆta, the pugilist. (See JÅmÆta II). It was also here that BhÅma killed KÅcaka and the UpakÅcakas. (See KÅcaka). On another occasion, at the instance of Yudhi«Âhira BhÅma took SudharmÃ, King of DaÓÃrïa to Yudhi«Âhira captive; but he was later set free. Next year the PÃï¬avas defeated Duryodhana in the fight in connection with the theft of the cows of the VirÃÂa King, and then they declared that their forest life and life incognito were over. 8) %% Even after the return of the PÃï¬avas after the forest life and life incognito the Kauravas refused to give them half of the kingdom. So, both the parties began preparations for war. Given hereunder is the main incident relating to BhÅma from this period to the SvargÃrohaïa (going to Heaven) of the PÃï¬avas after relinquishing the kingdom in favour of ParÅk«it, including their victory in war and the administration of the country. (1) Sa¤jaya described to Dh­tarëÂra the prowess and achievements of BhÅma. (Udyoga Parva, Chapter 50). (2) ÁrÅ K­«ïa before leaving for the Kaurava assembly for compromise talks asked for the views of BhÅma about the whole problem, and BhÅma opined that peace was preferable to war. (Udyoga Parva, Chapter 74). (3) When ÁrÅ K­«ïa admonished BhÅma he opted for war and waxed eloquent about his heroism and prowess. (Udyoga Parva, Chapter 76). (4) BhÅma wanted Áikhaï¬Å to be appointed chief of the army. (Udyoga Parva, Chapter 161). (5) BhÅma sent back with an insulting reply UlÆka, who was sent by Duryodhana to the PÃï¬avas with a message. (Udyoga Parva, Chapter 163). (6) BhÅma questioned Dharmaputra who, when the armies had taken position on opposite sides, went on foot to the Kaurava assembly without bow and arrows. (BhÅ«ma Parva, Chapter 48, Verse 17). (7) The world shuddered at the war cry of BhÅma. (BhÅ«ma Parva, Chapter 44, Verse 8). (8) On the first day of the war BhÅma fought a duel with Duryodhana. (BhÅ«ma Parva, Chapter 45, Verse 19). (9) In the fight with the KaliÇgas BhÅma killed Áakradeva. (BhÅ«ma Parva, Chapter 54, Verse 24). (10) BhÅma killed BhÃnumÃn. (BhÅ«ma Parva, Chapter 54, Verse 39). (11) He killed Satyadeva and Áalya, who guarded the chariot wheels of ÁrutÃyus, King of KaliÇga. (BhÅ«ma Parva, Chapter 54, Verse 76). (12) Killed KetumÃn. (BhÅ«ma Parva, Chapter 54, Verse 77). (13) Annihilated the elephant division of the Kaurava army, and rivers of blood flowed. (BhÅ«ma Parva, Chapter 54, Verse 103). (14) Defeated Duryodhana. (BhÅ«ma Parva, Chapter 58, Verse 16). (15) Fought against BhÅ«ma. (BhÅ«ma Parva, Chapter 63, Verse 1). (16) Fought against the whole lot of Kauravas, and in this fight eight sons of Dh­tarëÂra viz. SenÃpati, JarÃsandha, Su«eïa, Ugra, VÅrabÃhu, BhÅma, BhÅmaratha and Sulocana were killed. (BhÅ«ma Parva, Chapter 64, Verse 32). (17) Fought a fierce war against BhÅ«ma. (BhÅ«ma Parva, Chapter 72, Verse 21). (18) Fought with Duryodhana. (BhÅ«ma Parva, Chapter 72, Verse 17). (19) Defeated Duryodhana the second time. (BhÅ«ma Parva, Chapter 79, Verse 11). (20) Defeated K­tavarmÃ. (BhÅ«ma Parva, Chapter 82, Verse 60). (21) Killed BhÅ«ma's charioteer. (BhÅ«ma Parva, Chapter 88, Verse 12). (22) Killed eight more sons of Dh­tarëÂra. (Chapter 88, Verse 13, BhÅ«ma Parva). (23) Struck by the arrow of BhÅma, DroïÃcÃrya fell down unconscious. (BhÅ«ma Parva, Chapter 94, Verse 18). (24) Killed nine more sons of Dh­tarëÂra. (BhÅ«ma Parva, Chapter 96, Verse 23). (25) Defeated BÃlhÅka. (BhÅ«ma Parva, Chapter 104, Verse 18). (26) Fought a duel with BhÆriÓravas. (BhÅ«ma Parva, Chapter 110, Verse 10). (27) Killed ten mahÃrathÅs (heroes in chariot war) of the Kaurava army. (BhÅ«ma Parva, Chapter 113). (28) Dh­tarëÂra applauded the prowess of BhÅma. (Droïa Parva, Chapter 10, Verse 13). (29) BhÅma fought with ViviæÓati. (Droïa Parva, Chapter 14, Verse 27). (30) Defeated Áalya in club fight. (Droïa Parva, Chapter 15, Verse 8). (31) Fought with Durmar«aïa. (Droïa Parva, Chapter 25, Verse 5). (32) Killed AÇga, king of the Mleccha tribe. (Droïa Parva, Chapter 26, Verse 17). (33) Fought with the elephant of Bhagadatta, was defeated and ran away. (Droïa Parva, Chapter 26, Verse 19). (34) Attacked Karïa and killed fifteen warriors of his. (Droïa Parva, Chapter 32, Verse 32). (35) Fought with ViviæÓati, Citrasena and Vikarïa. (Droïa Parva, Chapter 96, Verse 31). (36) Fought with Alambu«a and came out victorious. (Droïa Parva, Chapter 106, Verse 16). (37) Fought with K­tavarmÃ. (Droïa Parva, Chapter 114, Verse 67). (38) Consoled Yudhi«Âhira who was in great perplexity. Droïa Parva, Chapter 126, Verse 32). (39) Defeated Droïa again. (Droïa Parva, Chapter 127, Verse 42). (40) Killed Kuï¬abhedi, Su«ena, DÅrghalocana, V­ndÃraka, Abhaya, RaudrakarmÃ, Durvimocana, Vinda, Anuvinda, Suvarmà and SudarÓana. (Droïa Parva, Chapter 127, Verse 60). (41) Threw off DroïÃcÃrya along with his chariot eight times. (Droïa Parva, Chapter 128, Verse 18). (42) Defeated Karïa in fight. (Droïa Parva, Chapter 122). (43) Killed DuÓÓala. (Droïa Parva, Chapter 129). (44) Defeated Karïa again. (Droïa Parva, Chapter 131). (45) Killed Durjaya, son of Dh­tarëÂra. (Droïa Parva, Chapter 133, Verse 13). (46) Killed Durmukha, son of Dh­tarëÂra. (Droïa Parva, Chapter 134, Verse 20). (47) Killed Durmar«aïa, Dussaha, Durmada, Durdhara (DurÃdhÃra) and Jaya. (Droïa Parva, Chapter 135, Verse 30). (48) Defeated Karïa again. (Droïa Parva, Chapter 136, Verse 17). (49) Killed Citra, Upacitra, CitrÃk«a, CÃrucitra, ÁarÃsana, CitrÃyudha and Citravarman. (Droïa Parva, Chapter 136, Verse 20). (50) Killed Áatru¤jaya, Áatrusaha, Citra (CitrabÃïa) CitrÃyudha (AgrÃyudha) D­¬ha (D­¬havarman) Citrasena (Ugrasena) and Vikarïa. (Droïa Parva, Chapter 137, Verse 29). (51) Defeated Karïa again. (Droïa Parva, Chapter 139, Verse 9). (52) Destroyed many bows of Karïa. (Droïa Parva, Chapter 139, Verse 19). (53) To capture Karïa bereft of his arrows, BhÅma jumped into his chariot. (Droïa Parva, Chapter 139, Verse 74). (54) BhÅma tumbled to the ground unconscious at the blows of Karïa. (Droïa Parva, Chapter 139, Verse 91). (55) Gave directions to Arjuna to kill Karïa. (Droïa Parva, Chapter 148, Verse 3). (56) Killed the prince of KaliÇga by thrashing and kicking him. (Droïa Parva, Chapter 155, Verse 24). (57) Killed JayarÃta, Dhruva, Durmada and Du«karïa by pushing and beating them. (Droïa Parva, Chapter 155). (58) Rendered the great hero Somadatta unconscious by thrashing him with his club. (Droïa Parva, Chapter 157, Verse 10). (59) Killed BÃlhÅka. (Droïa Parva, Chapter 157, Verse 11). (60) Killed NÃgadatta, D­¬haratha (D­¬hÃÓvan) MahÃbÃhu, Ayobhuja (AyobÃhu) D­¬ha (D­¬hak«atra) Suhastha, VirajÃ, PramÃthÅ, Ugra (UgraÓravas) and AnuyÃyi (AgrayÃyi). (Droïa Parva, Chapter 157, Verse 16). (61) Killed Áatacandra. (Droïa Parva, Chapter 157, Verse 23). (62) Killed GavÃk«a, brother of Áakuni, as also Áarabha, Vibhu, Subhaga and BhÃnudatta. (Droïa Parva, Chapter 157, Verse 23). (63) Defeated Duryodhana again. (Droïa Parva, Chapter 166, Verse 43). (64) Engaged himself in a fierce fight with HalÃyudha. (Droïa Parva, Chapter 177). (65) Got defeated in the fight with Karïa. (Droïa Parva, Chapter 188, Verse 10). (66) Killed the elephant named AÓvatthÃmà and spread the false news that AÓvatthÃmà (son of Droïa) was killed. (Droïa Parva, Chapter 190, Verse 15). (67) Fought against nÃrÃyaïÃstra. (Droïa Parva, Chapter 199, Verse 45). (68) In the fight with AÓvatthÃmà BhÅma's charioteer was killed. (Droïa Parva, Chapter 199, verse 45). (69) Killed K«emadhÆrti, the King of KalÃta. (Karïa Parva, Chapter 12, Verse 25). (70) Fought with AÓvatthÃmà and fell down unconscious by the blows dealt by him. (Karïa Parva, Chapter 15). (71) Killed BhÃnusena, son of Karïa. (Karïa Parva, Chapter 48, Verse 27). (72) In the next fight killed Vivitsu, VikaÂa, Áama, Kratha (Krathana) Nanda and Upananda. (Karïa Parva, Chapter 51, Verse 12). (73) Defeated Duryodhana again. (Karïa Parva, Chapter 61, Verse 53). (74) Taking upon himself all the responsibilities of the war deputed Arjuna to guard Dharmaputra. (Karïa parva, Chapter 65, verse 10). (75) Defeated Áakuni. (Karïa Parva, Chapter 81, Verse 24). (76) Fought fiercely with Duryodhana. (Karïa Parva, Chapter 82 and 83). (77) Killed DuÓÓÃsana in accordance with his (BhÅma's) old pledge and drank the blood from his (DuÓÓÃsana's) chest. (Karïa Parva, Chapter 83, Verse 28). (78) Killed ten sons of Dh­tarëÂra, viz. Ni«aÇgÅ, KavacÅ, PÃÓÅ, Daï¬adhara, Dhanurgraha, Alolupa, Áala, Áandha (Satyasandha) VÃtavega and Suvarcas. (Karïa Parva, Chapter 84, Verse 2). (79) Next, single-handed BhÅma killed 25000 infantry men. (Karïa Parva, Chapter 93, Verse 28). (80) Defeated K­tavarmà (Áalya Parva, Chapter 11, Verse 45). (81) Did club-fight with Áalya. (Áalya Parva, Chapter 12, Verse 12). (82) Defeated Duryodhana again. (Áalya Parva, Chapter 16, Verse 42). (83) Killed the charioteer and horses of Áalya. (Áalya Parva, Chapter 17, Verse 27). (84) Killed another 25,000 infantry men, single-handed. (Áalya Parva, Chapter 19, Verse 49). (85) Killed 11 sons of Dh­tarëÂra, viz. Durmar«aïa, ÁrutÃnta (CitrÃÇga) Jaitra, BhÆribala (BhÅmabala) Ravi, Jayatsena, SujÃta, Durvi«aha (Durvi«Ãha). Durvimocana, Du«pradhar«a (Du«pradhar«aïa) and ÁrutarvÃ. (86) After that killed ÁudarÓaïa, son of Dh­tarëÂra. (Áalya Parva, Chapter 27, Verse 49). (87) In the club fight that ensued between Duryodhana and BhÅma, Duryodhana's thigh was broken by the blows with BhÅma's club. (Áalya Parva, Chapter 58, Verse 47). (88) Then BhÅma kicked Duryodhana on the head. (Áalya Parva, Chapter 59, Verse 4). (89) BhÅma rushed forward to get hold of AÓvatthÃmÃ, who was then sitting with VyÃsa on the GaÇgà shore. BhÅma challenged him. (Sauptika Parva, Chapter 13, Verse 16). (90) Consoled PäcÃlÅ by giving to her AÓvatthÃmÃ's gem. (Sauptika Parva, Chapter 16, Verse 26). (91) BhÅma apologised to GÃndhÃrÅ. (ÁtrÅ Parva, Chapter 15). (92) BhÅma made Yudhi«Âhira to retract from his intention to renounce the world and become a SannyÃsin. (ÁÃnti Parva, Chapter 19). (93) Yudhi«Âhira installed BhÅma, as crown prince. (ÁÃnti Parva, Chapter 41, Verse 9). (94) Yudhi«Âhira settled BhÅma down in the palace of Duryodhana killed in war. (ÁÃnti Parva, Chapter 44, Verse 6). (95) As directed by VyÃsa, Nakula and Sahadeva were put in-charge of protecting the Kingdom. (AÓvamedha Parva, Chapter 72, Verse 19). (96) It was BhÅma who, along with the brahmins, measured the yaj¤abhÆmi, in connection with Yudhi«Âhira's AÓvamedhayaj¤a. (AÓvamedha Parva, Chapter 88, Verse 6). (97) During one of those days BabhruvÃhana visited BhÅma, who sent the former back loaded with money and foodgrains. (AÓvamedha Parva, Chapter 88, Verse 6). (98) It was BhÅma who held the umbrella to ÁrÅ K­«ïa in the chariot on his way back from the company of the PÃï¬avas to DvÃrakÃ. (AÓvamedha Parva, Southern Text, Chapter 92). (99) BhÅma opposed Dh­tarëÂra's demand for money to perform the rituals of those who had died in war. (ùÓramavÃsika Parva, Chapter 11, Verse 7). (100) After Dh­tarëÂra, KuntÅ and GÃndhÃrÅ retired into the forest BhÅma visited them once. (ùÓramavÃsika Parva, Chapter 23). 8) %% While, after the great war, the PÃï¬avas and ÁrÅ K­«ïa were discussing several matters all the PÃï¬avas except BhÅma said they owed their success in war to K­«ïa. But, BhÅma, in all haughtiness claimed the credit for victory to his personal prowess. With the object of putting down this conceit on the part of BhÅma, ÁrÅ K­«ïa, with BhÅma seated along with him on Garu¬a, set out on a journey to the south. After crossing the sea and Mount Subela ÁrÅ K­«ïa, pointing out to BhÅma a lake twelve yojanas wide and lying near LaÇkÃ, asked him to find out the source of the lake and return with the information. Though BhÅma walked some distance he could not find out its source. Not only that, all the warriors there jointly attacked BhÅma, and finding himself impotent to counter the attack he ran back to ÁrÅ K­«ïa for refuge. Then ÁrÅ K­«ïa with his ring clipped and threw away the lake, and said to BhÅma as follows:--"This is the skull of Kumbhakarïa killed by ÁrÅ RÃma in the RÃma-RÃvaïa war. The warriors who attacked you are the asuras called 'Sarogeyas'." These words of the lord put down BhÅma's conceit, and he apologised to K­«ïa. (Skanda PurÃïa, 1.2.66). 9) %% After entrusting matters of administration of the country to ParÅk«it the PÃï¬avas set out on their great journey. Yudhi«Âhira walking in the front, they started for KailÃsa. During the course of their journey PäcÃlÅ, Sahadeva, Nakula and Arjuna one after the other fell down dead. BhÅma asked Yudhi«Âhira the reason for the deaths and he was given suitable answers by the latter. At last when BhÅma too was about to fall down and die he asked the reason thereof, and Yudhi«Âhira replied that BhÅma's over-eating was the reason. Afterwards when Dharmaputra entered Heaven he found his brothers had already their seats there. (See Arjuna, Para 31). 10) %% (1) BhÅma had a son named Sutasoma by PäcÃlÅ. (ùdi Parva, Chapter 95, Verse 75). 2) A son called Sarvaga was born to BhÅma of BalandharÃ, daughter of the King of KÃÓÅ. (ùdi Parva, Chapter 95, Verse 97). 3) The following names are found used in the MahÃbhÃrata as synonyms for BhÅma. AcyutÃnuja, AnilÃtmaja, ArjunÃgraja, ArjunapÆrvaja, Vallava, BhÅmadhanvÃ, Jaya, Kaunteya, Kaurava, KuÓaÓÃrdÆla, MÃrutÃtmaja, MÃruti, PÃï¬ava, PÃrtha, PavanÃtmaja, Prabha¤janasuta, RÃk«asakaïÂaka, SamÅraïasuta, VÃyuputra, VÃyusuta, V­kodara. \<*) Since much information about BhÅma is given under the captions Dharmaputra, Arjuna, Nakula, Sahadeva and PäcÃlÅ only a brief description of BhÅma is attempted under the present heading.>\ \<**) The PÃï¬avas were not in fact direct issues of PÃï¬u. For details see KuntÅ.>\ \<***). When raised, HanÆmÃn's tail was as high in the sky as the flag of Indra, and produced a thunderous sound. As though the mountains were vomitting through their mouth, the sound produced by the raising of the tail shook the mountains. Drowning the trumpeting of excited elephants the sound reverberated all around the mountains. Hearing the sound BhÅma, his whole body horripilated entered the forest in the direction of the sound. In the middle of KadalÅvana, on a mighty rock, BhÅma saw HanÆmÃn.>\ ## The MahÃbhÃrata makes mention of another BhÅma, son of King ParÅk«it and brother of Janamejaya. (ùdi Parva, Chapter 3, Verse 1). It was this BhÅma who, at the yaj¤a conducted at Kuruk«etra attacked, without reason, the son of SaramÃ, a dog of the Devas. ## A Deva gandharva delivered by MunÅ, the wife of KaÓyapa prajÃpati. (ùdi Parva, Chapter 65, Verse 42). He took part in the birthday celebrations of Arjuna. (ùdi parva, Chapter 122, Verse 55). ## Yet another BhÅma, grandson of King Avik«it of the Lunar dynasty and son of ParÅk«it is mentioned in Chapters 94 and 95 of ùdi Parva. His mother was SuyaÓÃ. He married KumÃrÅ, daughter of Kekaya RÃja and they had a son called PratiÓravas. ## Father of DivodÃsa, king of KÃÓi. (Udyogaparva, Chapter 117, Verse 1). ## A ÁÆdra who attained Svarga as on his head fell water with which the feet of a brahmin were washed. The following story about him occurs on page 619 of the PadmapurÃïa. In the dvÃpara yuga there lived a ÁÆdra called BhÅma, who engaged himself in the profession of VaiÓyas. An outcaste from practices pertaining to ÁÆdras he enjoyed life with a VaiÓya woman. He was a terrible fellow, who had killed many brahmins, and also enjoyed the wives of many elderly people including his teachers. He was a robber as well. Once he went to a brahmin house, and with the object of robbing his wealth spoke to him in a pathetic tone as follows:--"Respected sire, you will please listen to my grievance. You appear to be kindhearted. Please give me some rice, or else I will die this very moment." Brahmin:--"Oh hungry guest! There is no one here to cook food. I shall give you daily some rice, which you may cook yourself. I have neither father, mother, son, brothers, wife nor any other relatives. All of them are dead and gone. The unfortunate fellow that I am, I am staying here alone. No servants or others here." BhÅma:--"Oh revered brahmin! I too am a lonely person. I shall live here for ever serving you. I am a ÁÆdra." These words of BhÅma pleased the brahmin so much that he cooked some food quickly and served the ÁÆdra with it. He stayed with the brahmin from that day onwards. His idea was to rob the brahmin of his wealth at some convenient time and get away. But, since he used to pour on his head everyday the water with which the brahmin's feet were washed he got redemption from all his sins. One night a thief got into the brahmin's room to steal his earnings. Seeing the thief BhÅma rushed at him to give him a good thrashing. But, the thief, in the twinkling of an eye, cut off BhÅma's head and escaped from the scene. At once there came down the attendants of Lord Vi«ïu to lead BhÅma to VaikuïÂha. A divine chariot drawn by RÃjahaæsas (swans) also came down. BhÅma got into the chariot and reached the abode of Vi«ïu. ## Father of DamayantÅ. (See DamayantÅ). ## One of the hundred sons of Dh­tarëÂra. He was killed by BhÅma, one of the PÃï¬avas. (BhÅ«ma Parva, Chapter 64, Verse 86). ## Verse 17, Chapter 94 of ùdi Parva, Mentions about one BhÅma born to King ýlin of his wife RathandharÅ. This BhÅma had four brothers, viz., Du«yanta, ÁÆra, Pravasu and Vasu. @<[Page 134a]>@ ## One of the five attendants given to Subrahmaïya by the Deva called AæÓa. Parigha, VaÂa, Dahati and Dahana were the other four. (Áalya Parva, Chapter 45, Verse 34). ## A king of ancient time. He sits in yama's assembly worshipping yama. There are hundred kings in yama's assembly, having the name BhÅma. (Sabhà Parva, Chapter 8, Verse 24). It is on account of the penance of the hundred BhÅmas that the difficulties of people are lifted. (Vana Parva, Chapter 3, Verse 11). These one hundred persons were kings in ancient days. Owing to several adversities they left their kingdoms for the assembly of yama. (ÁÃnti Parva, Chapter 227, Verse 49). ## A yÃdava king, the father of Andhaka. This BhÅma was a contemporary of ÁrÅ RÃma. He conquered MadhurÃpurÅ founded by Áatrughna after killing the Daitya called Madhu. ## A friend of RÃvaïa, king of LaÇkÃ. It was on the top of BhÅma's house that HanÆmÃn rested for the first time after arriving at LaÇkÃ. (VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a, Canto 6). ## (BHôRIBALA). One of the hundred sons of Dh­tarëÂra killed by BhÅma. (Áalya Parva, Chapter 26, Verse 14). ## One of the five VinÃyakas born from the asura called Päcajanya. These VinÃyakas cause difficulties and obstructions to the yaj¤as of DevatÃs. (Vana Parva, Chapter 221, Verse 11). ## A gandharva. The following story has reference to his past life. On the death of Árutadhara, king of Ekalavyanagara the younger of his two sons, Satyadhara drove out of the kingdom the elder brother, Áiladhara. Thus ousted from his kingdom ÁÅladhara did due penance and got from Áiva the boon that Satyadhara be killed while he himself be made a gandharva. Owing to the blessing of Áiva Satyadhara died, and he was born again as SamarabhaÂa, son of UgrabhaÂa, King of RÃdhÃnagara, and ÁÅladhara was born as BhÅmabhaÂa, brother of SamarabhaÂa. On the death of UgrabhaÂa BhÅmabhaÂa, after killing SamarabhaÂa ascended the throne. And, on one of those days, he was transformed into a wild elephant as the result of the curse of a muni. But, he iremembered his previous existence, and, though turned into elephant could speak like men. BhÅmabhaÂa became a gandharva because he received and treated well once a traveller and related to him his (BhÅmabhaÂa's) own story. (KathÃsaritsÃgara ÁaÓÃækavatÅlaæbaka). ## A king in ancient India. He remained in the assembly of yama serving the latter. (Sabhà Parva, Chapter 8, Verse 21). ## A RÃk«asa, who used to attack the kingdoms of KÃÓi and Kosala often. Finally the above kings jointly encountered him. He was killed by King HaryaÓvan. (BrahmÃï¬a PurÃïa). ## A king of the family of ViÓvÃmitra. His father was KetumÃn and DivodÃsa his son. (BhÃgavata, Navama Skandha). ## One of the hundred sons of Dh­tarëÂra killed in the war by BhÅma. (BhÅ«ma Parva, Chapter 64, Verse 36). ## A hero who fought on the Kaurava side. It was this BhÅmaratha who stood at the centre of the garu¬a vyÆha (army formation in the form of the bird garu¬a, Kite) set up by Droïa. (Droïa Parva, Chapter 20, Verse 12). He killed ÁÃlva, the Mleccha king and a supporter of the PÃï¬avas. (Droïa Parva, Chapter 25, Verse 26). When Yudhi«Âhira was king at Indraprastha BhÅmaratha sat in PÃï¬ava assembly as a comrade of the PÃï¬avas. (Sabhà Parva, Chapter 4, Verse 26). ## (BHýMù). A river in the South extolled in the purÃïas. Sins of those who bathe in this river will vanish. On its shore is a sacred place called Paï¬harapura. (Vana Parva, Chapter 88, BhÅ«ma Parva, Chapter 9). ## One of the hundred sons of Dh­tarëÂra. (ùdi Parva, Chapter 67, Verse 99). ## A son born to Maïibhadra and his wife PuïyajanÅ. ## Son of Baka. From the day his father was killed by BhÅma BhÅ«ana was impatiently waiting for revenge. When the PÃï¬avas began the AÓvamedha yaj¤a he obstructed it at a place near Ekacakra. Arjuna fought and killed him. (Jaimini AÓvamedha Parva, Chapter 22). ## 1) %% From Vi«ïu were descended in the following order--BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-PÆru-Janamejaya-PrÃcinvÃ-PravÅra-Namasyu-VÅtabhaya-Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdi-RaudrÃÓva-MatinÃra-Santurodha-Du«yanta-Bharata-Suhotra-SuhotÃ-Gala-Gardda Suketu-B­hatk«etra-Hasti-AjamŬha-ãk«a-Samvaraïa-Kuru-Jahnu-Suratha-Vi¬Æratha-SÃrvabhauma-Jayatsena-Ravyaya-BhÃvuka-Cakroddhata-DevÃtithi-ãk«a-BhÅma-PratÅpa-Áantanu-BhÅ«ma. 2) %% BhÅ«ma's name in his boyhood was Devavrata. He was the eighth son of Áantanu, a king of the lunar dynasty and GaÇgÃdevÅ. This boy was the human embodiment of Dyau, one of the A«Âavasus. Áantanu, his father was the re-birth of another king, MahÃbhi«eka. The story concerning this, as given in the MahÃbhÃrata is as follows:-- King MahÃbhi«eka after his death, attained Vi«ïuloka. Once he went to visit Brahmà at Satyaloka. At that time GaÇgÃdevÅ was also present in BrahmÃ's assembly. In that pious atmosphere, a gentle breeze began to blow and GaÇgÃdevÅ's clothes were slightly deranged. Just at that moment, MahÃbhi«eka took a stealthy glance at her and she also returned that glance. This was noted by Brahmà who turned both of them into human beings by a curse. GaÇgÃdevi begged pardon and Brahmà lifted the curse and blessed her that the A«Âavasus would come to the earth to be born as her sons and that afterwards she could come back to Heaven. After that GaÇgÃdevÅ was born as a mortal woman in the world under the name GaÇgà and she spent her days in the forests near the GaÇgà river valleys. In those days the ruler of the Lunar dynasty was a king named PratÅpa. Having no children, he went to the bank of the river GaÇgà and performed tapas there. GaÇgÃdevÅ who was moving about in the forests nearby, saw the King deeply absorbed in his tapas. She approached him and sat on his right thigh. She wanted the King to be her husband. He explained to her that the right thigh is the proper seat of a daughter-in-law and so she would become his son's wife in due course. In course of time, PratÅpa had a son, Áantanu, born to him. When Áantanu grew up into a young man, one day he went for a hunt to the GaÇgÃ-valley and there he met GaÇgÃdevÅ. He fell in love with her at first sight and courted her. GaÇgÃdevÅ agreed to become his wife on condition that he should not say anything to displease her and if he violated that condition she would leave him. The king accepted the condition and they became man and wife. At about that time, the wife of Dyo, one of the A«Âavasus, happened to see the sacrificial cow of the sage Vasi«Âha and wished to have it. She expressed her desire to her husband, Dyo. Dyo, with the other seven vasus went and took away by force, Vasi«Âha's cow. Vasi«Âha in his anger cursed the A«Âavasus to be born as mortals. They repented and begged pardon from Vasi«Âha. The sage told them that all of them would be born as the sons of GaÇgÃdevÅ and all except Dyo, who actually stole the cow, would return to Heaven at the time of birth itself. As for Dyo, he would continue to live in the world for a long time, as an adventurous hero. GaÇgÃdevÅ became pregnant and gave birth to her first child. She carried the child to the river GaÇgà and threw it into the river. Áantanu who followed her up to the river bank, did not say anything against her, remembering his promise. Seven children were born to her and she threw all of them into the river in this way. When she gave birth to the eighth child, Áantanu insisted that he would not allow her to throw away that child into the river. As he had violated the condition, the angry GaÇgÃdevÅ left the palace with her child. She named it Devavrata and brought him up in the forest. The sage Vasi«Âha and GaÇgÃdevÅ taught him all branches of knowledge. Thirtytwo years later, the king went to the same forest for hunting. He saw a handsome boy stopping the flow of the river GaÇgÃ. Getting interested in the boy, the King approached him. But by that time he had disappeared. The King prayed to GaÇgÃdevÅ to give back the child. She appeared with the child and after handing over the child to him vanished. The king returned to the palace with the child. (M.B. ùdi Parva, Chapters 95-100). 3) %% Devavrata was anointed, as heir-apparent. One day King Áantanu reached the forest near the GaÇgà river valley, for hunting. As he was hunting, absorbed in the beauty of the forest scenery, he felt the perfume of musk filling the air in the forest. He wondered from where it could come. He went on and on trying to find out the source of this smell until he reached the cottage of a fisherman. The fisherman had a daughter named SatyavatÅ. It was from her that the fragrance of musk spread all around.\<*>\ The king fell in love with her at first sight. He asked the fisherman to give the girl in marriage to him. But the brave fisherman did not yield to the king's demand immediately. He laid down several conditions, one of which was that SatyavatÅ's sons should succeed to the throne of Áantanu. The king was in a fix. Devavrata was the eldest son and heir-apparent. To deny kingship to his sons would be highly improper. Unable to find a solution to this difficult problem, the king returned to the palace, much depressed and gloomy. There he avoided all company and took to his bed, passing his time in sadness and solitude. When Devavrata knew about his father's condition, he called the Ministers and asked them about it. They told him everything in details. At once, without informing even his father, Devavrata went to the fisherman's cottage on the bank of the river GaÇgà and begged for SatyavatÅ on behalf of his father. The fisherman repeated his former condition. Devavrata agreed that SatyavatÅ's son shall be given the right of Kingship. The fisherman pointed out that disputes were likely to arise between Devavrata's sons and SatyavatÅ's children regarding the right of succession to the throne. At once Devavrata stood up and made a solemn pledge that he would remain a bachelor for life. The fisherman gave SatyavatÅ to Devavrata to be taken to the King. Devavrata took her to the palace and presented her to his father. The King, when he came to know of the part played by his son in the matter, rose from his bed and embraced Devavrata with tears of joy and gratitude. The gods showered flowers on the scene. Because he had taken such a solemn oath, it was declared that henceforth he would be known by the name "BHýåMA". The loving father Áantanu also gave him a boon that BhÅ«ma would die only when he wished. (M.B., ùdi Parva, Chapter 100). 4) %% Two sons named VicitravÅrya and CitrÃÇgada were born to SatyavatÅ by Áantanu, who died shortly afterwards. As desired by SatyavatÅ, BhÅ«ma crowned the boy CitrÃÇgada as king. Although CitrÃÇgada's reign was a prosperous one, it could not last long. Once a Gandharva named CitrÃÇgada attacked him at Kuruk«etra and after a battle which lasted for three years, the Gandharva CitrÃÇgada killed the King CitrÃÇgada. It was BhÅ«ma who performed the funeral rites of the King CitrÃÇgada. After that VicitravÅrya was crowned King. It was at that time that the Svayaævara of the three daughters of the King of KÃÓÅ, AæbÃ, Aæbikà and AæbÃlikÃ, was held. BhÅ«ma thought that it would be good if VicitravÅrya married them. So BhÅ«ma attended that function. The presence of BhÅ«ma who was an old man, at the Svayaævara, frightened the girls. The other kings who were present, stopped him from entering the place, since he had taken an oath to remain a lifelong bachelor. The old BhÅ«ma stood up and spoke at length about the eight different forms of marriage and after defeating several kings like ÁÃlva, he seized the three daughters of the King of KÃÓi and took them with him in his chariot to HastinÃpura. Preparations were made for the marriage of VicitravÅrya with the three princesses. Then Ambà approached BhÅ«ma and told him that she had already dedicated her heart to the king of ÁÃlva. BhÅ«ma generously allowed her to return home. (For the rest of AmbÃ's story, see the word "AmbÃ". VicitravÅrya married Ambikà and AmbÃlikÃ. He ruled over the country for seven years at the end of which he died of consumption. The dynasty faced a crisis, as there was no one to succeed him. SatyavatÅ approached BhÅ«ma with a suggestion to beget children by VicitravÅrya's wife. But BhÅ«ma stood firmly on his solemn oath to continue as a life-long bachelor. (M.B. ùdi Parva, Verse 100-104). 5) %% After that SatyavatÅ summoned VyÃsa to HastinÃpura and sons were born to AmbikÃ, AmbÃlikà and their maid by him. Ambikà gave birth to Dh­tarëÂra, AmbÃlikà gave birth to PÃï¬u and the maid gave birth to Vidura. They grew up and Dh­tarëÂra married GÃndhÃrÅ and PÃï¬u married KuntÅ and MÃdrÅ. Duryodhana and his brothers were born to Dh­tarëÂra, while the PÃï¬avas were born to PÃï¬u. PÃï¬u died at the ÁataÓ­Çga vana and MÃdrÅ observed satÅ by jumping into his funeral pyre and burning herself alive. After that, the Kauravas and PÃï¬avas who lived in the palace at HastinÃpura, split up into two blocs. When the palace made of lac was destroyed by fire, the PÃï¬avas went into the forest and came back to the country after their marriage with PäcÃlÅ. They ruled over the country with Indraprastha as their capital. In the gambling contest between Dharmaputra and Duryodhana, the PÃï¬avas lost their kingdom and everything and so they went to the forest again. They lived for twelve years in the forest and spent one year incognito in the palace of the King of VirÃÂa. At that time the PÃï¬avas reappeared in the battle which took place as a result of the theft of King VirÃÂa's cows by the Kauravas. Duryodhana asserted that he would not give so much land to the PÃï¬avas as to put a dot with a needle. With the failure of ÁrÅ K­«ïa's mediation, the Kauravas and PÃï¬avas encamped on the opposite sides of the field of Kuruk«etra, preparing for a grim battle. BhÅ«ma was the chief protagonist in all these events relating to the Kauravas and PÃï¬avas. At every stage in the story we see BhÅ«ma's influence. The main events in which this superman who used to give shelter to Kauravas and PÃï¬avas alike, played a decisive role, are given below:-- (1) BhÅ«ma sent a messenger to Subala, king of GÃndhÃra, to ask for the hand of GÃndhÃrÅ, to be married to Dh­tarëÂra. (M.B. ùdi Parva, Chapter 109, Verse 11). (2) He went to the palace of Áalya, king of Madra and secured MÃdrÅ to be married to PÃï¬u. (M.B. ùdi Parva, Chapter 112). (3) He brought about the marriage between Vidura and the daughter of Devaka. (M.B. ùdi Parva, Chapter 113, Verse 2). (4) The Mahar«is who were the inhabitants of Áatas­Çga told BhÅ«ma about the birth of the PÃï¬avas. (M.B. ùdi Parva, Chapter 125, Verse 22). (5) BhÅ«ma offered 'Jaläjali' (worship with holy water) to PÃï¬u at his death. (M.B. ùdi Parva, Chapter 126, Verse 27). (6) He performed the death anniversary of PÃï¬u. (M.B. ùdi Parva, Chapter 127, Verse 1). (7) He engaged DroïÃcÃrya to teach archery to the princes. (M.B. ùdi Parva, Chapter 130, Verse 77). (8) He burst into tears and wept bitterly on hearing that PÃï¬avas were burnt to death in the palace of lac and was about to offer them 'Jaläjali'. Just then, Vidura came to him and secretly informed him that the PÃï¬avas were not dead. (M.B. ùdi Parva, Chapter 149, DÃk«iïÃtya PÃÂha). (9) He advised Duryodhana to give half the kingdom to the PÃï¬avas. (M.B. ùdi Parva, Chapter 202). (10) He had taken part in Dharmaputra's RÃjasÆya Yaj¤a. Dharmaputra had entrusted to BhÅ«ma, the arrangements for that yaj¤a. (M.B. Sabhà Parva, Chapter 35, Verse 6). (11) He advised Yudhi«Âhira to give the highest place of honour in that yaj¤a to ÁrÅ K­«ïa. (M.B. Sabhà Parva, Chapter 36, Verse 28). (12) BhÅ«ma ridiculed ÁiÓupÃla (Sabhà Parva, Chapter 33). (13) ÁiÓupÃla insulted BhÅ«ma. (Sabhà Parva, Chapter 41). (14) BhÅ«ma stopped BhÅma who rushed out to kill ÁiÓupÃla. (Sabhà Parva, Chapter 42, Verse 13). (15) It was BhÅ«ma who narrated the life story of ÁiÓupÃla. (Sabhà Parva, Chapter 43). (16) In the battle against ÁiÓupÃla, BhÅ«ma selected powerful Kings to help ÁrÅ K­«ïa. (Sabhà Parva, Chapter 44, Verse 41). (17) Once BhÅ«ma asked the sage Pulastya about the value and importance of pilgrimage. (Vana Parva, Chapter 82, Verse 4). (18) BhÅ«ma advised Duryodhana to be on friendly terms with the PÃï¬avas. (Vana Parva, Chapter 253, Verse 4). (19) In the battle which was fought by Kauravas against King VirÃÂa, BhÅ«ma arranged the regiments in order, after sending Duryodhana to HastinÃpura. (VirÃÂa Parva, Chapter 52, Verse 16). (20) A grim fight took place between Arjuna who went to help the VirÃÂa army and BhÅ«ma. At last, it was the charioteer who removed BhÅ«ma, (who had fallen down unconscious) from the battlefield. (VirÃÂa Parva, Chapter 64). (21) When the Kauravas were contemplating to fight against the PÃï¬avas who had returned after their incognito life, BhÅ«ma ridiculed Karïa and praised Arjuna. (Udyoga Parva, Chapter 21, Verse 16). (22) At that time, he explained to Duryodhana, the greatness of ÁrÅ K­«ïa and Arjuna. (Udyoga Parva, Chapter 49, verse 2). (23) Duryodhana proposed to bind the hands and feet of ÁrÅ K­«ïa who was expected to come as the envoy of the PÃï¬avas. Hearing this, BhÅ«ma in great anger, walked out of the council hall. (Udyoga Parva, Chapter 88, Verse 19). (24) BhÅ«ma strongly advised Duryodhana to make a treaty of peace with the PÃï¬avas. (Udyoga Parva, Chapter 125, Verse 2). (25) He declared that he would not kill the PÃï¬avas but would kill 10,000 soldiers of the PÃï¬avas everyday. Udyoga Parva, Chapter 156, Verse 21). (26) As desired by Duryodhana, BhÅ«ma declared the RathÅs and MahÃrathÅs who belonged to the Kaurava side. (Udyoga Parva, Chapters 165-168). (27) BhÅ«ma described all the MahÃrathÅs of the PÃï¬ava side to Duryodhana. (Udyoga Parva, Chapters 169172). (28) BhÅ«ma told Duryodhana that Áikhaï¬Å and the PÃï¬avas should not be killed. (Udyoga Parva, Chapter 172, Verse 20). (29) BhÅ«ma offered pÆjà to ParaÓurÃma. (Udyoga Parva, Chapter 123, Verse 27). (30) Aæbà who was allowed by BhÅ«ma to marry her lover, King ÁÃlva, was rejected by him and returned to BhÅ«ma again. But he did not accept her. Although ParaÓurÃma pleaded with him on behalf of AæbÃ, BhÅ«ma did not marry her. (Udyoga Parva, Chapter 178, Verse 32). (31) In connection with AmbÃ's case, a duel was fought on the field of Kuruk«etra between BhÅ«ma and ParaÓurÃma. BhÅ«ma started the duel after asking for the permission of ParaÓurÃma. Pleased with the fight, the Vasus presented to BhÅ«ma, the PrasvÃpana arrow. But he did not use that arrow against ParaÓurÃma, since the gods and NÃrada prevented him from doing so. At the request of the gods, pit­s and GaÇgÃdevÅ, BhÅ«ma stopped the fight and prostrated at the feet of ParaÓurÃma. (Udyoga Parva, Chapters 178-185). (32) BhÅ«ma narrated to Duryodhana the story of Ambà who was re-born as Áikhaï¬Å. (Udyoga parva, Chapters 188-192). (33) BhÅ«ma himself told Duryodhana that he had the strength to annihilate all the PÃï¬avas. (Udyoga Parva, Chapter 193, Verse 14). (34) Before the beginning of the battle, Yudhi«Âhira went to BhÅ«ma and asked for his permission to start it. BhÅ«ma granted him permission and blessed him. (BhÅ«ma Parva, Chapter 43, Verse 44). 6) %% (1) On the first day of the battle a duel took place between BhÅ«ma and Arjuna. (BhÅ«ma Parva, Chapter 45, Verse 8). (2) In the battle BhÅ«ma killed Áveta, the son of king VirÃÂa. (BhÅ«ma Parva, Chapter 48, Verse 3). (3) There was again a terrible fight with Arjuna. (BhÅ«ma Parva, Chapter 52). (4) SÃtyaki killed BhÅ«ma's charioteer. (BhÅ«ma Parva, Chapter 64, Verse 114). (5) Seeing that the army of the Kauravas was being scattered in all directions by the violent strokes of Arjuna BhÅ«ma ordered to stop the second day's battle. (BhÅ«ma Parva, Chapter 55, Verse 42). (6) BhÅ«ma challenged ÁrÅk­«ïa for the fight. (BhÅ«ma Parva, Chapter 59, Verse 96). (7) Fought again with Arjuna. (BhÅ«ma Parva, Chapter 60, Verse 25). (8) BhÅ«ma gave orders to DroïÃcÃrya and Duryodhana to save Bhagadatta who fell in danger. (BhÅ«ma Parva, Chapter 64, verse 64). (9) BhÅ«ma told Duryodhana that Arjuna and K­«ïa were the incarnations of Nara and NÃrÃyaïa. (BhÅ«ma Parva, Chapters 65-68). (10) BhÅ«ma praised the greatness of BrahmapÆta Stotra. (BhÅ«ma Parva, Chapter 68, Verse 2). (11) Seeing Áikhaï¬Å rushing forward to oppose him, BhÅ«ma put an end to the battle. (BhÅ«ma Parva, Chapter 69, Verse 29). (12) A terrible fight took place between BhÅ«ma and BhÅmasena. (BhÅ«ma Parva, Chapter 70). (13) There was again a fight with Arjuna. (BhÅ«ma Parva, Chapter 71). (14) BhÅ«ma wounded BhÅmasena and defeated SÃtyaki. (BhÅ«ma Parva, Chapter 71, Verse 21). (15) BhÅ«ma wounded King VirÃÂa. (BhÅ«ma Parva, Chapter 73, Verse 2). (16) Duryodhana who was frightened by BhÅmasena's deeds of valour, was encouraged by BhÅ«ma. (BhÅ«ma Parva, Chapter 80, Verse 8). (17) He deprived Dharmaputra of his chariot. (BhÅ«ma parva, Chapter 86, Verse 11). (18) When BhÅmasena killed BhÅ«ma's charioteer, the horses turned round and ran away, dragging the chariot with them. (BhÅ«ma Parva, Chapter 88, Verse 12). (19) He ordered Bhagadatta to fight with GhaÂotkaca. (BhÅ«ma Parva, Chapter 95, Verse 17). (20) He swore that all except Áikhaï¬Å would be killed. (BhÅ«ma Parva, Chapter 98, Verse 4). (21) SÃtyaki and BhÅ«ma fought again. (BhÅ«ma Parva, Chapter 104, Verse 29). (22) BhÅ«ma killed 14,000 MahÃrathÅs who belonged to the Cedi, KÃÓi and KarÆ«a countries. (BhÅ«ma Parva, Chapter 106, Verse 18). (23) BhÅ«ma explained to Dharmaputra, the method by which he (BhÅ«ma) could be killed. (BhÅ«ma parva, Chapter 107, verse 76). (24) He declared that he would not fight with Áikhaï¬Å, who was neither man nor woman. (BhÅ«ma Parva, Chapter 108, Verse 43). (25) He allowed Yudhi«Âhira to launch an attack on himself (BhÅ«ma). (BhÅ«ma Parva, Chapter 115, Verse 13). (26) BhÅ«ma, shot by Arjuna's arrow, fell down unconscious. (BhÅ«ma Parva, Chapter 117, Verse 64). (27) BhÅ«ma who recovered and rose again, killed ÁatÃnÅka, brother of King VirÃÂa. (BhÅ«ma Parva, Chapter 118, Verse 27). (28) BhÅ«ma routed the PÃï¬ava army most disastrously. (BhÅ«ma Parva, Chapters 118, 119). (29) He considered the misery of life and the sweetness of death. (BhÅ«ma Parva, Chapter 119, Verse 34). (30) BhÅ«ma who was wounded by Arjuna's arrows, described to DuÓÓÃsana, the heroism of Arjuna. (BhÅ«ma Parva, Chapter 119, Verse 56). (31) Arjuna shot his arrow at BhÅ«ma and made him fall down from his chariot. (BhÅ«ma Parva, Chapter 119, Verse 87). (32) He told Haæsa that he would remain alive until the sun came to UttarÃyaïa. (BhÅ«ma Parva, Chapter 119, Verse 104). (33) BhÅ«ma who fell and lay on a bed of arrows begged for a pillow to the Kings. (BhÅ«ma Parva, Chapter 120, Verse 34). (34) When he found that they were not paying any heed to his entreaties, he asked for a pillow to Arjuna. (BhÅ«ma Parva, Chapter, 120, Verse 28). (35) He exhorted the Kings to put an end to the battle. (BhÅ«ma Parva, Chapter 120, Verse 51). (36) BhÅ«ma begged for water to Arjuna. (BhÅ«ma Parva, Chapter 121, Verse 18). (37) He advised Duryodhana to end the battle. (BhÅ«ma Parva, Chapter 121, Verse 38). (38) As Karïa wished for 'VÅrasvarga' (Heaven for the valiant) BhÅ«ma permitted him to fight. (BhÅ«ma Parva, Chapter 122, verse 34). (39) VyÃsa sent Dharmaputra to BhÅ«ma to learn the mysteries of "Dharma" from BhÅ«ma before his (BhÅ«ma's) death. (ÁÃnti Parva, Chapter 37, Verse 5). (40) BhÅ«ma said that ÁrÅ K­«ïa was more competent to give advice on "Dharma" than himself. (ÁÃnti Parva, Chapter 52, Verse 2). (41) When the frightened and ashamed Yudhi«Âhira approached him, BhÅ«ma cheered him up. (ÁÃnti Parva, Chapter 14, Verse 19). (42) BhÅ«ma explained to Yudhi«Âhira, with the help of various examples and illustrations, "RÃjya Dharma", "ùpaddharma", and "Mok«a Dharma". (ÁÃnti Parva, Chapter 56, to AnuÓÃsana Parva, Chapter 165). (43) After giving his advice to Yudhi«Âhira BhÅ«ma gave him permission to enter HastinÃpura. (AnuÓÃsana Parva, Chapter 166, verse 50). (44) He gave advice to Dh­tarëÂra regarding his duties and responsibilities. (AnuÓÃsana Parva, Chapter 167, Verse 30). (45) He asked for ÁrÅ K­«ïa's permission to renounce his body. (AnuÓÃsana Parva, Chapter 167, Verse 37). (46) With ÁrÅ K­«ïa's permission, BhÅ«ma renounced his body. (AnuÓÃsana Parva, Chapter 168, Verse 2). (47) The Kauravas performed the funeral rites and Jaläjali (purification by sprinkling water) of BhÅ«ma (AnuÓÃsana Parva, Chapter 168, Verse 10). (48) GaÇgÃdevÅ lamented that Áikhaï¬Å, who was neither man nor woman, killed BhÅ«ma. (AnuÓÃsana Parva, 168, Verse 21). (49) VyÃsa and ÁrÅ K­«ïa told GaÇgÃdevÅ that BhÅ«ma died by Arjuna's arrow. (AnuÓÃsana Parva, Chapter 168, Verse 30). (50) On a later occasion VyÃsa invoked into the river GaÇgÃ, those who died in the battle and among them BhÅ«ma was also present. (ùÓramavÃsika Parva, Chapter 32, verse 7). (51) After his death, BhÅ«ma remained in Heaven as Dyau, one of the A«Âavasus. (SvargÃrohaïa Parva, Chapter 5, Verse 11). %% ùpageya, ùpagÃsuta, BhÃgÅrathÅputra, BhÃrata, PitÃmaha, Bharatar«abha, Bharatasattama, BhÅ«maka, ÁÃntanava, Áantanuputra, Áantanusuta, Áantanuja, Devavrata, GaÇgÃsuta, GÃÇgeya, JÃhnavÅputra, Kaurava, Kauravanandana, Kauravya, KuruÓÃrddÆla, KuruÓre«Âha, KurÆdvaha, KurukulaÓre«Âha, Kurukulodvaha, Kurumukhya, Kurunandana, Kurupati, NadÅja, PrapitÃmaha, SÃgaragÃsuta, Satyasandha, TÃladhvaja, Vasu are other names of BhÅ«ma used in the MahÃbhÃrata. \<*) SatyavatÅ's original name was KÃlÅ. The fisherman got her from the stomach of a fish. (See the word AdrikÃ). Since she had the smell of fish she got the name of "MatsyagandhÅ." She used to assist a fisherman in his work as a ferryman in the river GaÇgÃ. Once the sage ParÃÓara happened to get into her boat and he fell deeply in love with her. The sage removed the smell of fish from her and gave her the perfume of musk instead. By this mystic power he created a mist at noon and under its cover, he had a sexual union with her. As a result of it the child K­«ïa (VyÃsa) was born. The child immediately left the mother to perform tapas in the forest after promising to return to her whenever she wished for his presence. Although she gave birth to a child, ParÃÓara blessed that she would again remain a virgin. The whole episode remained a secret. As usual, SatyavatÅ returned to the fisherman's cottage in the evening and continued to live with him. It is at this stage that Áantanu was attracted by the perfume of musk and came to the cottage where he met SatyavatÅ.>\ ## King of Vidarbha and born in the Bhoja dynasty, BhÅ«maka was the father of RukmiïÅ, the wife of ÁrÅ K­«ïa. He had five sons. A friend of BhÅ«ma, he conquered and ruled over a fourth of the world. He defeated the Krathas, PÃï¬yas and KaiÓikas. He was very much devoted to JarÃsandha. (Sabhà Parva, Chapter 14, Verse 21). Sahadeva, who was on a triumphal tour in connection with the PÃï¬ava's aÓvamedha yaj¤a fought and defeated BhÅ«maka at BhojakaÂanagara. BhÅ«maka was also called Hiraïyaroma. (Sabhà Parva, Chapter 31, Udyoga Parva, Chapter 158, ÁÃnti Parva, Chapter 4). ## A sub parva in the MahÃbhÃrata. ## A sub division of AnuÓÃsana Parva. Chapters 167 and 168 of AnuÓÃsana Parva are included in this. ## A sub Parva of BhÅ«ma Parva. It comprises Chapters 43-122 of the BhÅ«ma Parva. ## A term used for greeting elders. When saluting an elderly person, the term "Bho÷" is used as a suffix to his name. For example: "somaÓarmà nÃma aham asmi bho÷. bho÷ Óabdaæ kÅrtayedante svasya nÃmnÃbhivÃdane / nÃmnÃæ svarÆpa bhÃvo hi bhobhÃvo ­«ib÷i÷ sm­ta÷ //" (Manusm­ti, Chapter 2, verse 124) ## A mountain--MahÃbhÃrata, Sabhà Parva, Chapter 30, Verse 12 says that in the course of his triumphant over-running of the eastern lands, BhÅmasena conquered this mountain also. ## NÃgaloka or PÃtÃla. When SugrÅva sent monkeys in all directions in search of SÅtÃ, he gave instructions to them to go and search for her in BhogavatÅpura. VÃlmÅki RÃmÃyaïa, 41st Sarga, Ki«kindhÃkÃï¬a describes the place as the city infested with serpents (nÃgas) and guarded by them. VÃsuki, King of serpents, lives there. ## GaÇgà of PÃtÃla. (M.B. Sabhà Parva, DÃk«iïÃtya PÃÂha, Chapter 38). ## A place of holy bath at PrayÃga. It is better known as VÃsuki tÅrtha. MahÃbhÃrata Vana Parva, Chapter 85 says that a bath at this tÅrtha is as efficacious as an AÓvamedha yaj¤a. ## Another name for the river SarasvatÅ. (M.B. Vana Parva, Chapter 24, Verse 20). ## A female attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Verse 8). ## A king of the ancient country named MÃrttikÃvata. In MahÃbhÃrata ùdi Parva, Chapter 185, Verse 6, we see that this king had attended the Svayaævara of DraupadÅ. He was slain by Abhimanyu at the battle of Kuruk«etra. (M.B. Droïa Parva, Chapter 48, Verse 8). ## A king of YaduvaæÓa. MahÃbhÃrata, ÁÃnti Parva, Chapter 166, Verse 79 says, that he died under the stroke of the sword of MahÃrÃja UÓÅnara. BhojavaæÓa takes its source from this king. ## A king who became renowned as a Sanskrit scholar. It is believed that he lived from 1018 to 1054 A.D. His capital city was DhÃrÃ. Bhoja is credited with the authorship of two scholarly books entitled, "SarasvatÅkaïÂhÃbharaïa" and "S­ÇgÃraprakÃÓa". Of these, the first is a compendious volume in five chapters, dealing with the merits and defects of poetry, figures of speech, etc. Bhoja observes that besides the four styles (in poetry) laid down by Rudraka, there are two more styles, namely, "Avanti" and "MÃgadhÅ". ## A follower of SudÃs. In ãgveda, 3rd Maï¬ala, 58th AnuvÃka, 7th SÆkta we find that this Bhoja had given help to sage ViÓvÃmitra in performing his AÓvamedha yÃga. ## A king of KÃnyakubja. Once this king Bhoja met a woman with a fantastic shape. Her body was of human shape while her face was that of a female deer. When the king asked her about her strange shape, she related her past history as follows:--"In my previous birth, I was a female deer. On one occasion the whole of my body except my face, was plunged in a river and those parts of the body under the water were transformed into human shape. From that day, I have been changed into this form." On hearing her story, the king took her to the holy river and immersed her again in it. She was at once transformed into an actual woman and the king married her. (Skanda PurÃïa, 7-2-2). ## An exquisitely beautiful virgin of the country, SauvÅra. MahÃbhÃrata Droïa Parva, Chapter 10, Verse 33 says that SÃtyaki abducted her and made her his wife. ## (BHOJAVAõÁA). This is a branch of YaduvaæÓa. (M.B. ùdi Parva, Chapter 217, Verse 18). ## The capital of Vidarbha. Once Sahadeva, one of the PÃï¬avas conquered this city. It was at this place that ÁrÅ K­«ïa defeated RukmÅ, the brother of RukmiïÅ at the time of RukmiïÅ's Svayaævara. The original name of BhojakaÂa was "Kuï¬inapura". (M.B. Sabhà Parva, Chapter 31 and Udyoga Parva, Chapter 158). ## A BrÃhmaïa. (See the word PÃÂalÅputra). ## A Bhoja princess. She was abducted by JyÃmagha of the YÃdava family and married to his son, Vidarbha. (See JyÃmagha). ## A word meaning a comic, stupid or eccentric person. Bho«as are of eight kinds. Those who feel derided, those who babble, those who are obstinate, sophists, those who indulge in hollow laughter, those who pretend to be blind, those who pretend to be deaf, and those who try to assert their self-importance--these are the eight classes of "Bho«as". ## A prince of the land of SauvÅra. He was a comrade of Jayadratha. M.B. Vana Parva, Chapter 265 describes how Bhramara walked behind the chariot of Jayadratha with banner in his hand, when the latter abducted PäcÃlÅ. Bhramara was killed by Arjuna. ## A RÃk«asÅ who was the follower of JaæbhÃsura. As directed by JaæbhÃsura, she took birth in the house of KaÓyapa to kill GaïeÓa. One day she treacherously gave poisoned sweets to GaïeÓa. GaïeÓa detected her treachery and fisted her to death. (GaïeÓa 2-21). ## A RÃk«asa. He was the son of KetumatÅ, by the RÃk«asa, SumÃlÅ. They had ten sons-Prahasta, Akaæpana, VikaÂa, KÃlakÃmukha, DhÆmrÃk«a, Daï¬a, SupÃrÓva, SaæhrÃda, PrÃkvÃÂa, and BhrÃsakarïa and four daughters--VekÃ, Pu«potkaÂÃ, KaikasÅ and KuæbhÅnasÅ. (Uttara RÃmÃyaïa). ## 1) %% A sage, the son of BrahmÃ. He was the founder of Bh­gu vaæÓa. Members of the Bh­gu vaæÓa are called 'BhÃrgavas.' Bh­guvaæÓa has been reputed for many of its members who were ã«is of great sanctity and grandeur. 2) %% "utsaægÃd nÃrado jaj¤e dak«o 'ægu«ÂhÃt svayaæbhuva÷ / prÃïÃdvasi«Âha÷ saæjÃto bh­gustvaca÷ karÃtkratu÷"\<*>\ From these lines we see that Bh­gu was born from BrahmÃ's skin (tvak). But in M.B. ùdi Parva, 5th Chapter, we find another version regarding his birth. In that passage we read that Bh­gu was born from "Vahni" (fire). In the light of these two statements, we may examine Bh­gu's birth. Bh­gu had two incarnations. The first time he was born from BrahmÃ's skin. In course of time, the sage Bh­gu became famous. In the Dak«ayÃga, this sage was present as one of the ãtviks (officiating priests). On that occasion, SatÅdevÅ who was in rage and grief because her husband (Áiva) was not invited to the yÃga, committed suicide by jumping into the sacrificial fire. Hearing about this, Áiva was enraged and the monster spirits who emerged from his matted locks caught hold of the ãtviks. BhÃgavata caturtha skandha says that the BhÆta named NandÅÓvara, who emerged from Áiva's locks, caught hold of Bh­gu and killed him. Therefore the Bh­gu who was born from BrahmÃ's skin must be considered as having died at Dak«ayÃga. Bh­gu was born again in Vaivasvata Manvantara. This second birth was at the famous Brahmayaj¤a of Varuïa. He was reborn from fire, as BrahmÃ's son. This child who was born from BrahmÃ's semen which fell in the sacrificial fire, was brought up by Varuïa and his wife Car«aïÅ. Consequently Bh­gu is referred to as "Varuïaputra" and "Car«aïÅputra" in some PurÃïas. Since he was born at Varuïa's yÃga he is sometimes called "VÃruïÅ Bh­gu". 3) %% Each birth of Bh­gu gave rise to a separate family. They are given below separately:--First birth: Bh­gu and his wife KhyÃti had a daughter Lak«mÅ and three sons, DhÃtÃ, VidhÃtà and Kavi. MahÃmeru's daughters, ùyati and Niyati became the wives of DhÃtà and VidhÃtÃ, respectively. Two sons, PrÃïa and M­kaï¬u were born to those two couples. MÃrkaï¬eya was born to M­kaï¬u and from MÃrkaï¬eya was born VedaÓiras. PrÃïa had a son, DyutimÃn who had a son RÃjavÃn. From that RÃjavÃn, Bh­gu VaæÓa multiplied. The family tree of this first Bh­gu VaæÓa is given below:--(See Vi«ïu purÃïa, Part I, Chapter 10). BRAHMù Bh­gu KhyÃti DhÃtà = ùyati VidhÃtà = Niyati Kavi Lak«mÅ = Vi«ïu PrÃïa M­kaï¬u DyutimÃn MÃrkaï¬eya RÃjavÃn VedaÓiras Second Birth: The second Bh­gu VaæÓa is the family which took its origin from the second birth of Bh­gu as the son of Varuïa. Varuïa's son, Bh­gu married the woman, PulomÃ. They had six children who were, BhÆta, Cyavana, VajraÓÅr«a, Áuci, Áukra, and Savana. By his first wife BhÆtÃ, he had his sons, "EkÃdaÓa Rudras" (eleven Rudras) and "Rudra PÃr«adas" (Attendants of Rudra) and by his second wife SarÆpà he had a crore of Rudras. Cyavana had two wives, Sukanyà and ùru«i. Aurva, a son was born to ùru«i. From Aurva was born ãcÅka, from ãcÅka Jamadagni and from Jamadagni, ParaÓurÃma. Cyavana had a son, Pravati, by his wife SukanyÃ. Ruru or Áunaka was the son of Pravati by the Apsarà Gh­tÃcÅ. Ruru and his wife Pramadvarà had a son, Áaunaka. Áuka, the son of Bh­gu had two sons, Caï¬a and Alarka and a daughter, DevayÃnÅ. This is the second Bh­gu VaæÓa.\<**>\ The family tree is given below. Varuïa=Car«aïÅ VÃruïi Bh­gu--Pulomà BhÆta=BhÆtÃ=SarÆpà VajraÓÅr«a Áuci Áukra Savana. SukanyÃ--Cyavana--ùru«i EkÃdaÓa Rudras KoÂi Aurva Caï¬a Alarka DevayÃnÅ Rudra Rudras Gh­tÃcÅ--Pravati Pí«adas ãcÅka Pramadvarà = Ruru Jamadagni (Áunaka) ParaÓurÃma Áaunaka 4) %% Once a terrible war broke out between Devas and Asuras. In that war, not only were the Asuras defeated but many of them were also killed. Diti, the mother of the Asuras, with tears in her eyes, complained to Bh­gupati. PulomÃ, Mother of Áukra, promised to find a remedy for this somehow. She at once went to the forest and started a tapas for the annihilation of the Devas. As the tapas gained force, the Devas were alarmed and they sought the protection of MahÃvi«ïu. MahÃvi«ïu used his VajrÃyudha (Vajra weapon) against Bh­gu's wife, PulomÃ. Under the stroke of Vajra she fell down, a headless corpse. The enraged Mahar«i Bh­gu cursed MahÃvi«ïu to be born as a mortal in this world and to suffer the pangs of separation from his wife. When the curse was pronounced against MahÃvi«ïu, he directed his weapon Cakra against the Mahar«i. Bh­gu fied in panic and at last begged pardon and prayed for shelter to MahÃvi«ïu himself in the ocean of milk. Vi«ïu withdrew his Cakra. Bh­gu himself restored Pulomà to life. To fulfil the condition of Bh­gu's curse, Vi«ïu agreed to incarnate in the world as ÁrÅ RÃma, the son of DaÓaratha and to experience the pain of separation from his wife. (Uttara RÃmÃyaïa). 5) %% Long ago all the Mahar«is joined together to perform a yÃga on the bank of the river SarasvatÅ. A dispute arose among them as to who was the most mighty among the TrimÆrtis. Some of them voted for BrahmÃ, others declared that Vi«ïu was more mighty than the other two, while a third group stood for Áiva's superiority. They unanimously elected Bh­gu to ascertain and find out the truth of the matter. Bh­gu set out to Devaloka. First he went to BrahmÃ's assembly. There, in the presence of Brahmà who was seated in the midst of many Munis, Bh­gu took his seat on a stool. Brahmà was provoked by this act of disrespect. Bh­gu left the place without a word and went to Áiva's place. Áiva rose from his seat and approached him to embrace and welcome him. Bh­gu, shrank back saying, "Do not touch me?" Áiva became angry and was about to hit him with his trident when PÃrvatÅ stopped him. Bh­gu then turned his steps to VaikuïÂha, the abode of MahÃvi«ïu. There he saw MahÃvi«ïu in a deep slumber. Seeing MahÃvi«ïu whose task is the preservation of the world, sleeping like an irresponsible person, Bh­gu gave him a kick on his breast. Vi«ïu who sprang up suddenly, saw Bh­gu standing before him. He begged pardon of the sage. He declared that he would carry Bh­gu's footprint permanently on his chest as a sign of his repentance for having shown disrespect to the Mahar«i. This foot-print still remains on Vi«ïu's chest and is known by the name "ÁrÅvatsa". In this way, the Munis came to the conclusion that MahÃvi«ïu is the noblest of the TrimÆrtis. (BhÃgavata, DaÓama Skandha). 6) %% There is a sacred spot called, "Bh­gu TÅrtha" on the western side of DaÓÃÓvamedha. It is here that Bh­gu once offered tapas to Áiva. Owing to the austerity of his tapas, his hair became matted and discoloured. His body was completely covered with earth heaped up by termites. When Áiva was still not propitiated, PÃrvatÅ interceded with him on behalf of Bh­gu, Áiva agreed to bless Bh­gu. Áiva sent his bull to the place where Bh­gu was sitting. The bull in the course of its gambols broke up and destroyed the earthen covering on his body which was made by the termites. Bh­gu became angry and chased the bull. But he was stunned by the sight of the bull rising up to heaven through the air. A divine light spread there. Áiva appeared before him and asked him what boon he wanted. Bh­gu prayed that the place where he was doing tapas should become a holy spot. Áiva granted his prayer and from that day, the place became famous under the name "Bh­gu TÅrtha". Brahmà and other Devas and the Kinnaras still worship this Bh­gu TÅrtha. All sin is removed by a mere sight of this sacred TÅrtha. Those who bathe in the holy water of this place attain Heaven and they will not be born again. Even by hearing about the greatness and glory of this Bh­gu TÅrtha, one will be cleared of all sins and find an easy way to Áivaloka. (Padma PurÃïa, Chapter 20). 7) %% (1) It was Bh­gu who gave the boon for having progeny to Sagara, King of the solar dynasty. Sagara, with his two wives, KeÓinÅ and Sumati, performed tapas at Bh­gu prasravaïa in the HimÃlayas. After a hundred years, Bh­gu, who was pleased, blessed the king that he would have numerous children by one wife and one son who would be progenitor of a vaæÓa, by the other wife. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, 38th Sarga). (2) Once when some Munis went to DvÃrakÃ, SÃmba and other YÃdavas mocked them and the Munis cursed them. Bh­gu was one of those Munis. (See the word SÃmba). (3) ParaÓurÃma, after exterminating the K«atriya kings, went to the ùÓrama of Bh­gu, the founder of the family and received his blessings. (BrahmÃï¬a PurÃïa, Chapter 62). (4) Bh­gu Mahar«i was a prominent member in Yudhi«Âhira's assembly. (M.B. Chapter 4, Verse 16). (5) He was also a member of Indra's assembly. It was by Bh­gu's brilliance that Indra's glory was heightened. (M.B. Sabhà Parva, Chapter 7, Verse 29). (6) Bh­gu was a member of BrahmÃ's assembly also. (M.B. Sabhà Parva, Chapter 11, Verse 19). (7) Once Bh­gu blessed his son ãcÅka and his daughterin-law SatyavatÅ that they would have children. (M.B. Vana Parva, Chapter 116, Verse 35). (8) ÁrÅ K­«ïa who went as the messenger of peace to HastinÃpura, travelled in Dak«iïÃvarta, along with the sage Bh­gu. (M.B. Udyoga Parva, Chapter 83, Verse 27). (9) Bh­gu entered the scene of battle between the Kurus and PÃï¬avas and tried to persuade DroïÃcÃrya to withdraw from the fight. (M.B. Droïa Parva, Chapter 190, Verse 34). (10) Once Bh­gu lectured on the origin of the earth, Philosophy of life, etc. (M.B. ÁÃnti Parva, Chapter 128). (11) Bh­gu explained to BharadvÃja how the Pa¤cabhÆtas except the sky originated (ÁÃnti Parva, Chapter 183). (12) Bh­gu discussed in a logical manner, the principle of life and the transmigration of the soul. (ÁÃntiparva, Chapter 187). (13) He made a critical examination of the merits and defects of racial discrimination. (ÁÃnti Parva, Chapter 187). (14) Once Bh­gu bestowed Brahminhood on a King named VÅtahavya. (M.B. AnuÓÃsana. Parva, Chapter 30, Verse 57). (15) He got the name "Bh­gu" because he was born out of fire. (M.B. AnuÓÃsana Parva, Chapter 85, Verse 105). (16) It was Bh­gu who gave the necessary advice to Agastya to depose Nahu«a from Indra's post. (17) There is a story that Nahu«a kicked Agastya on the head while the latter was carrying Nahu«a's palanquin and that Bh­gu, who was hiding in Agasty's locks of hair, cursed Nahu«a and changed him into a python. (M.B. AnuÓÃsana Parva, Chapter 100). \<*) NÃrada was born from BrahmÃ's lap, Dak«a from his Aægu«Âha, Vasi«Âha from his PrÃïa, Bh­gu from his skin and K­atu from his arm.>\ \<**) DevÅ BhÃgavata, Saptama Skandha says that Bh­gu had married two daughters of Dak«a. MahÃbhÃrata AnuÓÃsana Parva Chapter 85, Verse 127 says that Bhrgu had seven sons, namely Cyavana VajraÓÅla, Áuci, Aurva, Áukra, Vareïya, and Savana.>\ ## A place made sacred by the performance of tapas by Bh­gu. (For more details see the 6th para under Bh­gu). ## A peak on which the sage Bh­gu performed tapas. ãcÅka had lived there with his wife and children. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, 61st Sarga). ## A Mahar«i who was a devotee of Áiva. Once he went to KailÃsa and began to go round Áiva to pay homage to him. But since PÃrvatÅ and Áiva were sitting together as one body, he could not go round Áiva separately. He did not have much reverence for PÃrvatÅ. So he took the form of a female beetle (Bh­ÇgÅ) and bored his way through a hole made in the place where their bodies were united and thus went round Áiva alone. PÃrvatÅ was angry at this slight shown to her and cursed him to become physically weak. His legs became so weak that they were unable to support his body. So he prayed to Áiva again and he blessed him with a third leg. In this way Bh­ÇgÅ became a Mahar«i with three legs. (Mahar«is). ## A fisherman. He used to earn his living by theft. Once when the Maha­«i Mudgala was passing through a forest, Bh­Óuï¬i stopped him. But in the presence of the Brahmanic effulgence of the Maha­«i, the fisherman was dazed. Mudgala took pity on Bh­Óuï¬i and advised him to worship Lord GaïeÓa. From that time Bh­Óuï¬i gave up his evil ways, and accepting the advice of Mudgala, started the worship of GaïeÓa with single-minded devotion. As a result of it, an elephant's trunk began to grow from the middle of his forehead. Bh­Óuï¬i who thus acquired a shape closely resembling GaïeÓa, was visited by Indra, mistaking him for Gaïapati. (GaïeÓa: 1.67). ## In the creation of the world, the Lord broke the beginningless "Aï¬a" (the primal egg or seed) and from it the sound "Oæ" emerged. The first sound of it was "BHôê"; the second was "BHUVAê"; and the third was "SVAê". So the combination "BhÆr Bhuva÷ Sva÷" was formed. Then came the most adorable and superlative effulgence of the creator (SavitÃ). That radiance dried up all water. A little of the water became a highly viscous substance. This viscous matter gradually solidified and became the earth. Where the aï¬a originally was became the source of that supreme effulgence. As it was the first radiant light, it came to be called ùditya (Ãdi=first). The great procreator Brahmà seemed to emerge from the centre of the aï¬a. The garbhajala (the water contained in the aï¬a) became the oceans and rivers of the world. (VÃmana PurÃïa, Chapter 43). ## A king who fought on the side of Duryodhana in the BhÃrata Yuddha. ## A son of KadrÆ by KaÓyapa prajÃpati. ## A RÃja­«i (royal sage), the son of Tugra. King Tugra sent his son with an army across the sea to conquer the enemies in a distant island. When the boat in which they sailed had reached mid-ocean, it was caught in a storm and wrecked. The prince and the soldiers sank into the sea. At that time the prince prayed to the AÓvins who saved Bhujyu from drowning and carried him back to the palace in boats and chariots travelling through the air. This story is given in the ãgveda where the adventures of AÓvins are described. (ãgveda, 1st Maï¬ala, 17th AnuvÃka, 116th SÆkta.). ## (Earthquake). The cause of earthquake according to ancient belief is given below:-The earth is being supported and held in its position by an elephant called VirÆpÃk«a. When he feels the burden too heavy he shakes his head and earth tremors follow. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, 40th Sarga). ## A bird which lived on the opposite side of the HimÃlayas. The cry of this bird resembles "Mù SùHASA".\<*>\ But this bird lived by pecking at and eating the flesh between the teeth of a lion. ÁiÓupÃla mentioned this bird as an example to illustrate that BhÅ«ma's advice was at variance with his practice. The bird exhorts people not to act in a rash way (Mà SÃhasa) and at the same time acts rashly. \<*) Mà SÃhasa = Do not act rashly.>\ ## A king who was the grandson of King Du«yanta and the son of Bharata. From MahÃbhÃrata ùdi Parva, Chapter 94, Verse 19, we see that he was born by the blessing of BharadvÃja. His mother was SunandÃ, daughter of Sarvasena, King of KÃÓi. When BhÆmanyu grew up, his father Bharata entrusted him with the affairs of the Kingdom. BhÆmanyu had six sons by his wife Pu«kariïÅ; they were Diviratha, Suhotra, SuhotÃ, Sukavi, Suyaju, and ãcÅka. In MahÃbhÃrata, ùdi Parva, Chapter 95, Verse 33, we see that he had another son Suhotra by a woman VijayÃ, a DÃÓÃrha maid. ## There is another BhÆmanyu, grandson of Kuru, a King of the Lunar dynasty and son of Dh­tarëÂra, mentioned in Mahà BhÃrata, ùdi Parva, Chapter 94, Verse 59. ## A Deva Gandharva. He participated in the celebrations connected with Arjuna's birth. (M.B. ùdi Parva, Chapter 91, Verse 35). ## The earth. 1) %% The PurÃïas maintain that BhÆmi has a DevÅ (goddess). The births of BhÆmi and its basic goddess are in two different ways. The MahÃbhÃrata, (DÃk«iïÃtya PÃÂha) says that the goddess BhÆmi was the daughter of Brahmà and that she was married by MahÃvi«ïu. The earth on which we live is the M­tpiï¬a of which the basic deity is this BhÆmidevÅ. Of the many versions given in the PurÃïas regarding the origin of earth, three are given below:-- 1) Long ago, towards the end of the age of floods, the earth was in a liquid state. At that time, Áiva cut open his thigh and let fall a drop of blood in the water. It assumed the form of an "aï¬a" (egg). Áiva took that aï¬a and split it. A man came out of it. From him was made Nature (Prak­ti) for the creation of the Universe. One half of the broken aï¬a became sky and the other half became the earth. (KathÃsaritsÃgara, KathÃpÅÂhalaæbaka, 2nd TaraÇga). (2) MahÃvi«ïu lay on the surface of water which spread everywhere in the beginning. A lotus sprang up from the navel of Vi«ïu and from its top Brahmà was born. Liquid matter began to flow out of Vi«ïu's ears on both sides. From it were born two RÃk«asas named Madhu and KaiÂabha. They persecuted BrahmÃ. MahÃvi«ïu woke up and killed Madhu and KaiÂabha. The thick fat of these RÃk«asas hardened into the earth. (DevÅ BhÃgavata, Navama Skandha). 3) In the beginning MahÃvi«ïu (MahÃviràPuru«a) spread everywhere. In every pore of that MahÃviràwho was lying on the surface of the water, there was a BrahmÃï¬a. In course of time that Viràobtained mind. That mind stood connected with each of the pores equally. Later from it were formed the "Pa¤camahÃbhÆtas". From their combination was formed the BhÆta called "Mahà P­thvÅ". It was cut into many pieces and each of the pieces was deposited in each pore. It was these P­thvÅ pieces which became "BhÆmis" at the time of creation. At the time of the floods, these BhÆmis sank again into those pores as before. In each of these BrahmÃï¬as, there are the earth, mountains, forests, oceans, the seven islands, HimavÃn, Meru, Sun, Moon, Stars and other planets. Also, each of them has its own BrahmÃ, Vi«ïu, Áiva and other Devas. Since all the different BhÆmis in all the BrahmÃï¬as had been formed artificially, they all perish in the floods. (DevÅ BhÃgavata, Navama Skandha). 3) BhÆmi DevÅ (Goddess Earth) is the wife of Mahà Vi«ïu. In VarÃha Kalpa (Age of the Pig) the Asura HiraïyÃk«a carried the Earth and Submerged it under water. At once Mahà vi«ïu appeared in the form of a Pig and lifted up the Earth on its horns. When the Earth floated on the surface of water like a lotus leaf, BhÆmi DevÅ who was pleased, stood up in her charming figure. MahÃvi«ïu fell in love with her and with the brilliance of a crore of suns, had sexual union with her for the period of one Devavar«a. It is from that time that BhÆmi DevÅ became MahÃvi«ïu's wife. As a result of their union, a son named MaÇgala was born to them. GhaÂeÓa is the son of MaÇgala. MaÇgala has another name, Covva. After the birth of MaÇgala, at the behest of Lord Vi«ïu, all people began to offer worship to BhÆmidevÅ. MahÃvi«ïu himself first worshipped her by reciting the mantra--"Om HrÅæ-ÁrÅæ-KrÅæ-VasudhÃyai SvÃhÃ". After that this mantra became popular for worshipping BhÆmidevÅ. (DevÅ BhÃgavata, Navama Skandha). NarakÃsura was BhÆmidevÅ's son by HiraïyÃk«a, the Asura. When HiraïyÃk«a, in the form of a pig, carried BhÆmidevÅ on his horns to PÃtÃla, the horns came in contact with BhÆmidevÅ and she became pregnant. In BhÃgavata, DaÓama Skandha we read that NarakÃsura was born as the result of this contact. (See the word Naraka I). SÅtà was the daughter of BhÆmidevÅ, born on another occasion. SÅtà was married by the Kosala King ÁrÅ RÃma. When she was abandoned by her husband, she was at last accepted by BhÆmidevÅ within her own self. (See the word SÅtÃ). 4) %% Since BhÆmidevÅ had been the wife of the Asura HiraïyÃk«a she has also been called the mother of the Asura clan. HiraïyÃk«a's brother was HiraïyakaÓipu. PrahlÃda, the son of HiraïyakaÓipu, was a devotee of Vi«ïu. The father did not like the son's devotion to Vi«ïu. So he persecuted PrahlÃda in various ways. Once he threw down PrahlÃda from the top of a high building. At that time BhÆmi devÅ appeared there and received him in her arms. (BrahmÃï¬a PurÃïa, Chapter 24). 5) %% Once the Emperor P­thu turned BhÆmidevÅ into a cow and milched all resources from her. (For details, see the word P­thu). 6) %% Once PÃrvatÅ and Áiva indulged in their sexual act for many years. The earth began to shake to its foundations. The gods approached Áiva with a request to refrain and he agreed. Áiva's semen was discharged and fell on the earth. PÃrvatÅ who was angry at this, cursed BhÆmidevÅ as follows:--"You BhÆmidevÅ! You will assume many forms and become the wife of many. Since you have prevented me from giving birth to a son, no children will be born to you in future." (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, 36th Sarga). 7) %% (1) NarakÃsura has another name, "Bhauma". (M.B. Sabhà Parva, DÃk«iïÃtya PÃÂha, Chapter 38). (2) BhÆmidevÅ prayed to ÁrÅ K­«ïa and obtained Vai«ïavÃstra for her son NarakÃsura. (M.B. Droïa Parva, Chapter 29, Verse 30). (3) When ParaÓurÃma was carrying on the annihilation of K«atriyas, BhÆmidevÅ induced the sage KaÓyapa to entreat ParaÓurÃma to stop his massacre of BhÆpÃlas. (Protectors of BhÆmi=K«atriyas). (M.B. ÁÃnti Parva, Chapter 79, Verse 44). (4) Once she (BhÆmidevÅ) described to ÁrÅ K­«ïa, the greatness of Brahminhood. (M.B. AnuÓÃsana Parva, Chapter 34, Verse 22). (5) At another time she explained to ÁrÅ K­«ïa the nature of G­hasthÃÓramadharma, (Duties of a householder). (M.B. AnuÓÃsana Parva, Chapter 97, Verse 5). (6) On one occasion, when King AÇga touched her, BhÆmidevÅ lost her own form and vanished. At that time, KaÓyapa prajÃpati paralysed her. (M.B. AnuÓÃsana Parva, Chapter 152, Verse 2). (7) ParaÓurÃma gifted the whole earth to the sage KaÓyapa. From that time BhÆmidevÅ has been called "KÃÓyapÅ" (daughter of KaÓyapa). (M.B. AnuÓÃsana Parva, Chapter 154, Verse 7). ## Wife of Dhruva. This BhÆmi devÅ, the daughter of ÁiÓumÃra had two sons named Kalpa and Vatsala, by Dhruva. (BhÃgavata, Caturtha SkandÃ). ## Another BhÆmi, who was the wife of a king named BhÆmipati is mentioned in M.B. Udyoga Parva, Chapter 117, Verse 14). ## A warrior who fought on the side of the Kauravas. He took his position in the centre of the "Garu¬a VyÆha" (Name of a phalanx) formed by Droïa. (M.B. Droïa Parva, Chapter 20, Verse 13). ## A K«atriya king of ancient India. He was born from a portion of an Asura called KrodhavaÓa. (M.B. ùdi Parva, Chapter 67, Verse 61). ## A subdivision of BhÅ«maparva in MahÃbhÃrata. Chapters 11 and 12 of BhÅ«ma Parva are included in this. @<[Page 143b]>@ ## A king of ancient India. There is a reference to this King in M.B. Udyoga Parva, Chapter 117; Verse 14. ## A king in ancient India. M.B. ÁÃnti Parva, Chapter 166, verse 75 says that King AmÆrtarayas gave a sword to BhÆmiÓaya who gifted it to Bharata, the son of Du«yanta. ## A viÓvadeva. (M.B. AnuÓÃsana Parva, Chapter 91, Verse 32). ## A king of the Kuru dynasty. Somadatta, king of the Kuru dynasty had three sons, BhÆri, BhÆriÓravas and Áala.\<*>\ In M.B. ùdi Parva, Chapter 185, we read that they had attended the Svayaævara of DraupadÅ and in Sabhà Parva, Chapter 94 it is said that they had taken part in Yudhi«Âhira's RÃjasÆya. In Droïa Parva, Chapter 166, we read that this King BhÆri was slain by SÃtyaki during the war between Kauravas and PÃï¬avas. After death, BhÆri obtained a place with the ViÓvedevas. (M.B. SvargÃrohaïa Parva, Chapter 5, Verse 16). \<*) In AgnipurÃïa, Chapter 278, we see another statement that Áantanu, king of the Lunar dynasty, had three sons, DevÃpi, BÃlhÅka and Somada and of them BÃlhika had four sons, Somadatta, BhÆri, BhÆriÓravas and Áala.>\ ## A son of the sage Áuka. VyÃsa's son, Áuka married PÅvarÅ, the daughter of Pit­s. She had four sons by Áuka, who were named K­«ïa, Gauraprabha, BhÆri and DevaÓruta, and a daughter named KÅrti. (DevÅ BhÃgavata, Prathama Skandha). ## (BHýMABALA). One of the hundred sons of Dh­tarëÂra. MahÃbhÃrata Áalya Parva, Chapter 26, Verse 14 says that at the battle of Kuruk«etra he was slain by BhÅmasena. ## A king in the assembly of Yama. He attained Heaven (Svargaloka) by virtue of his having performed godÃna (gift of cow). (M.B. Sabhà Parva, Chapter 8, AnuÓÃsana Parva, Chapter 76). ## A Mahar«i. This sage once went to HastinÃpura as a messenger of peace. On the way he met with ÁrÅ K­«ïa whom he reverently worshipped by doing "Pradak«iïÃ". ## He was the only son of VÅradyumna, a King. BhÆridyumna was lost somewhere in the forest. (M.B. ÁÃnti Parva, Chapter 127, Verse 14) ## A RÃk«asa. He was a king in ancient times. (M.B. ÁÃnti Parva, Chapter 277, Verse 51). ## A king. He had two daughters, Campikà and Sumati who were married by Lava and KuÓa respectively. (ùnanda RÃmÃyaïa, VivÃha KÃï¬a). ## (BHôRIÁRAVAS). (1) %% He was the son of Somada, a king of KuruvaæÓa (Kuru dynasty). (2) %% BhÆriÓravas had two brothers named BhÆri and Áala. They were all present at the Svayaævara of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Verse 14). (3) He once described to Duryodhana, the heroic qualities of the PÃï¬avas and advised him to maintain peaceful relations with them. (M.B. ùdi Parva, Chapter 199, DÃk«inÃtya PÃÂha). (4) He took part in Yudhi«Âhira's RÃjasÆya yaj¤a with his father and brothers. (M.B. Sabhà Parva, Chapter 34, Verse 8). (5) In the war between Kauravas and PÃï¬avas, he arrived with an "Ak«auhiïÅ" (A division of the army) in order to give help to Duryodhana. (M.B. Udyoga Parva, Chapter 19, Verse 16). (6) BhÅ«ma once remarked that BhÆriÓravas deserved to be counted among the RathÅs and YÆthapatis. (Udyoga Parva, Chapter 165, Verse 29). (7) On the first day of the battle at Kuruk«etra BhÆriÓravas fought a duel with Áaækha. (BhÅ«ma Parva, Chapter 45, Verse 35). (8) He fought with SÃtyaki (BhÅ«ma Parva, Chapter 63, Verse 33). (9) He killed the ten sons of SÃtyaki. (BhÅ«ma Parva, Chapter 74, Verse 25). (10) Defeated Dh­«Âaketu in battle. (BhÅ«ma Parva, Chapter 84, Verse 35). (11) He fought a duel with BhÅmasena. (BhÅ«ma Parva, Chapter 11, Verse 44). (12) A duel was fought with Áikhaï¬Å. (Droïa Parva, Chapter 43, Verse 45). (13) BhÆriÓravas fell down under the stroke of SÃtyaki. (Droïa Parva, Chapter 142, Verse 59). (14) Arjuna cut off the left arm of BhÆriÓravas. (Droïa Parva, Chapter 141, Verse 72). (15) Enraged by Arjuna's action, BhÆriÓravas squatted on the ground to attain Svarga (Heaven). (Droïa Parva, Chapter 143, Verse 33). (16) SÃtyaki killed BhÆriÓravas. (Droïa Parva, Chapter 143, Verse 54). (17) After death BhÆriÓravas became a ViÓvadeva. (SvargÃrohaïa Parva, Chapter 5, Verse 16). (18) Some of the other names of BhÆriÓravas given in MahÃbhÃrata are:--BhÆridak«iïa, ÁalÃgraja, Kaurava, Kauraveya, Kauravya, YÆpaketana, YÆpaketu, ÁÃrdÆla, KuruÓre«Âha, KurÆdvaha. ## A king in ancient India. He was born from a portion of the Asura KrodhavaÓa, according to MahÃbhÃrata, ùdi Parva, Chapter 67, Verse 63). ## A dispassionate and large-hearted crow. The residence of this crow was a Kalpav­k«a standing on a beautiful peak surrounded by luxuriant vegetation in the north-eastern corner of MahÃmeru. There were numerous bird-nests on the southern branch of that Kalpav­k«a. In one of them lived this centuries-old bird. Once when the sage Vasi«Âha went to Devaloka, he happened to hear about this crow. He went to see BhuÓuï¬a in its nest. The crow recognised Vasi«Âha at once. They exchanged greetings. The sage opened the conversation as follows:--"Oh, King of birds! when were you born? How did you become a great soul? How old are you? Have you recollections of the past? Who was the prophet who suggested this residence for you?" The bird calmly replied as follows:--"If you are interested in hearing my past history I shall tell you. Lord ÁaÇkara the Almighty lives in this world. He has numerous attendant spirits. Besides these spirits who have hoofs on their head, hands in the hoofs, teeth in the hands and stomach in the face, and who have faces resembling those of monkeys, camels, and elephants, he has also hordes of MÃt­s in his retinue. The MÃt­s, attended by spirits continue their dance in the presence of the Lord. Mountain peaks, the sky, the different worlds, deep pits, cremation grounds, etc. are their haunts. Chief among these MÃt­s are eight sisters named, JayÃ, VijayÃ, JayantÅ, AparÃhitÃ, SiddhÃ, RaktÃ, Alambu«Ã and UlpalÃ. They have other followers also. Alambu«Ã's vehicle is the crow named Caï¬a. All these MÃt­s assembled together on one occasion to celebrate a festival in the sky. There was a display of many kinds of entertainments at that time. Disputations in spiritual matters, music, dancing, drinking and other forms of hilarious activities were freely indulged in. In another part of the sky, their vehicles were also enjoying themselves with similar celebrations of drinking, dancing, and merry-making. The swans who were the vehicles of BrÃhmÅdevÅ were dancing in one place, intoxicated by drink. Caï¬a, the crow, who was Alambu«Ã's vehicle, also joined their company. Completely absorbed in their delirious raptures, the intoxicated swans indulged so freely in their amorous pleasures with Caï¬a that they became pregnant. At last when the merry-makings ended and all of them dispersed, the swans became aware of their plight and informed BrÃhmÅ about it. The gracious goddess (BrÃhmÅ) told them that in their present state they were unable to discharge their duties in drawing her chariot and so they were allowed to go and enjoy themselves wherever they liked. After this she entered into a trance. The swans in the fullness of time, gave birth to twentyone sons. We, the twentyone brothers, are those children. We and our mothers went to BrÃhmÅdevÅ and offered worship to her for a long time. As a result, the DevÅ woke up from her trance and pleased with us, gave us her blessing. After that, we went to our father (Caï¬a) and off red our devoted services to him and prostrated before him and Alambu«ÃdevÅ. They blessed us. We asked our father to suggest a most suitable place for a secluded life. This Kalpa V­k«a is the secluded place recommended by him. We paid obeisance to our father and Alambu«ÃdevÅ and came to settle down here. Many ages have passed since then. Now your visit and holy presence here, have liberated me from all worldly bonds and ennobled my life. My twenty brothers lived for many Kalpas and yugas at the end of which, convinced of the meaninglessness of worldly life, renounced their bodies and attained Áivaloka. On hearing this, Vasi«Âha asked BhuÓuï¬a to tell him more about his past life. BhuÓuï¬a resumed his story:-"Long long ago, the whole earth was full of big rocks, without trees, forests or mountains. After a great flood the surface of the earth was covered with ashes. In one caturyuga (a period equal to the length of the four yugas, K­ta, tretÃ, dvÃpara and Kali) the earth was filled with forest trees and in another Caturyuga, mountain ranges appeared. I have seen an age in which BrÃhmaïas were drunkards, ÁÆdras were virtuous and women of noble families committed adultery. You have now been born in the eightieth "Janma" as the son of BrahmÃ. You were born once from the sky, at another time from water, then from the mountain and again from fire. I can remember this earth sinking into the ocean five times and Lord Vi«ïu taking the form of a tortoise, lifting it up, above the water. I have seen the ocean of milk being churned twelve times. I know that HiraïyÃk«a had taken the earth three times to PÃtÃla (underworld). The Lord has incarnated six times as BhÃrgava RÃma. Incarnation of Buddha has taken place in six Kaliyugas. Tripuradahana (burning of the TripurÃsuras) has taken place thirty times. Dak«a yÃga was broken up twice. Lord Áiva has slain ten Indras. He fought seven times with ÁrÅ K­«ïa for the sake of BÃïa. I also remember another epic entitled "RÃmÃyaïa", containing one lakh of verses and dealing with metaphysical problems. I have seen the customs of K­tayuga being followed in Kaliyuga and the customs of Kaliyuga being followed in K­tayuga." Having heard the whole story, Vasi«Âha gave his blessing to BhuÓuï¬a and left the place. (J¤Ãna VÃsi«Âha, Bhu uï¬opÃkhyÃna). ## An Indra. This Indra is different from the actual Indra. There is reference to this Indra in MahÃbhÃrata, ùdi Parva, Chapter 96, Verse 28. ## A king who was the father of Vasu and son of Sumati. ## A warrior who fought on the side of the Kauravas in the battle at Kuruk«etra. He was killed by ÁatÃnÅka, the son of Nakula. (M.B. Droïa Parva, Chapter 22, Verse 25). ## A famous village in the purÃïas. It was a resort of thieves and robbers. Dead bodies were often thrown into the river which was flowing through this village. MahÃbhÃrata, Vana Parva, Chapter 129, verse 9 says that it was against ÁÃstras to bathe in this river. ## A warrior of Subrahmaïya. (M. B. Áalya Parva, Chapter 45, Verse 69). ## One of the sons of HiraïyÃk«a. (BhÃgavata, Saptama Skandha). ## A warrior who fought on the side of the Kauravas against the PÃï¬avas. He had taken his position in the "Garu¬avyÆha" (name of a phalanx) formed by DroïÃcÃrya. (M.B. Droïa Parva, Chapter 20, Verse 6). ## (A set of beings created by Rudra). 1) %% A MÃnava class or sect in ancient India. In the PurÃïas, this MÃnava sect is classified into four subdivisions. (1) Dharmapraja (2) ýÓvarapraja (3) KÃÓyapÅyapraja (4) Pulahapraja. 2) %% In the BrahmÃï¬a PurÃïa there is the following story about the birth and shape of BhÆtas:-- BhÆtas are one of the subdivisions of Pulaha's creations. Long ago, Brahmà asked the Rudra, NÅlalohita, to perform the function of creation. Accordingly he begot thousands of BhÆtas in the womb of his wife SatÅ. All the issues were the exact replica of his own figure. Lean limbs, long ears, thick hanging lips, red eyes, bushy eyebrows, long, pointed and protruding teeth, long nails, matted dirty hair etc. were the grotesque features of these BhÆtas. These music-haters used serpents as their Yaj¤opavÅtas (sacred threads). These spirits who loitered in Áiva's assembly were, as a rule, naked and carried skulls on their heads. But at times they wore fantastic dress with elephant skin. Their chief weapons were, trident, bow, sword, etc. 3) %% In the PurÃïas, Rudra is acknowledged as the BhÆta chief. That is why Rudra is known by such names as "BhÆtanÃyaka", "GaïanÃyaka", "RudrÃnucara", "Bhavapari«ada" etc. But since the common name Rudra is used for the ruler (king) of all the BhÆtas, VÃmana PurÃïa declares that Rudra is not an individual. Both VÃmanapurÃïa and MatsyapurÃïa represent VÅrabhadra and NandikeÓvara as two Rudras who are the masters of BhÆtas. (MatsyapurÃïa 181, 2; VÃmanapurÃïa 4, 17). In VÃmana PurÃïa, the number of BhÆtas is given as 11 crores. Ákanda, SÃkha, Bhairava are the chief among them. Under them are innumerable BhÆtas. Ashes and KhatvÃæga etc. are their weapons. The emblem on the banner is a cow or a bird. That is how the GaïanÃyakas have got the titles like "MayÆradhvaja", "MayÆravÃhana". (VÃmana PurÃïa 67, 1-23). 4) %% In the war between Áiva and AndhakÃsura, the BhÆtas fought on the side of Áiva. It was VinÃyaka, the master of the BhÆta hordes who first came into conflict with the Asura. In that battle Andhaka defeated VinÃyaka. After that, Nandi, another leader of the BhÆtas, attacked Andhaka jointly with VinÃyaka and defeated him. At last, Andhaka approached Áiva himself for protection, and Áiva received him and appointed him as commander of one of his hordes of BhÆtas. It is this AndhakÃsura who later became famous under the name of Bh­Çgi. In this way, the BhÆtas had fought many battles with the Asuras, joining the party of the Devas. But at the time of Dak«a's yaj¤a, they joined the party of the Asuras and opposed the Devas. Although the BhÆtas won all the battles they fought both on the side of the Devas and on the side of the Asuras, in the end they had to leave north India and to come and settle down in south India. By the time of Vaivasvata manvantara they had already become South Indians. ## A RÃk«asa who was the friend of KÃïabhÆti. (KathÃsaritsÃgara). ## A Maha­«i who visited BhÅ«ma when he was lying on the verge of death. (M.B. AnuÓÃsana Parva, Chapter 26, Verse 81). ## A sanÃtana ViÓvadeva. There is a reference to him in M.B. AnuÓÃsana Parva, Chapter 91, Verse 35.). ## A sanÃtana ViÓvadeva. There is a reference to him in M.B. AnuÓÃsana Parva, Chapter 91, Verse 35.). ## B­haspati's sister. She was married to PrabhÃsa, one of the A«Âavasus. A son named ViÓvakarmà was born to them. (BrahmÃï¬a PurÃïa, 3-3-2129). ## See the word BhadraÓravas. ## One of the ten names of Arjuna. He got this name because he desisted from doing loathful acts. "I will never resort to loathful deeds in war. Therefore the devas and men call me Bibhatsu". (MahÃbhÃrata, VirÃÂa Parva, Chapter 44, Stanza 18). ## A minister of Mahi«Ãsura. (DevÅ BhÃgavata). ## See the word Öiæ¬ika. ## A son born to Aditi by the blessings of Vi«ïu. (Padma PurÃïa, BhÆmikÃï¬a, Chapter 3). ## A devotee of Vi«ïu. There is a story in Skanda PurÃïa about Bilva who lived as a Vai«ïavite first and then was converted to a Áaivite. In the beginning Brahmà created many things among which Vilva (tree) (Crataeva religiosa) also was created. Under that tree an anonymous man began to live. Brahmà gave him the name Vilva. Being pleased at the behaviour and devotion of Bilva, Indra asked him to turn the wheel of administration of the earth. Accepting the offer Bilva requested Indra to give him the Vajra (diamond) for the smooth running of the administration of the earth. Indra told him that vajrÃyudha (diamond-weapon) would be at his disposal, when he thought about it, if the occasion required it. Once Kapila a Áaivite reached the palace of Bilva. After a long conversation both became fast friends. One day there was a debate between Bilva and Kapila as to whether penance or Action (doing one's duty) was appreciable. In this discussion Bilva lost the equilibrium of his mind and thinking of the diamond-weapon of Indra cut off the head of Kapila. In Kapila there was the power of penance as well as the power of Áiva. So through Áiva Kapila got immortality. In the meanwhile Bilva went to Vi«ïu and got a boon that every living thing in the earth should fear him. But the boon was futile. This was a turning point for Bilva. The mind of Bilva changed to devotion for Áiva. He concentrated his attention on the worship of ÁivaliÇga at the forest of MahÃkÃla. One day Kapila came by that way and was greeted by Bilva with honour and regard, and they again became fast friends. ## A famous serpent born to KaÓyapa prajÃpati of his wife KadrÆ. (MahÃbhÃrata, ùdi Parva, Chapter 35, Stanza 12). ## A holy place in HaradvÃra. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Stanza 13 that those who bathe in this holy Bath will attain heaven. ## A serpent. The father of this serpent was KaÓyapa and mother, KadrÆ. (M.B. ùdi Parva, Chapter 35, Stanza 12). ## A serpent born in the family of KaÓyapa prajÃpati. (M.B. Udyoga Parva, Chapter 103, Stanza 14). ## A serpent born in the family of Tak«aka. This serpent was burnt to death by falling in the sacrificial fire of Janamejaya. (M.B. ùdi Parva, Chapter 57, Stanza 9). ## A BrÃhmaïa who lived in the village of Bëkala. Being a frequenter of the houses of harlots and of various other mean habits, he had led his wife Ca¤calà also to lead an immoral life. Once Binduga called his wife and told her thus: "You may continue the life of a harlot; but all the money acquired must be handed over to me." Thus they continued their lives and after their death both were reborn as devils in the mountain of Vindhya. In the midst of their life as devils, once it chanced for Ca¤calà to hear the Áiva PurÃïa recited and she got her shape of devil changed. She requested PÃrvatÅ to change the shape of her husband also. PÃrvatÅ sent her attendant Tumburu to Binduga to tell him the story of Áiva and thus he also got his form changed. (Áiva PurÃïa MÃhÃtmya). ## The queen of the great King MÃndhÃtÃ. BindumatÅ was the daughter of the King ÁaÓabindu. Purukutsa and Mucukunda were the two sons born to her from MÃndhÃtÃ. (DevÅ BhÃgavata, Skandha 7). ## A holy place famous in the PurÃïas. The following information is obtained from the PurÃïas about this holy place. (1) Bindusaras lies on the north of the Mount KailÃsa. (MahÃbhÃrata Sabhà Parva, Chapter 3, Stanza 2). (2) It was at Bindusaras that BhagÅratha did penance to bring down GaÇgà to the earth (Sabhà Parva, Chapter 3, Stanza 10). (3) Devendra performed hundred sacrifices at this place. (Mahà BhÃrata, Sabhà Parva, Chapter 3). (4) Once Áiva performed a sacrifice at Bindusaras. (Áabhà Parva, Chapter 3). (5) ÁrÅ K­«ïa did penance here for several years to get righteousness. (Sabhà Parva, Chapter 3, Stanza 11). (6) At this place, Maya, the asura gave Arjuna the famous conch known as Devadatta and to BhÅmasena the famous club of V­«aparvÃ. (Sabhà Parva, Chapter 3). ## A king. In the MahÃbhÃrata, Sabhà Parva, Chapter 14, Stanza 20, mention is made that this King fled to South India with his brothers and relatives fearing the attack of JarÃsandha. ## A place in ancient India. It is famous in the PurÃïas. Mention is made about this place in MahÃbhÃrata. BhÅ«ma Parva, Chapter 9, Stanza 39. ## An individual of the lineage of teachers. (See the word GuruparaæparÃ). ## A good-natured husband generally quoted in Sanskrit works. The following is the story given about him in KathÃsaritsÃgara, TaraÇga 9. Once there lived a wealthy VaiÓya, who had a son named Bodhisattva. When the childhood of the boy was at an end his mother died. The VaiÓya married again and got his son also married. Because of the ear-buzzing of his wife, the VaiÓya drove his son out of the house. Bodhisattva left the house of his father, with his wife. By and by they reached a desert. Not a drop of water was to be had. There was not even the shoot of a grass. It was a sandy place with nothing else in sight. He walked for seven days carrying his wife on his shoulders. His wife grew weary and worn with hunger and thirst. Seeing that she was about to die he gave her his flesh and blood. The wicked woman took them and saved herself from death. On the eighth day they reached the jungles of a hilly place full of fruit-trees and with a river with grassy banks, flowing down to the valley. With fruits and cool water he appeased the hunger and thirst of his wife. Then he got down to the river to take a bath. He saw a man with his limbs cut off, coming afloat. Now and then he was producing pitiable sounds. The kind son of the VaiÓya, without minding his weakness due to fast for the last seven days, swam to the man and brought him to the bank of the river. He did all services possible for him. Then he asked him who had cut off his limbs. He replied that his enemies had done so, with the intention that he might die suffering severe pain for a long time. The VaiÓya's son stood still for a little while. Then he took his bath. With his wife he lived in the forest doing penance. The wounds of the man he saved had been healed. The VaiÓya's son, one day, went out to the forest to gather fruits and roots for their food. At that time his wife grew lustful and had coition with the man without limbs. Gradually she began to dote on him. She decided to kill her husband who was an impediment on her way. She pretended to be ill. The VaiÓya's son began to treat her. One day she took her husband to the edge of a very deep well and said: "See, there is a divine herb at the bottom of this well. I will be cured if I could eat it. This is what a goddess told me in a dream yesternight". Hearing this her husband made a rope, and tied it to a tree. Then he began to go down the well by the rope. She cut the rope and the man fell into the well. There was a passage from the well to the river. The current took him through that passage to the river. He got out of the river, and sat under a tree thinking of the wickedness of women. There was a city close by. At that time the King of the city was dead and there was no heir left. The subjects of the city brought an elephant and said, "whom ever this elephant takes and places on his back shall be our king". They sent the elephant out. The elephant was pleased at the virtuous character of the son of the VaiÓya. So taking him, as if he was God, placed him on its back and walked to the city. The people gathered round him and anointed him as their King. The son of the VaiÓya became King. He never even thought of women who are generally fickle and wicked. The wicked wife of the VaiÓya's son took the limbless man on her shoulder and wandered about saying, "The enemies of my husband have put him in this plight. Because of my conjugal fidelity I carry him thus and earn our daily bread. Please give us alms". In this manner she spent her days in begging. Thus wandering from place to place she reached the city where the Vaisya's son was the King. The people, seeing her loyalty to her husband, honoured her and spoke highly of her. Hearing that a very loyal wife had reached his city the King sent for her. The King recognized her instantly. But she did not know him. The King reminded her of her deeds of the past one by one and began to tease and scold her. Finally when she understood that the King was her husband she was dumb-founded. The amazed ministers looked at each other. The King revealed everything to them. The ministers disfigured her and drove her away. ## A famous teacher-priest. Once there was a discussion between Nahu«a and Bodhya on Philosophy. The summary of what Bodhya said is as follows:-- Before I advise others, I do it myself first. I am the teacher of none. I take the world as my teacher. I learned the lessons of harmlessness from snakes, disappointment from PiÇgala the harlot, self-sacrifice from animals, concentration from the archer, and loneliness from a maid who is a spinster. (M.B., ÁÃnti Parva, 171, 56, 61). This hermit came to the King YayÃti and taught him philosophy and ethics. The whole of the Chapter 171 of MahÃbhÃrata, ÁÃnti Parva, comprises the exhortations of this hermit, which are known by the famous name Bodhya-GÅtà (Song of Bodhya). ## A king. Agastya once approached this King to request him for some wealth. (See the word Agastya). ## The trimÆrtis are BrahmÃ, Vi«ïu and Áiva. 1) %% God who is the creator of the Universe. It is mentioned in the PurÃïas that Brahmà creates, Vi«ïu preserves and ParamaÓiva destroys the universe. 2) %% The birth of Brahmà is from the nave of Vi«ïu. It is mentioned in DevÅ PurÃïa, Skandha 1, about the birth of Brahmà as follows:-In the beginning MahÃvi«ïu lay on a banian leaf in the shape of a baby and began to think, "Who am I? Who created me? What for? What is my work? Where to work?" and so on. At that time an ethereal voice said:-"Sarvaæ khalvidamevÃhaæ nÃnyadasti sanÃtanam".\<*>\ MahÃvi«ïu was amazed at this ethereal voice. He did not know whose oracle it was. Still He lay meditating upon the words. Then MahÃdevÅ, with four hands and weapons such as ÁaÇkha (conch), Cakra (wheel), Gadà (club), Padma (lotus) and maids who are prosperities and having worn glorious clothes and ornaments, and accompanied by the Áaktis (powers) named Rati, BhÆti, Buddhi, Mati, KÅrti, Dh­ti, Sm­ti, ÁraddhÃ, MedhÃ, SvadhÃ, SvÃhÃ, K«udhÃ, NidrÃ, DayÃ, GatÅ, Tu«Âi, Pu«Âi, K«amÃ, LajjÃ, J­æbhà and TandrÃ, appeared before MahÃvi«ïu, who was struck with wonder. MahÃdevÅ said, "Oh, Vi«ïu, what is there to wonder at? Every time the universe is subjected to creation, preservation and destruction, you are born thus due to the great power of the supreme spirit. It seems that you have forgotten those matters. Know that the supreme power is beyond qualities. We are all with qualities. Your main quality is Sattva. From your nave Brahmà will be born. His attribute is Rajoguïa (activity, passion or motion). From the middle of the eyebrows of BrahmÃ, will be born Rudra, whose attribute will be TÃmasaguïa (darkness). BrahmÃ, with the power of penance, will acquire the ability of creation and by his attribute of Rajoguïa will create the world in the colour of blood. You will be the preserver of that world. The same world will be destroyed by Rudra at the end of the Kalpa (world age)". Accordingly from the nave of Vi«ïu a lotus grew up and in that lotus flower Brahmà took his form. The same Brahmadeva did penance before MahÃvi«ïu and JagadambÃ, who were pleased at his penance and gave him all the boons he wanted. After that Brahmà began the work of creation. He created with his mind the Saptar«is, (seven sages) and then the PrajÃpatis (the lords of emanation). From them all the movables and the immovables in the universe came into existence. (DevÅ BhÃgavata, Skandha 7). In manusm­ti, Chapter 1, the following stanza about the creation of Brahmà occurs. "tadaï¬amabhavad haimam sahasrÃæÓusamaprabhaæ / tasmin jaj¤e svayaæ brahmà sarvalokapitÃmaha÷ //" That egg was as radiant as the Sun, with the colour of gold. Brahmà the great grandfather of everything in the world took birth by himself in it. From the supreme power, an egg fell on the water which was the first creation. That egg became a germ of golden colour. Creating a life, which had done penance in its former births in such a way as to enable it to become BrahmÃ, in the golden germ of the egg, the supreme power entered the life that is to become Brahmà as its inner guide. That Brahmà is known as the PitÃmaha (Grandfather of the manes) or Paternal grandfather of all the worlds." VÃmanapurÃïa Chapter 43 states as follows about the creation of BrahmÃ:-- Ages before the beginning, when all the worlds with everything they contained were submerged in the single ocean of the great flood, the germ of living things formed itself into a big egg. Brahmà who had been inside the egg went to a long sleep. The sleep continued for a thousand yugas (ages) when Brahmà woke up; as Sattva guïa (purity) was the foremost attribute of him, he saw that the world was void. When the thought of creation occurred in his mind Rajoguïa (activity or passion) became his foremost attribute. Rajas is the attribute that creates and Sattva, that which preserves. At the time of destruction Tamoguïa (darkness) becomes the foremost attribute. That BhagavÃn (Supreme Spirit) the Puru«a (the Male creative Energy) pervades over everything, in all the living worlds. That Eternal Being is BrahmÃ, Vi«ïu, Áiva. Knowing that the world was lying in pure water, the BhagavÃn (Supreme Being) cut the egg open. From it the OækÃra (the sacred syllable 'Om') emanated. The first sound of it was 'BhÆ÷', the second, sound, 'Bhuva÷' and the third sound 'Sva÷'. So they came to be known as "BhÆrbhuva÷ Sva÷". Then the glorious radiance of the sun was born from it and Brahmà the grandfather of the worlds originated in the centre of the egg. 3) %% It was Brahmà who instigated VÃlmÅki to compose the RÃmÃyaïa. A fowler of the forest tribe shot down one of a couple of snipes which were carrying on love-making, on the banks of the River TamasÃ. Seeing this VÃlmÅki cursed the fowler. The curse came out of the mouth of VÃlmÅki in the form of a verse,\<**>\ "mà ni«Ãda prati«ÂhÃm tvamagama÷ ÓÃÓvatÅ÷ samÃ÷, yat krau¤camithunÃdekam, avadhÅ÷ kÃmamohitam," which according to hearsay, is the first piece of poetry in the world. Brahmà who was attracted by the poetry came to the hermitage of VÃlmÅki and instigated him to compose the story of RÃma in verse. It is stated in VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 2, that the RÃmÃyaïa was composed thus. 4) %% It was Brahmà who made RÃvaïa an ever-powerful hero. Penance was done by RÃvaïa in the vicinity of the HimÃlayas and Brahmà appeared before him and granted him the boon that no living creature except man, would kill him. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 16). 5) %% Long ago Áiva plucked off a head of BrahmÃ. This story occurs in various purÃïas with slight changes. Two of them are given below:-- (1) In olden days, in the period of Satyayuga, MahÃvi«ïu did penance in ÁvetadvÅpa (the island Áveta) to obtain Eternal Bliss, being deeply engaged in the study of BrahmavidyÃ. Brahmà also went to another place and began to do penance for the suppression of passions. Both were doing severe penance. So they began to walk in order to take rest from the penance. On the way they met each other. One asked "who are you?" The other also asked the same question. The talk ended in a contest as to who was the greater of the two. Each claimed himself to be the supreme power of the world. Neither of them was prepared to recognize the claims of the other. In the midst of this contest, a phallus, extra-ordinarily bulky and fair appeared before them and an ethereal voice said from the sky: "You need not quarrel as to who is superior. He who reaches the extremity of this phallus is the superior person. So both of you proceed, one upwards and the other downwards and find out the end." Hearing this Vi«ïu went downwards to find out the bottom and BrahmÃ, upwards to the top. Vi«ïu travelled for a long time and finding no end thought the attempt futile and returned to the starting point with disappointment and sat down. Brahmà travelled upwards for a long time and found no end. On the way he saw the petal of a paï¬Ãnus flower, coming down from the sky. Brahmà took it and joyfully returned and said haughtily to Vi«ïu: "See, I have taken this flower from the head of the Phallus. I have brought this to convince you. You have been defeated. So can you not admit that I am the superior?" MahÃvi«ïu did not believe the words of BrahmÃ. So he called the Paï¬Ãnus flower to him and questioned it. The Paï¬Ãnus flower took false oath and witnessed in favour of BrahmÃ, who had asked the flower beforehand to be on his side. MahÃvi«ïu did not believe this either and said, "Let Áiva be witness to this flower". Áiva at these words appeared before them and revealed the deceit played by Brahmà and the flower and then cursed the Paï¬Ãnus flower that thenceforward it should not have a place among the flowers of oblation to Áiva. Then Áiva got angry and plucked off a head of BrahmÃ. That is the skull Áiva uses for receiving alms. (DevÅ BhÃgavata, Ákandha 5.) (2) In days of old all the worlds with everything in them were under water in a single ocean. The Sun, the Moon, the Stars, air, fire, everything was destroyed. A day of utter darkness appeared. Grass, bush all were destroyed. Nothing could be seen and recognized. All existents and non-existents were destroyed. BhagavÃn, (Supreme Being) was sleeping continuously for so many thousands of nights. At the end of the night BhagavÃn assumed the attribute of Rajas (Activity) and got ready for the work of creation. He, the knower of all Vedas and VedÃÇgas appeared in the shape of a wonderful being with five faces. Another being with three eyes, matted hair, a trident in one hand, and a garland of beads in the other, and with darkness as its attribute took shape. That being was called Puru«a (the male creative energy). Then the MahÃtmà (the Supreme Spirit) created AhaækÃra (Egoism). It affected Brahmà and Áiva. Overcome by egoism, Áiva said to BrahmÃ:--"Who are you? Who created you?" Swelled with egoism Brahmà asked in reply:--"Who are you? Who are your parents? Let me hear it." This talk ended in a quarrel. The origin of BhagavÃn (the Lord) was from this quarrel. Immediately after his birth the Lord took an unparralleled lute and playing it, went up to the sky. Áiva being defeated by BrahmÃ, bowed his head and coloured. While ParameÓvara was standing angrily thus, the fifth face told him, "You, who are having three eyes and whose attribute is darkness! look here! I will tell you all. You, who wear air as garments, and ride on an ox, are the destroyer of the world." Hearing these words Áiva grew more and more angry, opened his third eye and looked steadily at Brahmà to burn him. Seeing the faces shining like the Sun Brahmà said, "When you beat on water, bubbles will appear. But do they have any prowess? Hearing this, Áiva plucked off the head of Brahmà with the tip of his finger nails. (VÃmana PurÃïa, Chapter 2). 5) %% Vijayalak«mÅ, one of the eight Lak«mÅs, was the treasurykeeper of BrahmÃ. Once she became careless in discharging her duties. Brahmà got angry and cursed her. "You go to RÃvaïa and keep his tower". She humbly requested for absolution from the curse. Brahmà said, "At the time of the incarnation of ÁrÅ RÃma, a monkeyhero named HanumÃn will reach LaÇkà in search of ÁrÅ RÃma's wife, whom RÃvaïa had kidnapped. You will obstruct him, and he will strike you down. On that day you will be absolved from the curse and you will return here instantly." Accordingly Vijayalak«mÅ was born in LaÇkà under the name LaÇkÃlak«mÅ. When HanumÃn jumped to LaÇkà she prevented him, and he struck her down to the ground. (Kaæpa RÃmÃyaïa, Sundara KÃï¬a). 6) %% Three daughters named KuÂilÃ, RÃgiïÅ and PÃrvatÅ and a son named SunÃbha were born to HimavÃn by his wife MenÃ. The three daughters went to the HimÃlayas for penance, to get Áiva as husband. They were not even six years old then. The devas saw them. The ùdityas and the Vasus took KuÂilà who was doing penance, to the world of the gods. All the gods gathered together and asked BrahmÃ. "Oh Lord, be pleased to tell us if this girl will be able to bear a son who could kill Mahi«Ãsura". Brahmà replied. "This poor girl will not be capable of bearing the radiance of Áiva. So let her go away." KuÂilà got angry at Brahmà and said "Lord, I will try to become fit to bear the unbearable radiance of Áiva. Harken, I will do penance properly and please Vi«ïu and make Áiva bow his head. I take a vow to that effect." Brahmà became angry and told KuÂilÃ, "You, wicked KuÂilÃ, you did not succumb to my words. So by my curse you will be turned to water." KuÂilà having been cursed by Brahmà became water and began to flood the world of BrahmÃ. Seeing the flow of water, Brahmà made cause-ways on four sides with the Vedas of ãg, Yajus, SÃma and Atharva. Thus being tied up she stays in the world of BrahmÃ. The Devas took RÃgiïÅ also before Brahmà and put the same question. The reply of Brahmà was the same as before. She also got angry and said to BrahmÃ. "I will do great penance so as to enable to give birth to one in my family to be the killer of Mahi«Ãsura." Brahmà cursed her also. "You are deliberately disobeying my words which even devas won't gainsay. So you will become the colours of the twilight." Thus she became the fast colours of the twilight, and her body was divided among the Pleiades. (VÃmana PurÃïa, Chapter 51). 7) %% The first name of PÃrvatÅ, the daughter of HimavÃn was KÃlÅ. She was given this name (KÃlÅ) because of her dark complexion. After the marriage Áiva and PÃrvatÅ led a household life in the golden house built by ViÓvakarmÃ. Once Áiva called DevÅ humorously, by the name KÃlÅ. PÃrvatÅ got angry and said to her husband. "A wound by an arrow will be cured. If you cut down a tree by an axe it will sprout again. A wound inflicted by hard words will never be cured. The arrows of words shoot out of the mouth. Those who are hit by them suffer pain day and night. Wise people should not shoot them at others. You have violated that principle. So my lord, I am going to do intensive penance. I will endeavour to create such a condition, that you may not call me by the name KÃlÅ again." Saying thus, PÃrvatÅ bowed before ParameÓvara and bidding good-bye she went up into the air and reached the peak of HimÃlayas and thought of JayÃ, VijayÃ, JayantÅ and AparÃjitÃ. Instantly they arrived to see KÃlÅ. They got permission and stayed with PÃrvatÅ to attend on her. While PÃrvatÅ was engaged in doing penance, a tiger, with his weapons of tusks and claws came there from the jungles of the HimÃlayas. Umà (PÃrvatÅ) was standing on one leg. The tiger began to think, "I shall do it when it is needed". Thinking thus it gazed at the face of DevÅ with staring eyes and consequently it lost one eye. Pronouncing the word Brahmà DevÅ did penance for a hundred years. After that BrahmÃ, the Lord of the three worlds appeared before her and said to her: "I am much pleased. Your penance was flawless. Ask your boon." KÃlÅ replied, "Oh, Lotus-born! First give this tiger a boon. It will please me." Then Brahmà gave the wonderful tiger leadership of the Gaïas, devotion to Áiva, invincibility and righteousness. After giving the tiger this boon Brahmà told PÃrvatÅ, "Now, AmbikÃ, ask your boon. Don't hesitate, I will grant the boon." Then PÃrvatÅ asked the boon. "BrahmÃ, give me golden colour". Brahmà said "Let it be so", and disappeared. The dark complexion of PÃrvatÅ disappeared. She got the colour of the filament of the lotus flower. From the discarded skin KÃtyÃyanÅ was born. Then Indra appeared and asked for her as a gift. Indra requested PÃrvatÅ on behalf of heaven. "Let me have her. Let this KauÓikÅ be my sister. Because she was born from your KoÓa, (outer skin) she is KauÓikÅ, I am also KauÓika." DevÅ gave the beautiful KauÓikÅ to Indra. SahasrÃk«a (Indra who has thousand eyes) took her to the Vindhya mountain; when they reached there Indra told her. "You stay on this mount, honoured and revered by gods. You will be known as VindhyavÃsinÅ (who stays on the Vindhya). He consecrated the goddess there. She was given a lion as her carrier (VÃhana) "You destroy the asuras?" saying so Indra returned to Heaven. (VÃmana PurÃïa, Chapter 54). 8) %% Long ago in the period of CÃk«u«a manvantara (the age of a Manu), Brahmà decided to perform a sacrifice on the Sahya Mountain and preparations were made for it. Brahmà came with Vi«ïu and Áiva. Bh­gu and the other hermits took their seats. MahÃvi«ïu called SvarÃdevÅ, the wife of BrahmÃ. But she was very slow in coming. The hermit Bh­gu said to Vi«ïu: "You yourself have gone to call DevÅ. But she is very slow. The auspicious moment is coming to an end. So how are we to commence the rituals?" "If Svarà does not appear before the end of the stipulated time we shall seat GÃyatrÅ in her place," said Vi«ïu. Áiva also agreed to it. So Bh­gu seated GÃyatrÅ on the right side of Brahmà and the rituals were performed. By then Svarà reached the sacrificial hall. When she saw that GÃyatri was placed in her place and the rituals were performed she became angry, because of her quarrel with her co-wife. She called out: "Where the person to whom respect is due, is not given respect and where the person who ought not to be respected is given undue respect, there, scarcity, death and fear will be rampant. She dared to sit on the right in my place. So she will grow lean and become a river which will not be seen in the world. All of you will become rivers because you have placed a person lower than me in my position." Hearing the curse of SvarÃ, GÃyatrÅ rose up trembling, and cursed Svarà also to become a river. Before Svarà was changed to a river, Brahmà and the other gods rose up and requested for absolution from the curse. Svarà said, "Gods, it is because you have not given oblations to Gaïapati in the beginning of the sacrifice, that this break, due to my anger, has been caused. My curse cannot be futile. So each of you change to a river by your portions and we, your wives, will also become rivers by our portions, and flow to the west." Thus BrahmÃ, Vi«ïu and MaheÓvara became rivers with their portions. Brahmà became the fast-flowing KukudmatÅ, MahÃvi«ïu changed to river K­«ïà and Áiva, the river VeïÅ. The devas also changed their portions to rivers and flowed from the Sahya mountain to the east and their wives changed to rivers by their portions and flowed to the west. Svarà and GÃyatrÅ flowed as two rivers to the west and then joined together as one river called SÃvitrÅ. Vi«ïu and Áiva who were consecrated at the sacrifice by Brahmà came to be called Bala and Atibala (Powerful and more powerful). This is the origin of the rivers in Kerala. (Padma PurÃïa, Chapter 113). 9) %% Long ago Brahmà and Vi«ïu went to see Áiva near HimavÃn. They saw a shining phallus there in front of them. It was of immense size. One of them went downwards and the other upwards to find out the end of it. Both returned without reaching the top or the bottom and by penance they pleased Áiva who appeared before them and asked them what boon they desired. Brahmà asked Áiva to take birth as his son. Áiva did not like this and said that nobody would worship Brahmà because of his extravagant desire (namely, to have Áiva as his son). Vi«ïu requested that he should be made a servant at Áiva's feet. So Vi«ïu incarnated as Áiva's Áakti (power). That Áakti is PÃrvatÅ. So Vi«ïu and PÃrvatÅ are one and the same in a sense. (KathÃsaritsÃgara, KathÃpÅÂhalambakaæ, TaraÇga 1). 10) %% It is said in DevÅ BhÃgavata, Skandha 8, that the abode of Brahmà is on the top of Mount MahÃmeru. There are nine towns there. ManovatÅ which is in the centre, is the town of BrahmÃ. Due east of ManovatÅ stands AmarÃvatÅ, the town of Indra. On the south-east corner there is RajovatÅ which is owned by Agni (fire-god). Due south of BrahmapurÅ there is the town of SaæyamanÅ which is the town of Yama (God of death) On the south west corner there is the town of Nir­ti. It is named K­«ïäjanÃ. On the west there is the town called ÁraddhÃvatÅ. It is the abode of God Varuïa. On the north-west corner there is the town called GandhavatÅ which is the abode of BhagavÃn VÃyu (Wind-God). Due north to BrahmapurÅ stands the town of Kubera (God of wealth). It is known by the name Mahodaya. On the north east corner there is the city of Áiva. It is known as YaÓovatÅ. 11) %% Brahmà is the creator of all the living things in the world. Still mention is made in the PurÃïas about countless divine persons who were born from the mind and body of BrahmÃ, directly and indirectly. They are given below in groups. (1) MarÅci, AÇgiras, Atri, Pulastya, Pulaha, and Kratu. It is mentioned in the MahÃbhÃrata, ùdi Parva, Chapter 65, Stanza 10, that these six grand hermits were born from the mind of BrahmÃ. (2) DhÃtà and VidhÃtÃ. It is mentioned in MahÃbhÃrata ùdi Parva, Chapter 66, Stanza 51 that these two were good sons born to BrahmÃ. (3) Rudra. Mention is made in Agni PurÃïa, Chapter 20, that Brahmà had a roaring son who was named Rudra. (4) SvÃyaæbhuva Manu. It occurs in BhÃgavata Skandha 11, that Manu SvÃyaæbhuva was the son of BrahmÃ. (5) Kandarpa (KÃmadeva--Cupid). In KathÃsaritsÃgara, LÃvÃïakalaæbaka, TaraÇga, 6, it is mentioned that Cupid was born from the Egoism of BrahmÃ. (6) Madhuka and GolikÃ. In Uttara RÃmÃyaïa, mention is made that from the playful habit of BrahmÃ, a giant named Madhuka and a giantess named Golikà were born. (7) Bh­gu. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 5, Stanza 8, that the hermit Bh­gu was the son of BrahmÃ. (8) JÃæbavÃn. It is seen in Kaæpa RÃmÃyaïa that JÃæbavÃn was born from the sweat of BrahmÃ. (9) The Sanakas. In BhÃgavata mention is made that the Sanakas (Sanaka, Sananda, SanÃtana and SanatkumÃra) were sons of BrahmÃ. (10) In MahÃbhÃrata, AnuÓÃsana Parva there is a passage given as the words of Vasi«Âha spoken to Bh­gu, about the birth of many of the sons of BrahmÃ. "May I tell you a story I have heard long ago about the revelation of Brahmà of himself? Lord Rudra took the form of Varuïa and performed a sacrifice. Many hermits, all the devas, Agni and others, Va«aÂk ra (Exclamation in sacrifice) which took body, and all yaj¤ÃÇgas came to the sacrificial hall. All the expedients, all the glories which are thousands in number took shape and came to the sacrifice. ãgveda arrayed in garments of heroism came there. All the omens, all the voices, all the emotions, all the etymologies of pronouncing Veda SÆktas, all the svarabhaktikas, OækÃra (the syllable Oæ) the eye of all the Vedic metres and their theories, all restraints and donations, all Vedas, Upani«ads, accomplishments, SÃvitrÅ, the past, the near future and distant future, all these came there. The Lord Áiva held everyone of them. He offered his spirit by his spirit. The sacrifice took many forms and shed radiances. ParamaÓiva is heaven, is the sky, is the earth, is the ether and the husband of the Earth, is the lord of all accomplishments, is noble and the lord of radiance. This Lord is lauded by the names BrahmÃ, Áiva, Rudra, Varuïa, Agni, and PrabhÃvatÅ. Áiva is the King of all the worlds. Penances, sacrifices, vows emblazed by fast, all the directions and gods of directions, Indras, celestial maids, mothers of the worlds, all these assumed forms and came to the sacrifice in multitudes. Everybody who witnessed the sacrifice of ParameÓvara, who was in the form of Varuïa, was greatly pleased. Seeing the pleased celestial maids standing in rows passion arose in BrahmÃ. He had seminal discharge. ùditya (the Sun) took the earth on which the semen fell and threw it into the sacrificial fire, which blazed furiously. Brahmà who became the offerer of oblation had discharge again. He got it in the sacrificial ladle and with recitation of spells offered it in the sacrificial fire as if it was ghee. The powerful semen contained the three attributes of Sattva, Rajas and Tamas. From the attribute of Rajas arose the living world which had activity as its purpose. Radiance is the quality of Sattva which entered the living and nonliving world. It gives light to everything. It also gives the power of discrimination. From the semen offered in the fire, three sons with body and the attributes of demi-gods came out. The male who had originated from the flame called 'Bharjana' became AÇgiras. The male who originated from the burning coals became Kavi. Over and above these three radiances, other radiances also originated from the sacrificial fire. From the MarÅcis (rays) of the fire MarÅci the father of KaÓyapa was born. From the KuÓa-grass spread on the floor of the hall of sacrifice, the BÃlakhilyas were born. Atri also was born from the KuÓa-grass. The noble hermits called VaikhÃnasas, who have grown powerful by penance and became the seat of all good qualities, were born from the sacrificial ashes. From the stream of fire which are the eyes of the sacrificial fire the handsome AÓvins were born. The rest of the PrajÃpatis were born from the ears of the fire. From the pores of the skin of fire were born the hermits, from the sweat the 'chandas' (metre of Vedas) and from might, the mind. For this reason the Vedic scholars and knowers of the Áruti and those who see the superiority of Vedas, say that fire is a combination of all the gods. The trees that feed the fire are called MÃsas (months), the sap of the tree is called Pak«a (half of the month i.e. full moon to new moon and new moon to full moon), the pith of the tree is called night and day and the flames are called MuhÆrtas (auspicious moments). Rudras were born from the blood of fire and the golden coloured gods, the Maitras, also were born from the blood of fire. From the smoke of the fire, the Vasus, from the flame of the fire Rudras and the ùdityas of the extreme radiance were born. The planets and stars which stand in their places in the sky are the charcoal of the fire. Brahmà declared that fire was Brahmà the supreme spirit, eternal and the giver of all wishes. The sinless MahÃdeva, who was in the form of Varuïa said, "This sacrificial fire is mine, and I am the sacrificer. So the children born as the first fruit of this sacrifice are mine. So Bh­gu, AÇgiras and Kavi are my sons, no doubt. Let everybody who moves along the sky know that these three are my sons, the fruit of my sacrifice." Agni said, "These are born from my organs. They had been depending on me for their sustenance. So they are my sons." Brahmà the teacher of all the worlds and the grandfather of all living beings said, "They are my sons. I offered my sperm to the fire, and these sons were born therefrom, How can they be claimed by anybody else? Here, I am the utterer of the spell and the offerer of the sperm. I am the owner of the sperm. Am I not the owner of the fruit? There is no contest on the point that the birth of Bh­gu and others is from the oblation of my sperm." The Gods who heard these arguments bowed their heads before Brahmà and greeting him said, "Lord BrahmÃ, It is not only us that are born from you, but the entire world of living and non-living is born from you. So let Agni and Deva in the shape of Varuïa have their wishes." 12) %% In days of old, a ferocious giantess named KarkkaÂÅ lived on the northern side of the HimÃlayas. Because of the hugeness of her body and the scarcity of food she became famished. She began to do penance for the alleviation of her hunger and thirst. She stood on one leg in the HimÃlaya Mountain, fixing her eyes on the sun in the day and on the Moon in the night, and the severe penance continued for a thousand years. Then Brahmà appeared before her and told her that she could ask for any boon. She said "I wish to become a SÆcÅ (Needle) as hard as iron, having the form of disease. This is the boon I pray for, BrahmÃ". Brahmà blessed her and said, "Let it be so, my daughter, you shall be a sÆcikà (needle) with the prefix 'V' that is ViÓÆcikà (Spasmodic cholera) You can eat those who eat stale food, those who are wicked, those who sit in places where they ought not to sit and those who are hard-hearted. Enter into their bodies and affect their hearts, spleens and life-breaths. Thus carry out the work of destruction? You can affect both the good and the bad. But good people should not be killed. So to save them from death, you can use this mantra (spell). "oæ, hrÃæ, hrÅæ, ÓrÅæ, ÓÃæ, vi«ïuÓaktaye, nama÷; bhagavati vi«ïuÓakti ehi, enÃæ hara hara: dehe hana hana? paca paca! matha matha: utsÃdaya utsÃdaya: dÆre kuru kuru svÃhÃ--vi«Æcike! tvaæ himavantaæ gaccha? jÅvasara÷ candramaï¬alaæ gatÃsi svÃhÃ." Saying these words Brahmà disappeared. KarkkaÂÅ made her body smaller and smaller and finally assumed the shape of a needle. After that she began her work by entering the body of those who had lost their energy because of illness, in the form of a needle of gout and caused Cholera, and the body of those who were lean and worn and weary, in the form of internal cholera. Thus assuming two bodies and killing countless people she travelled for a long time in the earth and the sky, until she herself felt aversion to her work. When she remembered her original form she loathed the needleform. KarkkaÂÅ again went to the vicinity of the HimÃlayas and began to do penance, which lasted for another thousand years. Thus she became pure and by the power of thinking, she acquired spiritual knowledge. Then she wanted to be saved from the mirage of birth and death, to attain which, she did penance for yet another thousand years at the end of which, the highly pleased Brahmà appeared before her and said, "daughter KarkkaÂÅ, all the darkness is erased from your heart and you have attained deliverance from delusion. Now I will bless you according to your wish. Receive your original body and walk about in the worlds eating the ignorant, bad beginners, the imprudent, those who sit in bad places and dwell in bad places." She became a giantess again, but as she had attained purity of soul, she engaged herself in deep meditation which was free from doubt. The meditation lasted for a long time. Finally her mind waved. Then she remembered about worldly things and felt hunger. She remembered, "Brahmà has ordained the wicked as my food. So I shall seek them." Thinking thus she went to a jungle in the vicinity of the HimÃlayas. That was the dwelling place of foresters. In that dark night the King and the minister of the foresters approached the place where KarkkaÂÅ sat. KarkkaÂÅ seeing them thought, "let me know first if they are good or bad." So she decided to ask them some questions. She asked them in a voice like thunder. "Who are you? Are you enlightened sages or ignorant fools? say quickly." The king of the foresters hearing this replied in a cynical way. "You insignificant ghost? What is your form? Where do you sit? Let us see your powerless body. Who is there to fear at your sound which is like the humming of a she-beetle?" Hearing this reply KarkkaÂÅ showed her tusks and laughed loud, to spread light, and to terrify them. They heard the loud roaring sound of her laugh and saw her huge form in the light. But those mighty heroes were not at all shaken by the sound they heard or the sight they witnessed. The Minister looked at her and said, "Hei, Giantess? These delusions of yours will have no effect on us. Even if a number of mosquitoes like you come before us, they will be only dry leaves before wind. You are acting like this merely for food. So what is your need? Tell us, we will satisfy you". Hearing the words of the minister KarkkaÂÅ knew that her might was useless before such valiant men. She thought them to be sages. So she said "Hey mighty heroes. Who are you? Tell me the truth". The minister said: "This the King of foresters and I am his minister. We came for a night-walk to find out and punish wicked people like you." The giantess appreciated them and said: "I am about to put some questions to you. If you give me suitable answers you will be saved." The King agreed. The questions put by her are given below in the order they were asked:-- 1) Inside what atom which is unit and multiple at the same time, do the lakhs of universes originate and vanish as bubbles in a sea? 2) What does shine as ether and non-ether? 3) What is it that is something and nothing? 4) What is it that is going and not going at the same time? 5) What is it that has taken form from voidness? 6) What is it that is moving and at the same time stationary as a rock? 7) Who draws pictures in clear sky? 8) In what seed do the worlds exist as a big tree in its seed? 9) From what substance can the living and non-living things in the worlds, not be separated as the foam and waves cannot be separated from the ocean? 10) What substance is dualism not separate from (others) as fluidity from water? The reply given by the minister to each question is given below in the order of the questions. 1) Hey, Giantess: All the questions you have put before us encased in figurative words discernible only to the Vedic sages, are concerned with the supreme Being. The atom is the supreme Spirit which is beyond all knowledge of the mind and the senses. As it is without organs of action it is as unmanifested as the sky. And inside that supreme atom which could be felt only by the mind, crores and crores of bubbles of universes originate and vanish due to frailty. 2) The impersonal Supreme Being, having no substance, pervades everything. This Supreme Being, Brahman, is pure knowledge (J¤ÃnasvarÆpa). It is the sky and the non-sky. 3) As it is indescribable the Impersonal Supreme Spirit is nothing, but as it is a reality it is something. 4) As it pervades everything accessible, the Impersonal Supreme Spirit has the quality of motion. But as it has no emotions and as there exists no space beyond, it is motionless. 5) As it is inaccessible to others the Supreme Spirit is having no existence, but as it is the essence of everything that is good, it has existence. 6) The Supreme Spirit is the radiance of motion or activity and as there is nothing else to be found out, that is, as it doesn't know anything else it is as rigid as a rock. 7) In the clear sky the Supreme Spirit draws the pictures of the universe. 8) Exists in the Supreme Atom. 9) As the entire visible world cannot be separated from the Supreme Spirit nothing is other than the Impersonal Supreme Spirit. 10) The differentiations of the various worlds are mere appearances of the Supreme Spirit and so dualism is of the same figure. The King drew KarkkaÂÅ nearer to the Impersonal Supreme Spirit. He advised her not to commit slaughter. She accepted the advice. The King asked her to come to his palace assuming the form of a beautiful woman. She asked, what could he offer to a giantess as food. The King said: "You good woman, we shall find out a way for that. You change yourself to a beautiful woman wearing golden ornaments and stay in my palace for a while. I shall arrange to gather sinners, robbers and such other wicked people who are to be given capital punishment, in thousands from various places, and shall give them to you. You can take your original form and take them all to the peaks of the Himalaya and feed on them. Gluttonous people like to eat in solitude. After having eaten sumptuously, take some sleep, and a little rest in meditation. When you wake up you come again and take away people destined to be killed. The slaughter done for the sake of righteousness is not a sin. It is said to be equal to mercy. When your desire for meditation is over you must come to me. If an attachment of love is formed even with bad persons it is difficult to break the love." KarkkaÂÅ obeyed the King. They all reached the palace. Within six days three thousand wicked persons, who were sentenced to death, were brought before the King, from his own country and the various dependent countries, and were given to KarkkaÂÅ. In the night she took her original form, gathered all the wicked people, who deserved killing and bidding good bye to the King, went to the Peaks of the HimÃlayas. (J¤ÃnavÃsi«Âha). 13) %% At the end of the day of Brahmà there was the great flood, and destroying all the heavens, Brahmà went to sleep. He woke up next morning and after the usual morning ablutions, prepared for creation. He looked around at the sky, and saw some heavens still engaged in usual activities. He was amazed at this unusual occurrence. Ten BrahmÃs and the countless devas (gods) under them were doing their routine work. Brahmà stared at the worlds for a long time thinking "How is it". Then he by his divine power caused one of the suns, working in a heaven, to come to him, and asked him. "Who are you, shining one? How have these worlds come into existence?" The Sun said with humility. "Your sons MarÅci and others erected a beautiful shed called SuvarïataÂam, in a corner of JaæbudvÅpa in the valley below KailÃsa. A BrÃhmaïa named Indu arose from that hall. The BrahmÃïa who was a Vedic scholar, righteous and peaceful, led the life of a house-holder with his wife for a long time. But they were childless. So they went to KailÃsa and did penance to get children. They entered a natural arbour which was quite silent and began severe penance. Áiva appeared and said that they would get children. In course of time, ten sons were born to them. After a long time, when the sons had reached manhood the old parents died. The sons felt very sorry. They regarded life as short and full of woe and misery. So they went for penance, as they had no relatives left to care for them. They abstained from all the pleasures of the world and reached KailÃsa. They began to meditate upon the shortness of life. "What is there which is noble in this world? Is there anything except woe and misery? How simple is the desire of man for greatness? One thinks himself prosperous if he becomes a house-holder. The head of the village is more prosperous than a householder. The King of a dependent state is more powerful than the head of a village. An independent king is far more prosperous than a dependent King. When we think of the state of an emperor how simple is an independent king! When compared with Indra, the Lord of the three worlds what is an emperor after all? But there is nothing glorious in the state of Indra also as it ends in a BrahmamuhÆrtta (a period in the life of BrahmÃ). So what is there substantial and eternal? "Brahmà alone is eternal and indestructible." said the eldest brother. "Concentrate your mind and say to yourself, 'I am the supreme Being Brahmà seated on a lotus', and meditate upon it and pray for it and knowledge of Brahmà will be conferred upon you." They understood this and thus the ten brothers became BrahmÃs. There are ten heavens of them. They are ten worlds in the sky of mind. I am the sun who creates day and night in one of them," saying thus the Sun went away. Brahmà commenced his activity. (J¤ÃnavÃsi«Âha). 14) %% Forty-three crores twenty lacs of human years is one four-yuga period called 'Devacaturyuga' (a period of four yugas of the devas or gods). One thousand deva caturyugas will make one MahÃyuga (great yuga) A MahÃyuga is a day time of BrahmÃ. During the period of one MahÃyuga, that is, during one day of BrahmÃ, fourteen Manus, one after another, help Brahmà in doing the work of creation. This is the time of the seventh Manu in the present day time (Kalpa) of the present BrahmÃ. The period of six Manus are over in the present day time of the present BrahmÃ. Vaivasvata is the present Manu. Brahmà wakes up in the morning--the beginning of a Kalpa. Those which underwent destruction in the night, are created again in the morning. As Brahmà wakes up daily in the morning, what are the things created before, which do not undergo destruction? At that time there will remain, without destruction, six or twentyfour tattvas (principles) which are natural creations. These twenty-four principles are not the creation of BrahmÃ. He who is beyond names, He who created Brahmà in the lotus flower, created them. Brahmà who was originated in the lotus which grew from the nave of NÃrÃyaïa performs the work of creation guided by these twentyfour principles. The work of creation performed by Brahmà is called Pratisarga (substitute creation). Everything Brahmà created in the day time will be destroyed in the evening. After a day time is over there is the night time and sleep for BrahmÃ. The life of Brahmà is hundred years, that is thirty-six thousand Brahmà days and and Brahmà nights. At the expiry of this period the life of Brahmà will come to an end, and will dissolve in NÃrÃyaïa. Thus crores and crores of BrahmÃs have appeared and passed away and in future also crores will appear and pass away. (BhÃgavata). 15) %% The creations performed by Brahmà are of two kinds. The first is Sarga or creation and the second is Pratisarga or substitute creation. In the first Kalpa when a Brahmà is born from the lotus, certain creations are made and the things thus originated do not undergo destruction in the evening or at the end of the Kalpa. They are the sarga or creation. On that day and every day of the life of Brahmà they help Brahmà in the work of creation. In a sense they could be called PrajÃpatis (the lords of emanation). But as most of them have not left sons, and for other reasons also, they are not well known by that name. Only the persons mentioned here have as long a life as that of BrahmÃ. The Sanakas, Karddama, MarÅci, Atri, AÇgiras, Pulastya, Pulaha, Kratu, Bh­gu, Vasi«Âha, Dak«a, NÃrada, Dharma, Adharma, Nir­ti, SarasvatÅ, KÃma, Atharva, the Manes, Agni, SthÃïu, and SvÃyaæbhuva: these do not end at the end of a BrahmÃ's day (or Kalpa) and will be dissolved only when Brahmà is dissolved. A Brahmà creates in his first morning not only persons from Sanaka to SvÃyaæbhuva, but also creations which have a history only up to the end of that day, such as the lokas (worlds) of BhÆloka, Bhuvarloka and Svarloka, and minerals, plants, animals, humanity etc. Sarga or creation is called PrÃk­ta S­«Âi (natural creation). Pratisarga or substitute creation is called AprÃk­ta S­«Âi or unnatural creation. At the end of the Kalpa, SaævarttakÃgni (Fire which destroys the universe) and Saævarttaka var«Ã (Rain which destroys the universe) will occur and all the unnatural creations will be destroyed. In all the morning, following the first morning of a Brahmà substitute creation takes place, and they are destroyed at the end of each Kalpa by SaævarttakÃgni and Saævarttakavar«Ã. (BhÃgavata). 16) %% (1) Brahmà was once born under the name Candra from the womb of AnasÆyà the wife of hermit Atri. (See AnasÆyÃ). (2) From the passion of lust of BrahmÃ, a daughter named SarasvatÅ was born and Brahmà married her. (See SarasvatÅ). (3) It is seen in BhÃgavata, Skandha 11, that the caste system came out from the mouth of BrahmÃ. (4) It was Brahmà who gave the name Indrajit (he who overcame Indra) to MeghanÃda the son of RÃvaïa because he had defeated Indra. (Uttara RÃmÃyaïa). (5) When the life time of ÁrÅ RÃma was about to come to an end, Brahmà sent KÃla (time--the God of death) in disguise to the presence of ÁrÅ RÃma. (See RÃma). (6) In the burning of Tripura, Brahmà was the charioteer of Áiva. (See Tripuraæ). (7) Once Brahmà performed sacrifice on the head of GayÃsura (a giant). (See GayatÅrtha). (8) Once Brahmà went to the hermitage of VyÃsa, and advised him to compose BhÃrata and to propagate it in the world. (M.B. ùdi Parva, Chapter 55). (9) It was Brahmà who gave the name poetry to the work of VyÃsa and employed Gaïapati as the scribe of VyÃsa. (M.B. ùdi Parva, Chapter 1, Stanza 61). (10) At the sacrifice of Varuïa, Brahmà begot Bh­gu the hermit from the sacrificial fire. (M.B. Chapter 5, Stanza 8). (11) Dak«a was born from the right thumb of Brahmà and from his left thumb was born the wife of Dak«a. (M.B. ùdi parva, Chapter 66, Stanza 10). (12) Dharmadeva incarnated from the right breast of BrahmÃ. (M.B. ùdi parva, Chapter 66, Stanza 3). (13) The hermit Bh­gu broke open the heart of Brahmà and incarnated from there. (M.B. ùdi Parva, Chapter 66, stanza 41). (14) Áukra turns all the worlds round at the instruction of BrahmÃ. (M.B. ùdi Parva, Chapter 66, Stanza 42). (15) Brahmà gave boons to two asuras (demons) Sunda and Upasunda. (M.B. ùdi Parva, Chapter 208, Stanza 17). (16) ViÓvakarmà created Tilottamà according to the instruction of BrahmÃ. Brahmà gave her a boon. (M.B. ùdi Parva, Chapter 211, Stanza 23). (17) When Agni suffered from indigestion, Brahmà instructed that the forest KhÃï¬ava should be burnt to cure him. (See Agni). (18) Brahmà made the bow called GÃï¬Åva. (M.B. ùdi Parva, Chapter 224, Stanza 19). (19) At the end of thousand yugas Brahmà performs a grand sacrifice near the holy place Bindusaras on the top of the mountain HiraïyaÓ­Çga. (M.B. Sabhà Parva, Chapter 3, Stanza 15). (20) Brahmà has a divine council. A complete description is given of this council in MahÃbhÃrata, Sabhà Parva, Chapter 11. (21) Brahmà cursed HiraïyakaÓipu and gave him a boon that he would not be killed by any sort of weapons. (M.B. Sabhà parva, Chapter 38, DÃk«iïÃtya PÃÂha). (22) Brahmà wears a divine conch for the sake of Indra. (M.B. Sabhà Parva, Chapter 53, Stanza 14). (23) Brahmà had erected a YÆpa (a post to which sacrificial animals are tied) near Brahma-saras in DharmÃraïya. (M.B. Vana Parva, Chapter 34, Stanza 86). (24) Once Brahmà performed a sacrifice in PrayÃga (Allahabad). (M.B. Vana Parva, Chapter 87, Stanza 17). (25) Brahmà sang a hymn once for the holy place of Pu«kara tÅrtha (M.B. Vanaparva, Chapter 82, Stanza 18). (26) It was according to the instruction of Brahmà that the devas went to DadhÅca and requested for his bone. (M.B. Vana Parva, Chapter 100, Stanza 8). (27) Brahmà once performed a sacrifice called 'I«Âik­ta' at Kuruk«etra. This sacrifice took one thousand years for its completion. (M.B. Vana Parva, Chapter 120, Stanza 1). (28) The devas (gods) got angry because Brahmà lifted the earth taking the shape of a hog. But Brahmà pacified them. (M.B. Vana Parva, Chapter 142, Stanza 45). (29) Once Brahmà created a city, called Hiraïyapura, for the asuras (demons) named the KÃlakeyas and told them that it would be destroyed by human hands. (M.B. Vana Parva, Chapter 173, Stanza 11). (30) Brahmà was born from the lotus in the nave of Vi«ïu. (M.B. Vana parva, Chapter 203, Stanza 10). (31) Brahmà granted a boon to a King named Dhundhu. (See Dhundhu). (32) Brahmà was the father of Pulastya and the grandfather of RÃvaïa. (M.B. Vana Parva, Chapter 274, Stanza 11). (33) Once Brahmà instructed the devas to take birth as monkeys. (M.B. Vana parva, Chapter 376, Stanza 6). (34) Once Brahmà got angry thinking how to destroy the living creatures which were increasing prolifically. (M.B. Droïa Parva, Chapter 52, Stanza 46). (35) Death came into being from the body of BrahmÃ. (M.B. Droïa Parva, Chapter 53, Stanza 17). (36) Death was given the boon of destruction of the living beings. (M.B. Droïa Parva, Chapter 53, stanza 21). (37) Once Brahmà took the devas (gods) to the presence of Áiva because they had fled away fearing V­ttrÃsura. (M.B. Droïa Parva Chapter 94, Stanza 53). (38) Brahmà prophesied that Arjuna would come out victorious in the fight between Karïa and Arjuna. (M.B. Karïa Parva, Chapter 87, Stanza 69). (39) Brahmà presented the hide of a deer to Subrahmaïya, who was going to the battle field. (M.B. Áalya Parva, Chapter 46, stanza 52). (40) Brahmà granted a boon to CÃrvÃka. (See CÃrvÃka). (41) Brahmà gave Rudra a sword, (M.B. ÁÃnti Parva, Chapter 166, Stanza 45). (42) Brahmà pacified Áiva who got angry, at the sacrifice of Dak«a. (M.B. ÁÃnti parva, Chapter 283, Stanza 45). (43) Once Brahmà took the form of a swan and exhorted the SÃdhyagaïas. (M.B. ÁÃnti parva, Chapter 229). (44) Once there arose a fight between MahÃvi«ïu and Áiva and Brahmà pacified both of them. (M.B. ÁÃnti Parva, Chapter 342, Stanza 124). (45) Once Brahmà went to the mount Vaijayanta and talked to Áiva about the glory of MahÃvi«ïu. (M.B. ÁÃnti Parva, Chapter 350 DÃk«iïÃtya PÃÂha). (46) Once Brahmà talked about the nobility of BrÃhmaïas. (M.B. AnuÓÃsana Parva, Chapter 35, DÃk«iïÃtya PÃÂha). (47) Brahmà gave the devas (gods) the earth as a gift for performing sacrifice. (M.B. AnuÓÃsana Parva, Chapter 66). (48) Once Brahmà made a speech to Indra about the importance of giving cow as gift. (M.B. AnuÓÃsana Parva, Chapter 74, Stanza 2). (49) Brahmà granted a boon to Surabhi. (M.B. AnuÓÃsana Parva, Chapter 83, Stanza 36). (50) Brahmà originated the PrajÃpatis by offering his sperm into the sacrificial fire at the sacrifice of Varuïa. (M.B. AnuÓÃsana Parva, Chapter 85, Stanza 99). (51) Once Brahmà gave the devas (gods), ã«is (hermits) and the NÃgas (serpents) the ekÃk«aramantra (the onesyllable-spell) 'OM'. (M.B. AÓvamedha Parva, Chapter 26, Stanza 8) (52) In almost all the PurÃïas Brahmà is called 'Caturmukha' (having four faces) and to substantiate this the following story is given in the MatsyapurÃïa. Brahmà created ÁatarÆpà with half the portion of his body, and accepted that bright and beautiful woman as his wife. He could not bear his beautiful wife to be away from his sight even for a moment. So much had he become attached to her. One day ÁatarÆpà was walking round BrahmÃ. The daughters born from his mind also were seated close by. So he could not turn round and round and look at his wife as she was moving. To solve this problem, in place of one face, there arose four faces. Once ÁatarÆpà was walking in the air. To see her at that time there arose a fifth head on the top of his matted hair. It is this face that was plucked off by Áiva. (53) Various stories occur in the purÃïas regarding how Áiva plucked off the fifth head of BrahmÃ. They are given below. (1) Once Brahmà praised Áiva and pleased him and asked him to become his son. Áiva did not like it. He got angry and cursed, "I shall become your son. But I will pluck off your fifth head." (2) In the beginning Brahmà created the incarnation of Áiva, called NÅlalohita also, along with the creation of worlds and everything in it. In later creations Brahmà did not think of NÅlalohita. Seeing Brahmà carrying on the work of creation forgetting him, NÅlalohita got angry and cursed BrahmÃ, "Your fifth head will shortly be destroyed." (3) After Brahmà became five-faced the brightness of the devas began to decrease day by day. Seeing this the conceited Brahmà said to Áiva: "I am the first who got existence in this world. So by all means I am the eldest." Hearing this Áiva got angry and plucked off the fifth head of Brahmà and threw it away. (MatsyapurÃïa, 183, 84-86). When the fifth head was gone, the rest of the heads were benumbed. The sweat which flowed from them was thrown into the earth by BrahmÃ. Out of it came out a horrible monster, which began to chase Áiva, who caught hold of it and gave it to Vi«ïu. (Skanda, 5, 13, 4). (4) In the Áiva-Rudra collections a story occurs about the quarrel between Áiva and BrahmÃ. Once Brahmà fell in love with SatÅ the wife of Áiva; coming to know of this Áiva tried to kill BrahmÃ. MahÃvi«ïu tried to pacify Áiva, but it was of no avail. Áiva took away the fifth head of Brahmà and made him ugly, and consequently Brahmà became invincible in the world. (5) Once Áiva showed his daughter Sandhyà to Brahmà who grew lustful instantly; Áiva insulted Brahmà by showing this ill-owned passion of his to his sons (BrahmÃ's sons). As a revenge Brahmà created SatÅ and insulted Áiva through Dak«a. (Skanda, 2, 2, 26). 17) %% In AmarakoÓa, the following names are given to BrahmÃ. "brahmÃtmabhÆ÷ surajye«Âha÷ parame«ÂhÅ pitÃmaha÷ / hiraïyagarbho lokeÓa÷ svayaæbhÆÓcaturÃnana÷ // dhÃtÃbjayonir druhiïo vira¤ci÷ kamalÃsana÷ / sra«Âà prajÃpatir vedhà vidhÃtà viÓvas­Âvidhi÷ // nÃbhijanmÃï¬aja÷ pÆrvo nidhana÷ kamalodbhava÷ / sadÃnando rajomÆrti÷ sattyako haæsavÃhana÷ //" BrahmÃ--he who increases. ùtmabhÆ--born of his own accord or born of the Supreme Spirit. Surajye«Âha--he who came into being before all the suras (gods). Parame«Âhin--he who dwells in the world of truth or Parama. PitÃmaha--grandfather of the manes such as Aryamà and others. Hiraïyagarbha--having the golden egg (mundane egg) in womb. LokeÓa--the god of the worlds. SvayaæbhÆ--who is born of himself. CaturÃnana--who has four faces. DhÃtÃ--who holds or bears everything. Abjayoni--born of lotus. (abja) Druhiïa--who hurts asuras. Vira¤ci--he who creates. KamalÃsana--who sits on lotus. S­«ÂÃ--he who creates. PrajÃpati--Pati of prajÃs (Lord of progeny). VedhÃ--he who creates. VidhÃtÃ--he who does. ViÓvas­t--who creates the world. Vidhi--he who does or decides or judges. NÃbhijanmÃ--born from the nave of Vi«ïu. Aï¬aja--born from the egg. HaæsavÃhana--who has swan as his conveyance. \<*) Idaæ sarvaæ khalu aham eva, SanÃtanam anyad nÃsti. All these are myself. Except me there is nothing eternal.>\ \<**) You forester, your life will not continue for many years since you have killed one of the couple of snipes.>\ ## See Parabrahma. ## A kind of marriage. The bride is adorned with all kinds of ornaments and is taken to bridegroom; and given to him as wife. This is called BrÃhma marriage. MahÃbhÃrata, ùdi Parva, Chapter 73, Stanza 8 states that this mode of marriage was allowed to all the four castes of ancient BhÃrata. ## An individual of a dynasty of teachers. (See GuruparaæparÃ). ## See Brahmacarya. ## A devagandharva (a class of Gods) born to KaÓyapaprajÃpati of his wife P­thÃ. He took part in the Birth festival of Arjuna. (M.B. ùdi Parva, Chapters 65 and 122). ## In ancient India an ideal life was considered to pass through four stages, and Brahmacarya is one of the stages of life. The four stages are Brahmacarya (Vedic student vowed to chastity), GÃrhasthya (married householder), VÃnaprastha (forest hermit) and SannyÃsa (an ascetic who has renounced the world). Brahmacarya, the first stage of the four is considered as the period of education. The rules and conduct of a BrahmacÃrÅ are given in Manusm­ti, Chapter 2. The brahmacÃrÅ who lives with the teacher has to obey certain rules and principles. He should bathe in the river at sun-rise and offer oblations to gods and manes. A brahmacÃrÅ has to abstain from using honey, meat, fragrance, flowers, flower of chrysanthemum (Ind.) women, curd, milk, ghee, churned-curd, slaughter, bath applying oil, anointing the eyes with collyrium, sandals, umbrella, lust, anger, covetousness, dance, music, gambling, slander, ridicule, falsehood, and causing injury to others. A BrahmacÃrÅ should go to bed alone. Semen should not be made to discharge through lust. If seminal discharge occurs in dream he should take bath early in the morning and worship the Sun, pronouncing the mantra or spell 'Puna÷' thrice. The BrahmacÃrÅ should live on alms. It is the duty of the brahmacÃrÅ to bring water, flower for oblation, cowdung, soil and darbha (grass) for the teacher. He should receive alms only from the houses of those who believe in the Vedas and sacrifices. He should not go to the house of his teacher or his heirs and their families for alms. Provided there are no other houses he may receive alms from the houses of his teacher's relatives and in the absence of such houses he may approach the houses of heirs to his teacher and in the absence of such houses he may receive alms from the house of the teacher. He should fetch 'Camata' (fuel chiefly from butea frondosa) from a place of purity in the forest, as instructed in rules and dry it in the sun; in the absence of which it may be got dried in a sheltered place. This fuel should be put in the sacrificial fire in the mornings, at noons, and in the evenings. If a healthy BrahmacÃrÅ fails in doing his duties consecutively for seven days it will be considered that his vow of Brahmacarya is broken and then he will have to take the vow of 'AvakÅrïi' again. Without waiting for the order of the teacher, the BrahmacÃrÅ (student) should engage himself in devotion and meditation and in the service of the teacher daily. When the student is before the teacher he should stand with folded hands controlling his body, speech, brains, sensitive organs, and mind. Only when he is asked to sit, should he do so before the teacher, covering the portions of his body, which are to be covered, with clothes. He should rise up in the morning before his teacher wakes up, and go to bed only after the teacher has retired for sleep. When his teacher calls him, he should not give reply lying, sitting, walking, eating or looking in the opposite direction. He should not gainsay the teacher. The student should attend to the orders of the teacher and comply with them, sitting if the teacher is sitting, standing if the teacher is standing, standing back if the teacher is advancing towards him, running behind if he is walking, standing close by when he is facing the opposite direction, folding his limbs when the teacher is lying or sitting near. The student should have his seat and bed one step lower than those of his teacher. The student should not sit in a careless manner in places where the teacher's eyes could reaeh. He should not utter the name of his teacher. If anybody speaks ill of his teacher he should close his ears and run away from the spot. If a BrahmacÃrÅ scoffs his teacher, he will be born as a donkey, and as a dog if he scorns him, and as a worm if he steals the wealth of his teacher and as a beetle if he becomes jealous at the greatness of his teacher. When the teacher is angry the brahmacÃrÅ should not go near him. The BrahmacÃrÅ should not speak unasked. A BrahmacÃrÅ could sit with his teacher only when they are in a vehicle, or on a camel or in a tower or on the steps or on rocks or in a boat. He should consider the teacher of his teacher as his teacher. He should not address his parents who visit the house of the teacher, without the permission of his teacher. He should respect learned men, holymen, sons of the teacher and those who are born of his family, as a teacher. If the wife of the teacher is of the caste of the teacher, the brahmacÃrÅ should consider her as his teacher. If the wife is not of the same caste the brahmacÃrÅ needs only to stand up and make obeisance to her. A brahmacÃrÅ should not apply oil to the body of his teacher's wife, wash her, massage her body, and comb her hair. A brahmacÃrÅ may either shave his head or grow matted hair. He should never be asleep at sunrise or sunset. For learning Vedas etc. the student should not give the teacher cows, clothes etc. as free gifts beforehand. On completion of education, when the student asks the teacher for permission to get married, he should give the teacher what he demands. A brahmacÃrÅ who has fully complied with the rules mentioned above, will attain heaven after his death. ## A famous king of KÃæpilyapura. 1) %% Brahmadatta was born in the family of B­hatk«atra who was a scion of the Solar dynasty. B­hatk«atra begot Suhotra, Suhotra begot Hasti, Hasti begot AjamÅdha, AjamÅdha begot B­hadi«u, B­hadi«u begot B­haddhanus, B­haddhanus begot B­haddharmÃ, B­haddharmà begot Satyajit, Satyajit begot ViÓvajit, ViÓvajit begot SenÃjit and SenÃjit begot Rucira, Rucira begot P­thusena, P­thusena begot NÅpa, NÅpa begot Para, Para begot P­thu, P­thu begot Suk­ta, Suk­ta begot VibhrÃja, VibhrÃja begot Aïuha, and Aïuha married K­tvÅ, the daughter of hermit Áukra. Brahmadatta was born to Aïuha by K­tvÅ. 2) %% In PadmapurÃïa, Part III, Chapter 10, there is a story stating how the seven sons of KauÓika, a hermit, became fishermen by a curse and how they got absolution and attainment of heaven by offering oblations to the manes. The story is given below. Brahmadatta was the rebirth of Pit­vartti, one of those seven sons. In days of old there was a hermit named KauÓika in Kuruk«etra. His seven sons, ÁvarÆpa, Krodhana, Hiæsra, PiÓuna, Kavi, VÃgdu«Âa and Pit­vartti were studying under Garga, a teacher. Their deeds were as bad as their names indicated. Their father died. The sons were in want. There was no rain anywhere in the world. These brothers had taken the milking cow of their teacher Garga to the forest for grazing. They decided to kill the cow of their teacher. The youngest of them said, "If we kill the cow we can use it as offerings to the manes, and the sin will not be visited on us." The elder brothers agreed to it. Accordingly Pit­vartti killed the cow and began sacrifice to the manes. Two of the elder brothers were detailed to give oblations to the devas, and three of them to offer oblations to the manes. One was detailed to be the guest and himself as the sacrificer. Thus remembering the manes the sacrifice was completed with the necessary rituals. In short, those seven hermits got divine power and became daring wicked men and ate the cow of their teacher. They told the teacher that the cow was eaten by a leopard and gave him the calf. In course of time they all died and were born again as wild men in DaÓapura. But because of their offerings to the manes they had retained memory of their previous births. So they fasted in holy baths and discarded their lives before the people. They were born again as deer in the mount of KÃla¤jara. Because of the power of knowledge and the penance and fast they discarded the body of deer in Prapatana and got rebirth as CakravÃka (ruddy goose) in the lake called MÃnasasaras. In this birth their names were Sumanas, Kusuma, Vasu, CitradarÓi, SudarÓi, J¤Ãta and J¤ÃnapÃraga, names suitable to their character. Those seven loving brothers were saints by virtue of their harmony with the Supreme spirit. But owing to mental disturbance three of them lost their attainments. Seeing the pleasures that King Aïuha of PäcÃla was enjoying by his wealth, vehicles, big army and beautiful women one of the CakravÃkas, Pit­vartti, the devoted BrÃhmaïa, who being loyal to his father had performed sacrifice and given offerings to the manes, desired to become a king. The other two brothers seeing the wealth, glory and power of the two ministers, wished to become ministers. Thus Pit­vartti was born as the son of Aïuha with the name Brahmadatta and the other two were born as Puï¬arÅka and SubÃlaka, sons of the two ministers. Brahmadatta was anointed as King of PäcÃla in the great city of KÃæpilya. The King loved his father. He was mighty and powerful. He was regular in performing sacrifices and giving offerings to the manes. He had the attainment of harmony with the supreme spirit. He understood the thought and speech of birds and animals. He married Sannati, the daughter of Sudeva (Devala); she was in her former birth the cow of Garga. Once as the King was walking in the garden with his wife, he saw two ants. The minute creatures, who were husband and wife were engaged in a petty quarrel. The male one, with loving words, pacified the female one, who instantly came close to her husband and they became happy. The King felt amazed at this conversation of the ants, and he laughed. Because of the attainments of his previous lives, he had the power to understand the language of animals, birds, etc. Seeing the King laughing without any reason the queen Sannati asked him why he laughed. She said that there was no reason whatsoever for the king to laugh just then. The King replied, "Oh, beautiful one! just now there was a quarrel between a female and a male ant. I heard it, That is why I laughed. There is no other reason." The queen did not believe the King. She thought that the King had been scoffing her. She asked him how he came to understand the language of such creatures. The King could not answer her question. He fasted for seven days. On the seventh day Brahmà appeared before him and told him, "The King will know everything from the words of a BrÃhmin, whom he would meet when he goes to walk in the streets." Brahmadatta returned to the palace and spent the night there. Next morning he started with his wife and ministers, for a walk. When they left the palace they saw an old Brahmin coming towards them. Seeing the king the BrÃhmin recited a verse: "brÃhmaïas in kuruk«etra which seven as wild men in daÓapura? stags in kÃla¤jara, ruddy geese in mÃnasa, then, are we, now living here." When the King heard this verse the memory of his former births revived and he fell down in a swoon. There is a reason why the old BrÃhmin recited the verse. The Ruddy geese mentioned before took their next birth as sons of a poor BrÃhmin in the same city. They had the memory of their previous births. They were called Dh­timÃn, SarvadarÓi, VidyÃcandra and Tapodhika, names suitable to their character. The Brahmin boys decided to go for penance to attain supreme bliss. Then the poor father asked them, "My dear sons, what is this? You are going away leaving your poor and aged father. Is that dutiful? The sons replied, "We will tell you a way to earn wealth. You recite to the King, to-morrow morning this verse, which we will teach you now. You will get plenty of wealth." The boys taught their father this verse and then they went to the forest. Their father, the old Brahmin, came to the gate of the palace at KÃæpilya. The King was Brahmadatta. There is another story how Brahmadatta became the King of this place. Long ago Aïuha, the King of PäcÃla did penance before BrahmÃ, who appeared before the King and asked him what he desired. The King made his request that he might have a son who should be a mighty hero, a learned man, a great hermit and who could understand the language of all living creatures. Brahmà granted him boon and thus Brahmadatta was born to Aïuha. It was before this Brahmadatta that the BrÃhmaïa recited his verse and it was that King who swooned and fell down. The two ministers were SubÃlaka the son of BÃbhravya who was the author of the KÃmaÓÃstra and Puï¬arÅka the son of PäcÃla who propagated the science of medicine. They also remembered about their former births and also fell down unconscious. When they recovered the King Brahmadatta and the minister Subala and Puï¬arÅka bemoaned the loss of powers they had attained before by devotion, meditation, penance and sacrifice. They cried, "Fate has made us desirous of the objects of our senses and we have lost our harmony with the Supreme Spirit." They repeated the cry again and again and they spoke about the blessings obtained by offering oblation to their manes. Brahmadatta gave the old BrÃhmaïa plenty of wealth and several villages and sent him fully satisfied. Then he anointed his capable and fully qualified son Vi«vaksena as King and with his retinue retired to MÃnasa-saras for penance. 3) %% When Brahmadatta was the King of KÃæpilyapura a bird named TapanÅyà become his friend. Her head was purple coloured and body black. By and by this bird became his wife. A daughter named Sarvasenà was born to Brahmadatta by his bird-wife. The King had sons by other wives. TapanÅyà would wash her child and place her in the cradle early in the morning and then go to the forest and fly about in the air. She would return in the evening and tell the King news all over the world. It went on like this for a long time. Once, when there was nobody in the room a prince took Sarvasenà from the cage and choked her to death. TapanÅyà returned and seeing the dead body of her daughter, waited for a long time. Finally she pecked out the eyes of the prince and flew away into the air. (HarivaæÓa, Chapter 20). ## Another King who ruled over KÃæpilya. This King was the son of the hermit CÆli and his wife SomadÃ, a Gandharva woman whose mother was ôrmilÃ. When he was ruling KÃæpilya, KuÓanÃbha was the King of KÃnyakubja. One hundred beautiful daughters were born to the King KuÓanÃbha. One day while they were playing in the jungle VÃyubhagavÃn (wind-god) saw them and grew lustful. But they did not yield to his request. So he got angry and cursed them and they became hump-backed. The King was very sorry. He presented his hundred hunch-backed daughters to King Brahmadatta, who, by his divine power straightened their backs. When they regained their former form they became the wives of Brahmadatta. This story occurs in VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sargas 32 & 33. ## Mention is made in MahÃbhÃrata, Bhavi«ya Parva, Chapter 104, about another Brahmadatta. He was the King of SÃlva. Though he had two wives he had no children. Finally by the grace of Áiva two children were born to them. They were called Haæsa and Öibhaka. (For further information see Öibhaka). @<[Page 158a]>@ ## A king who ruled over the country of KÃÓi. One night he saw two swans flying in the air. They were of golden colour. There were a number of swans around them. They seemed like two lightnings in the midst of white clouds. Brahmadatta wished to see them again. His desire increased to such an extent that he had desire for nothing else. He consulted his ministers and made a lake. Every creature which seemed beautiful to him was brought to that place. Hearing this those two swans also came there. By and by he tamed them and asked them how they got the golden colour. The swans said thus: "Oh King! you might have heard of the famous mountain Mandara, which is the field of games of the Devas (gods). At the time of the churning of the milk sea when this mountain was used as churn-drill, Am­taæ (celestial nectar of immortality) touched this mountain. So the flowers, fruits and roots in the vicinity of this mountain got the power of removing death, wrinkles etc. CandracƬa also will come to this mountain occasionally to play on the top of it and so it became more glorious than the mount KailÃsa. One day while MahÃdeva was playing in those gardens he had to leave on an urgent matter concerning Gods. So he left PÃrvatÅ there and went away. DevÅ began to walk about in those gardens with pangs of separation. Spring season came. The Gaïas (servants of Áiva) and the maids of PÃrvatÅ attended on her. One day Maïipu«peÓvara, a Gaïa, hankered after CandralekhÃ, daughter of JayÃ. She had been engaged in fanning PÃrvatÅ. Both were young and their figures suited each other. Candralekhà reciprocated his love. Understanding this PiÇgeÓvara and GuheÓvara, two gaïas looked at each other and smiled. Seeing this DevÅ looked round with anger to see what caused them to smile. They squinted their eyes and showed Manipu«pe vara and Candralekhà to DevÅ. Because of separation she had been much worried, weary and sad. So all these affairs made her angry. She said: "It is good that you behave like this when I am in this plight ! The two are making love. Seeing that, you are laughing. May these two dotards be born on the earth and become husband and wife there. Let you two who laughed before me without humility also be born on the earth, first as poor BrÃhmaïas, and then as Brahmarak«as (demon friends), outcasts, robbers, dogs with tails cut off and finally as various kind of birds." Thus she cursed the four of gaïas. Then a gaïa named DhÆrjaÂa said to PÃrvatÅ: "DevÅ, this is unfortunate. They have not commited any severe crime." DevÅ got angry at him and cursed him too: "May you also be born on the earth as a human being." After this Jaya the loved maid of PÃrvatÅ requested her for absolution from curse, for all. The DevÅ said that all of them would get absolution at the place of penance of Brahmà and other gods and would return here. Of these, Candralekhà and her husband and DhÆrjaÂa would be happy on the earth. The two others would lead a miserable life on the earth." (KathÃsaritsÃgara, PadmÃvatÅlaæbaka, TaraÇga 1). ## A warrior who fought on the side of the PÃï¬avas against the Kauravas in the battle of MahÃbhÃrata. His duty was to protect the army in the rear. (M.B. Udyoga Parva, Chapter 196, Stanza 25). @<[Page 158b]>@ ## A holy place in Kuruk«etra. In MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 71, it is said that this place is auspicious to BrahmÃ. ## Killing a BrÃhmaïa is called BrahmahatyÃ. In ancient India killing a BrÃhmin was considered to be a great sin. He, who committed this sin had to build a hut in the forest and live there for a period of twelve years, or make an alms-pot called 'ÁivaÓirodhvaja' and wander about begging alms, to purify his soul, or else to attempt to jump into a blazing fire thrice with bowed head, or perform one of the three sacrifices AÓvamedha, Svarjit or Gosava. If none of these was possible, he had to give all the wealth he had to BrÃhmins well-versed in Vedas, as gift. It is mentioned in AgnipurÃïa, Chapter 169, that if any of the vows mentioned above was performed he would be absolved from the sin of BrahmahatyÃ. ## A son of KÃlanemi. (BrahmÃï¬a PurÃïa 35:38). ## A river, famous in the PurÃïas. Mention is made about this river in MahÃbhÃrata BhÅ«maparva, Chapter 9, Stanza 32. ## The period of forty-eight minutes before the sunrise is called BrÃhmamuhÆrta. The deity of this period is BrahmÃ. In Agni PurÃïa, Chapter 155, it is instructed that one should wake up at this period and engage in prayer and meditation. ## (BRùHMIN). (1) %% BrÃhmaïas, K«atriyas, VaiÓyas, and ÁÆdras are the caturvarïas or the four castes. The PurÃïas say that the four castes originated from different parts of the body of BrahmÃ. See Manusm­ti, Chapter 1, Stanza 87 "sarvasyÃsya tu sargasya guptyarthaæ sa mahÃdyuti÷ mukhabÃhÆrÆpajjÃnÃæ p­thakkarmÃïyakalpayat." (With a view to sustain the world, Brahmà ordered activities, for the four castes (BrÃhmaïa K«atriya, VaiÓya, and ÁÆdra) who were born from his face, arms, thighs and feet). From this statement it is seen that the BrÃhmaïas were born from the face, K«atriyas from the arms, VaiÓyas from the thighs and SÆdras from the feet of BrahmÃ. 2) %% The duties of a BrÃhmaïa are, performing sacrifice, and encouraging others to perform sacrifice, learning Vedas and teaching Vedas, giving gifts and getting remuneration. A BrÃhmaïa has two births in one life. Till the time of investiture with the sacred string is one birth and from that period onwards is the second birth. So a BrÃhmaïa is called 'dvija' or twice-born. The BrÃhmaïas were allowed to do the works of agriculture, keeping cows, trade and commerce and KusÅda (money-lending). Living on the interest of money giving out as loan is KusÅda. But they should not trade on products from cow, jaggery, salt, lac and flesh. The suffix 'ÁarmÃ' should be added to the name of BrÃhmaïa. A BrÃhmaïa can have four wives. ## See Veda. ## The word BrahmÃï¬a means the aï¬a of Brahmà (aï¬a-egg), the Supreme Being which is the root of the origin of the universe. At a time long ago, which is beyond reckoning, there was nothing but an egg. This egg was split into two and from it a male child with the radiance of innumerable suns came out. This wonderful child was helpless. After his birth he cried for a while, because of hunger and thirst. He got no help. There was nobody to feed it. So this wonderful child looked up and lay there. This helpless child was called 'VirÃÂpuru«a' (the next emanation from BrahmÃ) by those versed in the PurÃïas. The boy was so called because he was the most material of materiality. But he was an atom of atoms and the first figuration of God. From each pore of the skin of the great virÃÂ, who was the base of all the worlds a universe came into being. Thus all the countless universes were born. Each universe has its own trinity of BrahmÃ, Vi«ïu, Áiva and devas (the bright ones), the protectors of the eight zones. One universe comprises fourteen worlds or realms, from PÃtÃla to the Brahmaloka (from the nether world to the upper world or the realm of BrahmÃ). Countless such universes exist. Over and above all these universes there is VaikuïÂha, and above VaikuïÂha there is another world with an area of fifty crore yojanas (leagues), called 'Goloka' (the world of cow). Only the two worlds VaikuïÂha and the Goloka are eternal. BhÆloka (the earth) consists of seven islands and sixty-four peninsulas. There are seven worlds above and seven worlds below. The seven upper worlds are BhÆloka, Bhuvarloka, Svarloka, Janaloka, Tapoloka. Satyaloka and Brahmaloka. Thus a universe consists of fourteen worlds. This is the idea given by the PurÃïas about BrahmÃï¬a. (DevÅ BhÃgavata, Skandhas 9). Mention is made, in the Vi«ïu PurÃïa, AæÓa 2, Chapter 7, about the construction of BrahmÃï¬a. This BrahmÃï¬a, like the seed of the Kapittha tree (Vitar--the wood-apple), is covered under, above and all around by aï¬akaÂÃha (egg-shell). The aï¬a (egg) is covered by water ten times the egg in volume. This water-shell is covered by a shell of fire. Around the shell of fire there is the shell of air and the air-shell is covered with ether. Around the shell of ether there is the shell of Egoism of darkness. Over the shell of Egoism there is the shell of glory and the shell of glory is covered by Prak­ti, the Divine Nature. It is immeasurable. Prak­ti contains numberless BrahmÃï¬as. As oil exists in sesame, God pervades the whole universe. This is the connection between Prak­ti and Puru«a. (The Nature and the Supreme Spirit). ## One of the eighteen purÃïas. This purÃïa contains a talk by Brahmà about the glory of BrahmÃï¬a. There are twelve thousand verses in this purÃïa. (Agni PurÃïa, Chapter 272). ## (PÃÂÂu = song). A performance connected with the temples of Kerala. ## When a disciple stands before his teacher he should have both his arms folded. Folding both arms in this way is called Brahmäjali. (Manusm­ti, Chapter 2). ## See Manvantara. ## This is a great book of twenty-five thousand verses taught to the great hermit-sage MarÅci by BrahmÃ. It is mentioned in Agni PurÃïa, Chapter 271, that if a copy of this book is taken and offered to a Brahmin on the full moon day of the month of VaiÓÃkha with cow and water, the giver will attain heaven. @<[Page 159b]>@ ## The abode of BrahmÃ. BrahmapurÅ is on the summit of MahÃmeru, with an area of fourteen thousand yojanas (leagues). Around this city, at the four sides, (East etc.) and at the four corners (South-East etc.) there are eight towns, very big and beautiful, kept by eight protectors such as Indra and others. The river GaÇgà which springs from the feet of MahÃvi«ïu wets the whole of Candramaï¬ala (Lunar region), falls down on the BrahmapurÅ, and dividing itself into four rivers called SÅtÃ, AlakanandÃ, Cak«us and Bhadrà flows in four directions. The river SÅtà flows through the top of the mountains and passing through the mountain in the east called BhadrÃÓva, falls in the Eastern Ocean. The river Alakanandà flows to the south and reaches BhÃrata. Then it divides into seven rivers which unite in the ocean. The river Cak«us passes through the mountains in the west and enters the country called KetumÃlavar«a and then flows into the ocean. The river Bhadrà passes through all the mountains in the north and flows through the north country of the KurÆ«a and falls in the North Ocean. The mountain of MÃlyavÃn in the west and the mountain of GandhamÃdana in the east are as long as the mountain of NÅlagiri in the north and the mountain of Ni«adha in the south. Mount Meru shaped like an earring stands in the middle of these four mountains. (Vi«ïu PurÃïa, AæÓa 2, Chapter 21). ## A holy place. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 87, Stanza 23, that the moment one visits this holy Bath in the river GaÇges, one would attain heaven. ## A holy place in DharmÃraïya. If a man fasts in this holy place for one night, he would reach the world of BrahmÃ. In this holy place there is a peg driven down by Brahmà himself. One who walks round this peg will attain the fruits of performing a VÃjapeya yaj¤a (a drinking sacrifice). There is another holy bath of the name Brahmasaras in GayÃ. (M.B. AnuÓÃsana Parva, Chapter 25, Stanza 89). ## Tenth Manu. (See Manvantara). ## See BrahmÃstra. ## A holy place. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 84, Stanza 103, that a person who visits this holy place will get the fruits of performing AÓvamedha yÃga. (Horse sacrifice). ## This is known by another name BrahmaÓirÃstra also. This weapon was given to Agastya by Áiva. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 138, Stanza 9, that Agastya gave this weapon to AgniveÓa, who gave it to Droïa and Droïa gave it to Arjuna and instructed him about the use of it as follows: "You should never shoot this arrow at man. If it is used against mean people the three worlds would be destroyed. It is said that this weapon has no parallel in the world. Keep this pure, and give ear to what I say. If an enemy, other than human being attacks you, this weapon may be used to kill him in battle." ## A holy place in Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 113, that a non-brÃhmaïa who bathes in this holy place will attain BrÃhmaïatva. (the state of being a brÃhmaïa). @<[Page 160a]>@ ## A mountain. Arjuna dreamt that ÁrÅ K­«ïa and himself went to the presence of Áiva. BrahmatuÇga was a mountain that Arjuna saw on the way in his dream-travel. (M.B. Droïa Parva, Chapter 80, Stanza 31). ## One of the eighteen PurÃïas. SÃvarïi Manu taught this PurÃïa to NÃrada. The theme of the PurÃïa is the story of Rathandhara. This PurÃïa contains eighteen thousand verses. It is stated in Agni PurÃïa, Chapter 272, that this PurÃïa is good to be given as a gift on the full moonday of the month of MÃgha. ## A holy place situated in Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 53, that he who takes a bath in this holy place will go to the world of BrahmÃ. Manusm­ti, Chapter 2, Stanza 17, refers to this BrahmÃvartta. Manu says as follows: "sarasvatÅd­«advatyordevanadyoryadantaram / taddevanirmitaæ deÓaæ brahmÃvarttaæ pracak«ate //" "The place between the two rivers SarasvatÅ and D­«advatÅ is called BrahmÃvartta, which was made by the devas." ## A river, famous in the PurÃïas. Mention is made about this river in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 30. ## A special sacrifice to be performed by a BrÃhmin only. The rules and rituals of the sacrifice are given below:-- The BrÃhmaïa should rinse his mouth three times. Then he should wipe his mouth twice and face once. Then he should take water in his hand and sprinkle it on his hands and legs, and then sprinkle it on his head, eyes, nose, ears, chest and forehead. After that uttering the name of the place, date, time, star etc. he should say to himself, "I am beginning to perform Brahmayaj¤a." For this he should have to place two darbhas (grass--Poa cynosuroides) in his right hand, three in his left hand, one on the seat, one each on his Brahma-string (sacred string worn by brahmins), hair and legs, and then think of the time, place, etc. and say to himself, "I am about to perform Brahmayaj¤a to please the gods known in the SÆktas (hymns in the Vedas) for the absolution of all my sins." Then recite GÃyatrÅ (spell) thrice. Then recite the following Vedic mantras or spells, in the order given: Mantras beginning with; "AgnimÅle"; "YadaÇga"; 'Agnirvai'; 'MahÃvratÃm'; 'Panthà etacca'; 'SaæhitavidÃmaghavat'; 'MahÃvratasya'; "I«e tvorjje", "Agna ÃyÃhi" and ÓannodevÅ÷." Then in conformity with the number of letters used, he should recite the grammatic Áutra known as V­ddhirÃdaic. (DevÅ BhÃgavata, Skandha 11). ## A holy place in Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 143 that one who bathes in this holy Bath will attain the world of BrahmÃ. ## A sacrifice. There are five kinds of sacrifice, known as ùhuta, Huta, Prahuta, Brahmahuta and PrÃÓita. ùhuta is sacrifice to BrahmÃ, Huta is sacrifice to devas or Gods, Prahuta is sacrifice to Ghosts, Brahmahuta is sacrifice to man and PrÃÓita is the sacrifice to the manes. (Manusm­ti, Chapter 3). @<[Page 160b]>@ ## A king of the period of the Vedas. He was liberal and interested in architecture and all kinds of construction work. In the ãg Veda and SÃækhyÃyana Árauta SÆtra mention is made that this king offered plenty of presents to the hermit BharadvÃja. ## A king. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 98, that Agastya once went to this king and begged him for wealth. ## A king of the country known as UlÆka. Once in a battle, Arjuna defeated this King. Thenceforward he was friendly with the PÃï¬avas. B­hadanta offered Arjuna a good deal of costly presents. In the battle of BhÃrata, this king fought on the side of the PÃï¬avas and was killed in the battle. (M.B. Sabhà Parva, Chapter 27, ùdi Parva, Chapter 185, Udyoga Parva, Chapter 4; Droïa Parva, Chapter 23 and Karïa Parva, Chapter 9). ## Brother of the king K«emadhÆrti. He fought against the Kauravas and was killed in the battle. (M.B. Droïa Parva, Chapter 25; Karïa Parva Chapter 5). ## An ancient hermit. He had much respect for Dharmaputra. It is stated in the MahÃbhÃrata, Vana Parva, Chapter 52, that B­hadaÓva went to the forest KÃmyaka with Dharmaputra. B­hadaÓva narrated the story 'NalopÃkhyÃna' to Dharmaputra in order to divert his mind from the thought of the loss of his kingdom. When he had finished the story he taught Dharmaputra, the two important spells, Ak«ah­daya and AÓvaÓiras. ## A king of the Ik«vÃku dynasty. His father was ÁrÃvasta. The King KuvalayÃÓva was the son of B­hada va. (M.B. Vana Parva, Chapter 122, Stanza 7). ## A king of the AÇga dynasty. (Agni PurÃïa, Chapter 278). ## A king in ancient India. (M.B. ùdi Parva, Chapter 1, Stanza 237). ## Son of Suba, a King of GÃndhÃra. He was present at the PäcÃlÅ Svayamvara (marriage of PäcÃlÅ) with his brothers Áakuni and V­«aka. (M.B. ùdi Parva, Chapter 185, Stanza 5). ## A king of the country known as Kosala. During his conquest of the East, BhÅmasena defeated this King. This powerful King of Kosala had given fourteen thousand horses for the RÃjasÆya (imperial inauguration) of Yudhi«thira. He fought with Abhimanyu and GhaÂotkaca in the battle of BhÃrata. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 40, Stanza 20, that Abhimanyu killed this B­hadbala in the battle. ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 4). ## A fire. A hermit who had acquired great knowledge in Vedas and VedÃÇgas (scriptures) also has this name. (M.B. Vana Parva, Chapter 231, Stanza 8). ## See B­hadkÅrti. ## A daughter of the Sun. It is mentioned in the MahÃbhÃrata, Vana Parva, Chapter 221, Stanza 9, that B­hadbhÃsà was the wife of the Agni (fire) called BhÃnu. ## See B­hadkÅrti. @<[Page 161a]>@ ## great King of Kosala. He gave fourteen thousand best horses for the RÃjasÆya (imperial inauguration) sacrifice performed by Yudhi«Âhira as present. In the battle of MahÃbhÃrata, B­haddhala sided with the Kauravas and fought against the PÃï¬avas and was killed in the battle by Abhimanyu. (M.B. Droïa Parva, 46; 24; BhÃgavata, Skandha 9). ## The son of Subala, the king of GÃndhÃra--B­haddhala attended the PäcÃlÅ Svayamvara (marriage of PäcÃlÅ) with his brother Áakuni and V­«aka. ## A king of the YÃdavas. He was the son of DevabhÃga, the brother of Vasudeva. (BhÃgavata, Skandha 9). ## A hermit who was a leper. It is stated in BrÃhma Parva of Bhavi«ya PurÃïa that this hermit recovered from leprosy by Sun-worship. ## A RÃk«asa (giant). This giant wandered about stealing the wealth and women of others. One day B­haddhvaja happened to meet with KeÓinÅ, the beautiful wife of king BhÅmakeÓa. The lustful giant was about to take her away, when she told him thus:--"I hate my husband very much. So I am ready to come with you, of my own accord." Taking her in his chariot the giant went to GaÇgÃsÃgara saÇgama. When she learned that this place was under the rule of her husband, she died of fear. Being unable to bear separation from KeÓinÅ, the giant also died. As these two had died at the holy place of GaÇgÃsÃgara saÇgama, both attained the world of Vi«ïu. (Skanda PurÃïa, KriyÃkÃï¬a). ## A river in India. This river is famous in the PurÃïas. Mention is made about this river in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 32. ## Son of emperor Áibi. (For further information about him see A«Âaka). ## A person named Yati. He was one of those who were against sacrifice. (For further information see P­thuraÓmi). ## A king in ancient India. Mention is made about this king in MahÃbhÃrata, ùdi Parva, Chapter 1, Stanza 233. ## A king of the family of BhÃrata, (BhÃgavata, Skandha 9). ## A king of the Puru dynasty. (Agni PurÃïa, Chapter 279). ## A king. He went to the forest to lead a life of retirement after having installed his eldest son on the throne. He began to do penance in the forest for the attainment of heaven. One day the hermit ÁÃkÃyanya appeared before him and told him that he might ask any boon. Accordingly the king said, "Tell me, what eternal Truth is and give me Spiritual knowledge". The hermit complied with his request. (MaitrÅ Upani«ad). ## A king of the AÇga family. It is stated in AgnipurÃïa, chapter 277 that he was the son of Jayadratha and that ViÓvajit was the son of B­hadratha. The Lamsuras, a forest tribe of the mountain of G­ddhrakÆÂa, saved this King from the attempt of extermination of the K«atriyas by ParaÓurÃma. (MahÃbhÃrata, ÁÃnti Parva, Chapter 49; Droïa Parva, Chapters 57 and 62). ## A king of the Puru dynasty. This B­hadratha was one of the seven sons of GirikÃ. KuÓa, Yadu, Pratyagra, Bala, MatsyakÃla and VÅra were the brothers of B­hadratha. A son named KuÓÃgra was born to B­hadratha. (Agni PurÃïa, Chapter 275). ## Son of Uparicara, the king of Cedi. Uparicara made his son B­hadratha, king of Magadha. In course of time he became a powerful emperor. This B­hadratha was a mighty warrior-king with an army of three ak«auhiïÅs (an ak«auhiïi is a complete army consisting of 21870 horses and 109350 infantry). Though he had married two daughters of the King of KÃÓi he was childless. The sorrowful king went with his wives to a hermit named Caï¬akauÓika and pleased him by giving him precious stones. The King told the hermit about his sorrow due to lack of children. The hermit gave them a mango fruit and said that the King should enthrone the son who would be born by eating the mango, and return to the forest for penance. The hermit gave eight boons for the son who was to be born. The King and his wives returned to the palace and divided the mango fruit into two and both of his wives ate the fruit and became pregnant. Each of them gave birth to half of a child. The lifeless forms of these half children were thrown out. A giantess called Jarà put them together and instantly the pieces joined together and became a living child. The giantess took that child and made a present of it to the King. That child grew up and was known by the famous name JarÃsandha. From that time onwards Giantess-worship began in Magadha. When JarÃsandha came of age the King anointed him as King and went to the hermitage of Caï¬akauÓika with his wives and began to do penance. After coming to the forest B­hadratha killed a giant named ã«abha and with his hide made three Big drums and placed them in the city. The sound of one beat on the drum will last for a month. When BhÅma, Arjuna and ÁrÅ K­«ïa came to Magadha to kill JarÃsandha they broke these drums. (M.B. ùdi Parva, 53; Sabhà Parva, Chapters 17, 19 and 21). ## A king who lived in a portion of an asura named ÁÆk«ma. This king was present at PäcÃlÅ svayambara (marriage of PäcÃli). (M.B. ùdi Parva, Chapter 67, Stanza 185). ## An Agni (fire). As this Agni is the son of Vasi«Âha he has got the name Vasi«Âha also. A son named PraïÅti was born to this Agni. (M.B. Vana Parva, Chapter 220). ## A river in India, purÃïically famous. Mention is made about this river in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 30. ## A king of the family of BhÃrata. (BhÃgavata, Skandha 9). ## He was the son of the hermit named Päcajanya. He was transformed to a god, who is remembered at the beginning of the sacrifice known as agnihotra. (M.B. Vana Parva, Chapter 22, Stanza 13). ## See ArvÃvasu. ## The son born to AÇgiras of his wife ÁubhÃ. (M.B. Vana Parva, Chapter 218, Stanza 2). ## A deva Gandharva. (A class of Gods). It is mentioned in MahÃbhÃrata ùdi Parva, Chapter 122, Stanza 57 that this Gandharva was present at the Birthday celebration of Arjuna. ## See B­hatkÅrti. @<[Page 162a]>@ ## A hermit. This hermit was one of the seven sons born to AÇgiras of his wife SumanÃ. (M.B. Vana Parva, Chapter 208). ## See B­hatkÅrti. ## A king of the YÃdavas. He was the son of Vapu«mÃn and father of ÁrÅdeva. (KÆrma PurÃïa, 1: 24: 6--10). ## The name adopted by Arjuna during the concealment of the PÃï¬avas in the Kingdom of VirÃÂa. (For further information see Arjuna). ## A king. Yudhi«Âhira performed a horse sacrifice. Arjuna was taking the sacrificial horse round, for the conquest of the North when King B­hanta opposed him. Arjuna defeated him and brought him under subjugation. He presented Arjuna with a large quantity of precious stones. (M.B. ùdi Parva, Chapter 177). In the battle of MahÃbhÃrata B­hanta fought on the side of the PÃï¬avas, and was killed by DuÓÓÃsana. (M.B. Karïa Parva, Chapter 4). ## A warrior on the side of the Kauravas. He was the brother of K«emadhÆrti. B­hanta was killed in a fight with SÃtyaki. (M.B. Karïa Parva, Chapter 4). ## One of the seven mothers of Subrahmaïya. (M.B. Vana Parva, Chapter 118, Stanza 10). ## The teacher of the devas (Gods). 1) %% The father of B­haspati was AÇgiras, the son of BrahmÃ. Brahmà grew amorous, at the sight of some celestial maids who were present at a sacrifice performed by Rudra; and he had seminal flow. Brahmà put the semen in fire. From that fire the devas such as MarÅci, Bh­gu, AÇgiras and others were born. The name AÇgiras was given because he was born out of aÇgÃra (live-coal). Eight sons were born to AÇgiras by his wife VasudÃ. They were Utathya, B­haspati, Vayasya, ÁÃnti, Ghora, VirÆpa, Saævarta and SudhanvÃ. All of them were sages who had attained oneness with the supreme Spirit by knowledge, and who had been free from worldly pain. Of them B­haspati, Utathya and Saævarta became famous through all the worlds. In some purÃïas VasudÃ, the mother of B­haspati, is given the name Áraddhà also. It is stated that B­haspati had a sister named ùÇgirasÅ. She was a follower of the Brahmà cult. She became the wife of PrabhÃsa the last one of the eight Vasus.\<*>\ ViÓvakarmà was her son. (BhÃgavata Skandha 4, MahÃbhÃrata, ùdi Parva, Chapter 66). 2) %% In some purÃïas B­haspati is described as the son of Agni. Its authority is given below. AÇgiras, the father of B­haspati was once doing penance in his hermitage. When the fire of penance increased the brightness of the real fire decreased. Agni (fire) stood before AÇgiras and said "Oh Lord! your brightness surpasses mine. From this day onwards you are the real fire. So you shall be the first fire and I will be the fire of PrajÃpati which is the second fire." Because of this boon of Agni, the devas (gods), recognized AÇgiras also as a fire-god. So in some PurÃïas B­haspati is mentioned as the son of Agni (fire-god). (BhÃgavata, Skandha 4). 3) %% The story of how B­haspati became the teacher of the devas, is given in the BhëÃbhÃrata, Chapter 76 as shown below: "The Suras and the asuras (the gods and the demons) became enemies from time immemorial, regarding the possession of wealth and prosperity in the three worlds. To secure victory in the battles the gods made B­haspati their teacher and likewise the asuras made Áukra their teacher." The devas and asuras began to fight for prosperity and wealth. At that time the devas selected B­haspati and the asuras selected Áukra, as their teacher. 4) %% TÃrà was the wife of B­haspati. She was very beautiful. Seeing Candra's handsome figure she doted on him. There arose several quarrels over this affair. Finally the devas intervened and TÃrà was given back to B­haspatÅ. Budha was born to Candra by TÃrÃ. The individual called TÃra in the family of the monkeys, was a son of B­haspati. It is mentioned in VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 17, Stanza 10 as follows, which proves this fact. "B­haspati begot the mighty monkey TÃra." In the ãgveda, Maï¬ala 1, AnuvÃka 19, SÆkta 126, it is mentioned that B­haspati had a daughter named RomaÓÃ. When her husband teased her RomaÓà said to her husband: "You please come and feel your hand on my body. Don't think that my organs are small. Though I am hairy like the goats of GÃndhÃra, I have got all the organs fully grown." This is the statement in the ãgveda. In the Uttara RÃmÃyaïa, it is stated that B­haspati had a BrÃhmaïa son named KuÓadhvaja, and that a daughter named DevavatÅ was born to KuÓadhvaja. DevavatÅ was born from his mouth while KuÓadhvaja was engaged in devotional recitation of the Vedas. SÅtà was the rebirth of this DevavatÅ. It is stated in the MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 69, that Droïa, the son of BharadvÃja, was born from a portion of B­haspati. Kaca was another son of B­haspati. For full particulars of the story how DevayÃnÅ (daughter of Áukra) hankered after Kaca, see 'Kaca'. Mention is made in MahÃbhÃrata, Vana Parva, Chapter 219, Stanza 1, that B­haspati had a wife called CÃndramasÅ and that she gave birth to six Agnis. In Kampa RÃmÃyaïa, YuddhakÃï¬a mention is made that B­haspati had a daughter named SulekhÃ. Six sons and a daughter were born to CÃndramasÅ. The six sons were six Agnis (fires): In sacrifices the burnt offerings and the ghee were the portions meant for the great and mighty fire Áamyu, the son of B­haspati. It is to satisfy this great fire which blazes with numberless pointed tongues, that in sacrifices such as CÃturmÃsya, AÓvamedha etc. animals are slaughtered. The daughter of Dharma was the wife of Áaæyu. The name of the wonderful being (Áamyu's wife) is SatyÃ. A son named DÅpti and three daughters were born to Áamyu. The son of DÅpti is BharadvÃja who is the recipient of first portion of Ghee oblated in sacrifice. On all full-moon days offerings of sacrifices are meant for Bharata. Bharata had a son named BhÃrata and a daughter named BhÃratÅ. Bharata the Agni is said to be the son of the Agni who is PrajÃpati Bharata. Thus Bharata got the famous name 'the great'. Bharata married VÅrà and a son was born to them called VÅra. This VÅra like Soma is the recipient of sacrificial ghee, according to the belief of the BrÃhmaïas. As this VÅra is the recipient of the second ghee offered in sacrifice, as Soma, he is known by names such as Rathaprabhu, RathadhvÃna and Kumbharetas. VÅra married SarayÆ and became the father of Siddhi--Siddhi the AgnidevatÃ--who is remembered in all fire songs. Fire which has no action on prosperity, fame and vigour has the name NiÓcyavana. NiÓcyavana praises the earth. Satya is the son of NiÓcyavana. Satya which blazes by flame determines time. Satya is known by another name Ni«k­ti. The Agni Svana spreads diseases. The Agnis called Vipulaprabha, YatÃtmà and BrahmacÃri are invoked in simple domestic sacrifices by BrÃhmaïas. The awful fire Ba¬avÃgni is supported by life. The sixth son of B­haspati and TÃrà is called Ávetak­t. The oblation offered to this Agni is known as UdadvÃra. SvÃhà was the daughter of CÃndramasÅ. SvÃhà had three sons. They are three Agnis called KÃmÃgni, Amogha, and Ukthya. (BhÃgavata, Skandha 4). 5) %% A story stating how B­haspati begot a son by the wife of Utathya is given in Skandha 9 of BhÃgavata. MamatÃ, the wife of Utathya, was pregnant. B­haspati had coition with her when her husband was away. The mother and the child in the womb who opposed the act of B­haspati were cursed. Mamatà gave birth to two children. Fearing that her husband might cast her out she left the son of B­haspati in the forest and was about to go, when there was a divine voice from above, "MƬhe, BharadvÃjamimam bhara dvÃjaæ B­haspate." "You senseless woman, bring up this one born of the two. B­haspati, bring up this one born of the two." Hearing this ethereal voice B­haspati took the child and gave him the name BharadvÃja and brought him up. After that the child was given to emperor Bharata. The famous archer Droïa was the son of this BharadvÃja. 6) %% The enmity between the devas and asuras increased day by day. ÁukrÃcÃrya the teacher of the asuras began to do penance before Áiva in the HimÃlayas, with a view to get a divine spell or incantation to destroy the devas. The duration of the penance was thousand years. Indra came to know of this secret and sent his daughter JayantÅ to get the spell from Áukra by deceit. She stayed with Áukra as his disciple and servant. Thousand years passed by. Áiva appeared before Áukra and gave him the spell, capable of destroying the devas. When he was about to return JayantÅ accepted him as her husband. Because of his familiarity with her, of a long standing, he could not refuse her request. Áukra told her that he would become her husband, for a period of ten years and that during that period both of them would be invisible to the world. Thus the couple began an invisible life. B­haspati thought of making the best use of this period. He personated himself as ÁukrÃcÃrya and went to the Asuras, who thinking that their teacher had returned after a long penance gave him a loving and sincere welcome. B­haspati sat on the seat of ÁukrÃcÃrya and began to exhort the asuras in such a manner that within the period of ten years he was able to remove factionalism and hatred from them. At the expiry of ten years' invisible life Áukra returned having sent JayantÅ away. The asuras saw two Áukras together and were amazed. They declared that the real Áukra was he who had been teaching them for the last ten years. Being dismayed at the ingratitude of the asuras he cursed them that they would shortly be destroyed and then left the place. At this juncture B­haspati also assumed his real form and returned to heaven. Thus the asuras became a people without a leader like sheep without a shepherd. At last they approached their teacher Áukra who became their teacher again, when they begged for his pardon. But he said that his curse could not be recalled. But he gave them absolution by saying that they would regain their lost power during the time of Manu SÃvarïi. (DevÅ BhÃgavata, Skandha 4). 7) %% Once RÃvaïa was returning haughty and proud after having defeated the devas and conquered heaven, when Sulekhà the daughter of B­haspati, got terrified and ran away to hide herself from him. RÃvaïa chased her and when she was caught he tried to ravish her. B­haspati got angry and cursed him. "You, who have grown rank by the dart of Cupid, will meet with death by the dart of RÃma". (Kampa RÃmÃyaïa, Yuddha KÃï¬a). 8) %% A¤janà the mother of HanÆmÃn was a servant of B­haspati in her previous birth. Her name then was Pu¤jikÃsthalÅ. She once went to fetch water. At that time many VidyÃdhara young people, both male and female, came there and engaged in amorous acts. Pu¤jikÃsthalÅ witnessed these love scenes for a long time and then returned home. It is mentioned in Kampa RÃmÃyaïa that B­haspati cursed her to be born in the next birth as a female monkey. A¤janà gave birth to HanÆmÃn. When he grew up HanÆmÃn desired to learn Vedas and ÁÃstras (scriptures). HanÆmÃn approached B­haspati to learn from him. But B­haspati was not prepared to teach a monkey who jumped about everywhere. The disappointed HanÆmÃn went to the Sun, who asked him how it could be done by him as he was engaged in travelling without stop. HanÆmÃn said that he would move in front of the sun always. Thus HanÆmÃn who had been rejected by B­haspati became the disciple of the Sun. (Uttara RÃmÃyaïa). 9) %% (1) It is mentioned in DevÅ BhÃgavata, Skandha 1, that B­haspati was the teacher of the hermit Áuka. (2) In Agni PurÃïa, Chapter 51, it is instructed that B­haspati should be consecrated in temples as wearing a necklace of beads (Elaeo carpus seeds) and a water pot. (3) Mention is made in the MahÃbhÃrata, ùdi Parva, Chapter 169, Stanza 21 that B­haspati gave BharadvÃja ùgneyÃstra (the arrow of fire). (4) During the period of emperor P­thu, when the Earth-goddess was changed into a cow the gods employed B­haspati to milk the cow to obtain the things they needed. (M.B. Droïa Parva, Chapter 69). (5) Once B­haspati gave Subrahmaïya a stick as a present. (M.B. Áalya Parva, Chapter 46). (6) Once B­haspati advised Indra to use sweet words. (M.B. ÁÃnti Parva, Chapter 84). (7) Once B­haspati got angry with MahÃvi«ïu at the sacrificial hall of Uparicaravasu. (M.B. ÁÃnti Parva, Chapter 336, Stanza 14). (8) B­haspati cursed the JaladevatÃs (goddesses of water). (M.B. ÁÃnti Parva, Chapter 242, Stanza 27). (9) B­haspati and Candra are said to be BrÃhmaïa Kings. (M.B. AÓvamedha Parva, Chapter 9, Stanza 8). (10) %% B­haspati was a deep thinker and one who had firm convictions in many matters. He was a man of vast knowledge. Every movement of the gods had its origin in the brains of B­haspati. There is no philosophy which does not contain the exhortations made by Bhaspati at various times to the devas (gods) or kings or hermits. \<*) It is stated in MahÃbhÃrata, Vana Parva, Chapter 218 that the mother of B­haspati had another name, ÁubhÃ, and that B­haspati had six more brothers, born later, named B­hatkÅrti, B­hatjyoti, B­hadbrahmÃ, B­hadmanÃ, B­hadmantra, and B­hadbhÃsa and that ùÇgirasÅ had the name BhÃnumatÅ also.>\ ## A king of the family of AÇga. (Agni-PurÃïa). ## See Guïìhya. ## A king of the family of Bharata. (BhÃgavata, Skandha 9). ## A king in ancient India. Mention is made about this king in the MahÃbhÃrata, ùdi Parva, Chapter 1, Stanza 237. ## A son of AÇgiras. Mention is made in MahÃbhÃrata, Vana Parva, Chapter 218, that seven sons, named B­hatkÅrti, B­hajjyoti, B­hadbrahmÃ, B­hadmanÃ, B­hadmantra, B­hadbhÃsa and B­haspati and a daughter named BhÃnumatÅ were born to AÇgiras and his wife ÁubhÃ. ## A king. Scion of the family of BhagÅratha. In the MahÃbhÃrata, ùdi Parva, Chapter 158, Stanza 21, it is mentioned that this king attended PäcÃlÅ Svayaævara (Marriage of PäcÃlÅ). ## A king of the country called Kekaya. On the first day of the battle of BhÃrata at Kuruk«etra, this King fought with K­pa, the teacher. Later he killed K«emadhÆrti in the battle. In MahÃbhÃrata, Droïa Parva, Chapter 125, mention is made that he fought with Droïa, the teacher and was killed. ## A king of the country known as Ni«adha. In the battle of BhÃrata, he fought on the side of the Kauravas and was killed in the battle, by Dh­«Âadyumna (Droïa Parva, Chapter 337, Stanza 65). ## A king of the Puru dynasty. King Suhotra was his father. King B­hatputra had three sons, AjamŬha, DvimŬha and PurumŬha. (Agni PurÃïa, Chapter 278). ## A teacher born in the family of AÇgiras. The K«atriyas of his time had troubled and harassed him a great deal. Mention is made in Atharva Veda that the K«atriyas met with destruction as a consequence. ## The name of a hymn. (ãgveda, Maï¬ala 1, AnuvÃka 10, SÆkta 52). ## A king born of the family of Bharata. (BhÃgavata Skandha 9) ## An asura (opponent of gods) born from a portion of KrodhavaÓa, a daitya (asura). Lak«maïÃ, the daughter of B­hatsena was one of the wives of ÁrÅ K­sïa. In the battle of MahÃbhÃrata, B­hatsena was on the side of the Kauravas. ## A teacher. It is mentioned in Garu¬a PurÃïa that NÃrada had taught B­hatsena, Brahmavidyà (theosophy). ## A female attendant of DamayantÅ. Mention is made in MahÃbhÃrata, Vana Parva, Chapter 60, that when Nala was defeated in the game of dice, DamayantÅ sent B­hatsenà to inform the ministers about the defeat of the King. ## Another name of the Sun. (M.B. ùdi Parva, Chapter 1, Stanza 42). ## A king born to KÃleya, an asura. (M.B. ùdi Parva, Chapter 67, Stanza 55). ## A song of SÃma (conciliation--one of the four expedients) originated from the head of hermit Päcajanya. From the face of his hermit another song of SÃma called Rathantara also originated. These two songs of SÃma are very effective expedients. So they are called TarasÃharas (quickly effective). (M.B. Vana Parva, Chapter 220, Stanza 7). ## Mother of CÃk«u«amanu. Two sons, Ái«Âhi, and Bhavya were born to Dhruva by his wife Áambhu. SucchÃyà the wife of Ái«Âhi gave birth to five sons, Ripu, Ripu¤jaya, Vipra, V­kala and V­katejas. These sons were sinless. B­hatÅ was the wife of Ripu. CÃk«u«a Manu was born to Ripu and B­hatÅ. (Vi«ïu PurÃïa, AæÓa 1, Chapter 13). ## One of the seven horses of the Sun. The seven horses of Sun are, GÃyatrÅ, B­hatÅ, U«ïik, JagatÅ, T­i«Âup, Anu«Âup and PaÇkti. (Vi«ïu PurÃïa, AæÓa 2, Chapter 8). ## A devagandharva (a class of gods). In the MahÃbhÃrata, ùdi Parva, Chapter 122, mention is made that this gandharva had participated in the birth celebration of Arjuna. ## (BILHA×A). A Sanskrit poet who lived in the 11th Century A.D. B­lhaïa is the author of VikramÃÇkadevacarita, Caurapa¤cÃÓikÃ, KarïasundarÅ and such other works. Of these KarïasundarÅ is a fouract play. The theme of the play is KÃmadeva the king of the CÃlÆkyas marrying KarïasundarÅ a vidyÃdhara woman. The King at first sees her in a dream and falls in love with her. She then appears before the King in the guise of a boy. But the intelligent minister recognizes her by her fragrance and introduces her to the King and the King marries her. B­lhaïa had written his dramas on the model of MÃlavikÃgnimitra, RatnÃvalÅ and such other dramas. ## A celestial maid. She was the hand-maid of Vargà a celestial beauty. (For further information see VargÃ). ## Son of Candra. 1) Birth. B­haspati the teacher-priest of the devas had a very beautiful wife named TÃrÃ. One day seeing the handsome figure of Candra, TÃrà became amorous. Candra was the Disciple of B­haspati. It was not right on the part of the wife of the teacher to feel amorous towards a disciple. B­haspati came to know of the affair and sending for Candra asked him to return his wife. Both Candra and TÃrà did not pay any heed to B­haspati. Both sides were about to engage in a battle. The devas arrayed themselves on both sides. Seeing that this was not an honourable thing some devas tried for a compromise. Finally Candra returned TÃrà to B­haspati. At this time TÃrà was pregnant. Both Candra and B­haspati claimed the paternity of the child in the womb of TÃrÃ, who witnessed that Candra was the father of the child. All accepted the words of TÃrÃ. Budha was the child TÃrà gave birth to. 2) %% Budha grew up to be a youth. During the period the King Sudyumna one day entered KumÃravana (a forest) and was changed to a woman. When the King became a woman the name adopted was IlÃ, who grew amorous of Budha. The famous King PurÆravas was the son born to them. (For more information see IlÃ, Candra and PurÆravas). 3) %% (1) Budha wears a necklace of RudrÃk«a beads (Elaeo Carpus Seeds) and has a bow. (Agni PurÃïa, Chapter 51). (2) Candra performed the christening ceremony of Budha. (BhÃgavata Skandha 9). (3) Budha is a luminous member of the assembly of BrahmÃ. (M.B. Sabha Parva, Chapter 11, Stanza 29). ## A hermit. Once he spoke about the importance of VÃnaprastha (retirement in the forest). It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 244, Stanza 17, that this hermit spent the whole of his life in VÃnaprastha (retirement in the forest) and at the end he entered heaven. ## A scientist on ethics. He has written a book called DharmaÓÃstra on the different kinds of rites of consecration, initiation etc. from formation in the womb till Upanayana (investiture with the Brahmà string), different kinds of marriages, Pa¤camahÃyaj¤as (the five essential sacrifices) ÁrÃddha (offering to the manes), PÃkayaj¤a (simple domestic sacrifices), SomayÃga (drinking the moon-plant juice at the Soma sacrifice) and such other matters of ethics. ## A BrÃhmaïa who lived in Gau¬adeÓa. Budha who was the incarnation of all vices drank too much and spent a whole night lying unconscious on the veranda of the house of a harlot. His father became anxious about him as he had not returned though the night had advanced much. He searched everywhere and finally came to the place where he was lying unconscious. He reviled the son, who getting angry killed his father then and there. After that he returned home. His mother advised him to leave off his vices. His wife shed tears before him. Seeing that his mother and wife were impediments on his way, he put an end to their lives. Once this BrÃhmaïa carried away Sulabhà the beautiful wife of hermit KÃlabhÆti and ravished her. Sulabhà cursed him and made him a leper. Budha wandered about and reached the city of King ÁÆrasena. On that day the King was about to go to Heaven with the entire city by aeroplane. However hard the pilots might try the plane would not move an inch. Then the devas told the King: "Drive away the leper there. The vices of that sinful murderer have made the plane stationary." ÁÆrasena who was kind and righteous, neared the leper and cured him with caturÃk«arÅmantra (a spell of four letters) and got ready to take him also to heaven. (GaïeÓa PurÃïa 1:76). ## The founder of Buddhism. Some consider him to be an incarnation of Vi«ïu. In days of old in a battle the devas were defeated by the asuras and the gods approached Vi«ïu with their grievance. MahÃvi«ïu incarnated as the son of Áuddhodana with the name Gautamabuddha (SiddhÃrtha). Then he went to the asuras and made them reject the Vedas and the laws thereof. All the Daityas (Asuras) became Buddhists. There is a story in AgnipurÃïa, Chapter 16, that thus it was the purpose of Buddha to convert every asura to Buddhism and send him to hell. The story given above is in accordance with the PurÃïas. The following are the facts gained by historic investigations. Gautama Buddha was born in B.C. 560, in Kapilavastu near the HimÃlayas. His father was Áuddhodana. He was born in the family of the ÁÃkyas. The word 'ÁÃkya' is another form of the word K«atriya. The real name of Buddha was SiddhÃrtha. Áuddhodana brought up his son in such a way that he should not be subjected to any sort of mental pain or worry. So he kept Buddha aloof from the outer world. Thus he spent his childhood in comfort and pleasure. Once by chance he happened to see a sick man, an old man and a dead body. The sight made him thoughtful. He began to think upon a way to remove sorrow and pain from the world and to bring about peace and comfort. The change that appeared in the son worried the father. So at the age of sixteen he made SiddhÃrtha marry YaÓodharÃ. A son was born to them. But the mind of SiddhÃrtha was restless, distressed and agitated. One day SiddhÃrtha discarded everything and went out of the palace alone. SiddhÃrtha wandered from place to place learning from various teachers. But he did not find peace. Once on a full-moon day while he was sitting in meditation under a banian tree he got 'Bodha'. (insight or conviction). From that day onwards he began to be known by the name 'Buddha'. After that he came to KÃÓi, and told his disciples how he got Bodha or conviction. The number of his followers increased day by day. Thus Buddhism came into being. Buddha said that the reason for pain and sorrow in the world was desire and that sorrow could be exterminated only by controlling and overcoming all desire. To attain Eternal Bliss one should be true and righteous in thought, deed and word and that 'Not Killing' was the foundation of righteousness. Buddhism spread everywhere in BhÃrata. Gautama Buddha died at the age of eighty. ## An ancient Sanskrit poet. It is believed that he lived in the 4th century A.D. The most important work of this poet who was a Buddhist, is 'PadyacƬÃmaïi'. The life of Buddha is described in this Book in ten KÃï¬as (sections). A similarity to the poems of KÃlidÃsa and AÓvagho«a is seen in this poem. Buddhagho«a is said to have reached Ceylon in 357 A.D. and translated some Buddhist literature. ## A wife of Dharmadeva. In Vi«ïu PurÃïa AæÓa 1, Chapter 7, it is mentioned that Dharmadeva had married thirteen daughters of Dak«a. They are ÁraddhÃ, Lak«mÅ, Dh­ti, Tu«Âi, MedhÃ, Pu«Âi, KriyÃ, Buddhi, LajjÃ, Vapus, ÁÃnti, SiddhÅ and KÅrti. ## An attendant of Áubrahmaïya. (M.B. Salya Parva, Chapter 46, Stanza 12). ## (BUDDHA-MATA). The origin of Buddhism was in the sixth century B.C. This new religion was shaped out of Hinduism that prevailed at that time. Buddhism which had its origin in North India, prevailed everywhere in India up to the eleventh century A.D. During that period there was an overflow of this religion to the other parts of Asia. Now this religion has its full sway over the people of Burma. 90% of the population there, are adherents of Buddhism. 80% of the people of Thailand, 60% of the people in Ceylon and Japan and 17% in China are now Buddhists. In India, Pakistan and the Philippines the Buddhists are only a minority. Even though Indonesia is a Muslim country there is a small class of Buddhists there. Combodia, Lavos and Tibet are considered to be Buddhist countries. In Nepal there are only two religions, Hinduism and Buddhism. In countries outside Asia there are followers of Buddhism. Statistics reveal that there are one hundred and sixtyfive thousand Buddhists in North America, one hundred and thirtyfive thousand in South America, and ten thousand in Europe. The number of Buddhists in the world today is 150.31 crores. ## The letter C has two meanings, viz., evil people and pure man. ## ÁiÓupÃla, king of Cedi. Dh­«Âaketu, King of Cedi, is also known by this name. It was this Caidya who led the Krau¤cavyÆha created by Dh­«Âadyumna in the great battle. (Krau¤cavyÆha = A battle array in the shape of a stork). (Áloka 47, Chapter 50, BhÅ«ma Parva). ## A prince born to King Kuru of his queen VÃhinÅ (Áloka 50, Chapter 94, ùdi Parva). ## A forest of purÃïic fame. Once King YayÃti enjoyed sexual acts with the apsaras ViÓvÃcÅ in this forest. (Áloka 43, Chapter 75, ùdi Parva). It was here in this forest that PÃï¬u spent some days once with his wives MÃdrÅ and KuntÅ. (Áloka 48, Chapter 118, ùdi Parva). As a support to the great mountain MahÃmeru were four mountains, Mandara, Merumandara, SupÃrÓva and Kumuda. Above each of these was a garden-wood, Nandana, Caitraratha, VaibhrÃjaka and Sarvatobhadra. Thus it is to be presumed that Caitraratha was on Merumandara. (Chapter 16, Pa¤cama Skandha, BhÃgavata). ## A sub-division of ùdi Parva, (See under MahÃbhÃrata). ## A mountain. This mountain is situated near Girivraja, the capital city of Magadha. This mountain was very dear to the people of Magadha. The followers of B­hadratha deemed it as a God and worshipped it. (Chapter 21, Sabhà Parva). ## (See Brahmadatta II). ## A son of VÃsuki, the NÃga king. He died at the serpent yaj¤a (Sarpa Satra) of Janamejaya by falling into the fire. (ùdi Parva, Chapter 57, Verse 6). ## One of the three attendants given to Subrahmaïya by Vi«ïu, the other two being SaÇkrama and Atikrama. (Áalya Parva, Chapter 45, Verse 40). ## One of the two attendants presented to Skandhadeva by Tva«Âa, the other one being Anucakra. (Áalya Parva, Chapter 45, Verse 40). ## SudarÓana Cakra (disc) of MahÃvi«ïu. The Vi«ïu PurÃïa contains the following story about the origin of the Cakra. SÆryadeva (the Sun God) married Saæj¤Ã, daughter of ViÓvakarmÃ. But, due to the insufferable heat of her husband the marital life of Saæj¤Ã became miserable, and so she requested her father to lessen the heat of SÆrya. And, accordingly ViÓvakarmà ground SÆrya on a grinding machine and thus diminished his effulgence. But, the grinding could diminish only (1/8) of that effulgence, which glowing red-hot dropped on the earth, and with that ViÓvakarmà made the SudarÓana Cakra, the TriÓÆla, the Pu«pakavimÃna and the weapon called Áakti. Out of those four things the TriÓÆla came to be possessed by Áiva, the Pu«pakavimÃna by Kubera and Áakti by BrahmÃ. The SudarÓana Cakra which was glowing like anything was deposited in the sea. (Vi«ïu PurÃïa, Part 3, Chapter 2). There is a story in the MahÃbhÃrata as to how the Cakra thrown into the sea came into the possession of MahÃvi«ïu. While ÁrÅ K­«ïa and Arjuna were picnicing on the shores of the Yamunà Agnideva went to them and requested them to give KhÃï¬ava forest to him for food. As Tak«aka, friend of Indra, was living in the forest the latter was causing heavy rains to fall there. K­«ïa and Arjuna realized the fact that Agni would be able to consume the forest only after subjugating Indra. But, how to manage it? Then Agni said that he would supply the weapon to fight Indra with, and accordingly he meditated on Varuïa, who presented to him (Agni) a chariot and flag with monkey as symbol, a quiver which would never become empty of arrows, a bow called GÃï¬Åva and the SudarÓana Cakra. Agnideva gave the Cakra to ÁrÅ K­«ïa and the other things to Arjuna. (M.B. ùdi Parva, Chapter 297). ## A city in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 45). ## A warrior born in V­«ïi vaæÓa. (V­«ïi dynasty). (Sabhà Parva, Chapter 14, Verse 57). ## A synonym of Kapila mahar«i. (See Kapila). ## A very intelligent brahmin. One-eyed and bent down in body he is a character in VatsarÃjacarita. (See VidÆ«aka). ## Chief of the VidyÃdharas. He, with his younger brother is engaged in singing the praise of Kubera. (Sabhà Parva, Chapter 10, Verse 27). ## A great mountain. Indra performed a yaj¤a on this mountain. (ÁÃnti Parva, Chapter 4, Verse 185). ## The son, a BrahmavÃdin, of ViÓvÃmitra. (AnuÓÃsana Parva, Chapter 4, Verse 64). ## A nÃga (a serpent). It was this nÃga which was deputed by Ananta (nÃga king) to lead the soul of BalarÃma on his death to PÃtÃla. (Mausala Parva, Chapter 4, Verse 16). ## A woman attendant of Skandadeva. (Áalya Parva, Chapter 46, Verse 5). ## A town in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 45). ## A mountain very much extolled in the PurÃïas. When deputing monkeys in quest of SÅtÃ, SugrÅva instructed them to make a special search in Mount CakravÃn. It was on this mountain that ViÓvakarmà made the SudarÓana Cakra. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Chapter 42, Verse 16). ## A Phalanx. A particular pattern of army formation on ground. In the Kaurava-PÃï¬ava war DroïÃcÃrya formed a CakravyÆha wherein Abhimanyu, son of Arjuna got himself trapped and killed. (Abhimanyu, who forced himself inside the VyÆha did not know the method of geting out of it which Arjuna alone knew). CakravyÆha is made in the form and shape of Cart-wheels. VyÃsa has described the CakravyÆha made by Droïa as follows:-The great preceptor made the CakravyÆha and posted in it to maximum capacity kings, who were equal to Indra. In every opening of the vyÆha were posted princes equal in prowess to the Sun. All the princes were organised compactly. And, all of them wore red uniforms and were adorned with other things also red in colour and held red flags. They also wore golden ornaments and garlands scented with Sandal paste. Ten thousand strong they rushed forward to fight with Abhimanyu. Duryodhana's son, Lak«maïa, led the onrush. In the centre (of the CakravyÆha) stood Duryodhana in the company of heroes like Karïa, DuÓÓÃsana and K­pa. And, at the head of the army stood Droïa, the captain of the army, who looked like the rising sun. Then there was the King of Sindhu, and near him stood AÓvatthÃmÃ, and there stood in front of them thirty Kauravas, all of them equal to Devas. On the flanks were great heroes like Áalya, BhÆriÓravas. And then did the battle rage. (Droïa Parva, Chapter 34). ## A forest hunter. The following story is told about him in Chapter 16, KriyÃyoga of the Padma PurÃïa. Devoted much to his parents, Cakrika was a great devotee of Vi«ïu. He used to worship Vi«ïu daily with fruits, (edible) roots etc. But, he did so only after himself tasting them. One day while thus tasting a fruit, somehow or other it got itself lodged in his throat, and all his attempts to dislodge it failed. The fruit had to be, at any rate, offered to Vi«ïu and therefore Cakrika drew his sword and cut his throat with it. Lord Vi«ïu who was so pleased at such great devotion of the man appeared on the scene and brought him back to life. Sometime afterwards Cakrika expired at the DvÃrakà temple, and thus attained salvation. ## A king in the dynasty of YayÃti. (BhÃgavata, Navama Skandha). ## A synonym of the Sun. (ùdi Parva, Chapter 1, Verse 42). ## A tributary of river GaÇgÃ. Starting from Vi«ïupÃda (Svarga) the GaÇgà falls into DevayÃna and thence into the moon and after flooding the whole area it divides itself into four tributaries, viz., SÅtÃ, Cak«us, Alakanandà and Bhadrà and falls into Brahmaloka and flows in four directions. Of the four tributaries the river called Cak«us falls on the peak of Mount MÃlyavÃn and then flows through KetumÃla and falls into the western sea. The GaÇgà which flows through India is a branch of the above-mentioned tributary, AlakanandÃ. (DevÅ BhÃgavata, A«Âama Skandha). ## A king born in the lunar dynasty. He was the son of King Anudruhyu. (BhÃgavata, Navama Skandha). ## A river which flows through ÁÃkadvÅpa. (ÁÃka island). (BhÅ«ma Parva, Chapter 11, Verse 33). ## 1) %% The sixth of the fourteen Manus. (See Manvantara). 2) %% UttÃnapÃda and Priyavrata were the sons of SvÃyambhuvamanu, and Dhruva was UttÃnapÃda's son. Dhruva had two sons, Ái«Âi, and Bhavya by his wife Áambhu. SuchÃyÃ, wife of Ái«Âi, had five sons, viz., Ripu, Ripu¤jaya, Vipra, V­kala and V­katejas. From B­hatÅ, wife of Ripu, was born CÃk«u«a, the mighty and CÃk«u«a begot a son called Manu by Pu«karaïÅ, daughter of VÅraïaprajÃpati and one of the offsprings of Varuïa. This Manu was called CÃk«u«a Manu. And CÃk«u«a Manu had ten sons by his wife NadvalÃ, daughter of VairÃjaprajÃpati, called Kuru, Puru, Áatadyumna, TapasvÅ, SatyavÃn, Áuci, Agni«Âoma, AtirÃtra, Sudyumna and Abhimanyu. Out of the ten, Puru had the following sons by ùgneyÅ, viz. AÇga, Sumanas, KhyÃti, Kratu, AÇgiras and Áibi. AÇga married SunÅthÃ, and Vena was their son. The famous emperor, P­thu was Vena's son. 3) %% The following story is told in the MÃrkaï¬eya PurÃïa about the former life of CÃk«u«a before he was born as CÃk«u«a. In that former life he was ùnanda, son of Anamitra. Once a cat carried ùnanda away and laid him on the bed of the child of King VikrÃnta, and the same cat deposited the king's child somewhere else. And, ùnanda grew up as the real son of the King. But, one day he told the King the truth about him and left for the forest for tapas. Brahmà appeared before him and blessed that he would, in the next birth, be born as the sixth Manu and thus CÃk«u«a became the sixth Manu. 4) %% During CÃk«u«amanvantara were born the famous Nara and NÃrÃyaïa as the sons of Dharma. It was also during this period that Brahmà was born as Candra, Vi«ïu as DattÃtreya and Áiva as DurvÃsas from AnasÆyÃ, the purest of women and the wife of Atri. (DevÅ BhÃgavata, Caturtha Skandha). ## An art, the study of which will enable one to see anything in the three worlds. CÃk«u«Å was taught by Manu to Soma, by him to ViÓvÃvasu, by him to Citraratha, the Gandharva and by him to Arjuna, son of PÃï¬u. (ùdi Parva). ## A very important art practised in temples mainly in Kerala. It is called so because it is exhibited by CÃkyÃrs (a sect attached to temples). In important temples a place called KÆttambala is set apart for displaying the art. The KÆttu now prevalent in Kerala temples is not exactly of its old form. KulaÓekharavarmà perumÃl (elected ruler of old Kerala) effected some changes in the old art form, and BhÃskararavivarmà perumÃl and Tolakavi made further reforms in it. The art of KÆttu was evolved with the object of relating purÃïic stories in such a manner as will help devotional feelings grow in man. The main aim of the KÆttu is to narrate purÃïic stories in such a way as to instil Bhakti in the hearers and to create an interest in them in the PurÃïas. The CÃkyÃr (the man who gives the discourse who usually belongs to the Brahmin sect called CÃkyÃrs) tells the story in a very interesting way, reciting appropriate passages from the PurÃïas and illustrating them with apt examples and similes. The narration is from the beginning till end humorous. The CÃkyÃr who delivers the discourse is usually a man with a good sense of humour and a sense of what is odd, strange or eccentric in nature and human character. There are three varieties of KÆttu: Prabandhaæ KÆttu, Naæbiar KÆttu and KÆÂiÃÂÂam. Of these the first is narrative (ùkhyÃnapara) while in the second and third type, the element of acting is more important (Abhinayapara). ## Lak«mÅdevÅ. The following story is told in the DevÅ-bhÃgavata as to how this name came to be applied to the devÅ. Once Revanta the very handsome son of SÆryadeva came to VaikuïÂha riding Uccai÷Óravas, Indra's horse. DevÅ, who was at that time with Vi«ïu gazed for a few minutes in wonder at the horse. She did not, therefore, attend to Vi«ïu's talk. Angered at this Vi«ïu told the devÅ: "Since your eyes find enjoyment on unnecessary things and move about among such objects, you shall be called from today onwards Ramà and CalÃ. Also you will be born as a mare on earth. Accordingly MahÃlak«mÅ was born as a mare on the banks of river SarasvatÅ, and regained her old form only after delivering a son by Vi«ïu. That son was EkavÅra, founder of the Hehaya kingdom. (DevÅ BhÃgavata, Skandha 6). ## (CAMARý). An animal whose tail is its most important and valued organ. In the course of its movements in the forest if the tail gets entangled anywhere it is supposed to lie down there till the tail is freed by itself. About the origin of Camara, the following story is told in the VÃlmÅki RÃmÃyaïa. KrodhavaÓÃ, daughter of Dak«aprajÃpati and wife of KaÓyapa had ten daughters, viz. M­gÅ, M­gamadÃ, Hari, BhadramadÃ, MÃtaÇgÅ, ÁÃrdÆlÅ, ÁvetÅ, SurasÃ, Surabhi and KadrÆ. To M­gamadà the S­maras and Camaras owe their origin. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Canto 14). ## A rod (handle) with a large tuft of hair, fibre or feathers at the end. A symbol used by kings and brahmins. CÃmara of the king should have a golden handle, and it should be made of the wings of the swan, the pea cock, the BalÃkà bird etc. But, the wings of different birds shall not be intermixed. Circular in shape, the CÃmara should have on its handle 3, 4, 5, 6, 7, or 8 sandhis (joints, knots). (AgnipurÃïa, Chapter 245). ## A yogi, the younger brother of Bharata, a king born in the dynasty of Priyavrata, son of Manu. This country got its name BhÃrata from king Bharata (country ruled by Bharata). Bharata had nine brothers called KuÓÃvarta, IlÃvarta, BrahmÃvarta, ùryÃvarta, Malaya, Bhadraketu, Sena, Indrasp­k and KÅkaÂa. Bharata had also nine other brothers renowned as navayogÅs, born of another mother. Camasa was one of them, the other eight being Kavi, Hari, AmbarÅ«a, Prabuddha, PippalÃyana, ùvÅrhotra, Drami¬a and KharabhÃjana. (BhÃgavata Pa¤cama Skandha). ## A holy place in SaurëÂra which forms part of the very reputed sacred place called VinÃÓana. It is said that it was here that the river SarasvatÅ which once became invisible, was detected. A bath here is as efficacious as performing the Jyoti«Âoma yaj¤a. (M.B. Vana Parva, Chapter 82, Verse 112). ## (See PATTU). ## A viÓvadeva. (M.B. AnuÓÃsana Parva. Chapter 191, Verse 35). ## A king born in the AÇga dynasty. (See CANDRAVAõÁA). ## (CAõPùPURý). A city on the banks of river GaÇgÃ, Caæpà is often referred to in the PurÃïaÓ. It was here that LomapÃda lived in tretÃyuga. (M.B. Vana Parva, Chapter 113, Verse 15). In DvÃparayuga the city was ruled by a SÆta called Atiratha, who got Karïa, while he and his wife were brooding over their lack of a child. In after years Karïa also ruled the city. (M.B. ÁÃnti Parva, Chapter 5, Verse 7). ## A vidyÃdhara. Once he visited the banks of river Yamunà with his wife MadÃlasà when they got from the forest nearby a child. The child in later years became famous as EkavÅra, founder of the Hehaya dynasty. (See EKAVýRA). ## (CAMPùKARA). A holy place in Northern India. One day's halt at the place and a bath there is considered to be as good as giving away one thousand cows as gift. (M.B. Vana Parva, Chapter 84). ## Son of ViÓvÃmitra who was a brahmavÃdin (M.B. AnuÓÃsana Parva, Chapter 4, Verse 58). ## A literary form of presenting a story in a mixture of prose and verse, and abounding in beautiful descriptions: "Gadyapadyamayaæ kÃvyaæ CampÆrityabhidhÅyate". Over and above prose and verse the CampÆs use daï¬akas (very long, involved and poetical prose). This literary form had its origin first in Sanskrit and other Indian languages adopted it with some variations. For instance, though prose in Sanskrit CampÆs is really prose, that in Malayalam is something akin to metrical prose. There are more than two hundred CampÆs in Malayalam. The most famous of the CampÆ writers in MalayÃlam are Punam Namboothiri, MahÃmaÇgalam Namboothiri and NÅlakaïÂha. ## A division of an army. (See AksauhiïÅ) ## (See PÃrvatÅ). ## The auspiciousness of CÃïaka (cowdung) is due to Lak«mÅ. (See Lak«mÅ, Paras 1 and 6). ## (KAUèILYA). The famous author of "ArthaÓÃstra" a treatise on political economy. Eastern and western scholars have made exhaustive researches on this intellectual giant of ancient India, CÃïakya. But, nothing definite has yet been established about his time or life. Indians have accepted as a fact the traditional legend that he was a minister of Candragupta, the founder of the Maurya dynasty. It is also firmly believed that it was this mighty intellect of a brahmin who made Candragupta a powerful emperor and steered the ship of his state. The phrase 'CÃïakya's kuÂilanÅti' (crooked tactics) has become proverbial. Some scholars hold the opinion that he came to be called 'KauÂilya' because of his KuÂila (crooked) tactics; but evidence to establish this view-point is yet to be adduced. It is his famous ArthaÓÃstra, which has made CÃïakya's name a world famous one. The great German thinker Jolly has described the ArthaÓÃstra as a unique composition in the Sanskrit language. And, Johann Meyer, the great western scholar has the following to say about the book:-- "KauÂilya's ArthaÓÃstra is not one single text, it is a collection and collateration of all books in ancient India. To study the greatness of the theories and principles contained in it today requires continuous and constant study at least for twenty years and the unremitting efforts of a scholar with unabounded knowledge are required." Even his name has not yet been confirmed beyond doubts. KauÂilya is also called Vi«ïugupta, CÃïakya, Dramila, and AÇgula. Modern researches place the date of the ArthaÓÃstra at near about B.C. 400. In ViÓÃkhadatta's MudrÃrÃksasa (drama) the name KauÂilya is used. The Authors of NÅtiÓÃstra maintain that the name of the author of ArthaÓÃstra was Vi«ïugupta. It may be gathered from the MudrÃrÃk«asa that he became famous as CÃïakya as he was the son of Caïaka, and that he possessed deep erudition in NÅtiÓÃstra, DharmaÓÃstra and astrology. There is another legend to the effect that this brahmin (CÃïakya) belonged to KäcÅpura and that he migrated to PÃÂalÅputra, the seat of learning and scholarship. As KÃmandaka, who lived in the fourth century B.C. has eulogised CÃïakya in his nÅtiÓÃstra it may be surmised that CÃïakya lived sometime near about that. Candragupta and CÃïakya are referred to in the Vi«ïu and the VÃmana PurÃïas. KauÂilya was keen-eyed and scholar par excellence. "ArthaÓÃstra" is a great book written by him after thoroughly examining the viewpoints of previous scholars, and then establishing his own views and theories. From the DaÓakumÃracarita of Daï¬Å (A.D. 700) it may be seen that there are 6000 verses in the Anu«Âup metre (eight letters in one line) in the ArthaÓÃstra composed by Vi«ïugupta for the use of Candragupta Maurya. The Artha Ãstra has been held in praise by BÃïabhaÂÂa who lived in the 7th Century, SomadevasÆri, who lived in the 10th century and also by Hemacandra, the author of KÃvyÃnuÓÃsana, who lived in the 12th century. The book is a discourse on the principles and practices that are necessary to establish a strong government of an ideal empire. CÃïakya has mentioned in his book with respect the old scholars like Manu, Áukra, B­haspati, NÃrÃyaïa, KÃtyÃyana and Govinda dÅk«ita. (For the purÃïic story about CÃïakya see Vararuci, Para 6). ## A notorious harlot who lived in dvÃpara yuga. When one day at midnight she came to the appointed place to meet a paramour the latter had not arrived. While waiting impatiently there she was attacked and killed by a leopard. Emissaries of Vi«ïu as also of Yama arrived to carry away the soul of Ca¤calÃk«Å. Yama's men argued that she had sinned throughout her life, and therefore claimed the harlot's soul. But the emissaries of Visïu countered the argument thus: "once on her way to conduct her trade Ca¤calÃk«Å got into a temple and munched tÃmbÆla in the course of which she rubbed some lime on the walls of the temple. Taking into consideration this fact of her having spent sometime thus to clean the temple wall her soul deserves to be led to Vi«ïuloka". In the argument the emissaries of Yama were defeated and the soul of Ca¤calÃk«Å was taken to VaikuïÂha by the emissaries of Vi«ïu. (Padma PurÃïa, Chapter 6). ## A vidyÃdhara girl. Once while she was concentrating her mind in prayer over MahÃlaksmÅ, RÃvaïa, King of the RÃk«asas, committed rape on her, and she cursed him that he should die on account of MahÃlak«mÅ herself and accordingly at last he was killed by RÃma on account of SÅtÃ, the incarnation of MahÃlak«mÅ. (Kaæpa RÃmÃyaïa). ## (See Caï¬amuï¬Ãs). ## A prominent monkey. In the RÃma-RÃvaïa war this monkey caused much trouble to Kumbhakarïa. (M.B. Vana Parva, Chapter 287, Verse 6). ## A mahar«i born in the dynasty of Cyavana Muni. A very erudite scholar and deeply versed in the Vedas, it was this mahar«i, who performed Janamejaya's famous Sarpa sattra. (M.B., ùdi Parva, Chapter 58, Verse 4). ## A forest hunter who attained salvation by the worship of ÁivaliÇga. (Phallus of Áiva). While once hunting in the woods Caï¬aka saw a Áiva temple in ruins, and the ÁivaliÇga lying on the ground uncared for. This sight greatly grieved him, and he told Áiæhaketu, son of the PäcÃla RÃja who happened to come that way all about the temple and the liÇga. To his query as to whether the ÓÃstra permitted a hunter like himself to worship ÁivaliÇga, Siæhaketu answered there were injunctions in the ÁÃstras for people like him (Caï¬akas) to instal ÁivaliÇga on rock and then worship it daily, the worshipper wearing ashes from the burning ghàon his body. Accordingly Caï¬aka installed the liÇga on a rock and began worshipping it daily along with his wife, PulindÅ. But after sometime there was left no ashes in the burning ghàand Caï¬aka and PulindÅ discussed between them the means to get ashes for the next day. Then PulindÅ suggested that she should burn herself to ashes and that Caï¬aka should continue worshipping the ÁivaliÇga wearing on his body the ashes. Very unwillingly Caï¬aka agreed with the sad proposal of his wife, and the next day he worshipped the ÁivaliÇga wearing on his body the ashes of PulindÅ. And, at the close of the worship he called aloud for PulindÅ, and lo! wonder of wonders! she stood there before him more healthy than formerly. Moreover a vimÃna descended from the skies and conducted both Caï¬aka and PulindÅ to Áivaloka. (Áiva PurÃïa, ÁaæbaramÃhÃtyma). ## A muni, son of KakÓivÃn, the son of Gautama. B­hadratha, King of Magadha, was having no issues when, one day, Caï¬akauÓika went to the palace and blessed the King as a result of which a son called JarÃsandha was born to him. Caï¬akauÓika continued to live at Magadha for long as the preceptor of the kings of that land. (See JarÃsandha). ## (See CÃturvarïya). ## 1) %% A very prominent and reputed king of Ujjayini. VÃsavadattÃ, wife of Udayana was his daughter. 2) %% His real name was MahÃsena. After ascending the throne he began doing tapas to get a noble wife and a good sword. When he cut his own flesh and made an offering of the same to the sacred fire after a long period of tapas the DevÅ became pleased, and offered him a sword of exceptional excellence and said that as long as he had that sword with him no enemy would defeat him. The DevÅ also assured him that ere long AÇgÃravatÅ, daughter of the asura called AÇgÃraka and the fairest damsel in the three worlds would become his wife. Since he (MahÃsena) did the most austere rites and rituals, the DevÅ said, he would come to be called Caï¬amahÃsena. Afterwards the sword given by the DevÅ and the elephant called na¬Ãgiri proved as successful and effective to him as were VajrÃyudha and his elephant AirÃvata to Indra. 3) %% One day, during a hunting expedition a boar escaped unhurt by the king's arrows and after turning turtle his chariot it went into a cave. The king in great anger followed the pig into the cave, and going forward some distance he saw a beautiful animal whereupon he seated himself on the side of a tank. There he saw, amidst a number of women an exceptionally beautiful woman moving about. Casting her charming eyes glistering with love the woman approached the King. During their conversation, when the king told her about himself she began crying. To the query as to the reason for her crying she answered as follows:-"The boar you saw is my father, AÇgÃrakÃsura. His body is harder than even diamond, and none can inflict any injury on it. The women you see around are princesses captured by my father from various palaces for my help, and my name is AÇgÃravatÅ. My father became a RÃk«asa as the result of a curse; he is now asleep in the assumed form of a boar. On awaking he is sure to eat you for food, and it was that thought which brought tears to my eyes". To these words of AÇgÃravatÅ, the king replied as follows:--"If you have any love for me you would go to your father and begin crying when he wakes up, and to his question as to why you are crying you should reply that thoughts about your future in the event of your fathers's death brought tears in your eyes." AÇgÃravatÅ agreed to the above proposal of the King. She hid the King in a safe place and went and stood by the side of her father. Everything happened as was anticipated and AÇgÃraka consoled his daughter by saying that none would be able to kill him whose body was as hard and strong as diamond, there being only one opening through which he might be struck on the left wrist which might be concealed by the bow. Caï¬amahÃsena who heard the above talk came out of his hiding place and challenged the asura to war. He raised his left hand to show the sign, "just coming, please wait", and the king then shot his arrow through the opening on his left wrist. The asura fell dead. 4) %% And, now Caï¬amahÃsena married AÇgÃravatÅ and returned to his kingdom with his wife. Two sons, GopÃlaka and PÃlaka were born to the royal couple, and the King celebrated an Indrotsava for the welfare and prosperity of the children. Pleased at the utsava Indra appeared to the king in sleep and blessed him saying that a daughter would be born to him and that her son would be crowned emperor of the VidyÃdharas. Accordingly a daughter was born to the King, and she was called VÃsavadattÃ. (given by VÃsava, i.e. Indra). Udayana married VÃsavadattÃ. (See Udayana). ## Two brothers born in the Asura dynasty, the elder brother being called Caï¬a and the younger Muï¬a. These brothers collected, like the other asura leaders DhÆmrÃk«a, and RaktabÅja, thousands of soldiers and lived in all pomp and glory. During this period two asura brothers called Áumbha and NiÓumbha had returned from the HimÃlayas after securing from Brahman a boon that they would meet with their death only at the hands of a woman. Caï¬a and Muï¬a became their friends and attendants. Áumbha and NiÓumbha set out on a triumphal tour and conquered heaven, earth and pÃtÃla. The Devas took refuge in a forest. After wandering in the forest for a long time, at the instance of B­haspati they sought asylum with PÃrvatÅ. PÃrvatÅ stood for sometime in deep concentration, and there emerged from her divine body Kau«ikÅ or KÃlÅ. PÃrvatÅ assured the Devas that she would kill Áumbha and NiÓumbha. And, then KÃlÅ sat alone on a rock in the thick Forest. Caï¬a and Muï¬a, who happened to pass that way were attracted by the great beauty of PÃrvatÅ and imparted the news to Áumbha and NiÓumbha, and they deputed DhÆmrÃk«a and 60,000 soldiers to bring PÃrvatÅ over to them; but by one huækÃra (sound 'hum') she reduced them to ashes. Ultimately she killed Áumbha and NiÓumbha also. (DevÅ BhÃgavata, Pa¤cama Skandha). ## A son of Garuda. (Udyoga Parva, Chapter 101, Verse 9). ## A gandharva. (See Pura¤jana). ## A terrific form of PÃrvatÅ, who is worshipped in temples under the name Caï¬ikÃdevÅ. The DevÅ's idol has twenty hands. In the hands on the right side are held ÁÆla (three-pronged weapons) sword, Vela (rod), Cakra, pÃÓa (rope), parigha (shield), Ãyudha, abhaya, ¬amaru and Áakti, while the hands on the left side hold nÃgapÃÓa, small parigha, axe, AÇkuÓa (a long-hooked rod), pÃÓa, maïi, flag, gadÃ, mirror and an iron cylindrical rod. There are also idols of Caï¬ikà with ten hands. At the feet of the DevÅ lies Mahi«Ãsura with his head severed from body. There will also be standing near the idol a puru«a (man) born from the neck of the MÃhi«a brandishing his weapon, and with the ÁÆla in his hand in all rage and womitting blood and with red hairs and eyes. That puru«a is bound strongly on his neck with rope. The vehicle of the DevÅ is a lion. The DevÅ is mounted on the lion with her left leg on the asura lying below. This Caï¬ikÃdevÅ thus stands with weapons in the hand, as annihilator of enemies and with three eyes, and she should be worshipped in pÆjÃmaï¬ala with nine Padmas (tantric divisions) along with her idol. Firstly the DevÅ should be worshipped in the central padma and Indra and others in the other padmas. There is also another Caï¬ikÃdevÅ (DurgÃ) with eighteen hands. She holds in her right hand a skull, shield, mirror, broom, bow, flag, ¬amaru and pÃÓa (cord) and in her left hand rod, iron pounder, ÁÆla, Vajra, sword, AÇkuÓa (a sticklike weapon with one end bent to hold on to things) Áara (arrow) Cakra and ÓalÃkÃ. There are nine other DurgÃs having the same weapons as the above except the Öamaru and the broom. But, they have only sixteen hands each. These nine DurgÃs are called Rudracaï¬Ã, Pracaï¬Ã, Ugracaï¬Ã, Caï¬ÃnÃyikÃ, Aticaï¬ikÃ, and Caï¬ogrÃ. The Durgà standing at the centre will have the colour of gorocana (red sandal paste) and the others will have the following colours; aruïavarïa (red) K­«ïa varïa (black), nÅla varïa (blue), Óukla varïa (white), dhÆmra varïa (brown) pÅta varïa (yellow) and ÓveÂa varïa (white). The nava DurgÃs (nine DurgÃs) are installed for the prosperity of children etc. And all these are different forms of PÃrvatÅ. Also, in various aspects or poses, PÃrvatÅ is called by other names. She is called Siddhà when installed in RaæbhÃ-vana wearing ak«amÃlà (garland of beads), kirÅÂa (crown) and agni. The same Siddhà without the fire is called LalitÃ. GaurÅdevÅ with one of the hands on the left side placed on the shoulder and the head, and holding the mirror in the other hand, and holding in one of the hands on the right side fruits etc. and the other hand held up is called SaubhÃgya gaurÅ. (For further details see PÃrvatÅ). (Agni PurÃïa, Chapter 50). ## A prominent asura, also called Candravarman. It was this asura, as beautiful as Candra (the moon) who was born as the king of KÃmboja under the name Candravarman (M.B. ùdi Parva, Chapter 67, Verse 31). ## A king born in the Solar dynasty and the son of ViÓvarandhi and father of YuvanÃÓva. See VaæÓÃvalÅ) ## The PurÃïas declare that Candra was one of the invaluable things got at the churning of K«ÅrÃbdhi (ocean of milk) Candra, MahÃlak«mÅ, SurÃ, Uccai÷Óravas, Kaustubha, PÃrijÃta, KÃmadhenu, Dhanvantari, Am­tam and KÃlakÆÂa were the things thus got from the Ocean of Milk. (M.B. ùdi Parva, Chapter 18 and Vi«ïu PurÃïa, Part 1, Chapter 9). Also, the evil devatà called Jye«ÂhÃ, AirÃvata, the gem named CintÃmaïi and fair damsels like TÃrà and Rumà were got from the K«ÅrÃbdhi, (Kampa RÃmÃyaïa, YuddhakÃï¬a). For general information about Candra, see Grahas). ## (CANDRA DEVA). 1) %% The child born to Atri by AnasuyÃ. (See PurÆravas). In Skandha 4 of the DevÅbhÃgavata it is stated that it was Brahman who was born as Candra. (See Atri). 2) %% TÃrÃ, the very beautiful wife of B­haspati, preceptor of the Devas happened to reach Candra's home during her perambulation one day. Candra and TÃrà fell in love with each other at first sight and lived in conjugal happiness. And thus days passed by. B­haspati, being informed of the fact on enquiry, deputed his disciples to bring TÃrà back, but to no purpose. B­haspati sent his disciples again and again to TÃrÃ, but all to no purpose. Then B­haspati himself went to the house of Candra and invited TÃrÃ, this time also to no purpose. Enraged at this the Deva guru spoke to Candra as follows: "The brahmin-killer, gold-thief, drunkard, he who marries another's wife and he who associates himself with the above three types are responsible for the most terrible five sins, and you, therefore, are not fit enough to reside in Devaloka. Unless you return my wife to me I will curse you." None of the threats of B­haspati could shake Candra. He told the Devaguru that TÃrà who had gone to his house on her own accord would also leave him when she was satiated with him. These words of Candra made B­haspati all the more angry. He returned home and waited sometime more for TÃrÃ's return. But, he got disappointed, and getting impatient he started again for Candra's house. But, this time the gatekeepers did not let him in. Terribly angry at the cruel rebuff B­haspati sought help of Indra. Indra sent word to Candra asking him to send TÃrà back home or be prepared for war. Even then Candra refused to yield, and Indra started for war against Candra. But, there was somehow some difference among the devas about all this, and the news reached the asuras. At once Áukra, preceptor of the asuras and an old enemy of B­haspati met Candra and assured him all support in case war broke out between Indra and Candra. He also strongly advised Candra not to return TÃrà to B­haspati. And, ultimately a fierce war began between Indra and Candra. All activities in the world were thrown into confusion and chaos. At this Brahmà on his haæsa (swan) came to the scene and admonished Candra and Áukra. They could not but obey Brahmà and so were forced to stop fighting. Moreover, Candra returned TÃrà to B­haspati. The quarrel and fighting thus ended for the time being, but another problem cropped up. At the time Candra returned TÃrà to B­haspati she was carrying, and B­haspati was not aware of the fact. And at last TÃrà delivered an exceptionally beautiful male child. The naming ceremony of the child was duly performed, B­haspati himself acting as its father. When the news reached Candra he sent a messenger to B­haspati claiming the child was his. B­haspati too claimed its fatherhood. This controversy developed almost to the brink of a second devÃsura war. At this stage Brahmà went to B­haspati's house and questioned TÃrà as to who really was her child's father, and she named Candra. Upon this Brahmà asked B­haspati to release the child to Candra. B­haspati did so. (DevÅ BhÃgavata, Prathama Skandha). 3) %% Candra took twentyseven daughters of Dak«a as his wives. (DevÅ BhÃgavata, Saptama Skandha). These twentyseven wives are the twentyseven stars. Candra circumambulates MahÃmeru along with these, his twentyseven wives (Stars). (M.B. Vana Parva, Chapter 163, Verse 33). The names of the twentyseven wives are given hereunder: AÓvinÅ, BharaïÅ, K­ttikÃ, RohiïÅ, M­gaÓiras, ùrdrÃ, Punarvasu, Pu«ya, ùÓle«Ã, Janakaæ, PhÃlgunÅ, UttaraphÃlgunÅ, Hasta, CitrÃ, SvÃti, ViÓÃkhÃ, AnurÃdhÃ, Jye«ÂhÃ, MÆlÃ, PurvëìhÃ, UttarëìhÃ, ÁroïÃ, Áravi«Âha, Pracetas, PÆrvapro«ÂhapadÃ, Uttarapro«ÂhapadÃ, RevatÅ. %% The Devas and the asuras jointly churned K«ÅrÃbdhi wherefrom emerged Dhanvantari with the Am­takumbha (pot of nectar). (See Am­tam). But an asura mÃyÃvÅ (magician) called Saiæhikeya absconded to PÃtÃla with the Am­takumbha which nobody noticed as everybody was busy with dividing other divine objects. Only after the mÃyÃvÅ's disappearance was it noticed that the Am­ta Kumbha was missing. At once MahÃvi«ïu assumed the figure of a beautiful woman, got back the Kumbha and gave it to the devas. The devas began drinking the am­tam when, at the instance of some other devas, Saiæhikeya, the mÃyÃvÅ assuming the form of an old brahmin reached svarga, got a share of the am­ta and began to drink it. SÆrya and Candra (Sun and Moon) who were on guard at the gates divined the secret of the 'old brahmin' and informed MahÃvi«ïu about it. He cut the throat of the pseudo-brahmin with his SudarÓana Cakra. But, half of the nectar he had drunk stayed above the throat and the other half below it. Therefore, though the head and the trunk were severed they remained alive. These two parts, in course of time, evolved as RÃhu and Ketu. When the throat was cut some blood as well as some am­ta dropped on two places on the ground, and they became the red onion and the white onion respectively. Some vaidika brahmins used to consider the red onion objectionable for consumption as it was evolved from blood, while the white onion was considered usable as it was evolved from am­tam. ãÃhu and Ketu still maintain their hatred for SÆrya and Candra who had betrayed the asura, who, disguised as brahmin tried to drink the am­ta. Eclipse is the phenomenon of RÃhu and Ketu swallowing SÆrya and Candra as and when opportunity presents itself for it. But, since the throat is severed from the body, SÆrya and Candra thus swallowed get out through the throat. That is the reason why SÆrya and Candra become visible after the eclipse in over. (Kampa RÃmÃyaïa, Yuddha KÃï¬a and BhÃgavata A«Âama Skandha). 5) %% Once emperor P­thu transformed BhÃmidevÅ into a cow and milked from her all things and provisions. On that occasion it was BrahmÃ, who acted as Calf. And, following P­thu when the ã«is milked the cow Candra served as Calf. (For details see P­thu). 6) %% Of the twentyseven daughters of Dak«a whom Candra had married he loved RohiïÅ much more than the other twentysix wives, and so kept her always with him. This annoyed the twentysix wives, who complained about it to Dak«a. Dak«a's advice to Candra to treat all the wives on an equal footing had no effect on him. So, the twentysix neglected wives again complained to Dak«a as follows: "We shall stay in the ÃÓrama and serve you. Soma (Candra) does not associate with us, he will not accept your advice." Though Dak«a warned Candra a second time, that too had no effect on him. So the twentysix wives, for the third time, complained to Dak«a. Dak«a got angry at this and cursed that Candra should suffer from tuberculosis. Thus Candra was afflicted by consumption. Though Candra performed many a yaj¤a to get cured of the fell disease, they did not produce the desired effect. Candra remaining a tubercular patient, the growth of medicinal plants stopped with the result that all living things contracted consumption. When people began becoming thinner, the devas asked Candra for an explanation, and he told them all the details. They then sought the help of Dak«a, who gave Candra redemption from the curse by ordaining that if he dived in the SarasvatÅ tÅrtha in the western sea he would be free from consumption for half of every month. Thenceforth Candra made it a practice to dive in the SarasvatÅtÅrtha and that is the reason why Candra is exempted from K«ayaroga for fifteen days. (M.B. Áalya Parva, Chapter 35). 7) %% During the reign of emperor P­thu, he changed BhÆmidevÅ into a cow. Later the ã«is also changed bhÆmidevÅ into a cow and milked her. It was Candra who served as calf then. Pleased at this Brahman crowned Candra as king of the stars and medicines. (HarivaæÓa, Chapter 4, Verse 2). 8) %% (1) Candra is 11,000 sq. yojanas in area, 33,000 yojanas in circumference and a volume of 5,900 cubic yojanas. (M.B. BhÅ«ma Parva, Chapter 12). (2) Candra presented two attendants called Maïi and Sumati to Subrahmaïya (Áalya Parva, Chapter 45, Verse 32). (3) Candra once made a discourse on the superior qualities of brahmins to ÁambarÃsura. (AnuÓÃsana Parva, Chapter 36, Verse 13, Southern Text). (4) All welfare and prosperity accrue to him, who on full-moon day at moon-rise tenders offerings to Candra of bread in copper vessels with honey poured into it. (AnuÓÃsana Parva, Chapter 36, Verse, 13, Southern Text). (5) Candra is one of the a«Âa-vasus. Candra had four sons, Varcas, ÁiÓira, PrÃïa and Ramaïa by his wife named ManoharÃ. (ùdi Parva, Chapter 66, Verse 18). (6) Abhimanyu was Candra's son, Varcas, reborn as the son of Arjuna. (See Abhimanyu). ## An important river in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 29). ## Second son of RÃvaïa. Once when ÁrÅ RÃma was King, Candragupta abducted the daughter o! SugrÅva and the daughter-in-law of VibhÅ«aïa. HanumÃn released them both as ordered by ÁrÅ RÃma. (Kampa RÃmÃyaïa Uttara KÃï¬a; also see Sahasramukha RÃvaïa). ## A minister of KÃrtavÅryÃrjuna. KÃrtavÅryÃrjuna was once fed sumptuously by Jamadagni at his ÃÓrama with the help of ÁuÓÅlÃ, the devasurabhi (divine cow). Candragupta, at the instance of KÃrtavÅryÃrjuna tried to capture SuÓÅlà by force, which disappeared immediately in the sky. KÃrtavÅryÃrjuna's servants then forcibly took away its calf. Candragupta thrashed to death Jamadagni, who tried to obstruct their action. (See KÃrtavÅrya, Para 9). ## An asura, who was reborn as King Áunaka. (M.B., ùdi Parva, Chapter 677, Verse 37). ## A son born to Ka«yapa prajÃpati of SiæhikÃ, daughter of Dak«a. (M.B., ùdi Parva, Chapter 65, Verse 31). ## Son of King SudhÃrmika of Kerala. The following story about him is told in Jaimini AÓvamedha Parva. CandrahÃsa, born under the star MÆlam had a sixth finger on the left foot indicative of poverty and of all other evils. And, therefore, on his birth enemies killed SudhÃrmika and his wife followed him soon to the other world. The child thus left an orphan was taken to Kauï¬alakapurÅ by a female inmate of the palace. But unfortunately the woman died within three years of the above incident. The child, just for very existence, took to begging. After sometime some women jointly took up charge of the boy. Once he went to the house of Dh­«Âabuddhi, minister of Kauï¬ala where a feast was in progress. The munis present there were impressed by CandrahÃsa and prophesied that he would become a King. To Dh­«Âabuddhi, the munis said that the child would guard his wealth. Angry and suspicious at the prophesy of the munis Dh­«Âabuddhi asked his men to kill the boy. They led him to the forest. On the way CandrahÃsa got a ÁÃlagrÃma (a small sacred stone which represented some upadevatÃ) which he applied very devotedly to his face. They did not in fact kill the boy, but cut off his sixth finger on the left foot and showed it to their master. Thus left alive in the forest by the murderers the boy was roaming about when the King af Kalinda on a hunting expedition saw the destitute boy, and taking pity on him took him back with him to the palace. The boy was put under the care of MedhÃvatÅ, the King's consort. The king named him CandrahÃsa. Since the King took a special interest in the education of the child he became adept in all arts and sciences. At the age of twelve CandrahÃsa, with the permission of the king, set out on a triumphal tour, and the king welcomed CandrahÃsa on his return after his glorious victory that brought him wealth. At the instance of the Kalinda king, CandrahÃsa, sent by his messengers tribute to the Kauï¬ala king, who, understanding from them that so much of wealth had been brought to the Kalinda king by CandrahÃsa started at once for the Kalinda palace. On being told the whole story about CandrahÃsa, Dh­«Âabuddhi, the minister of the King of Kauï¬ala made up his mind to do away with him somehow or other for which he despatched a letter to his son, Madana, through CandrahÃsa. CandrahÃsa on his way to Kauï¬ala slept on the banks of a river. CampakamÃlinÅ, the daughter of the King of Kauï¬ala and Vi«ayÃ, daughter of Dh­«Âabuddhi happened to go to the river bank where CandrahÃsa was sleeping. CampakamÃlinÅ, who became subject to great love for CandrahÃsa removed the anklets on her feet and approached him slowly, and when she took up and read a letter she found lying beside him, she felt awe and sorrow to find therein a suggestion to poison him to death. Without wasting much time in thought she changed the word 'vi«amasmai' (give him poison) to 'Vi«ayÃsmai' (give him Vi«ayÃ) and put it in its former place. After some time when CandrahÃsa awoke from sleep and reached Kauï¬ala city and delivered the letter to Madana its content pleased him very much. As for Vi«ayÃ, she was spending her days in constant prayer that CandrahÃsa should marry her. In the circumstances the marriage of CandrahÃsa and Vi«ayà was solemnised on the earliest auspicious day. In due course Dh­«Âabuddhi returned to Kauï¬ala with all the wealth he could lay his hands upon after capturing Kalinda. He seethed with grief and rage at the news that Vi«ayà had been married to CandrahÃsa. All the explanations offered by Madana did not satisfy him. He persisted in his determination to kill CandrahÃsa. The evil-minded Dh­«Âabuddhi one day asked CandrahÃsa to go and worship at the DevÅ temple after having made arrangements for his murder there. But, as fate would have it, it was Madana who, instead of CandrahÃsa, was killed. Even before the above incident had happened the Kauïdala King had married his daughter CandramÃlinÅ to CandrahÃsa, and after relinquishing the kingdom also in his favour the King took to the forest to lead a hermit's life. The above developments added fuel to the fire of anger in respect of Dh­«Âabuddhi, and when he saw in the temple precincts, his son's corpse he became well-nigh mad. Crying out that all this was the result of his having troubled the Vai«ïava CandrahÃsa he dashed his head against the pillars of the temple and died. CandrahÃsa was grieved over the death of Dh­«Âabuddhi. He worshipped DevÅ offering his flesh in the sacrificial fire. DevÅ appeared and granted him two boons which helped him to bring Dh­«Âabuddhi and Madana back to life. And, when the Kalinda king and his wife, fearing the wicked Dh­«Âabuddhi were about to end their lives in flaming fire, Dh­«Âabuddhi went to them and imparted to them the secrets about the life of CandrahÃsa. The Kalinda king and his wife dropped their former decision to end their life, and CandrahÃsa took up the reins of government at the behest of the King. CandrahÃsa, who won repute as a very powerful and effective ruler, during the AÓvamedha sacrifice of Yudhi«Âhira captured the sacrificial horse, and Arjuna, at the instance of K­«ïa had to enter into a pact with CandrahÃsa, who promised him help for the success of the sacrifice. CandrahÃsa had a son called MakarÃk«a by Vi«ayà and another son, PadmÃk«a by CampakamÃlinÅ. ## RÃvaïa's sword. RÃvaïa, in the course of his triumphal tour after receiving the boons from Brahman, subjugated kings, and marching northward reached the valleys of Mount KailÃsa. But, NandikeÓvara stopped him there, and RÃvaïa, threatening to throw away Áiva, master of NandikeÓvara along with KailÃsa, put his twenty hands under it to pull it out, and the great mountain shook violently. PÃrvatÅ got frightened and running upto Áiva embraced him. Áiva, who divined the reason for all these with his eye of supreme knowledge grounded the mountain firmly on earth, crushing RÃvaïa's hands under it. Unable to take away his arms from under the mountain, RÃvaïa remained there for about thousand years singing the praises of the Lord. At last Áiva appeared to RÃvaïa and presented him with a sword called CandrahÃsa. It was this sword which won victories for RÃvaïa in future wars. (Uttara RÃmÃyaïa). ## A son of Áatrughna, brother of ÁrÅ RÃma. Áatrughna had two sons. AÇgada and Candraketu by his wife ÁrutakÅrti (Uttara RÃmÃyaïa). ## A vidyÃdhara King. See MuktÃphalaketu). ## A ­«i who imparted spiritual knowledge to SampÃti and advised JaÂÃyu to give directions about the way to the monkeys in their search for SÅtÃdevÅ. (VÃlmÅki RÃmÃyaïa). ## TÃrÃ, the wife of B­haspati. She fell in love with Candra and lived with him for sometime, and came to be called CÃndramasÅ. (M.B. Vana Parva, Chapter 219; see also TÃrÃ). ## Wife of king HariÓcandra reputed for his unique honesty and integrity. (See HariÓcandra). ## A city. Two sons, Tak«aka and Citraketu were born to Lak«maïa of ôrmilÃ. Tak«aka was crowned King of Agati, a city built on the eastern coast of the sea after annihilating the hunter tribe there, and Citraketu was crowned king of CandramatÅ, a city built on the western coast of the sea after killing all the Mlecchas there. (Uttara RÃmÃyaïa). ## Grandson of Nala. He married SÅmantinÅ, daughter of Citravarman, a king of ùryÃvarta. SÅmantinÅ, hearing about CandrÃÇgada fell in love with him, and it was with the help of MaitreyÅ, wife of YÃj¤avalkya, that she was wedded to him. While once CandrÃÇgada was enjoying a boat-race in KÃlindÅ (river) with his friends a storm upset the boat and most of them were drowned to death. The servants of Tak«aka saw CandrÃÇgada sinking to the bottom of the river and carried him to PÃtÃla and he stayed there for sometime in the midst of amorous nÃga damsels. CandrÃÇgada's people, under the impression that he had died, performed his funeral rites, and SÅmantinÅ took to widow's life. Enemies captured his kingdom and imprisoned his father, Indrasena. When once the nÃga King asked CandrÃÇgada to marry nÃga girls and settle down in PÃtÃla he told the King that he was already married and that his wife SÅmantinÅ was brooding over him, and he had, therefore, to return to her. Accordingly the nÃga king sent him back with presents of a white horse, a RÃk«asa and an infant serpent. CandrÃÇgada, with his presents, came up in KÃlindÅ where SÅmantinÅ, grief-stricken was spending her days in penance, and they recognised each other. Informed about the return of CandrÃÇgada the enemy kings released his father from captivity and apologised to him. And he pardoned them. CandrÃÇgada and SÅmantinÅ took great interest in observing somavÃravrata (fasting etc. on Mondays) and pleased at the vrata of the latter ÁrÅ PÃrvatÅ blessed her. Two brahmins called Devamitra and SÃrasvata were living there at the time. Three sons called Sumedha, SÃrasvata and SÃmavÃn were born to Devamitra. The sons also turned out to be great scholars but they were poor. They could not get brides as they were poor. In the hope that they would get some money if they approached CandrÃÇgada and SÅmantinÅ the brahmins went to them. After hearing their story the king and his queen conducted them in a procession in the precincts of the palace, Sumedha dressed as husband and SÃmavÃn as his wife. But, lo! when the procession was over SÃmavÃn could not be divested of his womanhood, and SÅmantinÅ named her SÃmavatÅ. Being told that his son had turned woman SÃrasvata sought the advice of some munis to remedy the situation. But, all the attempts of the munis to change the woman to man failed, and they opined that only PÃrvatÅ, who had been pleased by the SomavÃravrata, would be able to find a solution to the problem. From that day onwards the brahmin youths lived as husband and wife. (Áiva PurÃïa, SomavÃravratam). ## A son of Janamejaya. ParÅk«it was the son of Abhimanyu (Arjuna's son). Janamejaya was ParÅk«it's son. Janamejaya married princess Vapu«Âamà of KÃÓi. Two sons called CandrÃpŬa and SÆryÃpŬa were born to the couple. CandrÃpŬa had hundred sons, who distinguished themselves as great heroes in archery. Satyakarïa was the eldest among the sons. Ávetakarïa, son of Satyakarïa, married YÃdavÅ, the daughter of SucÃru. (Bhavi«ya PurÃïa). ## (See SÆryaprabhÃ). ## Mother of the wonderful girl, SomaprabhÃ. (See SomaprabhÃ). ## A great sinner, who killed his preceptor. The Padma PurÃïa relates the story of four sinners named Vidura, CandraÓarman, VedaÓarman and Va¤jula, who shed their sin by bathing in the GaÇgÃ. The sins committed by the four were respectively Brahmahatyà (killing of brahmin), Guruhatyà (killing of the preceptor), AgamyÃgamana (having sexual contact with women like the wife of guru which is debarred) and Govadha (killing of cow) respectively. The leader of the above four sinners was one Vidura of the PäcÃla deÓa. He was begging in the streets without the tuft of hair, the sacred thread and tilaka (mark of sandal paste etc. on the forehead). He went from house to house begging for alms crying thus: "Here is come the man (himself) who committed BrahmahatyÃ. Please give alms to the brahmin-killer who is a drunkard also." During his begging tour he visited all the tÅrthas also, yet brahmahatyà stuck on to him. While this sinner Vidura, his heart rent with sorrow and remorse, was sitting under a tree, a MÃgadha brahmin called CandraÓarman happened to come there. This brahmin had committed the sin of guruhatyà (killing the preceptor). He told Vidura:--"While residing with the guru, blinded by desire, I killed the guru, and am now burning myself in the fire of repentance." While they were engaged thus in conversation a third person, called VedaÓarman also came there in an absolutely tired condition. He told Vidura and CandraÓarman that his relatives and others had cast him out as he once did the sin of agamyÃgamana, and by the time he had finished telling his story a VaiÓya called Va¤jula came there. Besides drinking liquor he had committed govadha (killing of cow) also. Though these four sinners assembled at the same place, they only talked, but did not touch one another, take food together, rest on the same seat or lie on the same bedsheet. According to the advice of a Siddha (an evolved soul) the four sinners dived in the holy waters of GaÇgà and came out redeemed of their sins. (Padma PurÃïa, Chapter 91). ## A brahmin of Agni gotra from MÃyÃpura, he was the disciple and son-in-law of DevaÓarman. Both of them were killed by a RÃk«asa while they were gathering darbha (a particular variety of grass used in religious ceremonies) in the forest. CandraÓarmà attained VaikuïÂha as he was a very righteous person. During K­«ïÃvatÃra (incarnation of Vi«ïu as ÁrÅ K­«ïa) he was born as AcrÆra. (Padma PurÃïa). ## A King (son of Pau«ya). The following story about his birth is told in the Padma PurÃïa. Though married for a long time Pau«ya did not have an issue. He began worshipping Áiva to be blessed with a son. Áiva was pleased at this and he gave him a fruit which he divided equally among his three wives. In due course the three wives delivered. But, to get the full and complete form of a child the three children had to be joined together, and so the parts were unified. This boy was CandraÓekhara. Thus CandraÓekhara acquired the name Tryaæbaka. CandraÓekhara married TÃrÃvatÅ, daughter of Kakutstha, a King of the solar dynasty. On account of the curse of Kapotamuni two sons, Bh­Çgi and MahÃkÃla were born to TÃrÃvatÅ in VetÃla yoni and Bhairava yoni respectively. Dama, Uparicara and Alarka were sons born to CandraÓekhara himself. (Aurasaputras). ## A king of Siæhala deÓa (Ceylon). Candrasena had two daughters, MandodarÅ and IndumatÅ by his wife GuïavatÅ. KambugrÅva, son of SudhanvÃ, the chief of MÃdra desired to marry MandodarÅ. But, since she preferred unmarried life KambugrÅva's desire did not fructify. Some time later she refused to marry another suitor also, King VÅrasena of Kosala. Meanwhile the marriage of her younger sister, IndumatÅ was celebrated, herself having selected Sude«ïa, the MÃdra prince at the Svayaævara as husband. Though a handsome person Sude«ïa was a philanderer, and one day IndumatÅ saw him in bed with her maid-servant. From that day onwards, cutting asunder all marital relationship with Sude«ïa, IndumatÅ went and stayed with her father. This story told by Mahi«Ãsura to show that women possess only very little discretion occurs in the Pa¤cama Skandha of DevÅbhÃgavata. ## A king of UjjayanÅ and a great devotee of Áiva. As he performed great sacrifices and gave away money and materials in gift to those who prayed for them, an attendant of Áiva called Maïibhadra once gave him a gem, which possessed supernatural powers. Attracted by the lustre and glare of the gem many kings wanted to purchase it. But Candrasena refused to sell it. Much incensed at the refusal, the enemy kings set out to fight Candrasena, who then took refuge in the MahÃkÃla temple in UjjayanÅ the idol installed in which was ÁivaliÇga. Lord Áiva then appeared to him and granted him salvation. (Áiva PurÃïa, Áaniprado«amÃhÃtmyam). ## The MahÃbhÃrata refers to another Candrasena, son of Samudrasena, King of Bengal. He was present at the svayaævara of PäcÃlÅ. (M.B. ùdi Parva, Chapter 185, Verse 11). BhÅmasena once defeated Candrasena and his father in fight. (Sabhà Parva, Chapter 30, Verse 24). After that Candrasena became a supporter of the PÃï¬avas. It is stated in Droïa Parva that in the great war Candrasena fought from a chariot drawn by horses as white as Candra (moon) and got killed by AÓvatthÃmÃ. ## Another Candrasena, a partisan of the Kauravas, is referred to in the BhÃrata as having fought against the PÃï¬avas. His duty was to guard the chariot wheels of Áalya; he was killed by Yudhi«Âhira. (Áalya Parva, Chapter 12, Verse 52). ## A female attendant of Skandadeva. (M.B. Áalya Parva, Chapter 46, Verse 11). ## A woman, who, though actually in love with her husband enjoyed life with her paramour. CandraÓrÅ is the heroine of a story narrated in the KathÃsaritsÃgara to prove that the interest married women take in clandestine relationship is only due to fleeting temptations. CandraÓrÅ was the wife of a vaiÓya called BÃlavarman, who lived in the city of Prati«ÂhÃna. One day, looking out through the windows in her house she saw the very handsome vaiÓya youth called ÁÅlahÃra and felt great desire for him. She brought him secretly to the house of her companion and satisfied her desire. When their meeting became a routine affair her relations and servants knew about it. And, her husband alone was unaware of it. Once he became ill with severe fever. Even while he was in his death-bed CandraÓrÅ continued her affair with the paramour. When one day she was with her paramour thus, she was told that her husband was no more. At once she took leave of him, returned home and committed suicide by jumping into the funeral pyre of the husband. (KathÃsaritsÃgara, ÁaktiyaÓolambaka, TaraÇga 2). ## Son of King KuvalayÃÓva of the Ik«vÃku dynasty. He had two brothers called D­¬hÃÓva and KapilÃÓva. (M.B. Vana Parva, Chapter 24). ## A brahmin, who got back his life by worshipping SÆrya. He stayed with his wife, DevamatÅ in Kamalapura ruled by King Kamalavarman. A son called MahÅpÃla was born to him, and at the time of the birth of the child a celestial voice declared that MahÅpÃla would become King. A few years later a daughter called CandramatÅ also was born to CandrasvÃmÅ. During this period, rains having failed, very severe famine stalked Kamalapura. Even the king unmindful of justice and righteousness began extracting from the people whatever they possessed. Finding the situation deteriorated so much CandrasvÃmÅ set out for his fatherin-law's house with MahÅpÃla and CandramatÅ, and on the way they had to cross what was once a wild forest, but which had by then been denuded of green trees or other foliage due to the failure of the rains. The children were severely afflicted by thirst, and so the father, after leaving them at the foot of a tree went in search of water when he was caught by the people of the forest king and taken before him. When he knew that he was about to be given in sacrifice to DevÅ the brahmin folded his hands and prayed to SÆryadeva, who appeared before him and assured him that not only will death not visit him, but also he would be united with his wife and children. The children left under the tree began crying, their father having not returned to them, and a VaiÓya called SÃrthadhÃra who came that way felt pity for the crying children and took them to his house. One day AnantasvÃmÅ, a brahmin and a minister of King TÃrÃnÃtha of TÃrÃpura happened to visit SÃrthadhÃra. AnantasvÃmÅ, who had no children of his own took away with him the children from SÃrthadhÃra. One day SÆryadeva appeared to the forest king in his sleep and asked him not to kill the brahmin (CandrasvÃmi) held captive by him. The very next morning CandrasvÃmÅ was released from captivity. Roaming about in quest of his children, CandrasvÃmÅ reached the city called Jalapura where he was put up as the guest of a house-holder. One day the host told CandrasvÃmÅ that a vaiÓya called Kanakavarman had, a few days back, told him that he (Kanakavarman) had got two children, one male and the other female from the forest, and taken them to the NÃlikera island. The very next day CandrasvÃmÅ, along with a vaiÓya called Vi«ïuvarman arrived at the NÃlikera island, and on enquiry they were told that Kanakavarman, with the children had left for KaÂÃha island. They then went to KaÂÃha island only to be told that Kanakavarman had gone to KarpÆra island. With another VaiÓya CandrasvÃmi landed on the KarpÆra island to no purpose. After thus going to the Suvarïa and Siæhala islands too CandrasvÃmi met Kanakavarman at CitrakÆÂapura. Kanakavarman showed the children to CandrasvÃmi, but they were not his. He burst into tears, and returned from CitrakÆÂapura. He passed on his way back many a temple and city and at dusk reached a big forest. He satisfied his hunger by eating some roots and fruits, and got upon a tree and sat on the top of it. It was mid-night, yet sleep did not oblige him. Then he saw a mÃt­saÇgha (a group of women) consisting of NÃrÃyaïÅ and others come and dance at the foot of the tree. NÃrÃyaïÅ saw CandrasvÃmÅ and after the dance was over and her companions had left the place NÃrÃyaïÅ called him down from the tree and gave him a flower. And, according to the advice of NÃrÃyaïÅ the next day morning CandrasvÃmÅ went to TÃrÃpura where, accidentally he got into the house of AnantasvÃmÅ, minister of the kingdom, and, for food, repeated vedic hymns. The minister invited him for meals, and there he saw MahÅpÃla and CandrÃvatÅ. He placed the flower presented by NÃrÃyaïÅ on MahÅpÃla's nose whereupon the children recognised him, their father. The people celebrated it as a happy day. King TÃrÃvarman gave his daughter, VasumatÅ, in marriage to MahÅpÃla along with half his kingdom. They went to Kamalapura and returned with their mother. All of them spent their days very happily at TÃrÃpura. (KathÃsaritsÃgara, AlaÇkÃravatÅ Laæbaka, TaraÇga 6). ## A King of CitrakÆÂanagara. When once the King in the course of a hunting expedition came to the bank of a river tired and done up he saw there the very beautiful lady, IndÅvaraprabhÃ, daughter of Mahar«i Kaïva by MenakÃ. Having fallen in love with each other they went to the ÃÓrama of the mahar«i where, at his instance, CandrÃvaloka took the pledge not to kill animals in future, and Kaïva married his daughter to the King. On their way back to the palace the couple went to sleep on the banks of a pool which belonged to a Brahmarak«as, who caught hold of them, but released them on condition that they gave him in their stead a brahmin boy aged seven. Thus they returned to CitrakÆÂa and told about the incident to minister Sumati. As advised by Sumati an idol in gold equal in size to a brahmin boy aged seven was made and a proclamation was issued that the golden idol would be given to him who, in return, give a brahmin boy seven years old. A brahmin boy was got, and he was given to the Brahmarak«as. (KathÃsaritsÃgara ÁaÓÃÇkavatÅ Laæbaka, TaraÇga 27). ## A royal dynasty the kings of which ruled India for a long time. Since the founding father of the dynasty was Candra all the kings in the dynasty came to be called CandravaæÓarÃja. (For Candra's birth see PurÆravas). A chronological list of the kings of this dynasty is given infra. Descended from Candra thus, Budha--PurÆravas--ùyus--Nahu«a. Nahu«a had two sons, ùyati and YayÃti. YayÃti had three sons: Druhyu, Anudruhyu and PÆru by his wife Áarmi«ÂhÃ, and two sons, Yadu and Turvasu by his wife DevayÃnÅ. The genealogy of each of them is given below. 1) %%--Descended from Druhyu thus:--Babhru--Setu--ùraïya--Gandharva--Dharma--Gh­ta--Durdama--Pracetas--Mlecchas. 2) %%--Three sons, SabhÃnara, Cak«u« and Parok«a were born to Anudruhyu. SabhÃnara begot KÃlanara, and he S­¤jaya. S­¤jaya had four sons: (a) Janamejaya, (b) MahÃmanas, (c) UÓÅnara and (d) Titik«a. UÓÅnara and Titik«a proved to be family progenitors. Their genealogy is given below:-- %% UÓÅnara had five sons: Áibi, Vena, K­mi, UÓi and Darpa of whom Áibi begot five sons: Bhadra--SuvÅra--Kekaya--V­«adarpa and KapotaromÃ, and from Kekaya was born the KÅcakas. %% Descended from Titik«a were: K­Óadratha--Homa--Sutapas and Bali, and Bali had seven sons: AnaghÃbhÆ--AÇga--KaliÇga--Suhva--Puï¬ra--VaÇga and AdrÆpa. Of the seven sons AÇga turned out to be the family progenitor, and thenceforth the AÇga royal dynasty starts its course. To AÇga were born the following sons: DadhivÃhana--Raviratha--Dharmaratha--Citraratha--Satyaratha--LomapÃda--CaturaÇga--P­thu--Campa--HaryaÇga and Bhadraratha, and to Bhadraratha were born three sons viz. B­hadratha--B­hatkarmà and B­hadbhÃnu. And B­hadratha had the following sons: B­hanmanas, Jayadratha--Vijaya--Dh­tavrata--Satyakarman and Atiratha. Karïa was Atiratha's foster son and father of V­«asena. 3) %% Descended from PÆru were:--Janamejaya--PrÃcinvÃn--PravÅra--Namasyu--VÅtabhaya--Áuï¬u--Bahuvidha--SaæyÃti--RahovÃdi and RaudrÃÓva. RaudrÃÓva married MiÓrakeÓÅ. They had ten sons, viz. ãk«Ãyu--K­«Ãyu--SannatÃyu--Gh­tÃyu--CitÃyu--Sthaï¬ilÃyu--DharmÃyu--SammitÃyu--ãtÃyu and MatinÃra. MatinÃra begot two sons(a) Pratiratha and (b) Sindhuratha. %% From Pratiratha was born Kaïva and from him MedhÃtithi. %% He had three sons, Du«yanta--PravÅra and SÃmanta, and Bharata (Vitatha) was born to Du«yanta of ÁakuntalÃ. From Bharata were descended the following:--Suhotra--SuhotÃ--Gala--Garda--Suketu and B­hatk«atra, who had four sons: Nara--MahÃvÅra--Garga and Hasti. And, Nara begot Saæk­ti and he begot Rantideva and Kuru. A son called PÃpak«aya was born to MahÃvÅra. Garga begot Áani. And it was Hasti who founded HasthinÃpura. He became the family progenitor. Hasti had three sons, PurumŬha -AjamŬha and DvimŬha. The King called Vipra was the son of PurumŬha. AjamŬha, the second son of Hasti had three sons, (a) ãk«a (b) Brhadi«u and (c) NÅla. Their descendants are mentioned below. %% ãk«a begot Saævaraïa and from Saævaraïa was born Kuru. From Kuru originated the Kuru dynasty. Kuru had four sons: (ù) ParÅk«it, (A2) Sudhanus, (A3) Jahnu and (A4) Ni«Ãda. Out of the four Sudhanus and Jahnu became family progenitors. (A2) %% The following were descended from him in order:--Suhotra--Cyavana--K­ti--Uparicaravasu--B­hadratha and JarÃsandha. JarÃsandha had four sons: Soma--Sahadeva--Turya and ÁrutaÓru. (A3) %% From Jahnu were descended-: Suratha--Vi¬Æratha--SÃrvabhauma--Jayatsena--Ravaya--BhÃvuka--Cakroddhata--DevÃtithi--ãk«a--BhÅma and PratÅci. PratÅci had three sons: DevÃpi, Áantanu and BÃlhÅka. Áantanu was also called MahÃbhi«ak. And, he had two wives, GaÇgà and SatyavatÅ. From GaÇgà was born BhÅ«ma; of SatyavatÅ, before her marriage, was born VyÃsa by ParÃÓara. SatyavatÅ had two sons, CitrÃÇgada and VicitravÅrya by Áantanu. From VyÃsa were born Dh­tarëÂra, PÃï¬u, and Vidura, and from Dh­tarëÂra the Kauravas. Kunti and MÃdrÅ, wives of PÃï¬u, together got from the devas five sons, viz. Dharmaputra, BhÅma, Arjuna, Nakula and Sahadeva. Dharmaputra had two sons, Devaka and Prativindhya. To BhÅma was born of Hidimbi GhaÂotkaca. ÁatÃnÅka was born of ReïumatÅ to Nakula. Arjuna's descendants were: Abhimanyu--ParÅk«it--CandrÃpŬa--Satyakarïa Ávetakarïa--AjapÃrÓva--Janamejaya--ÁatÃnÅka--SahasrÃnÅka--AÓvamedha--AÓvinÅk­«ïa--Gupta--Citraratha--Áuciratha--Dh­timÃn--Su«eïa--SunÅta--Sucak«us--Nala--Uparipalva--MedhÃvÅ--M­tyu¤jaya--Du«ya--Nimi--B­hadratha--ÁatÃnÅka--Durdama--VibhÅnara--Daï¬apÃïi--K«emaka. %% Descended from B­hadi«u were: B­haddhanu--B­hatkÃya--Jayadratha--ViÓada--Senacitta--RucirÃÓva. RucirÃÓva had three sons: D­¬hahanu--KÃÓya and Vatsa. %% Descended from NÅla were: ÁÃnti--SuÓÃnti--Puruja--Arka--BharmyÃÓva and PäcÃla. PäcÃla had five sons: Mudgala, YavÅnara, KÃmpilya, B­hadi«u and Sa¤jaya. Mudgala had two children: DivodÃsa and AhalyÃ. Gautama married AhalyÃ. To Gautama was born ÁatÃnanda, to ÁatÃnanda SatyavratÅ and from SatyavratÅ was born ÁaradvÃn. And from DivodÃsa, brother of Ahalyà were descended: MitrÃyu--Pu«ya--SudÃsa--Sahadeva--Somaka and Drupada. Drupada became King of PäcÃla and to him were born Dh­«Âadyumna and PäcÃlÅ (K­«ïÃ). Dh­«Âaketu and Dh­taketu were the sons of Dh­«Âadyumna. 4) %% The Yadu dynasty owes its origin to Yadu who had four sons: Sahasrajit, Kro«ÂÃ, Nala and Ripu. Áatajit, the son of Sahasrajit begot three sons: MahÃhaya, Veïuhaya and Hehaya (EkavÅra). Dharma was Hehaya's son, and Kaïi was the son of Dharma. Kaïi had four sons: SadÃjit, Mahi«mÃn, BhadrÃsana and Durdama. BhadrÃsana begot Dhanaka and he K­tavÅrya, K­tÃgni, K­tavarman and K­taujas. KÃrtavÅryÃrjuna was K­tavÅrya's son, and KÃrtavÅryÃrjuna had hundred sons, Jayadhvaja, ÁÆrasena, V­«abha, Madhu, Maurjjita and others. V­«ïi with whom the V­«ïi dynasty begins was Madhu's son. From Jayadhvaja the eldest son of KÃrtavÅrya were descended in order: TÃlajaÇgha--VÅtihotra--Ananta--Durjaya. %% V­«ïi, son of Madhu and grandson of KÃrtavÅryÃrjuna had four sons: Sumitra, YudhÃjit, Vasu and SÃrvabhauma. Áini and Nimna were the sons of YudhÃjit. From Áini came in order: Satyaka--SÃtyaki (YuyudhÃna)--Jaya--Kaïi--Amitra--P­Óni. P­Óni had two sons, (1) Citraratha and (2) Ávaphalka. 1) %% Two sons (1A) Vi¬Æratha and (1B) Kukura were born to Citraratha. (1A) %% From Vi¬Æratha was born ÁÆra, and from ÁÆra was born Áini. Bhoja was Áini's son and from Bhoja, H­dÅka was born. H­dÅka had four sons: DevavÃha, GadÃdhanvÃ, K­taparvan and ÁÆra and one daughter P­thà (KuntÅ). And ten sons were born to ÁÆra by MÃri«Ã: Vasu, DevabhÃga, DevaÓravas, ùnaka, S­¤jaya, KÃkÃnÅka, ÁyÃmaka, Vatsa, KavÆka and Vasudeva. Vasudeva married DevakÅ. ÁrÅ K­«ïa was born as the son of Vasudeva and DevakÅ, and Pradyumna was ÁrÅ K­«ïa's son. Aniruddha was the son of Pradyumna, and Vajra of Aniruddha. (1B) %% The descendants of Kukura were: Vahni--Viloman--KapotaromÃ--Tumburudundubhi--Daridra--Vasu--NÃhuka--ùhuka. ùhuka had two sons: Ugrasena and Devaka. Kaæsa was Ugrasena's son and DevakÅ his daughter. Devaka had three sons: DevÃpa, Upadeva and Sudeva. DevÃpa had seven daughters, ÁrutadevÃ, ÁÃntidevÃ, UpadevÃ, ÁrÅdevÃ, Devarak«itÃ, Sahadevà and DevakÅ. 2) %<Ávaphalka.>% Son of P­Óni and brother of Citraratha. Ávaphalka, had twelve sons called AkrÆra, ùsaÇga, SÃrameya, M­dura, M­duvadgiri, Dharmav­ddha, Sukarman, K«atropek«a, Arimardana, Áatrughna, GandhamÃdana and PratibÃhu. Of them AkrÆra had two sons: Devaka and Upadevaka. 5) %% From Turvasu were descended in order: Vahni--Bharga--BhÃnu--TribhÃnu--Karandhama--Marutta. (As Marutta had no sons Du«yanta was adopted; this Du«yanta is not the famous Du«yanta, husband of ÁakuntalÃ). Du«yanta--VarÆtha--GÃï¬Åra. GÃï¬Åra had four sons, GÃndhÃra, Kerala, Cola and PÃï¬ya. From GÃndhÃra came in order, Kola, Druhyu, Babhrusetu, Purovasu--GÃndhÃrigharman--Gh­ta--Vidu«a--Pracetas. Pracetas had four sons-Aïibhra, SabhÃnara, CÃk«u«a and Parame«u. From SabhÃnara came in order KÃlanara--S­¤jaya--Pura¤jaya--Janamejaya--MahÃsÃla--MahÃmanas. All the above royal dynasties belong to Candra vaæÓa. (Agni PurÃïa, Vi«ïu PurÃïa, BhÃgavata and BrahmÃï¬a PurÃïa). ## A king of Kamboja. As handsome as Candra, he was born in the dynasty of the asura called Candra (M.B. ùdi Parva, Chapter 67, Verse 31). Dh­«Âadyumna killed him in the great war. (M.B. Droïa Parva, Chapter 32, Verse 62). ## Daughter of SunÃbha, the asura. Pradyumna, son born to ÁrÅ K­«ïa of RukmiïÅ, married PrabhÃvatÅ, daughter of the asura called VajranÃbha. SunÃbha was the younger brother of VajranÃbha. SunÃbha had two daughters called CandrÃvatÅ and GuïavatÅ. These girls once saw Pradyumna and PrabhÃvatÅ engaged in love-talk and they were attracted by Pradyumna. They requested PrabhÃvatÅ to select husbands for them also from among the YÃdavas. PrabhÃvatÅ, in her childhood had learnt from DurvÃsas a mantra, the repetition of which by a woman thinking in mind of any male would help to secure that male as the husband for her. PrabhÃvatÅ taught that mantra to CandrÃvatÅ and GuïavatÅ. They thought respectively of Gada and SÃmba and repeated the mantra with the result that Gada married CandrÃvatÅ and SÃmba married GuïavatÅ. ## A wife of HariÓcandra in his former birth. (See HariÓcandra). ## A K«atriya dynasty which originated from king Candravatsa. (M.B. Udyoga Parva, Chapter 74, Verse 16). ## An asura, who descended on earth as a reputed king under the name JÃnakÅ. (ùdi Parva, Chapter 67, Verse 37). ## A penance performed for the attainment of beauty, happiness and popularity among the people. It is practised during the full-moon day in Dhanu (December-January). (M.B. AnuÓÃsana Parva, Chapter 110). ## A penance. (See Vrata). ## A brother of the VirÃÂa King. (M.B. Droïa Parva, Chapter 158, Verse 42). ## A K«atriya king, who served Dharmaputra at the council hall built by Maya. (M.B. Sabhà Parva, Chapter 4, Verse 26). ## An asura, one of the attendants of Kaæsa. Kaæsa had employed as his body-guards many pugilists--Pralaæbaka, CÃïÆra, T­ïÃvarta, Mu«Âika, Ari«Âaka, KeÓi, Dhenuka, Agha and Vivida and these pugilists were sent with PÆtanà to Gokula to kill ÁrÅ K­«ïa. On the death of PÆtanà they returned to MathurÃ. When Kaæsa invited K­«ïa to Mathurà CÃïÆra and Mu«Âika were the chief pugilists entrusted with the duty of killing K­«ïa. K­«ïa fought with CÃïÆra and Balabhadra with Mu«Âika. Both CÃïÆra and Mu«Âika were killed. (BhÃgavata DaÓama Skandha). ## A king in ancient India. (M.B. ùdi Parva, Chapter 1, Verse 238). ## A programme of worshipping the bow. Kaæsa did this yaj¤a for fourteen days, and K­«ïa was invited to witness it. And K­«ïa killed Kaæsa, (BhÃgavata, DaÓama Skandha). ## Author of CarakasaæhitÃ. ## A village in ancient India. (M.B. BhÅ«ma Parva, Chapter 9, Verse 47). ## Son of King Subala. He was the brother of Áakuni. IrÃvÃn, son of Arjuna killed him in the great war. (M.B. BhÅ«ma Parva, Chapter 90). ## A river in north India, now known as river CampÃ. 1) %% King ÁaÓabindu, who ruled northern India in olden days once performed a yaj¤a. The skins (carmans) of animals killed in the yaj¤a lay there in a heap like a hill. When rain fell there flowed from the 'skin-hill' a river and it was called CarmaïvatÅ. (DevÅbhÃgavata, Prathama Skandha). 2) %% (1) River CarmaïvatÅ serves Varuïa in his assembly. (M.B. Sabhà Parva, Chapter 9, Verse 21). (2) Once on the bank of this river Sahadeva defeated the son of Jaæbhaka in fight. (M.B. Sabhà Parva, Chapter 31, Verse 7). (3) He who bathes in this river will get the same result as from the Agni«Âoma yaj¤a. (M.B. Vana Parva, Chapter 82, Verse 54). (4) CarmaïvatÅ is one of the rivers responsible for the origin of Agni. (M.B. Sabhà Parva, Chapter 222, Verse 23). ## (CùRUCITRA). A son of Dh­tarëÂra, killed in war by BhÅmasena. (M.B. Droïa Parva, Chapter 136). ## (See CÃrugupta). ## (See CÃrugupta). ## (See CÃrugupta). ## I. A son of ÁrÅ K­«ïa by RukmiïÅ. (See CÃrugupta). He was present at the wedding of DraupadÅ. (M.B. ùdi Parva, Chapter 185). The chief incident in his life was his killing Vivindhya. (M.B. Vana Parva, Chapter 16, Verse 26). ## (See Candrasena). ## A mountain near the MahÃmeru. There are twenty mountains around the Meru, viz., KÃÇga, Kuraga, KuÓumbha, VikaÇkata, TrikÆÂa, ÁiÓira, PataÇka, Rucaka, NÅla, Ni«adha, ÁitivÃsa, Kapila, ÁaÇkha, Vai¬Ærya, CÃrudhi, Haæsa, ã«abha, NÃga, KÃla¤jara and NÃrada. (DevÅbhÃgavata, A«Âama Skandha). ## Son of ÁrÅ K­«ïa by RukmiïÅ. Pradyumna, CÃrude«ïa, Sude«ïa, CÃrudeha, SucÃru, CÃrugupta, BhadracÃru, CÃrucandra, AticÃru and CÃru were the ten sons of RukmiïÅ. She had also a daughter called CÃrumatÅ. (BhÃgavata DaÓama Skandha). As distinct from the BhÃgavata the MahÃbhÃrata, speaks of three more sons to RukmiïÅ, viz., CÃruyaÓas, CÃruve«a and CÃruÓravas. (AnuÓÃsana Parva, Chapter 4, Verse 59.). ## (See CÃrugupta). ## A brahmavÃdÅ son of ViÓvÃmitra. (M.B. AnuÓÃsana Parva, Chapter 4, Verse 59). ## A celestial woman, who spent her time in Kubera's assembly. (M.B. Sabhà Parva, Chapter 10, Verse 10). ## A mahar«i, who belonged to ùlaæbagotra. A friend of Indra, the mahar«i once spoke to Dharmaputra about the greatness of Áiva. (M.B. AnuÓÃsana Parva, Chapter 18, Verse 5). ## (See CÃrugupta). @<[Page 178b]>@ ## An attendant of Subrahmaïya. He was much devoted to brahmins. (M.B. Áalya Parva, Chapter 45, Verse 71). ## (See CÃrugupta). ## (See CÃrugupta). ## A RÃk«asa, who was a close friend of Duryodhana. The following story is told about how he happened to become Duryodhana's friend. In the K­tayuga this RÃk«asa did tapas to please Brahmà at BadaryÃÓrama, and Brahmà gave him the boon that he would be safe from all beings. Then he went round the world troubling brahmins, who, at last sought refuge in BrahmÃ, and he pacified them with the assurance that CÃrvÃka would become a friend of Duryodhana when he would insult Brahmins and be reduced to ashes in the fire of their anger. Accordingly CÃrvÃka became a friend of Duryodhana. When, after the great war, Dharmaputra entered HastinÃpura with his followers thousands of brahmins gathered around and blessed him. CÃrvÃka also disguised as a brahmin came there and condemning Dharmaputra as an enemy of his own people cursed him. The brahmins recognised him and cursed him to ashes. (M.B. ÁÃnti Parva, Chapters 38, 39). ## Certain Sanskrit texts refer to another CÃrvÃka, a philosopher in ancient India. He was an atheist. He controverted in a powerful manner the belief in the existence of heaven and hell after death. ## Wife of King BhadraÓreïya and daughter of KuÓÃmba. (BrahmÃï¬a PurÃïa, Chapter 2). ## An attendant of Subrahmaïya. He had deep love for brahmins. (M.B. Áalya Parva, Chapter 45). ## A king of the AÇga dynasty. He was the son of HemapÃda and father of P­thulÃk«a. (Agni PurÃïa, Chapter 277). ## A Rajar«i. He was a prominent member is Yama's assembly. (Sabhà Parva, Chapter 11). ## A heroic asura. Once he fell in love with RambhÃ, and on his request SvayamprabhÃ, RambhÃ's attendant, won over her mistress to the asura. The asura, Rambhà and Svayamprabhà then shifted their residence to a beautiful palace built in south India by Maya for CaturÃsya. But, Indra who felt RambhÃ's absence badly came down to earth, killed CaturÃsya and took Rambhà back with him. Indra cursed Svayamprabhà to remain on earth. And, he told her that she should welcome and treat well the monkeys who would be arriving there in their quest of SÅtÃ, and then she would get redemption from the curse. The above facts were revealed by Svayamprabhà herself while welcoming the monkeys. (Kampa RÃmÃyaïa). ## The purÃïas declare that worshipping Áiva on CaturdaÓÅ day will satisfy all desires. There is a story in one of the purÃïas supporting this claim. (See KumudvatÅ). ## An attendant of Subrahmaïya. He always showed great devotion towards Brahmins. (M.B. Áalya Parva, Chapter 45, Verse 62). ## A harlot about whom the following story is told in KathÃsaritsÃgara. Once a poor Brahmin got a piece of gold as Pratigraha (fee or dak«iïà for performing a religious rite). While he was perplexed not knowing what to do with the gold, a ViÂa advised him to go on tour with the money got by selling the gold. The poor Brahmin did not even know how to go on tour. Then the ViÂa advised him to visit a harlot called CaturikÃ, who lived close by and who, the Vita said, would teach him how to go on tour. Brahmin:--What shall I do first after going to the harlot's house? ViÂa:--Caturikà will become friendly if you would give her the gold. Then you should use sweet and charming words, and that is all. The Brahmin went immediately to CaturikÃ's house and he was received honourably by her. Then giving the gold to her he requested her to instruct him about going on tour. This request of his evoked laughter from people around him. Then the Brahmin who was versed in the Árutis began reciting the SÃman with his palm formed in the shape of the ears of the cow. All those who were present there wildly laughed at him, and somehow or other he escaped from the none too pleasant scene, and reported his experience at the harlot's to the ViÂa. He very easily understood that the reason for the Brahmin being ridiculed was that misreading his advice to use 'sÃma' (sweet words) the Brahmin recited the sÃmaveda. He took the brahmin back to Caturikà and asked her to return the 'grass' (gold given her by the brahmin) to 'the cow', the Brahmin who was as simple as the cow. Laughingly Caturikà returned the gold to him. (KathÃsaritsÃgara, KathÃpÅÂha Laæbakam, TaraÇga 6). ## A penance (Vrata) which continues for four months. During this period, the Vedas are to be studied with pure heart. The PÃï¬avas did this penance at GayÃ. (M.B. Vana Parva, Chapter 95). ## A Brahma liÇga installed on the northern bank of SarasvatÅ by BrahmÃ. BrahmÃ, to start with, created animate and inanimate objects, and was thinking about further creation when a beautiful girl, born of herself appeared before him. Brahmà became enamoured of that girl and showed an unbecoming passion. As a punishment for this sin one of his heads broke. Thus broken-headed BrahmÃ, went to the SthÃïutÅrtha, which washes off all sins, on the northern bank of SarasvatÅ and installed his own liÇga, known as the CaturmukhaliÇga. This installation of liÇga redeemed him from sins. (VÃmana PurÃïa, Chapter 49). ## A fast undertaken so that one may be happy for one year, may achieve all desires and attain Áivaloka. While observing this fast one should worship Gaïapati on the fourth day after New Moon (CaturthÅ) in the month of Makara (February-March). Next day the fast should be broken by eating cooked rice and oil seeds. The MÆlamantra of Gaïapati is 'gaæ svÃhÃ'; h­dayÃdi«a¬aÇgas beginning with 'gam'. 'ùgacchÃtikÃya' is the ÃvÃhana mantra and 'GacchÃtikÃya' the visarjana mantra. Gaïapati should be worshipped with mantras ending with 'tuÇkÃya' and beginning with 'gakÃra' as also with offering of sandal paste, rice balls etc. "Oæ MahotkÃyÃya vidmahe vakratuï¬Ãya dhÅmahi tanno dantÅ pracodayÃt" is the GaïeÓa gÃyatrÅ mantra. He or she who performs the CaturthÅ vrata will attain Áivaloka. If Gaïapati is worshipped on a Tuesday which is also CaturthÅ the devotee will get all his desires satisfied. CaturthÅ occurring in MÅna (March-April) is called AvighnacaturthÅ, and that day fasting should be in the night. On CaturthÅ in April-May Gaïapati should be worshipped with damanaka flowers, and then the worshipper will become very happy. (Agni PurÃïa, Chapter 179). Also see VinÃyaka CaturthÅ. ## The four means used by Kings in olden times to achieve their objects are called CaturupÃyam. SÃma, dÃna, bheda and daï¬a are the CaturupÃyas (four tactics). There are three other upÃyas also, almost equally important as the first four, and the seven upÃyas are collectively called SaptopÃyas. There are also yet other upÃyas, but they are not important enough to merit special mention. 1) %% It is the best means to attract and convert others to one's side. It consists in winning people with sweet words and looks. People who are friendly by temperament and straightforward may be brought round by sÃma. SÃma is employed in dealing with sons, brothers and other relatives. 2) %% There are five kinds or varieties of dÃna (gift) viz. prÅtidÃna, dravyadÃna, svayaægrÃha, deya and pratimok«a. If a person gets help from another and acknowledges help by reward that reward is called prÅtidÃna. The miser and the poor should be brought round by prÅtidÃna. Military captains, heroes and citizens should be won over by this dÃna. Those who fall at feet should be honoured by dÃna. 3) %% BhedopÃya is of three kinds: to destroy or end the friendship subsisting between people, to create dissension and to make the parties quarrel with each other. He who is falsely praised, he who does not desire wealth or welfare, he who has been invited to come and then insulted, traitor to king, he who has been exorbitantly taxed, the angry one, the honourable one, the insulted, the unreasonably forsaken one, he who harbours hatred in his mind, the pacified one, one whose wealth and wife have been taken away or stolen, he who has not been respected though deserving of respect-if such people are in one's opposite camp, suspicion should be raked up among them and thus division created in their ranks. If subordinate chieftains, and forest tribes commit offences they should be brought round by the use of sÃma and bheda upÃyas. 4) %% Daï¬opÃya is of three kinds, viz, killing, denuding of wealth, and inflicting pain on the body or torture. Daï¬a has two other forms, prakÃÓa (open) and aprakÃÓa (secret). Those who have become objects of hatred to all people should be subjected to prakÃÓadaï¬a. People, whose killing the world will detest, should not be killed openly, but only secretly. Enemies should be killed with weapons etc. Brahmins should not be killed. Friends and allies should not be subjected to daï¬a; friends, who are made objects of daï¬a will wither away like worm-eaten trees. The King, who possesses the three powers (of wealth, army and people's support) and is fully conscious of the time and environmental factors should annihilate enemies by the instrument of daï¬a. Evil people should be defeated by daï¬a itself. The upÃya mÃyà consists in practising deception by magic or other yogic powers. The powers can be acquired by the worship of the idols of certain DevatÃs. People who employ go about at night in various disguises. They disguise themselves as beautiful women or even as animals. They also deceive people by creating illusions of clouds, fire or lightning. For instance, BhÅma killed KÅcaka by going to him in the guise of a woman. Not to dissuade people who indulge in unjustifiable grief, war etc. is the principal aim of the upÃya called upek«Ã. Hi¬imbÅ gave up his brother Hidimba by practising Upek«Ã. Next is the IndrajÃlopÃya (magic). For example, to create illusions of clouds, darkness, rain, fire, and other magic in order to instil fear among troops of the enemy etc. To scare the enemy is the aim of IndrajÃla. (For details of CaturupÃyas see Kaïika). (Agni PurÃïa, Chapter 241). ## (The four Castes, Classes). 1) %% The purÃïas tell that Brahmà created the four castes like Brahmins, K«atriyas, VaiÓyas and ÁÆdras and assigned to them duties and rules of procedure. 2) %% Brahmà got ready for the work of Creation, concentrating his mind on the universal soul, the embodiment of Truth. And, the first to be born from his face were people with sublime qualities, and them he called Brahmins. Then emerged from his chest people in whom the heroic or militant qualities preponderated. (RÃjasa). Them the Creator named K«atriyas. Then from his thighs were born people in whom rajas and tamas preponderated, and they were called VaiÓyas. And, lastly Brahmà brought forth from his feet another sect of people, and as tamas (darkness, cultural darkness) preponderated in them they were named ÁÆdras. The system of four castes is called CÃturvarïyam. (Vi«ïu PurÃïa, Part 1, Chapter 6). 3) %% Ahiæsà (non-violence), SatyavÃda (speaking truth), BhÆtadÃya (love for all living beings), TÅrthasevà (resort to holy places), DÃna (gifts), Brahmacarya (celibacy), Vimatsaratva (absence of malice), Service of Devas, Brahmins and Gurus (elders), to attend to all dharmas (duties), Pit­pÆjà (worship of elders) eternal loyalty to King, to accomplish objects in conformity with the injunction of the ÁÃstras, not to commit cruel deeds, Titik«Ã (forbearance, to put up with equanimity the pair of opposites such as pleasure and pain, heat and cold), belief in God--these codes of conduct are common to all Castes and in all the four stations in life. Now, the special codes for each of the four castes. 1) %% To perform and get performed Yaj¤as, to study and to teach the Vedas, to give gifts and to receive gifts--these form the dharma (duties) of the Brahmin. Brahmins take their second birth (dvija) on the upanayana (wearing of the sacred thread). The caste of the mother is the caste of the child. But children born to Brahmins of their non-Brahmin wives are not Brahmins. Children born of a Brahmin woman to a ÁÆdrà are called Caï¬Ãlas. Sons born of Brahmin women to K«atriyas are called SÆtas, and sons born of a Brahmin woman to a VaiÓya are called Vaidehikas. The Brahmin shall not adopt the profession of the other castes. The twice-born are, however, allowed in certain circumstances, the profession of agriculture, protection of cows, commerce and kusÅda (to lend money on interest). But, he shall not trade in gorasa (milk and other cow products) lavaïa (salt) and flesh. If he be an agriculturist, the Brahmin may till the earth, cut medicinal plants and destroy pests. But, he must purify the soul by performing yaj¤as and worshipping Devas. The soil should be ploughed with eight oxen attached to the plough. He may sustain himself either with ãta (food got by begging) or Am­ta (food got not by begging). The suffix "ÁarmÃ" should be added to the names of Brahmin children. Upanayana (wearing of the sacred thread) should be done when the child is eight years old. The mau¤ji (girdle around the waist) to be worn after upanayana should be made either of mu¤ja grass or of the bark of trees. Brahmin brahmacÃrins should wear hides, and when they beg for alms the sentence should commence with the word 'Bhavati', e.g. "Bhavati, bhik«Ãæ dehi). The Brahmin can marry in all the castes, but he shall perform ritual only along with the wife of his own caste. %% To give gifts according to rules, study Vedas and perform yaj¤as form the duty of the K«atriya. To look after and take care of good people and to punish evil-doers are his especial duties. Names of K«atriya children should take the suffix "VarmÃ". After upanayana the child should wear tiger skin. He should carry a daï¬a (rod) of the ArayÃl (peepal) tree. When the K«atriya brahmacÃrin begs for alms the word 'bhavati' should be used in the middle of the sentence, e.g. "Bhik«Ãæ bhavati dehi". The K«atriya can marry in the other castes, except the Brahmin. At the time of wedding the K«atriya woman should hold an arrow in her hand. %% Agriculture, protection of cows and trade are the special duties of the VaiÓya. Children born of Brahmin women to VaiÓyas are called Vaidehikas. Names of VaiÓya children should have the suffix 'gupta' after them. After upanayana the VaiÓya brahmacÃrin should wear sheep's skin. He should carry a daï¬a made of a branch of the KÆvala tree. The VaiÓya may have a wife of his own caste and one of the ÁÆdra caste. At the time of wedding the VaiÓya woman should hold a cane in her hand. %% Service to the Brahmin and architecture form the duties of the ÁÆdra. Children born to K«atriya women by ÁÆdras are called Pulkasas. Children born to Brahmin women by ÁÆdras are called Caï¬Ãlas, and sons born to ÁÆdras by VaiÓya women are called ùyogavas. The Caï¬Ãla's profession is to hang criminals sentenced to death, and to live by women. The Pulkasa must live by hunting. ùyogava is to act on the stage and live by architecture. The Caï¬Ãla should live outside the village. The Caï¬Ãla has a right to take the clothes on corpses. He shall not have any physical contacts with the others. He will attain salvation if he died in the course of protecting others. The suffix 'dÃsa' should be added to his name. He shall marry only from his own caste. (Agni PurÃïa, 4 Chapters from 151). ## One of the Saptapit­s (seven manes). VairÃjas, agni«vÃttas, gÃrhapatyas, somapÃs, EkaÓ­Çgas, Caturvedas and KÃlas are the seven manes. (M.B. Sabhà Parva, Chapter 11, Verse 47). ## (See Manvantara). ## One of the female attendants of Skandadeva. (M.B. Áalya Parva, Chapter 45, Verse 25). ## A female attendant of Skanda. (M.B. Áalya Parva, Chapter 46, Verse 27). ## A woman attendant of Skanda. (M.B. Áalya Parva, Chapter 46, Verse 12). ## (CùVERU). (PaÂa = army). A particular division of the army which in olden days used to come forward to lay down their lives in the service of the country. When defeat in war was almost certain for their king an army division under royal leadership was formed of heroes, who took their last leave of their homes and people. The soldiers left their homes with their head and eyebrows shaved, and people gave them a hearty send-off. Either victory or death in battlefield was their slogan. This system originated in Kerala. Imitating Kerala, Turkey and Egypt formed their own division of CÃveÂÂupaÂa in the 15th century. The CÃveÂÂupaÂa of Turkey called the Janissary was formed out of poor Christians captured in war, and that of Egypt called Mamaluk was formed out of slaves. But, the CÃveÂÂupaÂa of ancient Kerala was self-organised out of burning love for their king and country. The families of those warriors of the pata who died in fight were allotted royal favours. Even before, in the 14th century A.D. there existed in Kerala this system of CÃveÂÂupaÂa. From A.D. 1090 to 1111 A.D. many fierce wars were fought between Kerala and the Cola country, and it was perhaps during this period that this system of fighting came into vogue. Certain inscriptions of the period go to prove that RÃmavarmakulaÓekhara Cakravarti who ruled Kerala during the above period drove out the Colas from Quilon and captured places up to KoÂÂar. Foreign writers have also referred to the CÃveÂÂupaÂa. "Amouces" and "Amochi" used in the 'Rise of Portuguese power in India' indicate the CÃveÂÂupaÂa. "In the war between Cochin and Calicut in 1504 three princes of Cochin were killed, one of them being the nephew of the ruling monarch. On his death 200 CÃveÂÂu warriors who formed the body-guard of the nephew rushed to the field after shaving their heads and eyebrows and killed all the enemies they saw." ## A king of the YaduvaæÓa. 1) %% Descending in order from Vi«ïu:--BrahmÃ-Atri--Candra--Budha--PurÆravas--ùyus--Nahu«a--YayÃti--Yadu--Kro«ÂhÃ--VrajÅnavÃn--ÁvÃhi--RuÓeka--Citraratha--ÁaÓabindu--P­thuÓravas--Dharma--Rucaka-JyÃmagha-Vidarbha--RomapÃda--Bhadru--K­ta--UÓika--Cedi. The Cedi dynasty begins from Cedi and the land ruled over by Cedi came to be known as CedirÃjya. 2) %% 1) Once Uparicaravasu conqueredt his land. (Áloka 2, Chapter 63, ùdi Parva). 2) KareïumatÅ, wife of Nakula, was a princess of Cedi rÃjya. (Áloka 79, Chapter 95, ùdi Parva). 3) Once ÁiÓupÃla reigned over this country. After his death his son Dh­«Âaketu was crowned king. (Áloka 36, Chapter 45, Sabhà Parva). 4) During the period of Nala, CedirÃjya was ruled by king SubÃhu. DamayantÅ lived in his palace very comfortably. (Áloka 44, Chapter 65, Vana Parva). 5) Dh­«Âaketu, a king of Cedi, came to the help of the PÃï¬avas with an ak«auhiïÅ (an army of 21870 chariots, equal number of elephants, 65610 horses and 10930 infantry men.). (Áloka 7, Chapter 19, Udyoga Parva). 6) The K«atriya warriors of this state helped ÁrÅ K­«ïa in many ways. (Áloka 11, Chapter 28, Udyoga Parva). 7) Cedi was counted as one of the prominent kingdoms of ancient BhÃrata. (Áloka 40, Chapter 9, BhÅ«ma Parva). ## (SùTVATA, VùR{??}×EYA). 1) %% An archer of the V­«ïi dynasty. He lived for the PÃï¬avas and attained VÅra Svarga (Heaven for the brave) in the great battle. 2) %% (1) CekitÃna was present at the svayaævara of DraupadÅ. (Chapter 171, Áloka 18, Udyoga Parva). 2) When the PÃï¬avas entered the hall constructed by Maya for the first time CekitÃna was with them. (Áloka 27, Chapter 4, Sabhà Parva). 3) At the time of the RÃjasÆya he approached Dharmaputra and presented him with an arrow-holder. (Áloka 9, Chapter 53, Sabhà Parva). 4) On the first day of the great battle this great archer wrestled with SuÓarmÃ. (Áloka 60, Chapter 45, BhÅ«ma Parva). 5) At the Kuruk«etra in the combat with K­pÃcÃrya both of them fainted. (Áloka 31, Chapter 84, BhÅ«ma Parva). 6) He wrestled with Citrasena. (Áloka 8, Chapter 110, BhÅ«ma Parva). 7) CekitÃna fought with Anuvinda in the Kuruk«etra battle. (Áloka 48, Chapter 14, Droïa Parva). 8) DroïÃcÃrya defeated CekitÃna in the great battle. (Áloka 68, Chapter 125, Droïa Parva). 9) Duryodhana killed CekitÃna in the great battle. (Áloka 31, Chapter 12, Áalya Parva). 10) When VyÃsa by his yogic powers invited the spirits of all the dead warriors on the banks of the GaÇgà the spirit of CekitÃna was also there. (Áloka 12, Chapter 32, ùÓramavÃsika Parva). ## The sperm of Lord Áiva which was dropped into the river GaÇgà developed into form and gave birth to Subrahmaïya. Along with Subrahmaïya came out from GaÇgà gold and silver and from its heat steel and copper. From the dirt came out tin. (Sarga 37, VÃlmÅki RÃmÃyaïa). ## See JambukeÓvara. ## CennÃs NÃrÃyaïan NambÆtirippÃd was born and bred up in Kerala. He was born in Vanneri in PonnÃni Taluk in the year 1428 A.D. His father was Ravi NambÆtirippÃd of BhÃrgava gotra. Besides his book 'Tantrasamuccaya' he has written a book 'MÃnavavÃstulak«aïa'. This book is called 'Manu«yÃlayacandrikÃ' also. ## (A king of serpents). See under Ruru. ## There is a story in MahÃbhÃrata of how Cerippu and KuÂa (footwear and umbrella) were born. Once the heat of the Sun became unbearable to Jamadagni and enraged at this the sage started sending arrows against the Sun. His wife Reïukà was supplying him with arrows. When a set of arrows was finished Reïukà brought another set. This continued without break and the Sun began to feel the attack. Unable to do anything against the sage the Sun heated the head and foot of Reïukà on her way to supply the arrows so fiercely that Reïukà fell down under a banyan tree exhausted. When she became well enough to walk she took the arrows to her husband who was very angry for her being late. She then explained to him how because of the extreme heat of the sun she fell down on the way. Jamadagni then started with increased fury his shower of arrows and the Sun in the disguise of a Brahmin approached and advised him that it was not possible to strike down the Sun because he was a swift-mover in the sky and so it was better to withdraw from that attempt. But Jamadagni said the Sun would be stationary for some time at midday and then he would hit the Sun down. When the Sun found that Jamadagni would never drop his attempt he accepted defeat and presented Jamadagni with a pair of sandals and an umbrella to protect against the heat from below and above. From that day onwards footwear and umbrella came into vogue. The practice of presenting sandals and umbrella is being carried down from generation to generation and even today it is being followed; these two are given as gifts on the 'ÁrÃddha' day. (Chapters 95 and 96, AnuÓÃsana Parva, M.B.) ## This letter means a cut, amputation severance. (Chapter 348, Agni PurÃïa). ## Subrahmaïya. He is here idolised as one having a face like that of a goat. (Áloka 3, Chapter 228, Vana Parva). ## Sage MataÇga was known in his previous birth by this name. (See MataÇga). ## The second son born to Lak«maïa of his wife ôrmilÃ. The eldest son was Tak«aka. ÁrÅ RÃma after his return from the exile established a Kingdom called Agati on the eastern sea-shore and crowned Tak«aka as the King of that place. On the western side after subjugating the mlechhas (low-caste non-Hindu tribe) ÁrÅ RÃma established another kingdom called CandramatÅ and installed Chatraketu as the King of that country. (Uttara RÃmÃyaïa). ## There was in ancient Bharata a country called Ahicchatra. ChatravatÅ was the capital of that State. The country itself is also known as ChatravatÅ. (Áloka 21, Chapter 165, ùdi Parva). ## A substitute of Saæj¤Ã, daughter of ViÓvakarmÃ. Saæj¤Ã got from SÆrya three children, Manu, Yama and YamÅ. The heat of SÆrya, her husband, became unbearable to her and so she created a substitute in her exact form and leaving her to look after SÆrya, her husband, she left the place and went to her father. SÆrya did not know of this replacement and taking her to be Saæj¤Ã he produced three children by her, Áani, SÃvarïamanu and TapatÅ. ChÃyà loved her sons more and this made Yama angry and he raised his legs to strike her when ChÃyà cursed that Yama's legs would fall off from his body. Yama complained to his father and he amended the curse and said that only some flesh from his limbs would fall to the ground and that flesh would serve as food to the germs in the earth. Yama would escape from further injury. After consoling his son he turned towards ChÃyÃ. The anger of SÆrya frightened her and she told him everything. SÆrya then divorced her and brought back Saæj¤Ã. For details see Saæj¤Ã. (Chapter 9 of HarivaæÓa; Chapter 2, AæÓa 3, Vi«ïupurÃïa). ## ý. A demoness who harassed HanÆmÃn on his flight to LaÇkà from the BhÃrata shore. She, by a trick of the shade obstructed his path and HanÆmÃn realising the danger killed her by a blow with his left foot and sprang forward. (Sundara KÃï¬a, Kampa RÃmÃyaïa). ## Áani (Saturn). ## A low-caste born of NandinÅ, the cow, during her fight with ViÓvÃmitra. (Áloka 38, Chapter 174, ùdi Parva). ## (SITùMBARA). A Sanskrit poet of 16th century A.D. He was a poet in the court of emperor VeÇkaÂa who ruled over Vijayanagar during the period 1586 A.D. to 1614 A.D. His one great work is 'RÃghavayÃdavapÃï¬avÅya'. There are three KÃï¬as in it and one KÃï¬a each is devoted to the story of ÁrÅ RÃma, ÁrÅ K­«ïa and the PÃï¬avas. ## War minister of Mahi«Ãsura. TÃmra was his finance minister, Asiloma prime minister, Bi¬Ãla foreign minister, Ubharka Commander-in-chief, Áukra, minister for education and Bëkala, Trinetra and KÃlabandhaka consulting ministers. (DevÅ BhÃgavata, Pa¤cama Skandha). ## Son of ùryaka, the serpent king. Cikura had a son called Sumukha. Once Garu¬a ate Cikura for food. (M.B. Udyoga Parva, Chapter 120, Verse 23). ## People of China. It is believed that the CÅnars were born from the body of NandinÅ, the cow, during her fight with ViÓvÃmitra. (Áloka 38, Chapter 174, ùdi Parva). These low-caste people paid homage to Yudhi«Âhira and gave him many presents. (Áloka 31, Chapter 51, Sabhà Parva). ## A diamond. This was salvaged from the ocean of milk along with other precious items like AirÃvata, Uccai÷«ravas, Kalpav­k«a, Kaustubha, Candra, Apsaras, MahÃlak«mÅ, TÃrÃ, and RumÃ. (Yuddha KÃï¬a, Kaæpa RÃmÃyaïa). ## There was a king called CiradÃtà in the country called Cirapura. Though himself a good man he was surrounded by bad advisers. Once a foreigner, PrasaÇga, came along with two friends to the palace to see the King. But due to the bad advice of his courtiers the King did not care to see them even. For five years they stayed there without even getting a look at the King. One day the only son of the King died. All the courtiers gathered round the child and pretended to be greatly grieved. PrasaÇga and his friends also came to the scene. They saw the king and spoke to him thus: "For five years you have not cared either to see or talk to us. We were cherishing a hope that at least your son would give us a better treatment when he grew old and became King. We were living here on that hope and now that hope also has been shattered and so we are leaving the place this instant." The King was surprised to hear that they were prepared even to wait for his son to become the King and gave them very many presents. (TaraÇga 5, AlaÇkÃravatÅ Laæbaka, KathÃsaritsÃgara). ## A place of habitation in ancient India. Once Karïa conquered this land and from then onwards they started paying tribute to Duryodhana. (Áloka 19, Chapter 8, Karïa Parva). ## A son of Gautama Mahar«i. He used to think deeply before doing any deed and so he earned the name CirakÃrÅ. Once the sage Gautama found out proof against the chastity of his own wife and enraged at this commanded his son CirakÃrÅ to chop off the head of the latter's mother. Giving this command Gautama went into the forest and CirakÃrÅ in obedience to his father's order came before his mother, weapon in hand. He did not kill her immediately but pondered over the consequences of the deed. Matricide is a great sin, he mused. Then again who would be there to look after father if mother died. Perhaps his father, when he cools down, might regret his command and come back repentant. Thus he was sitting undecided when Gautama returned full of remorse for his hasty order. On seeing his wife alive he was greatly relieved and immensely happy and he blessed CirakÃrÅ. (Chapter 266, ÁÃnti Parva). ## The name of a crow, a character in the 'Pa¤catantra'. (See under Meghavarïa). ## A son of Garu¬a. (Áloka 1, Chapter 101, Udyoga Parva). ## A K«atriya King born as a rebirth of an asura KrodhavaÓa. (Áloka 61, Chapter 67, ùdi Parva). ## A yak«a. He stayed in the court of Kubera worshipping him. (Áloka 10, Chapter 10, Sabhà Parva). ## An ancient King of the country CirÃyu. NÃgÃrjuna was a minister of this King. NÃgÃrjuna knew the secret of 'RasÃyanasiddhi'. Once NÃgÃrjuna prepared a medicine for himself and the King which if taken would keep them eternally young. They took medicine accordingly. After some days a child of the minister died. Griefstricken NÃgÃrjuna decided to prepare Am­ta which would eradicate death from this world. He had prepared it but there remained one more medicine to be added to this. The auspicious moment to add the same was to come only after five days and NÃgÃrjuna waited. The devas were frightened. If Am­ta was made available on earth men would become Devas. Devas could not bear this and so they sent the AÓvinÅkumÃras to the earth to persuade NÃgÃrjuna to desist from his work of preparing Am­ta. Further they informed him that his dead child was living happily in heaven. He agreed to stop his work. After some time CirÃyus crowned his son JÅvahara as the heir-apparent. Overjoyed JÅvahara ran to his mother Dhanaparà to give her the glad tidings. Dhanaparà told her son thus: "My child, why should you be so happy to think that you have become the heir-apparent. Several sons of your father had already become yuvarÃjas and died before becoming King. Your father has taken a medicine from NÃgÃrjuna and that will keep him eternally young. None of his sons can aspire to be the King. Your father is now eight hundred years old and will live long. Many of you will become yuvarÃjas but not the King. I will therefore suggest a way to tide over this difficulty. Everyday in the afternoon NÃgÃrjuna would come outside the palace and enquire whether anybody is in need of anything. At that time he would give whatever was asked for. It is an opportunity when you can ask for his head. When NÃgÃrjuna is dead your father would either die of grief or go to the forests. Then you can become the King." JÅvahara was pleased to hear this suggestion and he went that after-noon to the palace of NÃgÃrjuna and when NÃgÃrjuna as usual came out with his query JÅvahara asked for his head. Most willingly NÃgÃrjuna offered his head to be chopped off. But the effect of the medicine made even the strongest cut by the sword ineffective. JÅvahara lost many swords without NÃgÃrjuna getting even a small scratch on his neck. The hubbub brought the King to the scene and he immediately asked NÃgÃrjuna to withdraw his head but NÃgÃrjuna refused saying, "Oh, King, in my ninetynine previous births I have offered my head like this and please do not ask me to desist from making this offer for the hundredth time". So saying he embraced the King and taking a powder from his body smeared it on the sword and asked JÅvahara to strike again. This time very easily JÅvahara severed the head from the body of NÃgÃrjuna. The King was greatly aggrieved and he renounced all and went to the forest and led a pious life. CirÃyus' son JÅvahara became King. But NÃgÃrjuna's sons killed him and his mother died of grief. (TaraÇga, Ratnaprabhà Lambaka, KathÃsaritsÃgara). ## A river. It was on the banks of this river that Vaivasvata Manu clad in bark-skin and with knotted hair did penance. (Áloka 6, Chapter 187, Vana Parva). ## (Termites). Cital has got its own place in the purÃïas. DevÅ BhÃgavata has the following story about the origin of it. MahÃvi«ïu once looking at the face of Lak«mÅ laughed without any apparent reason. Lak«mÅ, thinking that Vi«ïu was laughing at her and that he had an eye on some other woman more beautiful than her lost her temper and cursed Vi«ïu that his head would be severed from his body. No sooner was the curse pronounced than the asuras came in batches fully armed and challenged Vi«ïu to war. Single-handed the Lord fought the asuras with one bow. The fight did not end though it continued for thousands of years. Vi«ïu felt tired and decided to rest awhile. He planted one end of the untied bow on the ground, rested his chin on the other and sat in PadmÃsana. Being very tired the Lord remained asleep for a long time in this posture. About this time the devas made preparations to perform a yaj¤a. All the devas except MahÃvi«ïu attended that yaj¤a. Since he was the master of yaj¤as performed for purposes of the devas they could not begin it in his absence. So, Brahmà and others went in search of Vi«ïu to VaikuïÂha. But he was not to be found there. Then Brahmà and others found out with their eyes of knowledge where Vi«ïu was and they went to the place where he was sleeping. They waited there for a long time, yet Vi«ïu did not awake from sleep. Then Brahmà hit at a plan to awaken Vi«ïu. It was to create citals (termites) to eat the end of the bow. When they had eaten away the end of the bow planted on the ground the cord binding the two ends of it would break, the bow would straighten up and the speedy movement of it would awaken Vi«ïu. According to this plan Brahmà created citals, but his other plans were not acceptable to the citals. They argued that the advantage of awakening the Lord from sleep would go only to the devas, while its sin would fall upon them. They argued, "nidrÃbhaÇga÷ kathÃchedo dampatyo÷ prÅtibhedanam / ÓiÓumÃt­vibhedaÓca brahmahatyÃsamaæ sm­tam //"* Brahmà conceded the justness of this argument and agreed that, in future, a part of the result of yaj¤as shall go to citals. It was after this that havis (sa crificial offering) which, in the course of being submitted to the fire falls on the sides of the pit of fire became the share of citals (termites). This promise of Brahmà pleased the the citals, and they did as was bidden by Brahmà and the bow of Vi«ïu straightened up with a terrific sound. The devas were terror-stricken, the whole universe shook, the earth experienced a convulsion and the oceans too were shaken. Moreover, the head of Vi«ïu was severed from the body, rose high up in the sky and fell into the sea. BrahmÃ, Áiva and others opened their eyes only to find the body of Vi«ïu lying thus without the head. This loss of Vi«ïu's head proved to be useful in another way. Now, HayagrÅva, after securing the boon from Brahmà that he would be killed only by one with horse's head, was running rough-shod over the whole earth. The devas cut off the head of a horse and attached it to the trunk of Vi«ïu. Thus Vi«ïu came to life again, and according to his orders the citals gnawed away the cord of HayagrÅva's bow as a result of which he was killed. (DevÅmÃhÃtmya, Prathma Skandha). \<*) To disturb one in sleep, to interrupt a story, to separate husband and wife as also mother and child from each other--these things are tantamount to Brahmahatyà (killing of the brahmin).>\ ## A king of the PÆru dynasty. He was the son of BhadrÃÓva, who had ten sons called ãk«Ãyu, K­«Ãyu, SannatÃyu, Gh­tÃyu, CitÃyu, Sthaï¬ilÃyu, DharmÃyu, SammitÃyu, K­tÃyu and MatinÃra. (Agni PurÃïa, Chapter 278). ## A son of Dh­tarëÂra killed in war by BhÅmasona. (M.B. Droïa Parva, Chapter 136, Verse 20). ## A gajarÃja (king elephant) with whom Subrahmaïya, as a child, used to play. (M.B. Vana Parva, Chapter 225, Verse 23). ## A hero who fought on the Kaurava side against the PÃï¬avas. He was killed by Prativindhya. (M.B. Karïa Parva, Chapter 14, Verse 32). ## A hero from the Cedi Kingdom who fought on the PÃï¬ava side against the Kauravas. Karïa killed him. (M.B. Karïa Parva, Chapter 56, Verse 46). ## A celestial maiden. When once A«ÂÃvakra went to the court of Kubera this maiden gave a dance in honour of his visit. (Áloka 44, Chapter 14, AnuÓÃsana Parva). ## (CITRùYUDHA). A son of Dh­tarëÂra. He was killed in war by BhÅma. (M.B. Droïa Parva, Chapter 136, Verse 20). ## (CITRA, CITRAKA). A son of Dh­tarëÂra. BhÅma killed him in war. (M.B. Droïa Parva, Chapter 137, Verse 27). ## A son of Garu¬a. (M.B. Udyoga Parva, Chapter 101, Verse 12). ## (CITRAÁARùSANA, ÁARùSANA). One of the hundred sons of Dh­tarëÂra. (M.B. ùdi Parva, Chapter 67). ## An attendant of Subrahmaïya. He loved brahmins deeply. (M.B. Áalya Parva, Chapter 45, Verse 71). ## A king in ancient India. The asura called VirÆpÃk«a was born again as Citradharman. (M.B. ùdi Parva, Chapter 67). The PÃï¬avas invited him to come and help them in the war. (M.B. Udyoga Parva, Chapter 4, Verse 13). ## A minister of KÃla. (God of death). His duty is to examine, after the death of men, a list of the good and evil actions they had done while living. (M.B. AnuÓÃsana Parva, Chapter 130). ## (CITRA, CITRABùI.A). A son of Dh­tarëÂra. BhÅma killed him in the great war. (M.B. Droïa Parva, Chapter 137). ## An emperor, who remained childless for a long time. At last a son was born to him owing to the blessings of Sage AÇgiras. But, ere long the child was dead and gone, and its parents, immersed in sorrow took the dead child to AÇgiras. NÃrada also happened to be there on the occasion. AÇgiras restored the dead child to life and asked him to live with the parents. The boy immediately stood up and told AÇgiras that he had many parents in his many previous lives, and requested to be enlightened as to which of those parents he was to live with. Brahmà and NÃrada felt confused. In the end they disappeared after imparting spiritual wisdom to Citraketu. And, Citraketu, who, for eight days immersed himself in concentrating the mind on God was turned into a Gandharva; his wife too turned Gandharva. And, both of them rose up in the sky and flying over Mount KailÃsa looked down to the mountain. There they saw PÃrvatÅ being seated on the thighs of Áiva at which sight Citraketu laughed. Enraged by the laughter PÃrvatÅ cursed him to be born as an asura, and he was born as such. V­trÃsura was Citraketu born as asura. (BhÃgavata, Sa«Âha Skandha). ## A son of Garu¬a. (M.B. Udyoga Parva, Chapter 101, Verse 12). ## A PäcÃla prince who fought on the side of the PÃï¬avas. (M.B. BhÅ«ma Parva, Chapter 95, Verse 41). ## A son of ÁiÓupÃla. (BhÃgavata, Navama Skandha). ## An Apsarà woman. King Vatsa begot sons like V­«a of her. (BhÃgavata, Navama Skandha). ## One of the hundred sons of Dh­tarëÂra. BhÅmasena killed him in the great battle. (Droïa Parva, Chapter 136). ## (DýRGHALOCANA). One of the Kauravas killed by BhÅma. (M.B. BhÅ«ma Parva, Chapter 96, Verse 27). ## A mountain. Renowned in the purÃïas, this mountain is on the banks of the river, MandÃkinÅ. (M.B. Vana Parva, Chapter 85). It was here, at CitrakÆÂa that ÁrÅ RÃma, SÅtà and others lived for a period of time. It is said that RÃjalak«mÅ (royal wealth and welfare) will embrace those who fast on the CitrakÆÂa after a bath in the MandÃkinÅ. (M.B. AnuÓÃsana Parva, Chapter 26, Verse 29). This mountain is in BÃndà Zilla of the U.P. in modern India. CitrakÆÂa is described in Cantos 56 and 94 of VÃlmÅki RÃmÃyaïa. ## A celestial maiden. This maiden came and danced in the assembly of the PÃï¬avas once. (Áloka 34, Chapter 9, Vana Parva, M.B.). ## A companion of U«Ã, daughter of the demon, BÃïa. She was a beautiful portrait painter. U«Ã once dreamt of Aniruddha, grandson of K­«ïa. Even before knowing the identity of the idol of her dream U«Ã fell in love with him. Next day morning Citralekhà gathered from the gloomy U«Ã details of her dream and Citralekhà started making portraits of many known charming princes but U«Ã was not satisfied. She then drew in her imagination a figure which was exactly like that of Aniruddha, the man of her dream. U«Ã was satisfied and it was through the cleverness of Chitralekhà that Aniruddha was brought to U«Ã's room and U«Ã was able to marry Aniruddha. (See under 'Aniruddha'). @<[Page 185a]>@ ## A sage. Though he was born a VaiÓya, he became a brahmin and from there gradually rose to the status of a brahmar«i. (Chapter 56, AnuÓÃsana Parva, M.B.) ## (CITRù§GADA, ÁRUTùNTAKA). One of the hundred sons of Dh­tarëÂra. In the great battle BhÅmasena killed him. (Áloka 11, Chapter 26, Áalya Parva). ## A warrior. In the AÓvamedhayaj¤a performed by ÁrÅ RÃma Áatrughna followed the sacrificial horse and CitrÃÇga blocked them on their way. Áatrughna killed him. (Chapter 27, PÃtÃla KÃï¬a, Padma PurÃïa). ## (CITRù§GA). See under CitrÃÇga I. ## A son of the MahÃrÃja Áantanu. King Áantanu of the Candra dynasty had two wives, GaÇgà and SatyavatÅ. BhÅ«ma is the son born of GaÇgÃ; of SatyavatÅ were born two sons, CitrÃÇgada and VicitravÅrya. They were very brave and learned. After ruling his kingdom for a long period, living with SatyavatÅ and the three children Áantanu passed away. Because BhÅ«ma dedicated himself to a life of unbroken chastity CitrÃÇgada was crowned King. Once when he went to the forest for hunting he met with a gandharva of the same name. Both did not like the other to keep the same name and so a fight ensued. It was fought in Kuruk«etra and lasted for three years. In the end CitrÃÇgada was killed. BhÅ«ma felt very sorry and after asking VicitravÅrya to perform the funeral rites crowned him as King. (DevÅ BhÃgavata, Prathama Skandha). ## A gandharva. See under CitrÃÇgada II. ## One of the Kings who attended the svayaævara of DraupadÅ. He might have been the King of either KaliÇga or DaÓÃrïa because both these states were then ruled by a CitrÃÇgada, (Áloka 22, Chapter 185, ùdi Parva). ## A king of KaliÇga. Almost all the Kings of BhÃrata attended a svayaævara once held at the palace of this King. (Áloka 2, Chapter 4, ÁÃnti Parva). ## A king of DaÓÃrïa. He blocked the sacrificial horse sent out by Dharmaputra during the AÓvamedhayaj¤a and Arjuna killed him. (AÓvamedha Parva, Chapter 83, Áloka 7). ## A deer. A character in the stories in the book 'Pa¤catantra Stories' (See B-2 in Pa¤catantra). ## A celestial maiden. Once this girl gave a dance in the court of Kubera in honour of A«ÂÃvakra. (Áloka 44, Chapter 19, AnuÓÃsana Parva). ## A wife of Arjuna. %% When once Dharmaputra was closeted with PäcÃlÅ in amorous talks Arjuna by mistake entered the room and was thus compelled as per a previous mutual agreement to go on a pilgrimage for a year. During this exile he married the serpent girl UlÆpÅ. After that he proceeded again on his pilgrimage and reached a state called MaïalÆr. MaïalÆr was then reigned by a King called CitravÃhana. CitrÃÇgadà was the daughter of CitravÃhana. An ancestor of CitravÃhana greatly grieved by the lack of a son, did great penance to propitiate Áiva and Áiva blessed him and said that in future he and his successors would get a son to keep their line unbroken. Accordingly all the forefathers of CitravÃhana got a son each but when it came to the turn of the latter he got a girl instead. Arjuna accidentally saw CitrÃÇgadà and fell in love with her, and knowing that, the king received Arjuna in his palace and requested Arjuna to marry his daughter. Arjuna married her and the couple got a son named BabhruvÃhana. Promising them that he would come back and take them to HastinÃpura Arjuna continued his pilgrimage. (Chapters 219, 220, and 221, ùdi Parva). 2) %% When after the great epic battle Dharmaputra conducted an AÓvamedhayaj¤a it was Arjuna who led the sacrificial horse to the south. When Arjuna came to MaïalÆr he came against BabhruvÃhana who challenged him for a fight. In the grim battle that ensued Arjuna fell dead by the piercing arrows of BabhruvÃhana, his own son. At that time UlÆpÅ and CitrÃÇgadà came to the scene and seeing Arjuna lying dead, UlÆpÅ brought the diamond, M­tasa¤jÅvanÅ, and placing it on Arjuna's face brought him back to life. (See BabhruvÃhana for details). After this incident all of them, CitrÃÇgadÃ, UlÆpÅ and BabhruvÃhana went to HastinÃpura along with Arjuna. (Chapters 79 to 81, AÓvamedha Parva). 3) %% (1) CitrÃÇgadà on reaching HastinÃpura bowed down before KuntÅ and PäcÃlÅ touching their feet and lived amicably with others like SubhadrÃ. (Áloka 2, Chapter 88, AÓvamedha Parva). (2) KuntÅ, Subhadrà and PäcÃlÅ gave CitrÃÇgadà many diamonds as present. (Áloka 3, Chapter 88, AÓvamedha Parva). (3) CitrÃÇgadà looked to the comforts of GÃndhÃrÅ as a servant-maid. (Áloka 23, Chapter 1, ùÓramavÃsika Parva). (4) CitrÃÇgadà was one among the women who wept when at the fag end of their life Dh­tarëÂra, GÃndhÃrÅ and KuntÅ started for VanavÃsa (life in the forest). (Áloka 10, Chapter 15, ùÓramavÃsika Parva). (5) CitrÃÇgadà was a beautiful woman having an enchanting figure as that of a MadhÆka flower. (Áloka 11, Chapter 25, ùÓramavÃsika Parva). (6) After the MahÃprasthÃna of the PÃï¬avas CitrÃÇgadà left for Maïipur. (Áloka 18, Chapter 1, MahÃprasthÃnika Parva). ## Daughter of ViÓvakarmÃ. Once while she was bathing in a pond along with her companions in the forest of NaimiÓa Prince Suratha, son of Sudeva, came that way. Seeing him CitrÃÇgadà told her companions "This beautiful young man is in love. I must give myself to him". Though her companions objected to her doing this, waving aside the objections CitrÃÇgadà approached Suratha. When ViÓvakarmà knew about this he was extremely angry and cursed her saying that she would never have a marriage. CitrÃÇgadà fainted when she heard the curse and her companions tried their best to wake her up, but failed. They then took her to be dead and left the place in search of firewood and other things to conduct a funeral. When CitrÃÇgadà woke up she looked around for her companions and finding none including her lover, the prince, she ran and threw herself into the river, SarasvatÅ. That river pushed her down to river GomatÅ and that river in turn washed her ashore a huge forest. There she was met by the sage ãtadhvaja. Knowing her sad tale the sage felt compassion for her and cursed ViÓvakarmà to be born as a monkey. Then he let her marry her lover and blessed them. (Chapters 63 and 64, VÃmana PurÃïa). ## Daughter of BhadraÓreïya, a king of Hehaya. She was the wife of Durmada. (See under Durmada). ## A garden where peculiar kinds of flowers grow. This garden is on the higher planes of Mount Sukak«a to the west of DvÃrakÃ. (M.B. Sabhà Parva, Chapter 38). ## (A§GùRAPAR§A). A devagandharva. 1) %% Citraratha was the gandharva son of KaÓyapaprajÃpati of his wife Muni. (Áloka 43, Chapter 65, ùdi Parva). 2) %% The greatest event in the life of Citraratha alias AÇgÃraparïa was the defeat he suffered at the hands of Arjuna. The PÃï¬avas after their escape from the lac palace (LÃk«Ãg­ha) through a tunnel arrived in a forest and there they killed the demons Hi¬iæba and Baka. One night they were walking along the shores of the river GaÇgà when they heard a sound of somebody bathing in the river. Arjuna who was walking ahead waving a country torch went to see who was bathing at that time of the night. Arjuna then saw Citraratha enjoying a bath with his wife KumbhÅnasÅ. That period of the night was allotted to the gandharvas, and human beings were not expected to be out walking at that time. Citraratha felt it impertinent that Arjuna a human being should be out walking at night and peep into the privacy of the gandharvas. The gandharva and Arjuna so entered into a combat. Citraratha who was a great fighter was, after a grim battle, subdued, bound hand and foot, and brought before his brothers by Arjuna. KumbhÅnasÅ followed her exhausted, powerless and spiritless husband and pleaded to Dharmaputra to release him. Dharmaputra advised Arjuna to do so and on getting his release he taught Arjuna the famous CÃk«u«ÅvidyÃ--the magic art of seeing by one's own eyes anything and everything in the three worlds: Heaven, Earth and the netherworld. Manu was the author of this magic art and from him Soma learnt it and from Soma ViÓvÃvasu, from ViÓvÃvasu, Citraratha and from Citraratha, Arjuna. Besides this Citraratha gave Arjuna many chariots and horses. In return Arjuna taught him the secret of the missile AgniÓira. Exchanging faith and affection thus Citraratha and the PÃï¬avas became friends. He then narrated to the PÃï¬avas many interesting stories, of which the following are a few. The story of the feud between Vasi«Âha and ViÓvÃmitra, story of TapatÅsaævaraïa and tales about the sage ParÃÓara, KalmëapÃda, Ad­ÓyantÅ, BhÃrgavas, K­tavÅrya and Aurva. Citraratha advised the PÃï¬avas to have a priest for the sacrificial rites and it was thus that they engaged Dhaumya as their family priest. Since Arjuna had destroyed all the chariots belonging to Citraratha, the latter got a name 'Bhagnaratha' (devoid of chariots). Citraratha admitted that Arjuna could conquer him because of his vow of celibacy. (Chapters 165 to 183, ùdi Parva, M.B.). 3) %% (1) Citraratha attended one of the birthday festivals of Arjuna. (Áloka 52, Chapter 122, ùdi Parva, M.B.). (2) Citraratha worshipped Kubera sitting in the latter's council. (Sabhà Parva, Chapter 10, Áloka 26). (3) He offered as a gift to Dharmaputra four hundred excellent horses which could fly like wind. (Chapter 52, Áloka 23, Vana Parva). (4) When the gandharvas milked the earth during the time of the emperor, P­thu, Citraratha acted as the calf. (Áloka 39, Chapter 6, HarivaæÓa). (5) Áiva once sent Citraratha as a messenger to Asura ÁaækhacƬa, with a message that ÁaækhacƬa should abandon his satanic activities. (DevÅ BhÃgavata, Navama Skandha). ## One of the ministers of DaÓaratha. He belonged to the SÆta dynasty. (Áloka 17, Ayodhyà KÃï¬a, VÃlmÅki RÃmÃyaïa). ## A king of SÃlva. Once ReïukÃ, wife of Jamadagni, after her bath in the river stayed ashore watching this king and his queen bathe in the river with erotic plays. Reïukà thus reached the ÃÓrama a bit late and Jamadagni enraged at this commanded his son ParaÓurÃma to chop the head of his own mother. (BrahmÃï¬a PurÃïa, Chapter 59). ## A king of the dynasty of Bharata. He was the son of King Gaya. Citraratha had a sister named Sugati and a brother Avarodhana. (Pa¤cama Skandha, BhÃgavata). ## A prince of PäcÃla. He was killed in the battle of MahÃbhÃrata by DroïÃcÃrya. (Áloka 43, Chapter 122, Droïa Parva). ## A king of the AÇga country. He married PrabhÃvatÅ, sister of Ruci, wife of DevaÓarmÃ. (Áloka 8, Chapter 42, AnuÓÃsana Parva, M.B.). ## A king of the YÃdava dynasty. He was the son of UÓaÇku and father of ÁÆra. (Áloka 29, Chapter 147, AnuÓÃsana Parva). ## Son of VÅrabÃhu and a friend of ÁrÅ RÃma. In the RÃjya KÃï¬a of ùnanda RÃmÃyaïa there is the following story about him. Citraratha was also one among those assembled for the svayaævara of HemÃ, daughter of KuÓa. He sent an anaesthetic missile to the assemblage and made them all fall down senseless. He then took Hemà out from the marriage hall. But on reaching outside he felt he had done a very unjust thing and so withdrew the missile and stood outside ready to fight. A fight ensued in which Citraratha defeated all. But Lava alone continued to fight with him. VÅrabÃhu, father of Citraratha, who was closely watching the fight came to the help of Citraratha and engaging Lava in a fight struck him down. KuÓa seeing this attacked VÅrabÃhu and bound him hand and foot. At that time ÁrÅ RÃma came to the scene and told KuÓa that VÅrabÃhu was a friend of his and set VÅrabÃhu free. Hemà was then married to Citraratha and VÅrabÃhu was sent away with due respect. ## An Indian river of purÃïic fame. (Chapter 9, BhÅ«ma Parva, M.B.). ## An attendant of Áiva. When by a curse of MahÃvi«ïu MahÃlak«mÅ was changed into a mare, it was through this attendant that Áiva sent a message to Vi«ïu. (DevÅ BhÃgavata, Skandha 6). @<[Page 187a]>@ ## (ÁARùSANA, CITRACùPA). One of the sons of Dh­tarëÂra. In the great battle he was killed by BhÅmasena. (Áloka 20, Chapter 136, Droïa Parva). ## A gandharva. There is reference to this gandharva in many places in the purÃïas. He had two wives SandhyÃvalÅ and RatnÃvalÅ. 1) %% Once when Citrasena with his wives was travelling in the aerial car the spittings of Citrasena fell upon the sage GÃlava who was doing his sandhyà rites then. The sage complained about the incident to ÁrÅ K­«ïa who promised to bring to him the head of Citrasena before sun-set. Sage NÃrada informed Citrasena of this vow of K­«ïa. The gandharva was taken aback and did not know what to do. But SandhyÃvalÅ and RatnÃvalÅ went and sought the help of SubhadrÃ. They made a fire pit in front of her house and decided to end their lives along with Citrasena by jumping into the fire. While Citrasena was circling the fire-pit before jumping into it his wives wept loudly and hearing the noise Subhadrà came out and saw what was happening. They then took from Subhadrà a boon to the effect that they should be allowed to live with their husband. It was only after granting them the boon that Subhadrà understood the whole situation. Subhadrà was in a fix but Arjuna assured her that Citrasena would be protected at any cost. Arjuna very cleverly shielded all the arrows sent against the gandharva by K­«ïa and gradually the fight came to be one between Arjuna and ÁrÅ K­«ïa. Subhadrà came between them and it was found difficult to continue the fight. ÁrÅ K­«ïa advised Citrasena to bow down and touch the feet of GÃlava. Citrasena obeyed and the issue settled without harm to both the parties. 2) %% While the PÃï¬avas were in exile, Duryodhana knew through a spy that they were camping in the Dvaitavana forest. Prompted by Karïa Duryodhana programmed to go to Dvaitavana with his retinue to enjoy the sight of the suffering PÃï¬avas. So they started to the forests under a pretext of an annual stock-taking of the cows. They reached Dvaitavana with a huge army. There they split into parties and roamed about making merry by themselves. Soon one of the parties reached a pond near the hermitage of the PÃï¬avas. They saw a few gandharvas making merry in the pond. With the usual haughtiness they commanded the gandharvas to leave the pond and make room for Duryodhana to come and bathe. The gandharvas did not pay heed to their words and on being informed of this Duryodhana went to fight with the gandharvas. It was Citrasena who led the gandharvas and by his incessant shower of piercing arrows split the Kaurava forces and made them flee for life. Duryodhana was isolated from his army, was bound hand and foot and taken a prisoner. In their sheer helplessness they approached Dharmaputra in his hermitage and acquainted him with the pitiable plight of Duryodhana. Dharmaputra asked Arjuna to go to the help of the Kauravas. Arjuna faced Citrasena in a grim combat. Citrasena then appeared in his real form and Arjuna knew that he was fighting a friend. Then at the request of Arjuna Citraratha released Duryodhana. (Chapters 239 to 243, Vana Parva). 3) %% (1) This gandharva occupied a seat in the court of Yudhi«Âhira along with twentyseven other gandharvas and a few Apsarà maidens. (Áloka 32, Chapter 4, Sabhà Parva). (2) Citrasena is a member of the court of Kubera also. (Áloka 26, Chapter 10, Sabhà Parva). (3) Citrasena used to attend the court of Indra also at times. (Áloka 22, Chapter 7, Sabhà Parva). (4) At the invitation of Indra Arjuna went to devaloka and Citrasena taught him dance and music. It was during this visit that Arjuna threw a cold blanket on the amorous approaches of UrvaÓÅ and was consequently cursed by her to be an eunuch. It was through Citrasena that Indra sent word to UrvaÓÅ to console Arjuna and give relief from the curse. (Chapters 45 and 46, Vana Parva). ## One of the hundred sons of Dh­tarëÂra. 2) %% (1) Citrasena was present for the svayaævara of PäcÃlÅ. (Áloka 3, Chapter 185, ùdi Parva, M.B.). (2) Citrasena was among those who accompanied Duryodhana when he went to play the historical game of dice with Dharmaputra. (Áloka 13, Chapter 58, Sabhà Parva). (3) In the great MahÃbhÃrata battle he fought against BhÅmasena, SuÓarmÃ, SÃtyaki and ÁatÃnÅka. BhÅma killed him. (Chapter 137, Droïa Parva). ## A prince of the PÆru line, son of ParÅk«it and grandson of Avik«it. (Áloka 54, Chapter 94, ùdi Parva). ## A minister of JarÃsandha. He was known as Öiæbhaka also. (Áloka 32, Chapter 22, Sabhà Parva). ## A king of the country of AbhisÃra. He fought on the side of the Kauravas against the PÃï¬avas and was killed by ÁrutakarmÃ. (Áloka 14, Chapter 14, Karïa Parva). ## (ÁRUTASENA). Brother of SuÓarmÃ, the king of T­igarta. These two brothers jointly by an incessant downpour of arrows suffocated Arjuna in the battle-field. (Chapter 27, Karïa Parva, M.B.). ## A warrior of PäcÃla. Karïa killed him in the great battle. (Áloka 15, Chapter 48, Karïa Parva). ## A son of Karïa. Nakula killed him in the great battle. (Áalya Parva, Chapter 10). ## A brother of Karïa. In the great battle YudhÃmanyu killed him. (Áloka 39, Chapter 83, Karïa Parva). ## One of the kings on the sea-shore. Along with his son he fought on the side of the PÃï¬avas against the Kauravas and was killed by Samudrasena. (Áloka 16, Chapter 6, Karïa Parva) ## A serpent. This serpent joined hands with Arjuna during the K­«ïÃrjuna battle. (Áloka 43, Chapter 87, Karïa Parva). ## A king of the dynasty of Vaivasvatamanu. (Navama Skandha, BhÃgavata). ## A MahÃrÃja who obtained salvation by observing the A«ÂamÅrohiïÅ Vrata. This king was a great sinner having committed such sins as AgamyÃgamana (Incest), BrahmasvÃpaharaïa (stealing things belonging to Brahmins), SurÃpÃna (drinking) and PrÃïihiæsà (causing injury to living beings). One day while hunting he followed a tiger and at dusk exhausted with thirst and hunger he reached the banks of the river YamunÃ. It was the day of A«ÂamÅrohiïÅ and many maidens were observing the A«ÂamÅrohiïÅ Vrata there. Before them was a heap of rice and other eatables which was given as an offering to K­«ïa and seeing the lot the King begged for something to eat and drink. The maidens replied that it was a sin to take food on that day of Vrata and then there came a change in the mind of the King and he readily agreed to observe the A«ÂamÅrohiïÅ vrata and did so. Because of this when the king died, though a great sinner he was, he was taken to heaven by the servants of Vi«ïu. This story was told by Vasi«Âha to DilÅpa to impress upon him the greatness of observing the A«ÂamÅrohiïÅ Vrata. (Chapter 13, Padma PurÃïa). ## An Apsaras. This celestial maiden was a dancer in the court of Kubera. (Áloka 10, Chapter 10, Sabhà Parva). When Arjuna went to the land of Indra this maiden gave a dance in honour of Arjuna. (Áloka 30, Chapter 43, Vana Parva). ## A prominent river. The people of ancient Bharatà used to drink the water of this river. (Áloka 17, Chapter 9, BhÅ«ma Parva) ## A follower of Subrahmaïya. (Áloka 14, Chapter 40, Áalya Parva, M.B.). ## Saptar«is (The seven saints) MarÅci, AÇgiras, Atri, Pulastya, Pulaha, K­tu and Vasi«Âha. These saints are called by the name CitraÓikhaï¬Ås also. (Áloka 29, Chapter 336, ÁÃnti Parva). ## A purÃïic river. The water of this river is used by the Indians for drinking. (Áloka 30, Chapter 9, BhÅ«ma Parva). ## Another name of SatyavÃn. He used to make the figure of horses using clay and people therefore gave him this name of CitrÃÓvan. (Áloka 13, Chapter 294, Vana Parva). ## A purÃïic river of BhÃrata. (Áloka 17, Chapter 9, BhÅ«ma Parva). ## A king who ruled Maïipur during purÃïic times. (See CitrÃÇgada). ## One of the hundred sons of Dh­tarëÂra. He was killed in the great battle by BhÅmasena. (Chapter 136, Droïa Parva, M.B.). ## A prince of the country of PäcÃla. He was the son of à king called Sucitra. He had four brothers: Citraketu, SudhanvÃ, Citraratha, and VÅraketu. When VÅraketu was killed in the great battle all the brothers attacked Droïa who killed them all. (Álokas 43 to 49, Chapter 122, Droïa Parva, M.B.). ## Father of SÅmantinÅ, wife of King CandrÃÇgada. (See CandrÃÇgada). ## A serpent of the family of Dh­tarëÂra. This serpent was burnt to death at the sarpa sattra of Janamejaya. (Áloka 8, Chapter 57, ùdi Parva). ## (CITRABùHU). One of the hundred sons of Dh­tarëÂra. He was slain by BhÅmasena in the great battle. (Áloka 20, Chapter 136, Droïa Parva). ## (DãÖHùYUDHA). One of the sons of Dh­tarëÂra. He was slain by BhÅmasena. (Áloka 29, Chapter 137, Droïa Parva). ## A King of Siæhapura. During the victory march of the PÃï¬avas Arjuna conquered this King. (Áloka 20, Chapter 27, Sabhà Parva). ## A warrior of the state of Cedi. He fought on the side of the PÃï¬avas. The horse of this warrior was blood-coloured and his weapons were of a peculiar type. Karïa killed him in the great battle. (Chapter 23, Droïa Parva and Chapter 56, Karïa Parva). ## One of the hundred sons of Dh­tarëÂra. In the great battle BhÅmasena killed him. (Áloka 18, Chapter 111, Droïa Parva). ## A river of purÃïic fame. (Áloka 34, Chapter 9, BhÅ«ma Parva). ## States of the mind. (See under Pattu). ## A holy place in South-India. (See under Agastya). ## A very righteous emperor of KäcÅpura. Because of the virtuous rule of this emperor his country got the name Cola. There is an interesting story in Padma PurÃïa of how the emperor attained VaikuïÂhaloka (The abode of MahÃvi«ïu). Once Cola went to VaikuïÂha to worship MahÃvi«ïu. As he was worshipping him with pearls and flowers of gold a brahmin subject of his came there to worship him with water and TulasÅ leaves. The simple offering of TulasÅ leaves and flowers by this brahma­«i, Vi«ïudÃsa, eclipsed the expensive one by the King and the latter was greatly offended and he rebuked the Brahmin saying that he was a poor man who did not know what devotion to Vi«ïu was. But Vi«ïudÃsa did not take the taunt unchallenged. He asked the king to wait and see who would merge with the glowing entity of the Lord earlier. The King on returning to his palace started a Vai«ïavasattra. (An almonry dedicated to MahÃvi«ïu). This almshouse was as comfortable and luxurious as the one once started by Brahmà in the temple of Gaya. Vi«ïudÃsa on the other hand spent his life in a Vi«ïu temple leading a celibate life and observing rites pleasing to Vi«ïu. One day after finishing his daily morning rites Vi«ïudÃsa cooked his food as usual and kept it in its place to be taken later. But on returning to it after some time he found his food eaten by someone else. He went without food that day and it happened the next day also. It continued to happen thus for a week and all these days Vi«ïudÃsa went fasting. Vi«ïudÃsa then decided to watch and see who the thief was. On keeping a vigil he found a Caï¬Ãla (a harijan of the lowest Cadre) timidly coming and grabbing at the food with gluttonous greed to appease his hunger. Seeing the famished skeletonous body of the thief Vi«ïudÃsa felt compassion rather than resentment and calling him back to take the food went after him crying "Hi, come here and take this ghee also with you. That food has no fat in it." But the Gaï¬Ãla frightened at the sight of the owner of the food ran away as fast as his legs could carry him, Vi«ïudÃsa following him. But soon the Caï¬Ãla fell fainting on the road exhausted and tired. Vi«ïudÃsa reaching his side started fanning him with his cloth. Very soon the Caï¬Ãla changed himself into MahÃvi«ïu adorned with Áaækha, Cakra and Gadà and Vi«ïu embracing his devotee took him to VaikuïÂha. Hearing this Cola called Mudgala the priest of the Vai«ïavasattra, to his side and lamented "I started this sattra to spite Vi«ïudÃsa and now he has gone to VaikuïÂha. It was due to his true devotion to God that he has attained salvation. What we have done is of no use." So saying he crowned his nephew as King. Even while young he had become an ascetic and as such had no sons. From that time the crowning of the nephew as King became a precedent in Cola. Renouncing the kingdom Cola went to the sacrificial hall and circling the sacrificial fire stood before it and addressing Mukunda said "Oh Vi«ïu, grant me unwavering devotion to you in thought, speech and deed." Repeating this three times the king jumped into the fire. At this Mudgala, the priest, burst into anger and tore off the lock of hair on his head. So even today the decendants of Mudgala do not have hair-locks. Vi«ïu who is always affectionate to his devotees graciously appeared from the sacrificial fire and embraced the King. The King was then taken to VaikuïÂha. (Chapters 110, 111, Padma PurÃïa). ## The three celebrated kingdoms of South-India of old were Cola, PÃï¬ya and Cera. References to these will be found in many places in the PurÃïas and a few are given below:-- 1) Among those present for the svayaævara of RukmiïÅ were the Kings of Cola, PÃï¬ya and Kerala. 2) Descending in order from Turvasu were Varga--GobhÃnu--TraiÓÃni--Karandhama--Marutta--Du«yanta--VarÆtha--GÃï¬Åra. From GÃï¬Åra were born the people of Kerala, PÃï¬ya and Cola. (Chapter 277, Agni PurÃïa). 3) Arjuna conquered the army of the King of Cola. (Áloka 21, Chapter 27, Sabhà Parva). 4) The King of Cola gave gifts to Dharmaputra. (Sabhà Parva, Chapter 52, Áloka 35). 5) When during the great battle Dh­«Âadyumna formed the Krau¤cavyÆha the soldiers from Cola guarded the southern wing. (Áloka 60, Chapter 9, BhÅ«ma Parva). 6) ÁrÅ K­«ïa once conquered the land of Cola. (Áloka 17, Chapter 11, Droïa Parva). ## A set of K«atriyas who became ÁÆdras by a curse of the brahmins. PÃï¬yas, KÃï¬vas, SirÃkhyas, LÃÂas, DrÃvi¬as, Keralas, Couras, Darvas, Daradas, Áauï¬is, Áabaras, Arbaras, KirÃtas and Yavanas were all K«atriyas but were turned into ÁÆdras by a curse of the brahmins. ## A low-caste tribe of south India. They were aborigines older than the MahÃbhÃrata in origin. (Áloka 42, Chapter 207, ÁÃnti Parva). ## (õ). A place in ancient south India. (Áloka 26, Chapter 110, Udyoga Parva). ## The character of a SannyÃsÅ in a tale in Pa¤catantra. ## The saintly wife of King Áikhidhvaja. When once Áikhidhvaja renounced his kingdom and went to the forests, his wife gave him instruction in ùtmaj¤Ãna and brought him back to his country. (Chapter 77, YogavÃsi«Âha). ## I. See under SitÃ. ## A sage. Once SomadÃ, daughter of a gandharva women ôrmilÃ, looked after this sage and well pleased with her service he asked her what she wanted and Somadà asked for a son by him. CÆli gave her a spiritual son of his and the boy was named Brahmadatta. This Brahmadatta married the hundred hunch-backed daughters of KuÓanÃbha. (BÃla KÃï¬a, VÃlmÅki RÃmÃyaïa). @<[Page 189b]>@ ## A river. People of ancient BhÃrata used to drink the water of this river. (Áloka 20, Chapter 9, BhÅ«ma Parva). ## A King of the Hehaya line of kings. He was the grandson of RohitÃÓva and son of HÃrÅta. King Vijaya is the son of Cu¤cu. (BrahmÃï¬a PurÃïa, Chapter 16.) ## While emperor P­thu was ruling the earth it was once transformed into a cow and milked. Each got a different substance and what the NÃgas got was poison. They milked the poison into a pot-like CuraykkÃ. ## (Dice). It is an imaginative paurÃïic assumption that there is a satanic force latent in dice, hunting, wine and women. There is a story to support the presence of this evil power within the above four. Indra once turned the AÓvinÅdevas out of his court labelling them as outcastes and banned wine to them. Discontented at this the AÓvinÅdevas approached Cyavana and the latter performing a yÃga invited the AÓvinÅdevas and gave them the yÃga wine, 'Soma'. Infuriated at this Indra raised his celebrated VajrÃyudha (Weapon of thunder) to kill Cyavana. But the sage by his yogic powers paralysed the hands of Indra and instantly from the sacrificial fire there arose Mada a genie to kill Indra. Frightened by this sight Indra fell at the feet of Cyavana and craved for pardon. The sage then tore the genie into four pieces and threw one each into dice, hunting, wine and women. That is why all the four are as alluring as destructive. (Saptama Skandha, DevÅ BhÃgavata). ## A celebrated sage of the BhÃrgava dynasty. 1) %% Descending in order from BrahmÃ--Bh­gu--Cyavana. 2) %% Bh­gu is the son of Brahmà born of Agni at the Brahmayaj¤a conducted by Varuïa. The beautiful and virtuous lady Pulomà was the wife of Bh­gu. Even before Bh­gu married her she was being loved by the demon Pulomà and her marriage with Bh­gu embittered him and he waited for an opportunity to kidnap PulomÃ. One day when Bh­gu went to the river for his bath Pulomà entered the ÃÓrama and there he found his love Pulomà being watched over by Agni. Pulomà compelled Agni to tell him the truth whether Bh­gu had married Pulomà according to the rites enjoined by the scriptures. Agni confessed that it was not so and then Pulomà taking the shape of a hog carried away Pulomà who was then in a stage of advanced pregnancy. On the way the wife of the sage delivered and the babe dropped to the ground. Because the babe was born with a fall (Cyavana) from the womb the boy was named Cyavana. The radiance of the boy burnt the demon into ashes. Pulomà weeping profusely with tears rolling down her cheeks returned to the ÃÓrama. Her tears ran into a river and the river got the name VadhÆsarà Bh­gu on knowing how all happened cursed Agni saying that Agni would thereafter be an all-round eater. (eating anything and everything). (Chapters 5 and 6, ùdi Parva). 3) %% Even when he was very young Cyavana commenced practising austerities. He went to the forests and sat in meditation without food or sleep, oblivious to what happened outside. Years went by and Cyavana did not stir from his place. Gradually earth began to cover him and soon he was completely enveloped by earth. Creepers grew on it and birds made rests; Cyavana did not know anything about it. One day ÁaryÃti with his wives and children came to that forest for a picnic. SukanyÃ, daughter of King ÁaryÃti, along with her companions separated from the King and roamed about in the forest making merry. They soon came to the place where Cyavana sat doing penance. There was an unusual radiance around the heap of earth they saw there and Sukanyà out of curiosity started striking down the earth. Then from inside came Cyavana's voice advising her not to crumble down the earth as she was doing. Sukanyà ignored the advice and searched for the source of the voice. She then saw two points of glow and taking a thorn gave two pricks at those points and left the place with her companions. Those glow-points were the eyes of Cyavana and Cyavana felt insufferable pain when his eyes were thus pierced through. But he neither became angry nor cursed the girl who did this havoc. Cyavana went on with his penance. But soon the country of ÁaryÃti began to experience the bad effects of this evil-deed. People one by one in the beginning and then the whole lot were disabled from passing either urine or faeces. From men and women the disease spread to the animals also. The country was in a chaos and the subjects flocked to the palace to complain to the King. ÁaryÃti knew that somebody must have in a some way tormented Cyavana and enquired of each and everyone of his subjects. Whether anybody had knowingly or unknowingly given pain to Cyavana. Nobody had done so and the King was worried. Then Sukanyà ran to her father and confessed what she had done. The King ran immediately to the place where Cyavana was doing penance and striking down the earth prostrated before the sage who was sitting there sad and miserable. The King apologised to Cyavana and requested him to pardon his daughter. Cyavana then told the King that it was enough if he gave his daughter in marriage to him in expiation of the harm done. The King was shocked to hear this for Cyavana was not only ugly but now blind also. The King returned to the palace sad and worried and there was gloom over the whole palace. But Sukanyà approached her father and agreed to be the wife of Cyavana. The problem was solved and the King with great reluctance took his daughter to the forests and gave her in marriage to Cyavana. 4) %% It was the time when Indra had banned SomapÃna (drinking of the yÃga wine) to the AÓvinÅdevas. Discontented at this they roamed about in the forests and soon came to the neighbourhood of the ÃÓrama of Cyavana. Sukanyà after becoming the wife of Cyavana did all she could to make her husband comfortable and happy. She would collect very sweet and tasty fruit from the forests and give him. She would bathe him in hot water. After arranging all the materials needed for the morning rites like yava, sesame, darbha and water, she would take her husband to the place of the pÆjà leading him by hand. When the morning pÆjà was over she would seat him in a suitable place and give him rice and fruits. After the meals she would give him pan to chew. Only after doing all these would she go to do her daily rites and that too only after obtaining her husband's permission. She would finish her routine in no time to come back to her husband to see whether he was in need of anything. Then she would make arrangements for the evening pÆjà and after the pÆjà was over she would give him his dinner. She would eat only what was left by her husband. At night she would spread a soft bedding and lull him to sleep. Then she would take a nap lying at the foot of her husband. During summer she would fan him and during winter she would make fire to give him heat. Early morning she would take him to a distant place for his excretion and after washing him would seat him in a suitable place for cleaning his teeth and face. Then the routine would start with great devotion again. One day Sukanyà was returning from the river after her bath and on the way she came across the AÓvinÅdevas. They were astounded to see such a beautiful damsel in the forest and they accosted her and requested her to select one of them as her husband. Knowing her identity they advised her to forsake her old and blind husband and come and live with one of them. She flew into a fury when she heard her husband spoken of so slightingly and by logical argument convinced them the error of their request. Then they told her thus: "You are aware we are the physicians of the devas. We can give back eyesight to your husband and make him as beautiful as one of us. We will then appear before you as three lovely young men identical in appearance and then you must select one among the three as your husband." Sukanyà was immensely pleased as well as surprised to hear the offer and was eager to see her husband young and beautiful. But the last condition frightened her. Anyhow she promised to give a reply after consulting her husband and ran to the ÃÓrama to tell her husband the news. Cyavana advised her to accept the offer of the AÓvinÅdevas and Sukanyà ran back to the AÓvinÅdevas and brought them to her husband accepting their terms. The AÓvinÅdevas took the aged and blind Cyavana along with them to the river nearby and the three plunged into the river. When they rose up after a dip the three emerged as young, lovely and charming triplets difficult to be distinguished from one another. When Sukanyà stood before the three to select her real husband she prayed to her goddess and the DevÅ gave her the power to identify Cyavana and so she correctly chose him from the three. (Saptama Skandha, DevÅ BhÃgavata). 5) %% Immensely pleased at regaining his eyesight and youth Cyavana asked the AÓvinÅdevas what they wanted. The AÓvinÅdevas replied that Indra had banned wine to them and they would like to have the ban lifted. Cyavana Mahar«i immediately commenced a SomayÃga to which were invited all the devas and the AÓvinÅdevas also. When Indra saw the AÓvinÅdevas standing to partake of the Soma wine he was furious and objected to the wine being given to them. Cyavana dissented and a fight ensued between Indra and Cyavana. Indra raised his weapon 'VajrÃyudha' to strike at Cyavana and then Cyavana made all his limbs go stiff. He then raised from the sacrificial fire a fiendish demon called Mada to kill the devas. All those present were frightened by this demon and they ran away. But Indra could not run for his limbs were stiff. Standing there he prayed to his preceptor B­haspati for help and B­haspati advised Indra to surrender to Cyavana. Indra bowed his head before Cyavana and prayed to be excused. Cyavana was pleased and withdrawing the demon tore him into four pieces and threw one each into Dice, Hunting, Wine and Women. The devas and AÓvinÅdevas then went back to heaven. (Saptama Skandha, DevÅ BhÃgavata. ãgveda, Maï¬ala 1, AnuvÃka 17, SÆkta 116; Chapter 123, Vana Parva). 6) %% (1) ParaÓurÃma once came and stayed at the ÃÓrama of Cyavana. At that time Bh­gu and Cyavana were in the ÃÓrama. They blessed him and advised him to go to KailÃsa and do penance there to propitiate Áiva. It was thus that ParaÓurÃma happened to go to KailÃsa to do penance there. (BrahmÃï¬a PurÃïa, Chapter 62). (2) Cyavana got a son named Pramati. This Pramati was the father of Ruru and the grandfather of Áunaka. (Chapter 5, ùdi Parva). (3) Cyavana married ùru«i daughter of Manu. Aurva was the son born to ùru«i from her thigh. In descending order from Aurva were born ãcÅka--Jamadagni--ParaÓurÃma. (Chapter 66, ùdi Parva). (4) ùstÅka learnt SÃÇga Vedas from the ÃÓrama of Cyavana. (Chapter 48, ùdi Parva). (5) Cyavana was the guru of BhÅ«ma. (Áloka 11, Chapter 37, ÁÃnti Parva). (6) King YuvanÃÓva once went to the ÃÓrama of Cyavana greatly worried over the lack of a descendant. Cyavana prepared some sacred water made potent with the recital of mantras to induce gestation and kept it there. Accidentally the King drank that water and got pregnant. The pregnancy developed without miscarriage and in due time the King gave birth to a child, the left side of his stomach bursting forth to push out the child. It was this child who became MÃndhÃtÃ. (Chapter 126, Vana Parva). (7) Cyavana was a brilliant member of the court of BrahmÃ. (Áloka 11, Chapter 22, ÁÃnti Parva). (8) Cyavana went to PÃtÃla (nether-world). (See under Kekaralohita). (9) Once the august VedaÓarmà of KauÓÅkagotra went to the ÃÓrama of Cyavana lost in thought. Cyavana received him with due respect and enquired about the reason for his sorrow. VedaÓarmà then told him that the lack of a son worried him much. Cyavana then blessed him and assured him of a child soon. (Chapter 14, Padma PurÃïa). (10) Cyavana had a daughter named Sumanas and she was married to a sage called SomaÓarmÃ. (Chapter 14, Padma PurÃïa). ## A sacred place. AæbÃ, daughter of KÃÓirÃja, used to bathe in a pond nearby. (Áloka 26, Chapter 186, Udyoga Parva). ## A sacred place. It is believed that this is the best place for worshipping Pit­s (spirits of the dead). (Áloka 11, Chapter 125, Vana Parva). #<Ö># This letter means (1) Rudra and (2) tremor or fear (trÃsa). ## This syllable means ruin. (Agni PurÃïa, Chapter 348). ## A hermit who is praised much in the ãgveda. It is mentioned in ãgveda, Maï¬ala 1, AnuvÃka 16, SÆkta 112, that the AÓvinÅdevas had saved TurvÅti, DabhÅti, Dhvasanti and Puru«anti, the sons of Indra, from a danger. ## (DADHýCI). 1) %% A famous hermit. Mention is made in MahÃbhÃrata, Áalya Parva, Chapter 51, Stanza 83, that this hermit was the son of the great hermit Bh­gu, and that he was made of the essences of the world, with a huge body. 2) %% DadhÅca erected his hermitage on the bank of the river SarasvatÅ and began to do penance. The power of penance increased daily. Seeing this Indra was flurried. So he sent the celestial maid Alaæbu«Ã to break the penance of DadhÅca somehow or other. Alaæbu«Ã came to the hermitage of DadhÅca and began to dance and sing. When the hermit saw her he grew lustful and seminal discharge occurred to him. The semen fell in the river SarasvatÅ, who became pregnant and in due course gave birth to a child. She took the child to the hermit DadhÅca and told him the story of the child. The hermit was much pleased. He took the child and embraced it and blessed the river SarasvatÅ thus:-- "BrahmÃ, the gods and the celestial maids will be pleased if your water is offered as oblation." DadhÅci then said that the child should be named SÃrasvata. He also added that when there was a drought continuously for twelve years, SÃrasvata would have the power to bring rain. Then SarasvatÅ took the child to her abode and brought it up. 3) %% Once DadhÅci went to the world of the devas (gods). From there he looked down and saw the earth filled with the asuras. Indra went to destroy them. But he could not. So he made a search for anything left behind by DadhÅca. He understood that DadhÅca had with him the head of a horse. It was found in a lake in the country of Áaraïya. With the bones taken from that head Indra and DadhÅca destroyed a large number of asuras. (ãgveda, Maï¬ala 1, AnuvÃka 13, SÆkta 84). 4) %% (Vajra) of Indra was made from a bone. A story occurs in the MahÃbhÃrata, which says that the Diamond-weapon of Indra was made of a bone of DadhÅci. The asuras went to fight with Indra under the leadership of V­ttrÃsura. Indra tried his utmost to kill V­ttrÃsura, but he could not. At last Indra approached BrahmÃ, who told Indra that if a bone of the hermit, called DadhÅca was obtained it could effectively be used against V­tra. Accordingly Indra went with Nara and NÃrÃyaïa to the banks of the river SarasvatÅ and entered the hermitage and bowed before the shining hermit DadhÅca and informed him of their errand. The hermit replied that he had no objection in giving his bone to save the gods. Saying thus the hermit discarded his life. Indra took the bone of DadhÅci and made his weapon of Diamond (Vajra) with which he killed V­tra and his followers. (MahÃbhÃrata, Chapter 100). 5) %% (1) At the sacrifice of Dak«a, DadhÅci got angry because Áiva was not given his dues of the sacrifice. (M.B. ÁÃnti Parva, Chapter 284). (2) Once DadhÅci talked to a BrÃhmin called Karuïa about the importance of the ashes dedicated to Áiva. (Padma PurÃïa, Chapter 101). (3) See Dhana¤jaya V to know how this hermit gave absolution from curse to a fly. ## A holy place in Kuruk«etra. AÇgiras the son of SarasvatÅ was born in this place. From that day onwards this place became a holy place. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 186 that he who bathes in this holy place will obtain the fruits of performing the sacrifice AÓvamedha, and enter the world of SarasvatÅ. ## An ocean. This ocean is near the ocean Gh­toda samudra (MahÃbhÃrata, BhÅ«ma Parva, Chapter 12, Stanza 2). ## A famous serpent, born to KaÓyapa prajÃpati by his wife KadrÆ. (MahÃbhÃrata, ùdi Parva, Chapter 35, Stanza 8). ## A famous monkey. This old monkey was the general of a huge monkey-army. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 283, Stanza 7 that this general approached ÁrÅ RÃma once, with his army. ## An ancient king of BhÃrata. The hermit Gautama saved the son of this King from the attack of ParaÓurÃma (MahÃbhÃrata, ÁÃnti Parva, Chapter 49, Stanza 8). ## A monkey who helped ÁrÅ RÃma. It is seen in AdhyÃtma RÃmÃyaïa, Sundara KÃï¬a, Sarga 5, as follows:-- "Dadhimukha÷ KruddhasugrÅvasya mÃtula÷". From this it is understood that Dadhimukha or Dadhivaktra was the uncle of SugrÅva. (For further information see Madhuvana). ##\<*>\ A hermit. Once Indra taught this hermit Madhuvidyà (the art of mead) Indra told the hermit that his head would be cut off if he taught anybody this art. The AÓvinÅdevas approached DadhyaÇ to learn this art. Fearing Indra the hermit refused to teach them the art. AÓvinÅdevas cut off his head and buried it in a place. Then they cut off the head of a horse and fixed it on the neck of DadhyaÇ. Having the head of the horse he taught the art to the AÓvinÅdevas. When DadhyaÇ had finished teaching, they took away the head of the horse and fixed his own head in place. (ãgveda, Maï¬ala 1, AnuvÃka, 17, SÆkta 166). \<*) The stories regarding the two hermits Dadhici and DadhyaÇ in the PurÃïas are not very clear. In Mahà bhÃrata DadhÅca is mentioned as the son of Bh­gu, and in ãgveda it occurs that DadhÅca was the son of Hermit Atharva who was the son of Vasi«Âha. Moreover the story of DadhyaÇ teaching the AÓvinÅdevas the 'MadhuvidyÃ' is connected with Dadhici in some other purÃnas Some statements in the ãgveda make it difficult to assume that both DadhyaÇ and DadhÅci are one and the same person. So relving on the majority of statements in the various purÃïas this book has accepted the fact that these hermits are separate persons and that DadhÅci was the son of Bh­gu whereas the hermit who taught Madhuvidyà to the AÓvinÅdevas was DadhyaÇ.>\ ## One of the eleven Rudras. He was the grandson of Brahmà and the son of SthÃïu. (MahÃbhÃrata, ùdi Parva, Chapter 66, Stanza 3). ## An attendant given to Subrahmaïya by AæÓa, a god. (MahÃbhÃrata, Áalya Parva, Chapter 45, Stanza 34). ## An attendant of Subrahmaïya. (MahÃbhÃrata, Áalya Parva, Chapter 46, Stanza 20). ## A warrior given to Subrahmaïya by god AæÓa. Mention is made about this warrior in MahÃbhÃrata, Áalya Parva, Chapter 45, Stanza 34. ## Almighty God. (See ýÓvara). ## A kind of marriage. The form of marriage by which one gives his daughter to a priest. (See VivÃha). ## A country. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 52, Stanza 18, that the King and the people of DaivÃlÅka were present on the occasion of the sacrifice of RÃjasÆya (imperial consecration) of Yudhi«Âhira. ## The virtues of those who are born of a noble family. "He Bharata ! Security, knowledge of tattvas the desire to attain harmony with the Supreme Being by the knowledge of Brahman, alms-giving, self restraint, performing sacrifice, self-study, penance, sincerity, truth, liberality, continence, kindness, mildness, modesty, resolution, cleanliness, forgiveness, brightness, abstaining from committing murder and getting angry, having no malignity, covetousness, fickleness and pride and not injuring others are the Daivasaæpatti or good qualities of a noble man." (M.B. BhÅ«ma Parva, Chapter 40). ## One of the sons of Garu¬a. Mention is made about DaityadÅpa in MahÃbhÃrata, Udyoga Parva, Chapter 101, Stanza 11. ## Sister of DevasenÃ, the wife of Subrahmaïya. KeÓi, an asura, married her. (For detailed story, see DevasenÃ). #<ÖùKINI># A class of women supposed to be proficient in magic and the performance of feats with the help of mantras. (See K«uraka). ## 1) %% In most of the PurÃïas references about two Dak«as occur. In some purÃïas both are referred to as one and the same person, whereas in some others both are considered as separate persons, so much so the stories concerning both are interlocked and entangled very often. The fact is that there was only one Dak«a, whose life was of two stages. The first Dak«a was killed at the sacrifice of Dak«a, at which point, ends the first stage, or the first Dak«a. The second stage was the rebirth of the same Dak«a. A short biography of Dak«a including both stages is given below:-- Brahmà created by his mind, the seven great hermits, MarÅci, AÇgiras, Atri, Pulastya, Vasi«Âha, Pulaha and Kratu. So these seven hermits are called the MÃnasaputras (sons born from mind) of BrahmÃ. After this, from the anger of BrahmÃ, Rudra was born, and from his lap NÃrada, from his right thumb Dak«a, from his mind the Sanakas and from his left thumb a daughter named VÅraïÅ were born. "vÅraïÅ nÃma tasyà stu asiknÅtyÃpi sattamÃ" From this passage which occurs in KÃlikà PurÃïa it may be assumed that 'AsiknÅ' was another name of VÅraïÅ. Dak«a did penance in the mountain of Vindhya for a long time. It is mentioned in BhÃgavata, Skandha 8, that MahÃvi«ïu appeared before Dak«a and gave him AsiknÅ as his wife. Several sons were born to Dak«a by his wife AsiknÅ. The last one was a daughter named SatÅ who became the wife of Áiva. At this time Dak«a performed a sacrifice. As he was not invited to that sacrifice, Áiva sent VÅrabhadra and BhadrakÃlÅ and killed Dak«a. Though the devas put the head of a goat in place of the lost head and brought Dak«a to life again, no reference is made about the life of Dak«a after the sacrifice. Thus the first stage of the life of Dak«a ends. (DevÅ BhÃgavata, Skandha 7). After this, once the Pracetases (the ten sons of Barhis) were engaged in penance and the earth was not properly cultivated in consequence of which big trees grew up and the whole of the earth was changed into a big forest. The sky was covered with tree tops. It was difficult even for the wind to pass through them and thus the forest thrived for ten thousand years. The pracetases got out of the sea after penance and entered the shore. When they saw the big forest they got angry and the ten of them discharged fire and wind from their faces. The wind up-rooted the trees and the fire dried them. Thus almost the whole of the trees were consumed. Then Candra, the King of the medicinal herbs came there and told the Pracetases "Oh, Kings, hold your anger. I will make the trees conclude a treaty with you. The beautiful MÃri«Ã who was born to the trees is my foster-daughter. I give her to you as your wife. From half the portion of your minds and half the portion of my mind the great and wise prajÃpati Dak«a is going to take birth in her womb". The Pracetases controlled their anger and accepted MÃri«Ã as their wife, at the words of Somadeva (Candra) and as the son of the ten pracetases the PrajÃpati Dak«a was born. With this the second stage of the life of Dak«a begins. The important occurrences in the two stages of the life of Dak«a are given below in their order. 2) %% Once Brahmà called Dak«a and ordered him to create prajÃs or subjects. Accordingly Dak«a created the gods, the hermits, the Gandharvas (Demi-gods), the Asuras, the serpents etc. Seeing that the subjects he created were not proliferating as required he thought of creating subjects by coition of male and female; and he begot by his wife AsiknÅ five thousand sons, and they were called HaryaÓvas. They in their turn were about to create subjects when NÃrada appeared before them and said "Oh, HaryaÓvas, you are mere children and ignorant of the secrets of this world. How do you intend to create subjects? You fools, since you have the power to go up and down and lengthwise and breadthwise, why don't you try to find out the extremities of the earth?" Hearing the words of NÃrada, they all ran in different directions and have not returned since. Thus Dak«a lost the HaryaÓvas. Dak«a again begot thousand sons by AsiknÅ and they were called ÁabalÃÓvas. Seeing that they also were about to create subjects NÃrada scattered them also, by some tricks. The ÁabalÃÓvas who had gone to see the end of the earth have not yet returned. Dak«a got angry with NÃrada and cursed him thus: "You also, like my children shall wander from place to place all over the earth". From that dry onwards NÃrada became a wanderer, without a fixed dwelling place. The wise PrajÃpati Dak«a again begot sixty damsels by AsiknÅ. Ten of the girls were given to Dharmadeva, thirteen of them to KaÓyapa, twentyseven of them to Soma, and four of them to Ari«Âanemi. Of the rest two were given to BÃhuputra, two to AÇgiras and two to the wise K­ÓÃÓva. The names of the wives of each are given below:-- (1) %% Aditi, Diti, Danu, Ari«ÂÃ, SurasÃ, KhasÃ, Surabhi, VinatÃ, TÃmrÃ, KrodhavaÓÃ, IrÃ, KadrÆ, Muni. (2) %% ArundhatÅ, Vasu, YamÅ, LaæbÃ, BhÃnu, MarutvatÅ, SaÇkalpÃ, MuhÆrtÃ, SÃdhyÃ, ViÓvÃ. (3) %% AÓvayuk, Bharaïi, K­ttikÃ, RohiïÅ, MrgaÓiras, TÃrakam (ArdrÃ), Punarvasu, Pu«yam, ùÓle«am, Janakam, PhÃlgunÅ, UttaraphÃlgunam, Hastam, CitrÃ, SvÃtÅ, ViÓÃkham, AnurÃdhÃ, Jye«ÂhÃ, MÆlam, Purvëìham, Uttarëìham, Ároïa, Áravi«ÂhÃ, Pracetas, Purvapro«Âhapadam, Uttarapro«Âhapadam, RevatÅ. The names of the wives given to AÇgiras, Ari«Âanemi, BÃhuputra and K­ÓÃÓva are not mentioned. Besides these damsels, twentyfour daughters were born to Dak«a of his wife PrasÆti who was the sister of UttÃnapÃda. Dharmadeva married thirteen of them also, named ÁraddhÃ, Lak«mÅ, Dh­ti, Tu«Âi, MedhÃ, Pu«Âi, KriyÃ, Buddhi, LajjÃ, Vapus, ÁÃnti, Siddhi, KÅrti. Of the rest, KhyÃti was given to Bh­gu, SatÅ to Áiva, SaæbhÆti to MarÅci, Sm­ti to AÇgiras, PrÅti to Pulastya, K«amà to Pulaha, Santati to Kratu, AnasÆyà to Atri, ôrjà to Vasi«Âha, SvÃhà to Agnideva and Svadhà to the Manes. (Vi«ïu PurÃïa, AæÓa 1, Chapter 15). 3) %% Once Dak«a performed a sacrifice called B­haspatisavana. To this sacrifice he did not invite his daughter SatÅ or her husband Áiva. Dak«a did not invite them because of three reasons according to the PurÃïas. (1) Once DurvÃsas, the son of Atri, went to JambÆnada and meditated with the mantra or spell of 'MÃyÃbÅja' and worshipped Jagadambikà (mother of the world) the goddess there. The goddess was much pleased and gave him as a token of her pleasure the garland of flowers she wore from which nectar was oozing. DurvÃsas wore it on his head and went to the palace of Dak«a, the PrajÃpati. When he saw such a wonderful garland which was not of this world, he wanted to have it and DurvÃsas instantly gave it to Dak«a. He placed it in a prominent place in his bedroom and enjoying the wonderful fragrance of it he conjugated with his wife, and polluted that pure garland by his lust. Áiva and his wife came to know of this and they scolded Dak«a, who kept this bitterness in his heart and when the sacrifice was performed, he decided not to invite them. (DevÅ BhÃgavata, Skandha 7). (2) Áiva was considered as a polluted man by Dak«a as he had always been carrying with him the skull of Brahmà and so he thought it wrong on his part to admit his daughter and son-in-law to the sacrificial hall. The story of how Áiva came to have the skull, is given below. In days of old when the whole world was under the single ocean (of the great flood) the sun, the moon, the fire, air everything was destroyed and darkness prevailed. All the vegetations were destroyed. All the emotions and non-emotions disappeared. The supreme Lord was sleeping for so many thousands of nights together. At the end of the night he assumed the attribute of 'Rajoguïa' (activity) and got ready to create the universe. From the face of the Supreme Lord and creator of the universes came out Brahmà with five faces. In the same way, Áiva with three eyes and matted hair, and trident and rosary of beads (Elaeo carpus) and with attribute of 'Tamas' (darkness--destruction) also came out. Both Brahmà and Áiva were filled with egoism and both began to quarrel with each other. It was a contest as to who was greater. The contest ended in attack. Áiva plucked off the fifth head of BrahmÃ, when the same face, flushed with anger, scolded Áiva. The head fell into the hands of Áiva, who could not throw it down as it didn't come off from his hand. Brahmà cursed Áiva and made him polluted. Since Áiva became polluted, his wife SatÅ also was considered as polluted by Dak«a. (VÃmana PurÃïa, Chapter 2). (3) Once the prajÃpatis performed a sacrifice. BrahmÃ, Vi«ïu and Áiva were present there. Dak«a, who had been invited by the prajÃpatis also was present. When Dak«a entered the hall his son-in-law Áiva did not rise up. This arrogance of Áiva made Dak«a angry. Dak«a made up his mind to take vengeance on Áiva, and performed a sacrifice known as B­haspatisavana. To that sacrifice he did not invite Áiva or SatÅ. Hearing that her father was conducting a sacrifice SatÅ came uninvited. But Dak«a did not even look at her. SatÅdevi whose heart was broken at this treatment made a fire and jumped into it and died. Áiva became furious when he came to know of this. Being overwhelmed with sorrow and anger he beat his matted hair on the ground, from which two monsters, VÅrabhadra and BhadrakÃlÅ, came out. They ran to Dak«a's sacrificial hall and destroyed everything they saw, killed everybody, caught hold of Dak«a and cut off his head. Then they began to create havoc in the whole world. The hermits and sages began to take to flight. Men and animals shivered. Thus the three worlds began to tremble with fear. The gods approached Áiva with supplication to curb his anger. The gracious ÁaÇkara was pleased to recall the monsters. After that everybody requested him to bring Dak«a back to life. But the search made for the head of Dak«a was futile. At last Brahmà took the head of a goat and joined it to the headless trunk of Dak«a. Thus he was brought to life again.\<*>\ (DevÅ BhÃgavata, Skandha 7). 4) %% Candra had married twentyseven daughters of Dak«a. But he showed particular attachment to RohiïÅ. The other twentysix wives could not bear this. They made a complaint to their father Dak«a. Dak«a called Candra and advised him to show equal attachment to all his wives and not to show any partiality to anyone. Candra did not gainsay his father-inlaw, but he did not make any change in his disposition. After a few days all the daughters except Rohiïi went to the palace of Dak«a and told him that they were going to stay with him. This time Dak«a got angry and called Candra and cursed him to become a sick man (of consumption). From that day onwards Candra became a patient affected with consumption. All the vegetations in the world began to weaken. It appeared that the world was about to be destroyed. So the gods approached Dak«a and requested him to show some leniency towards Candra. Dak«a accordingly called Candra and told him that he would be affected by consumption only for a fortnight and after that he would recover gradually. Candra went to PrabhÃsa tÅrtha and SarasvatÅ tÅrtha and dipped in water. He began to recover from that day. It is according to the curse of Daksa that Candra (Moon) waxes and wanes. (M.B. Áalya Parva, Chapter 35). 5) %% (1) Dak«a has another name 'Kan'. "Dak«a the PrajÃpati is a son of ten fathers. He has two names. They are Dak«a and Kan." (M.B. ÁÃnti Parva, Chapter 208, Stanza 7). (2) When the emperor P­thu milked the earth, Dak«a was crowned as the King of the subjects. (See under P­thu). (3) It occurs in MahÃbhÃrata, Sabhà Parva, Chapter 11, Stanza 18, that Dak«a was a member of the assemibly of BrahmÃ. (4) Dak«a was one of those who visited BhÅ«ma in his bed of arrows. (M.B. ÁÃnti Parva, Chapter 47). (5) Mention is made in MahÃbhÃrata, ÁÃnti Parva, Chapter 166 that the devas, the manes, the gandharvas, the celestial maids, the RÃk«asas, animals and birds, fishes and all living creatures were born from the daughters of Dak«a. \<*). Though Dak«a was brought to life again with the head of a goat there is no mention of him again in the PurÃïas. We hear of Dak«a again as the son of MÃri«Ã.\<*>\. Though Dak«a was brought to life again with the head of a goat there is no mention of him again in the PurÃïas. We hear of Dak«a again as the son of MÃri«Ã.>\ ## The name of the ninth Manu. During the regime of this Manu, there will be three classes of devas (gods) called the Parïas, the MarÅcigarbhas and the Sudharmans. Each of these gaïas or classes will consist of twelve devas or gods. Indra, their King will be known as Adbhuta. He will be mighty and powerful. In that Manvantara (age of the Manu) Savana, DyutimÃn, Bhavya, Vasu, MedhÃtithi, Jyoti«mÃn and Satya will be the Saptar«is (the seven hermits) and Dh­taketu, DÅptiketu, Pa¤cahasta, NirÃmaya, P­thuÓrava and others will be the sons of Manu, Dak«asÃvarïi. (Vi«ïu PurÃïa, AæÓa 1, Chapter 2). ## Daughter of Dak«a. This name is generally used for all the daughters of Dak«a. Occasionally this name is used for the grand daughters of Dak«a also. ## A daughter, born to PrajÃpati Ruci, by his wife ùkÆti. The first Manu was SvÃyambhuva, the son of BrahmÃ. He accepted ÁatarÆpÃ, his sister who became sinless by penance, as his wife. ÁatarÆpà gave birth to two sons Priyavrata and UttÃnapÃda, and two daughters, PrasÆti and ùkÆti. Of these two daughters, PrasÆtÅ was given to PrajÃpati Dak«a and ùkÆti to PrajÃpati Ruci. ùkÆti gave birth to twins, a son named Yaj¤a and a daughter named Dak«iïÃ. To Yaj¤a twelve sons were born by Dak«iïÃ. They were a class of devas (gods) called the YÃmas in the regime of Manu SvÃyambhuva (Vi«ïu PurÃïa, AæÓa 1, Chapter 7). Now Dak«iïà is worshipped as a goddess. The same Dak«iïà was reborn in the Goloka under the name SuÓÅlÃ. At that time she was a cowherd woman and friend of RÃdhÃ. She liked to talk with ÁrÅ K­«ïa. One day RÃdhà saw her sitting in the lap of ÁrÅ K­«ïa, engaged in sexual sports, in a secluded place. When SuÓÅlà saw that RÃdhà had found them out, she became dumbfounded with shame, and sat with bowed head. ÁrÅ K­«ïa slowly placed SuÓÅlà devi down and instantly vanished. The angry RÃdhà cursed SuÓÅlà to become ashes if ever she entered the Goloka again. Then RÃdhà ran about everywhere in search of ÁrÅ K­«ïa, but he could not be found. Immediately after the curse, SuÓÅlà got down from the Goloka and began to worship MahÃlak«mÅ with devotion and meditation and very severe fast and vow. After a long time MahÃlak«mÅ appeared to her and blessed her, and SuÓÅlà became absorbed in MahÃlak«mÅ. Since the absorption of SuÓÅlà devÅ, who was the rebirth of Dak«iïÃdevÅ, in MahÃlak«mÅ, the sacrifice of the devas (gods) became fruitless. They were much grieved. They all went to Brahmà to find a solution. As the matter was serious Brahmà meditated upon Vi«ïu, who became pleased with Brahmà and to save the devas, he attracted Dak«iïÃdevÅ from the body of MahÃlak«mÅ and gave her as a present to BrahmÃ. Brahmà gave that devÅ (goddess) to Yaj¤apuru«a (the god of sacrifice) so that the sacrifices of gods might become fruitful. When Yaj¤apuru«a saw that supernatural beauty he was overpowered by lust and swooned. The couple spent a hundred divine years in seclusion enjoying the company of each other, as a result of which devÅ became pregnant. The pregnancy matured in twelve divine years and she gave birth to a child which was named Phalada. It is this same Phalada, the son of Yaj¤apuru«a and Dak«iïà who awards fruits to all actions. The learned men say that Yaj¤apuru«a, Dak«iïÃdevÅ and Phalada divide the fruits of actions among the doers. (DevÅ BhÃgavata, Skandha 9). ## A strong wind born from the fire Päcajanya. (M.B. Vana Parva, Chapter 229, Stanza 6). ## KÃlahasti, TriÓivaperoor and Trikoïamala are known by the name Dak«iïakailÃsa. ## A country in ancient India. This country is called MallarÃjya. Its capital was KuÓÅnagara or KuÓÅnara. In MahÃbhÃrata mention is made that BhÅmasena, during his conquest brought this country under control. (M.B. Sabhà Parva, Chapter 30). ## A place famous in the PurÃïas. This place lies to the south of the Ganges up to the river Caæpat. It is mentioned in MahÃbhÃrata Sabhà Parva, Chapter 14, Stanza 27, that the King of this country fled to the south fearing JarÃsandha. PäcÃla lies to the south and north of the Ganges. But the country was divided into two when Droïa defeated Drupada the King of PäcÃla, and took away from him the part of the country north of the Ganges. After that, the part taken by Droïa was called UttarapäcÃla and the part south of the Ganges was called Dak«iïapäcÃla. (M.B. ùdi Parva, Chapter 137). ## A holy place. This place is on the shore of the southern sea. If one visits this place and takes bath there he will get the fruits of performing the sacrifice of Agni«Âoma, and the opportunity of travelling by the aeroplane of the gods. (M.B. Vana Parva, Chapter 82, Stanza 53). ## The people of South India. It is mentioned in MahÃbhÃrata, Udyoga Parva, Chapter 158, Stanza 2, that at the time of the composing of the MahÃbhÃrata, the leader of the DÃk«iïÃtyas was the emperor BhÅ«maka. ## The son of King ParÅk«it of the dynasty of Ik«vÃku. The mother of Dala was SuÓobhanÃ, the daughter of the King of Maï¬Æka. Dala had an elder brother called Áala. Dala became king when Áala was killed. Hermit VÃmadeva was the priest of this King. (M.B. Vana Parva, Chapter 192). See ParÅk«it II. ## (BAKADùLBHYA). A Mahar«i of NaimiÓÃraïya. In VÃmana PurÃïa, there is a story of how this sage once performed a homa and burnt Dh­tarëÂra's kingdom in the sacrificial fire. Long ago some of the sages of NaimiÓÃraïya approached Dh­tarëÂra with a request for some money. Their leader was the sage DÃlbhya (Baka). It was he who begged Dh­tarëÂra for money. The king not only refused to give money, but also insulted the sage. Provoked at this, DÃlbhya began performing a homa in which Dh­tarëÂra's kingdom was the havis in the form of sliced meat. This homa was performed in AvakÅrïamahÃtÅrtha at P­thÆdaka. As a result of it the kingdom began to decline. The King was alarmed and consulted great scholars and astrologers about the cause of the country's decline. They told him that the cause of the disaster was DÃlbhya's homa. Dh­tarëÂra at once proceeded with rich presents to propitiate DÃlbhya at AvakÅrïamahÃtÅrtha. DÃlbhya was pleased and as desired by the King, performed homa with milk and honey and revived all those who had died. (VÃmana PurÃïa, Chapter 39). MahÃbhÃrata, Sabhà Parva, Chapter 4, Verse 11 says that this Maha­«i flourished in Yudhi«Âhira's assembly. On another occasion, he is referred to, as coming to Dyumatsena, the father of SatyavÃn. At that time, he comforted Dyumatsena by saying that SatyavÃn would be blessed with longevity. (M.B. Vana Parva, Chapter 298, Verse 17). ## A holy place in North India. (M.B. Vana Parva, Chapter 58, Verse 12). ## Another name for the holy ÃÓrama, DÃlbhyam. ## The brother of DamayantÅ. No other information about Dama is available in the PurÃïas. ## A hermit. He was one of the hermits who came to visit BhÅ«ma when he was lying on the bed of arrows. (M.B. AnuÓÃsana Parva, Chapter 26, Stanza 4). ## See Áaæbara. ## A female attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Verse 5). ## A King. He was a mighty hero and a friend of Dharmaputra. (M.B. Droïa Parva, Chapter 158, Verse 40). ## The father of ÁiÓupÃla, the King of Cedi. (M.B. ùdi Parva, Chapter 186, Stanza 86). ## A brother of DamayantÅ. In MahÃbhÃrata, Vana Parva, Chapter 53, Stanza 8 it is mentioned that King BhÅma had a daughter named DamayantÅ, and three sons named Dama, DÃnta and Damana. ## A hermit. BhÅma the King of Vidarbha pleased this hermit, who blessed the King and said that he would get children. Accordingly the king got DamayantÅ as his daughter and Dama, DÃnta and Damana as his sons. (M.B. Vana Parva, Chapter 53). ## The son of the King Paurava. Dh­«Âadyumna killed Damana in the battle of BhÃrata. (M.B. BhÅ«ma Parva, Chapter 61, Stanza 20). ## A son of BharadvÃja. After the investiture with the Brahma string (upanayana) Damana started on a travel. On the way near AmarakaïÂaka he met with the hermit Garga who talked to him about the glory of KÃÓi. Damana who was a seeker of spiritual knowledge, stopped his travel and sat down to do penance and thus leaving his body he attained heaven. (Skanda PurÃïa, Chapter 2, 4, 74). ## One of characters in a story, of Pa¤catantra. (See Mitrabhedam). ## A daitya (asura) MahÃvi«ïu in his incarnation as Matsya (MatsyÃvatÃra), killed this asura who was a dweller of the sea. Vi«ïu threw the body of the asura into the earth. By the touch of the Lord the body became fragrant and it was changed to a plant which is known as (Kozhunnu or Kozhuntu) Damanakam. (Skanda PurÃïa). @<[Page 196a]>@ ## The TÃtiri tree (Grislea Tomentosa). The ceremony of worshipping this tree is called DamanakÃrohaïavidhi. The Grislea tree is supposed to be Bhairava, who had been changed to a tree by the curse of Áiva. A story to this effect occurs in the PurÃïas. Bhairava was formed from the anger of Áiva. Bhairava, against the will of Áiva, destroyed the devas, and so Áiva cursed him and turned him to a TÃtiri tree. It is called Damanaka because Bhairava tried to do 'damana' (restraint or punishment) to the gods. Bhairava felt sorry at the curse of Áiva. He requested Áiva to withdraw the curse. At last Áiva had pity on him and said that all would worship Damanaka tree. The method of that worship is called DamanakÃrohaïavidhi. It is given below: This tree should be worshipped on the seventh or thirteenth lunar day. The worshipper should go to the tree, with those who recite mantras and spells. After the worship is over the worshipper should say, "O, Tree, which has originated by the power of Hari, you come to my presence. On behalf of Áiva, and by his order, I have to take you home." Saying thus the tree should be taken home and consecrated in the evening in accordance with the rituals. In the house, the Sun, Áiva and Agni should be evoked and worshipped and then the root of the tree should be planted in the ýÓÃna (N.E. point) corner of the house and when it is planted, the spell or incantation of VÃmadeva Mantra or Áiromantra should be recited. In the same way the trunk with the branches of the tree is planted on the Northern part. The fallen leaves and flowers should be placed on the eastern side. When the root is planted the following prayer should be uttered: "Ãmantritosi deveÓa prÃta÷ kÃle mayà prabho / kartavyastapaso lÃbhÃ÷ pÆrïaæ sarvaæ tavÃj¤ayÃ. //" After that at dawn he should take bath and with oblations of sweet-smelling flowers etc. should worship Áiva. This is DamanakÃrohaïavidhi. (Agni PurÃïa, Chapter 80). ## Daughter of BhÅma the King of Vidarbha The most noble of all the Indian heroines, DamayantÅ has secured a place in the literatures of almost all the languages in the world. The famous hero Nala is her huband. 1) %% During the time of the forest life of the PÃï¬avas, Arjuna had gone to KailÃsa to do penance before Áiva for getting divine weapons. The rest of the PÃï¬avas spent the time till the arrival of Arjuna, in sorrow and sadness. They spent miserable days one by one. At that time the hermit B­hadaÓva visited them. They welcomed the hermit. In the midst of their conversation Dharmaputra told the hermit with tears that he was the most unhappy man in the world. Hearing this the hermit told them the story of Nala, to console the PÃï¬avas. 2) %% The King BhÅma of Vidarbha was childless for a long time. While the King was spending sorrowful days, as he had no children, a hermit named Dama reached his palace. The King welcomed the hermit. Seeing the sorrow of the King the hermit blessed the King and the queen, and as a result a daughter named DamayantÅ and as her brothers three sons Dama, DÃnta and Damana were born to them. 3) %% During this period a son named Nala was born to VÅrasena the King of Ni«adha. The child was an expert in the game of dice and he would speak only truth. He grew up and became a youth. Once the swans which came to the palace of DamayantÅ from Nala, began to praise Nala. They sang about the glory of Nala. Nala also knew about the beauty and the other good qualities of DamayantÅ. Thus they fell in love with each other. Nala also started for Kuï¬inapurÅ, the capital city of Vidarbha, to marry DamayantÅ. The devas (gods) Indra, Agni, Varuïa and Yama, having heard of the beauty of DamayantÅ from NÃrada, had gone Kuï¬inapurÅ, to take part in the marriage. On the way they met Nala. They were aware of the fact that DamayantÅ was in love with Nala. So they called Nala and sent him to DamayantÅ with a message that DamayantÅ should accept one of the four gods as her husband. By the boon of invisibility, given by the Gods, Nala entered the room of DamayantÅ unseen by others and gave the message to DamayantÅ. But DamayantÅ did not agree to it. The Gods also entered the nuptial hall and took their seats in the shape of four Nalas. DamayantÅ entered the hall with the nuptial garland in her hands. She saw five Nalas including the real Nala, and prayed to the gods to show her the real Nala her lover. So the devas assumed their real forms and DamayantÅ put the garland on the neck of the real Nala and accepted him as her husband. Being much pleased with the behaviour and character of both Nala and DamayantÅ, the four gods blessed them. Agni promised to be near Nala whenever he thought of him. Yama said that Nala would always be righteous. Varuïa said that Nala would obtain water at the thought of it. Indra blessed him saying that he would get mok«a immediately after the completion of a yÃga. The gods remained till the end of the marriage ceremony and then they departed. Nala and DamayantÅ lived in Kuï¬inapurÅ. 4) %% Hearing about the Svayamvara of DamayantÅ Kali and DvÃpara started for Kuï¬inapurÅ. On the way they met Indra and the other gods, who were returning from the marriage of DamayantÅ. They told Kali and DvÃpara that DamayantÅ had accepted Nala as her husband. Kali and DvÃpara got angry at this and returned saying that they would destroy the kingdom of Nala. After that Kali waited for a chance to enter the body of Nala. After twelve years, once Nala, after passing urine, without washing his legs performed his evening worship. At that moment Kali entered the body of Nala. With that Nala became bereft of all senses of righteousness and duty, and challenged his younger brother Pu«kara to a game of dice. Pu«kara engaged Nala in the game of dice. Kali stood in the shape of an ox as helper of Nala. Nala lost his kingdom in the game. Seeing that her husband was being defeated continuously, DamayantÅ sent for the charioteer VÃr«ïeya and sent her son Indrasena and daughter Indrasenà to Kuï¬inapurÅ. After leaving the children at Kuï¬inapurÅ VÃr«ïeya engaged himself in a travel. After visiting several countries he reached Ayodhyà and became the charioteer of King ãtuparïa. 5) %% Pu«kara got the kingdom, wealth and everything that his elder brother, Nala, had possessed. The miserable Nala left everything he had and clad in only one cloth got out of the palace. His wife DamayantÅ followed him. They stayed outside the city for three days. Pu«kara made a proclamation that if anybody rendered any help to Nala he would be ruthlessly put to death. After that Nala stayed there for three more days, with only water for food and drink. Then he went to the forest. His wife followed him. They were hungry. Nala saw some golden birds. Nala wanted to catch them for food. So he took his only cloth and spread it on the ground. The birds took that cloth and flew away. Those birds were the dices used in the game. They were influenced by Kali. The miserable and hungerstricken Nala asked his wife DamayantÅ to go with the caravan traders who were going to Avanti and save herself. But she did not consent to go away from him. They spent that night in an inn. They both fell asleep because of weakness. After a time Nala woke up. He thought that his wife would somehow or other get to some country closeby and save herself, if he left her there. So he decided to take half of her cloth. How to do it without her knowledge? Thinking so he walked round the inn. He saw a good sword. He took the sword, and cut half of the cloth of DamayantÅ and leaving her in the inn he went away. In a short while she woke up and missing her husband she cried aloud and ran here and there in search of him. Then she went into the forest crying. A big snake caught hold of her and began to swallow her. She cried aloud. Hearing the cry, a forester came there. He cut the snake open and saved DamayantÅ. But when he saw her he became overpowered by libido and tried to make her his wife. She got angry and cursed him and he instantly fell down dead. After this she began to wander in the forest aimlessly, often seeing wild animals and fearing them. At last she got on a rock and sat there and began to wail thinking of Nala. 6) %% While she was sitting on the rock wailing, a caravan of traders came by that way. They had been attacked by a herd of elephants and were running away from them. They saw DamayantÅ. She told them her story. They brought her to the kingdom of Cedi. She wandered through the country for a while and finally reached the palace of the King SubÃhu. Thinking her to be a mad woman the street boys were following her. The queen saw the woman surrounded by street boys and felt pity for her. She sent her maid and brought her to the palace. Without revealing that she was the queen of King Nala, she told everything else to the queen. The queen consoled her and said that she would get her husband back. She invited DamayantÅ to stay in the palace till she got her husband back. DamayantÅ replied as follows: "Mother, I shall stay here. But there are certain conditions. I won't eat remains and offals of victuals, I won't make others to wash my legs. I won't talk with men who are not related to me. If anybody hankers after me you must order him to be killed. BrÃhmaïas may come and see me only in connection with the search for my husband. This is my vow." The queen agreed to her conditions and made her the attendant of her daughter SunandÃ. 7) %% Nala filled with sorrow was walking along the forest when he saw a wild fire. From the midst of the fire somebody was calling Nala by name and crying. When Nala approached the fire, he saw the great and famous serpent KarkoÂaka lying entwined in the flames. KarkoÂaka the King of the NÃgas had once deceived NÃrada, who then cursed him that he would become stationary in a place like an immovable thing till Nala came and rescued him. From that day onwards, KarkoÂaka was remaining in that forest without moving. Then the forest caught fire. KarkoÂaka being unable to move had to remain in the fire. Nala immediately saved KarkoÂaka from the fire and with that he was absolved from the curse of NÃrada. KarkoÂaka asked Nala to walk forward, counting the steps. When Nala counted ten, KarkoÂaka bit on the leg of Nala and he became ugly. Then the serpent said to the flurried Nala, "Don't fear. I have made you ugly so that others may not recognize you. Now you are ugly because of my poison. But my poison has affected Kali who is in your body. Because he had harmed you who are blameless, he has to suffer for it. So long as this poison is in you, nobody will harm you. You must go to ãtuparïa the King of Ayodhyà and tell him that you are BÃhuka a charioteer. You must give ãtuparïa the spell 'AÓvah­daya mantra' and get from him the spell 'Ak«ah­dayamantra'. After that you will have reunion with your wife and children. Here are two cloths for you. Whenever you want to get your original form you need only wear them." Saying these words KarkoÂaka gave Nala two divine garments and then disappeared. Nala started for AyodhyÃ. He reached the palace on the tenth day. There he was employed as the horse keeper of ãtuparïa on a pay of hundred pieces of gold. Thus he stayed there under the name BÃhuka. VÃr«ïeya and JÅvala who were the horse-keepers of ãtuparïa upto that time, were placed under BÃhuka. BÃhuka used to recite a poem every evening when he returned from his work. "weary and worn of hunger and thirst, that poor woman, where might she be? serving whom will she be now. thinking of the unlucky fool?" Hearing this song of lamentation everyday, once his assistant JÅvala asked BÃhuka, whom he was reciting the poem about. BÃhuka replied: "Once there was a man who was a fool. He got a good wife. For some reason they were separated. The fool is still wandering about weary and sad in search of his wife." 8) %% At this time DamayantÅ was living in the palace of the King of Cedi, as the maid of princess SunandÃ. King BhÅma became very sorry not knowing where Nala and DamayantÅ had gone. He sent men in all directions to search for them. The King proclaimed that those who found them would be awarded thousand cows, lands assigned to Brahmins, and villages. He proclaimed that so many cows would be given even to those who could give any information about them. Hearing this BrÃhmaïas went in all directions and Sudeva, one of them, reached the Kingdom of Cedi. He recognized DamayantÅ who was like fire inside the cover of smoke. When DamayantÅ was alone Sudeva approached her and said that he had come from Vidarbha and that he was a friend of DamayantÅ's brother. DamayantÅ recognized Sudeva and she cried aloud. Sunandà who saw this scene, told her mother about it. The queen sent for Sudeva and asked him what the matter was. He revealed everything about DamayantÅ, to the queen. When they heard the story all the women in the harem cried. Then with tears the queen said, "Hear this, DamayantÅ, your mother and myself are the two daughters of Sudama the King of DaÓÃrïa. Father gave your mother to BhÅma the King of Vidarbha and me to VÅrabÃhu the King of Cedi. I have seen you when you were an infant." When the King of Cedi knew everything he sent DamayantÅ in a palanquin to Vidarbha. 9) %% DamayantÅ told her father that she didn't want to live any longer unless Nala was brought to her. BhÅma had been trying hard to find out Nala. One day ParïÃda one of the numerous Brahmins who were engaged in the search for Nala, came to BhÅma and said, "while I was wandering from place to place, I happened to reach the palace of ãtuparïa the King of AyodhyÃ. There I made enquiries about Nala the husband of DamayantÅ, in the presence of the King. But nobody gave me any answer. When I returned BÃhuka the charioteer of ãtuparïa followed me. An ugly man with short hands, an expert in driving horses, and an excellent cook, he asked me several questions about DamayantÅ." When DamayantÅ heard this she had horripilation. She secretly went to her mother and compelled her to send Sudeva the BrÃhmaïa to AyodhyÃ. Her mother consented. She called Sudeva, in the presence of her mother and told him to go to Ayodhyà and tell ãtuparïa that the second svayaævara (marriage) of DamayantÅ would take place before sunrise next day and that he should come earlier. Sudeva instantly went to AyodhyÃ. ãtuparïa, hearing the words of Sudeva, wanted BÃhuka to take him in the chariot to Vidarbha within the period of a day time for the second svayaævara of DamayantÅ. Nala consented with a breaking heart. Immediately they started. VÃr«ïeya also got into the chariot. The chariot flew through the sky with tremendous speed, to Vidarbha. On the way the upper garment of the King fell on the ground. He ordered the chariot to be stopped for taking his upper garment. Nala said that within that winking time the chariot had travelled a yojana (league) and gloried in his power of driving horses. Then they saw in the forest a Tanni tree (Terminalia bellerica) with fruits. Seeing the Tanni tree the King said, "O BÃhuka, if you are an expert in horse-driving I am an expert in reckoning. I will tell you how many leaves and nuts there are in that Tanni Tree. There are five crores of leaves in both the branches together and two thousand and ninetyfive nuts. They stopped the chariot and checked the tree and found the reckoning of the King correct. The King had the knowledge of the art called 'Ak«ah­daya'. It was with this art that the king calculated the number of leaves in the tree, at one look. BÃhuka drove the chariot with the speed of wind because he had known the art called 'AÓvah­daya'. Then and there, BÃhuka taught the King the art of 'AÓvah­daya' and the King taught BÃhuka the art of 'Ak«ah­daya'. The moment Nala learned Ak«ah­daya Kali vomitted the poison of KarkoÂaka and got out of the body of Nala. Long ago, the mother of Indrasena, a god, had cursed Kali and drove him out. Since then Kali had been living in the body of Nala. As soon as he came out Kali begged Nala for pardon. Nala curbed his anger. But Kali was afraid of Nala. So he made the Tanni tree his abode. Because of that Tanni became detestable. ãtuparïa, VÃr«ïeya and BÃhuka reached Kuï¬inapura in the evening. When the sound of the chariot of Nala reached the ears of DamayantÅ her heart bumped with joy. The chariot was stopped and ãtuparïa entered the palace. The King BhÅma welcomed ãtuparïa heartily. As there was no sign of any preparation for the svayaævara (marriage) ãtuparïa understood that some sort of trick had been played on him. 10) %% DamayantÅ sent her maid KeÓinÅ to BÃhuka to watch him. KeÓinÅ had a secret talk with BÃhuka. Though Nala did not reveal himself, he cried when she talked about DamayantÅ. KeÓinÅ returned to DamayantÅ and told her what she had heard and seen. DamayantÅ became more and more convinced that BÃhuka was Nala himself So she sent KeÓinÅ again to Nala. She discovered the following facts about BÃhuka, after a keen observation, and made a report of them. (1) BÃhuka does not stop to pass through even a small door. The upper sill lifts by itself for him to pass through. (2) He gets enough room for him to pass through even a big crowd. (3) Empty pots are filled with water at a look from him. (4) When he stretches out a grass to the sun, it catches fire. (5) Fire does not burn him even if he touches it. (6) When he crushes a flower, it blooms more beautiful and fragrant than before. When KeÓinÅ said all these facts to DamayantÅ, she became fully convinced that BÃhuka was none other than Nala himself. DamayantÅ sent KeÓinÅ again to BÃhuka to get some meat cooked by him. DamayantÅ tested the taste of the meat brought by KeÓinÅ and she knew that the food was cooked by Nala. She sent KeÓinÅ again to BÃhuka with her children. Seeing Indrasena and Indrasenà coming to him, BÃhuka ran to them, gathered them and embraced them and cried aloud. Then he told KeÓinÅ that he had done so because the children were just like his two children. 11) %% After having tested BÃhuka so far DamayantÅ sent KeÓinÅ to her mother to tell her everything, and to say that she was convinced of the fact that BÃhuka was none other than Nala and that the difference was only in shape and to request that she may be permitted to see BÃhuka in person. The queen informed the King of all these facts. With the permission of her parents BÃhuka was brought to the room of DamayantÅ. The moment BÃhuka saw DamayantÅ he began to shed tears. DamayantÅ also was filled with emotion. But she told him thus:-- "BÃhuka, have you seen a man who had left his sleeping wife in the forest? Who else, but Nala the famous and the righteous would discard his blameless and loving wife who had been sleeping, with fatigue and hunger in a lonely place? Have I done anything wrong to him in my younger days so that he should leave me in the forest when I was sleeping? Leaving aside real gods I married him. I worshipped, him. I had children from his blood and now he has abandoned me. In the presence of Gods and with fire as witness, holding my hands he had taken a vow that he would support and protect me. Where has that vow gone?" At these words BÃhuka shed tears for a long time. Then he told her all that had happened to him since their separation. DamayantÅ requested Nala, not to have any misconception regarding the idea of a second svayaævara; she said to him that she committed no wrong and that her fidelity and loyalty had undergone no change. At that time VÃyu (the wind-god) in an etherial voice said "DamayantÅ has committed no sin". Immediately Nala put on the divine clothes given by KarkoÂaka and regained his original form. DamayantÅ embraced Nala and cried aloud. The king her father, mother and the people of the city all ran to them. Next day ãtuparïa returned. After a few days Nala collected an army consisting of three hundred soldiers, sixteen elephants, fifty horses and a white chariot only, from Vidarbha and went to the kingdom of Ni«adha. Reaching there Nala challenged Pu«kara for a game of dice. Pu«kara refused the challenge. Nala took his sword to cut Pu«kara into two. Finally Pu«kara agreed to play. At the first cast of the dice the life and the Kingdom of Pu«kara fell into the hands of Nala. But Nala did not kill Pu«kara; instead, he embraced him. Nala became King. DamayantÅ and the children reached Ni«adha. Nala ruled the country with more happiness and prosperity than before. (MahÃbhÃrata, Vana Parva, Chapters 52 to 79). ## The daughter of Pramloca. See ViÓvakarmÃ, 2nd para. #<ÖAMBARA># One of the two attendants given by Brahmà to Subrahmaïya. The other attendant's name is ù¬aæbara. (M.B. Áalya Parva, Chapter 45, Verse 39). ## A dÃnava or asura. Daæbha was the son of Vipracitti an asura born to KaÓyapa by his wife Danu. This Daæbha is the father of ÁaÇkhacƬa, an asura. Daæbha received from their teacher Áukra, the spell known as the famous Vi«ïumantra and went to Pu«karatÅrtha and did penance there for one lac of years. It was due to this penance that the son ÁaÇkhacÆda was born to him. (DevÅ BhÃgavata, Skandha 9). ## See ParaÓurÃma, Para 10, subsection 2. ## An ancient emperor. He was a mighty warrior prince. He brought the whole world under control. At last there was nobody left to fight with. So he walked about challenging everybody he met with. But none dared to fight with him. Then Brahmà advised him to challenge Nara NÃrÃyaïas who were doing penance on the northern-most point of the earth. So the emperor went with his mighty army to GandhamÃdana and informed Nara and NÃrÃyaïa of his desire to fight. They said that they were mere hermits and that they had no power to fight. But Daæbhodbhava was not satisfied. Finally Nara and NÃrÃyaïa took some i«Åkà grass and began to fight the emperor with it. Though the army of the emperor was mighty and vast it could not stand against the grass in the hands of the hermits. Finally the emperor admitted failure and bowed before the hermits. They advised him not to be arrogant in future and to lead a pure life. Hearing the exhortations of the hermits the emperor became a devoted man. He returned to his palace and led a life of righteousness. (M.B. Udyoga Parva, Chapter 96). ## A famous holy place. Brahmà usually sits in this place and worships MaheÓvara. In MahÃbhÃrata, Vana Parva, Chapter 82, Stanza 72, it is mentioned that all the sins of those who bathe in this place will be washed away. ## The giant who took birth as the worm 'Alarkkaæ'. This giant came in the shape of a beetle and pierced the leg of Karïa, the disciple of ParaÓurÃma. DaæÓa once kidnapped the wife of Bh­gu, and the hermit cursed the giant and turned him to a beetle. He also said that ParameÓvara would absolve him from the curse. (See Karïa, Para 4). ## ÁrÅ K­«ïa. When ÁrÅ K­«ïa was a small boy, YaÓodà tied him to a mortar-stone. The boy ran about, dragging the heavy stone with him and the rope snapped. Part of the rope still remained round his abdomen. From that he got the name DÃmodara. "Dama" means rope and "Udara" means abdomen. (See K­«ïa). ## I. A sage in the assembly of Yudhi«Âhira. Once he met ÁrÅ K­«ïa who was on his way to HastinÃpura. (M.B. Sabhà Parva, Chapter 4, Verse 13). ## A town in ancient India. (M.B. BhÅ«ma Parva, Chapter 50, Verse 52). ## Gift. In ancient India a spiritual significance was attached to dÃnam. (offering of a free gift). One who gave water was said to achieve contentment; one who gave food, eternal happiness; one who gave land, government of the country; one who gave gold would attain longevity; one who gave a house would get domestic felicity; one who gave silver would get physical beauty; one who gave clothes would reach candraloka; one who gave a horse would attain the world of the AÓvinÅdevas; one who gave bulls would get prosperity; one who gave cows would reach sÆryaloka; according to Manusm­ti. "vÃridast­ptimÃpnoti sukhamak«ayyamannada÷ / tilaprada÷ prajÃmi«ÂÃæ dÅpadaÓcak«uruttamam // bhÆmido bhÆmimÃpnoti dÅrghamÃyur hiraïyada÷ / g­hadogryÃïi veÓmÃni rÆpyado rÆpamuttamam // vÃsodaÓcandrasÃlokya-maÓvisÃlokyamaÓvada÷ / ana¬udda÷ Óriyampu«ÂÃm godo bradhnasya vi«Âapam //" (Manusm­ti, Chapter 4). According to Manu, the ùcÃrya, the rewards obtained by offering the following articles as "DÃnam" are as follows:-- Articles offered as DÃnam Reward obtained by dÃtà (giver). Vehicle--bed Virtuous wife. Refuge (shelter) Prosperity. Corn Eternal happiness. Brahmaj¤Ãna BrahmasÃyujya. (See also Nak«atrayoga and MerudÃna). @<[Page 200a]>@ ## DÃnavas are the sons born to KaÓyapa PrajÃpati by his wife Danu and their descendants. (See under Danu). ## A daughter of Dak«aprajÃpati. KaÓyapaprajÃpati married DanÃyus. Four sons Vik«ara, Bala, VÅra and Vrata were born to her. (M.B. ùdi Parva, Chapter 65). ## A king who was the son of Ik«vÃku. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 45, that this King was the rebirth of KrodhahantÃ, an asura. 1) %% Ik«vÃku had one hundred sons. Of them Vikuk«i, Nimi and Daï¬a were famous. Daï¬a became a famous archer when he grew up. In the BrahmÃï¬a PurÃïa mention is made that this King Daï¬a took part in the DevÃsura battle (Battle between the gods and the demons) and killed several thousand asuras (demons). 2) %% The king Ik«vÃku gave his son Daï¬a the country between the mountains HimÃlaya and Vindhya and anointed him the King of that country. Daï¬a built a capital city known as Madhumatta and began to rule the country. He had an army of CaturaÇga (four parts, elephant, chariot, horse and infantry). The hermit Áamana was the priest of King Daï¬a. (UttararÃmÃyaïa). 3) %% Daï¬a once raped ArÃ, the daughter of hermit Áukra, who had been doing penance in a forest in the middle of the country of Daï¬a. Áukra the hermit got angry and destroyed the country of Daï¬a by a shower of fire. From that day onwards that country was known as Daï¬akÃraïya. (For further information see under ArÃ). ## 1) %% Another K«atriya King of ancient India. He was the son of the King Vidaï¬a. In MahÃbhÃrata, ùdi Parva, Chapter 185, it is mentioned that Vidaï¬a and Daï¬a had attended DraupadÅ Svayaævara (the marriage of DraupadÅ). 2) %% (1) BhÅmasena defeated the King Daï¬a. (M.B. Sabhà Parva, Chapter 307, Stanza 177). (2) This King Daï¬a was the brother of Daï¬adhara, the king of Magadha. Daï¬adhara and Daï¬a were killed by Arjuna in battle. (M.B. Karïa Parva, Chapter 18, Stanza 16). ## An attendant of the Sun. (M.B. Vana Parva, Chapter 3, Stanza 68). ## A warrior of the kingdom of Cedi. He fought on the side of the PÃï¬avas against the Kauravas and was killed by Karïa. (M.B. Karïa Parva, Chapter 56, Stanza 49). ## A synonym of MahÃvi«ïu. (M.B. AnuÓÃsana Parva, Chapter 149, Stanza 105). ## (DA×ÖAKA). A thief who had made the world tremble in the DvÃpara yuga. This wicked Daï¬aka used to steal the wealth of the BrÃhmaïas, kill those who trusted him, speak lies, rape the women of others, drink liquor, eat the flesh of cows, mingle with wicked people and do various other sinful deeds daily. Daï¬a once went to a Vai«ïavite temple to commit robbery. When he reached the steps of the temple he wiped his legs which were wet, on the ground and a small depression that was there, was levelled by the drawing of his legs. He broke the lock with an iron rod and entered the temple. Inside the temple he saw K­«ïa, clad in yellow robes lying on a beautiful cot, with his spouse RÃdhÃ. The thief instantly bowed before the spouse of RÃdhÃ. By this act his sins were washed away. Still impelled by his evil nature, he took the silk garment of K­«ïa, spread it on the ground, collected as many things as he could take, placed them in the garment and making them into a bundle, got out of the temple with shaky feet. The bundle fell on the ground with a loud noise. Hearing the noise the neighbours woke up and looked out. The thief began to run and was bitten by a poisonous snake and fell down dead. The men of Yama (God of death) tied the spirit of the thief with a rope and took him before Yama. Citragupta looked into his accounts and informed Yama that he had committed all the sins. Yama asked if there was any good deed to his account. Then Citragupta said "When this great sinner was going to commit theft in a Vai«ïavite temple, at the steps of the temple, he levelled a pit by the mud on his leg, and that single good deed on his part has wiped out all his sins." Hearing this Yama gave him a golden seat and showed hospitality and then bowed before him and said "By the soil on your legs you have purified my abode today. I am grateful to you. Now you may go to the blissful world of Vi«ïu where there are no deaths or births or sorrow". Hearing this Daï¬a entered VaikuïÂha. (Padma PurÃïa, Chapter 1). ## A giant (RÃk«asa). This giant Daï¬a was born to the giant SumÃli, by his wife KetumatÅ. The nine ministers of RÃvaïa, named Prahasta, Akampana, VikaÂa, KÃlakÃmukha, DhÆmrÃk«a, SupÃrÓva, SaæhrÃda, PrÃkvÃÂa and BhÃsakarïa were brothers of this Daï¬a. (Uttara RÃmÃyaïa). ## A divine weapon of KÃla (Yama). It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 41, Stanza 26 that King Yama had presented this weapon to Arjuna. ## A holy place on the bank of river PampÃ. Those who bathe in this holy place will get the fruits of giving a thousand cows as Gift. (M.B. Vana Parva, Chapter 85, Stanza 15). ## One of the four expedients. The four expedients are SÃma, DÃna, Bheda and Daï¬a. A king should subdue an enemy by resorting to these four expedients. Of the four expedients, sÃma and daï¬a are considered to be the best. "sÃmÃdÅnÃmupÃyÃnÃæ caturïÃmapi paï¬itÃ÷ / sÃmadaï¬au praÓaæsanti nityaæ rëÂrÃbhiv­ddhaye. //" (Manusm­ti, Stanza 109). Wise people say that, of the four expedients SÃma and Daï¬a are the most effective for the prosperity of the country. ## A warrior of Subrahmaïya (M.B. Áalya Parva, Chapter 45, Stanza 73). ## A K«atriya King of Magadha. The following information about this King is available from the MahÃbhÃrata. 1) Daï¬adhara was born as the rebirth of a giant known as Krodhavardhana. (M.B. ùdi Parva, Chapter 67, Stanza 46). 2) BhÅmasena, during his conquest of the countries, overcame King Daï¬adhara and his brother Daï¬a. (M.B. Sabhà Parva, Chapter 30, Stanza 17). 3) In the battle between the PÃï¬avas and the Kauravas, Daï¬adhara fought from the back of an elephant against the PÃï¬avas. When Daï¬adhara began to exterminate the army of the PÃï¬avas, ÁrÅ K­«ïa persuaded Arjuna to fight against Daï¬adhara, who was killed in the fight. (M.B. Karïa Parva, Chapter 8, Stanzas 1 to 13). ## One of the hundred sons of Dh­tarëÂra. BhÅmasena killed this Daï¬adhara in the battle of Kuruk«etra. (M.B. Karïa Parva, Chapter 84, Stanza 5). ## A king who helped the PÃï¬avas. Very often the name MaïimÃn also occurs along with the name of Daï¬adhara. They might have been brothers or sons of the same father by separate mothers. In the MahÃbhÃrata, ùdi Parva, Chapter 186, Stanza 7, mention is made that these two had been present at the marriage of DraupadÅ. DroïÃcÃrya killed both of them in the battle of BhÃrata. (M.B. Karïa Parva, Chapter 6, Stanza 13). ## A warrior born and bred in the country of PäcÃla. He kept the rear of the army of Yudhi«Âhira in the battle of BhÃrata against the Kauravas. He died by an arrow of Karïa. (M.B. Karïa Parva, Chapter 49, Stanza 27). ## A celestial maid. When Arjuna visited devaloka, there was a dance of this woman in honour of him. (M.B. Vana Parva, Chapter 43, Stanza 29). ## See Daï¬a VI. ## A ÁÆdra who had saved himself from going to hell by taking the vow called Vi«ïupa¤caka. This ÁÆdra who lived in the tretÃyuga had done a good deal of wicked deeds. Finally he accepted the advice of BrÃhmaïas and performed the vow of Vi«ïupa¤caka and because of the vow he attained heaven. (Padma PurÃïa, Chapter 23). ## A forest in the Indo-Gangetic Valley. For the story of how this place became a great forest see under ArÃ. %% (1) This is a holy place. He who takes bath in this place would get the fruits of giving a thousand cows as gift. (M.B. Vana Parva, Chapter 85, Stanza 41). (2) During the time of the forest life of ÁrÅ RÃma he made his cottage in this forest and stayed there for a while. It was in this forest that a part of the body of ÁÆrpaïakhà was cut off and the infantry of fourteen thousand giants who came under the leadership of Khara, DÆ«aïa and TriÓira was completely destroyed. SÅtà was stolen, MÃrÅca was killed by ÁrÅ RÃma, and JaÂÃyu died by the sword of RÃvaïa in this forest of Daï¬akÃraïya. (M.B. Vana Parva, Chapters 277 to 279.) ## A warrior who fought on the side of the PÃï¬avas. Daï¬aketu fought on the back of an attractive horse. (M.B. Droïa Parva, Chapter 23, Stanza 68). ## (The laws of chastisement). Daï¬anÅti is the law of punishment given to the subjects by Kings of ancient India. According to the criminal laws of ancient India, fining a man upto two hundred and fifty païas (a coin) was called Prathama ÁÃhasa daï¬a (first degree of punishment) and fining up to five hundred païas was called Madhyama SÃhasa daï¬a (medium punishment) and fining upto thousand païas was called Uttama SÃhasa daï¬a (highest degree of punishment). If a man complains to the King that his property is stolen, when actually it is not stolen, the man will be fined the amount that is said to have been stolen. There was another law, that the owner of the stolen property and the thief would have to pay double the amount they admit, if the amount shown in the complaint differed from the actual amount stolen. For appearing as false witness, the three classes of non-Brahmins were punished with fine and if he was a Brahmin he would have to be cast out of the society. The King ordered that if one spent the property entrusted with him for keeping, the owner of the property would have to be paid double the amount. If one says that he has given the property for keeping when actually it is not, the person will have to be punished as if he were a thief. If a man spends an amount without knowing that it was the property of others, the man will have to be acquitted of the charge. If an artisan has received money in advance for a particular product and fails to give the thing at the stipulated time the King will fine the artisan one svarïa. If a man received money in advance on a promise to do a particular work and if he fails to do the work he will be fined one K­«ïala of gold. (One K­«ïala weighs three yavagrains). If a man conceals his diseases and marries a damsel, she will be considered as a spinster and the man will be fined two hundred païas. If a cowherd agrees to look after the cows of another receiving pay and food and refuses to return the cow to the owner the King will fine him hundred païas. If a K«atriya scoffed a BrÃhmaïa the fine imposed would be hundred païas. If it is a VaiÓya the fine will be two hundred païas. If it is a ÁÆdra he will be put to death. If a Brahmin scoffs a K«atriya the fine is fifty païas. If a ÁÆdra scoffs a VaiÓya the fine is twentyfive païas. If a Brahmin scoffs a ÁÆdra the fine is only twelve païas. If a ÁÆdra scoffs a K«atriya his tongue should be cut off. If a ÁÆdra advises a Brahmin, he may inflict any punishment on the ÁÆdra. If a ÁÆdra wronged a Brahmin, the ÁÆdra might be punished by cutting off the organ which was employed in the crime. If one spat at a Brahmin, the two lips of the culprit might be cut off. If a man passed urine on a Brahmin the culprit would have his penis cut off. If a ÁÆdra sits on the seats of the upper classes his buttock will have to be cut off. If one slays cow, elephant, camel or horse half of his limbs will have to be cut off. Cutting across a road, changing of boundaries, making the water of pools and ponds impure etc. will have to be punished with a fine of two suvarïas. (Agni PurÃïa, Chapter 227). ## A king of the family of YayÃti. This King was the son of VibhÅnara and the father of Nimi. (BhÃgavata, Skandha 10). ## The son of Pauï¬raka, the King of KÃÓi. ÁrÅ K­«ïa killed Pauï¬raka. As his son Daï¬apÃïi was not powerful enough to kill ÁrÅ K­«ïa, he performed the sacrifice of MaheÓvara yaj¤a. Being pleased at the sacrifice Áiva created K­tyà in the sacrificial fire and sent her to DvÃrakà to destroy ÁrÅ K­«ïa, who aimed his SudarÓana cakra (wheel-weapon) at her. She ran to VÃrÃïasÅ, where the wheel turned K­tyà and everybody with her to ashes. (Padma-PurÃïa, Uttara KÃï¬a, Chapter 278). ## A hell. See the para Naraka under KÃla. ## A son of Dh­tarëÂra. Mention is made about him in MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 103. ## A god. This god is worshipped as a waiter of the Sun. The sun is consecrated in a chariot of one wheel, yoked with seven horses, and wearing two lotus flowers. On the rightside of the Sun his waiter Daï¬Å will be standing as door-keeper with ink and pen in his hand, and on the left his waiter PiÇgala will be standing with a stick in his hand. These two gate-keepers are the two gaïas of the Sun. (Agni PurÃïa, Chapter 51). ## A famous critic and writer of Sanskrit literature. He lived in the 6th century B.C. His critical work KÃvyÃdarÓa made him famous. There are three chapters in this book. The first chapter is about criticism of poetry and the use of idioms. The second chapter deals with figurative language. The third chapter deals with alliteration and rhyme and the flaws in poetry. 'DaÓakumÃracarita', is supposed to be another work of Daï¬Å. (History of Classical Sanskrit Literature). ## Son of BhÅma, King of Vidarbha. This prince was the brother of DamayantÅ. (M.B. Vana Parva, Chapter 53, Verse 9). ## An apsaras of AlakÃpurÅ. Once she danced in honour of the sage A«ÂÃvakra. (M.B. AnuÓÃsana Parva, Chapter 19, Verse 45). ## The son of Manu TÃmasa. Once Daï¬adhvaja gave as oblation his flesh and blood in fire, to get children. But it was of no use. So he put his hair of the body, of the head, his sinews, the marrow of the bo{??}es, and liver and sperm in the fire. When the sperm was put in the fire there was a voice 'Don't' and with that the king fell dead. And instantly seven luminous children came out from the fire. They began to cry aloud. Hearing their cry Brahmà came there and anointed them as the Maruts (wind gods). They were the maruts of TÃmasamanvantara. (VÃmana PurÃïa, Chapter 72). ## A K«atriya king of KÃrÆ«a. He was the rebirth of the daitya (asura) KrodhavaÓa. (M.B. ùdi Parva, Chapter 67, Stanza 62). ## He was the rebirth of Vijaya, one of the two door-keepers of MahÃvi«ïu, Jaya and Vijaya. (For full particulars see under Jaya). Dantavaktra was a contemporary king of ÁrÅ K­«ïa. Dantavaktra died in a battle with ÁrÅ K­«ïa and returned to VaikuïÂha (the abode of Vi«ïu). ## An asura (demon). This asura was killed in a fight with Subrahmaïya. (Skanda PurÃïa, Asura KÃï¬a). ## 1) %% Danu, the daughter of Dak«a was married to KaÓyapa PrajÃpati. It is mentioned in MahÃbhÃrata that the DÃnavas (demons) were born from Danu. 2) %% One hundred sons were born to Danu. The following are the important among them. 1. Vipracitti 3. Namuci 2. Áibara 4. Pulomà 5. Asilomà 20. AÓvagrÅvan 6. KeÓi 21. SÆk«ma 7. Durjaya 22. Tuhuï¬a 8. AyaÓÓiras 23. EkapÃd 9. AÓvaÓiras 24. Ekacakra 10. AÓvaÓaÇku 25. VirÆpÃk«a 11. Garga 26. Harihara 12. AmÆrdhà 27. Nicandra 13. VegavÃn 28. Nikumbha 14. KetumÃn 29. KapaÂa 15. SvarbhÃnu 30. Áarabha 16. AÓva 31. Áalabha 17. AÓvapati 32. SÆrya 18. V­«aparvan 33. Candra. 19. Ajaka (This sun and the moon (SÆrya and Candra) are not the planets). From the sons named above ten families of DÃnavas (asuras) arose. The founders of the families are mentioned below: 1. EkÃk«a 6. Tapana 2. Am­tapa 7. Áara 3. Pralamba 8. MahÃhanu 4. Naraka 9. Garvi«Âha 5. VÃtÃpi 10. DÅrghajihva All the dÃnavas or Asuras belong to one of these ten families. (M.B. ùdi Parva, Chapter 65). ## A King. Two sons Rambha and Karambha were born to this king. (See Karambha). ## King of an ancient country known as BÃlhÅka. It is stated in MahÃbhÃrata ùdi Parva, Chapter 67, Stanza 58 that this King was the incarnation of a portion of the asura named SÆrya. At the time of his birth the earth was cleaved because of his weight. ## An ancient country in North East India. The people of this country were called the Daradas. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 27, that Arjuna conquered this country during his conquest of countries. The Daradas paid tribute to Yudhi«Âhira. During their forest-life the PÃï¬avas had passed through the country of the Daradas. At the beginning of the BhÃrata-battle, the PÃï¬avas had sent invitation to the Daradas also. But they fought on the side of the Kauravas. Mention is made in MahÃbhÃrata, Droïa Parva, Chapter 70, Stanza 11 that ÁrÅ K­«ïa had conquered the Darada country. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 121, that in the battle of BhÃrata the Daradas attacked SÃtyaki and that SÃtyaki killed them. ## A tribe. At first they were K«atriyas. They grew jealous of the BrÃhmaïas and so they were changed to ÁÆdras. (M.B. AnuÓÃsana Parva, Chapter 35, Stanza 17). ## A place in ancient India. There is a reference to this place in MahÃbhÃrata, Áalya Parva, Chapter 50, Verse 50. ## An ancient hermit. This hermit built a tÅrtha (bath) named ArdhakÅla in Kuruk«etra. It is believed that anybody who bathed in this place and fasted could learn the mantras (spells and incantations) and become a BrÃhmaïa. It occurs in the PurÃïas that the hermit Darbhi has brought the four oceans to this bath. (M.B. Vana Parva, Chapter 83, Stanza 54). ## A mountain. The deity of this mountain is said to be sitting in the council hall of Kubera (the god of wealth) and worshipping him, according to MahÃbhÃrata, Sabhà Parva, Chapter 1, Stanza 35. ## A serpent born in the family of Dh­tarëÂra. This serpent fell into the sacrificial fire of Janamejaya and was burnt to death. (MahÃbhÃrata, ùdi Parva, Chapter 57, Stanza 16). ## A king born in the family of YayÃti. He was the son of Dundubhi and father of Vasu. (BhÃgavata, Navama Skandha). ## A king of the family of YayÃti. (BhÃgavata, Skandha 9). ## A country in ancient India. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 53). ## 1) %<ÁrÅ K­«ïa's charioteer.>% In the MahÃbhÃrata, we come across few persons who excel DÃruka in their skill as charioteers. We find the following details about him in the MahÃbhÃrata:-- 1) When ÁrÅ K­«ïa fought against King ÁÃlva, DÃruka was over-whelmed by ÁÃlva's arrows. (M.B. Vana Parva, Chapter 21, Verse 5). 2) At the time of the battle at Kuruk«etra, hearing the sound of ÁrÅ K­«ïa's conch-shell, DÃruka drove his chariot and brought it before ÁrÅ K­«ïa. (M.B. Droïa Parva, Chapter 147, Verse 45). 3) When SÃtyaki fought with Karïa, DÃruka drove SÃtyaki's chariot. At that time he proved his extraordinary skill in charioteering. (M.B. Droïa Parva, Chapter 147, Verse 54). 4) After being attended by DÃruka, ÁrÅ K­«ïa's chariot horses flew up into the Heavens. (M.B. Mausala Parva, Chapter 3, Verse 5). 5) It was DÃruka who informed the PÃï¬avas that the YaduvaæÓa had perished. On his return, he accompanied Arjuna in his journey to DvÃrakÃ. (M.B. Mausala Parva, Chapter 5). ## A charioteer of Mahi«Ãsura. (DevÅ BhÃgavata, Pa¤cama Skandha). For further details about this DÃruka, see under GhaïÂÃkarïa. ## A son of Garu¬a. (M.B. Udyoga Parva, Chapter 101, Verse 9 contains a reference to this DÃruka). ## A naraka (hell). See under Naraka. ## A K«atriya king of the land called DÃrvam. Opinion is divided as to whether DÃrvam is the name of a land or of a caste. (M.B. Sabhà Parva, Chapter 27, Verse 18). ## A country in Ancient India. Mention is made about this country in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 54. ## A low class people. (M.B. Droïa Parva, Chapter 93, Verse 44). ## The word Darvas indicates a particular class of K«atriyas. In MahÃbhÃrata, Sabhà Parva, Chapter 52, Stanza 13, it is said that the K«atriyas of this family had presented Dharmaputra with a large quantity of wealth. ## An ancient town in India. (M.B. BhÅ«ma Parva, Chapter 9, Verse 54). ## A holy place. Those who visit this place will get the fruits of performing the sacrifice of AÓvamedha and will attain heaven. (MahÃbhÃrata, Vana Parva, Chapter 84, Stanza 45). ## A country in Ancient India. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 56). @<[Page 203b]>@ ## A term used as a suffix to the name of a ÁÆdra. In ancient India the rule was that the proper suffix for a Brahmin's name should be 'ÁarmÃ', for a K«atriya's name, 'VarmÃ', for a VaiÓya's name, 'Gupta' and for a ÁÆdra's name, 'DÃsa'. (See under CÃturvarïya). ## A hermit. It is mentioned in ãgveda, Maï¬ala 1, AnuvÃka 7, SÆkta 33 that DaÓadryu was a valiant hermit. ## RÃvaïa. (See under RÃvaïa). ## A son of the King SubhrÃÂ. Mention is made about him in MahÃbhÃrata, ùdi Parva, Chapter 1, Stanza 44. ## A country in BhÃrata. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 66). ## RÃvaïa, the enemy of ÁrÅ RÃma. (See under RÃvaïa). ## See under RÃvaïa. ## Foster-father of Áantanu's wife, SatyavatÅ. His actual name was Uccai÷Óravas. For detailed story see under SatyavatÅ. ## A great war which took place in India in ancient times. It was a terrible clash between the ùryans who lived in Pa¤canada and the primitive inhabitants of India, before the ãgveda period. SudÃs, the king was the adversary of the ùryans. Among the relatives of SudÃs were ùryans and non-ùryans. It was the people under SudÃs who got victory in this war. Anyway, with this war, (DÃÓarÃj¤a), a new mixed race of people came into being in North India, which was composed of the ùryans and the primitive inhabitants of the country. The Hindus are the descendants of this mixed race. (ãgveda). ## (Nemi). A famous king of the Ik«vÃku dynasty. He was the father of ÁrÅ RÃma. 1) %% Descended from Vi«ïu in the following order. BrahmÃ--MarÅci--KaÓyapa--VivasvÃn--Vaivasvata Manu--Ik«vÃku--Vikuk«i--ÁaÓÃda--Kakutstha--Anenas--P­thulÃÓva--Prasenajit--YuvanÃÓva--MÃndhÃtÃ--Purukutsa--Trasadasyu--Anaraïya--HaryaÓva--Vasumanas--SudhanvÃ--TraiyyÃruïa--Satyavrata (TriÓaÇku) HariÓcandra--RohitÃÓva--HÃrÅta--Cu¤cu--Sudeva--Bharuka--BÃhuka--Sagara--Asama¤jas--AæÓumÃn--BhagÅratha--S­tanÃbha--SindhudvÅpa--AyutÃyus--ãtuparïa--SarvakÃma--SudÃs--Mitrasaha--(KalmëapÃda)--AÓmaka--MÆlaka--KhaÂvaÇga (DilÅpa; DÅrgha bÃhu)--Raghu--Aja--DaaÓratha. 2) %% DaÓaratha was the son of Aja, of the family of Ik«vÃku, born of his wife IndumatÅ.\<*>\ 3) %% Once during the early part of his life DaÓaratha was walking through a forest engaged in hunting. He reached the bank of the river SarayÆ. It was evening and the forest was thick. He walked in search of wild animals. The night was advancing and darkness getting thicker. Then he heard a sound from the river as if an elephant was drinking water. Thinking it to be an elephant DaÓaratha sent an arrow in the direction from which the sound came. Instantly he heard a man crying with pain. The king was disappointed. He ran to the spot and saw a hermit boy lying in a pool of blood beating his limbs on the ground and crying. The waterpot he had been dipping in the water lay close by. In answer to the questions of the King, the hermit boy whose name was Áravaïa,\<**>\ said, "Oh King! What wrong have I done? My parents are sitting thirsty and blind with age, in the hermitage closeby. I, their only son, was dipping the pot to take water to them, when you sent the arrow at me. So, please take some water to them in this pot and console them." Hearing this, with tears the King drew out the fatal arrow from the body of the boy and with that the boy Áravaïa said good bye to the world. DaÓaratha took water in the pot and went in search of the hermitage in the darkness. With difficulty he found out the hermitage and as he drew near, the aged parents of the boy heard his footsteps and called him eagerly. The King, with tearful eyes told them what had happened. There was loud wailing and crying in the hermitage. According to their wish the King took them to where their son lay. Then the King made a fire and placed the dead body of the boy in it. The aged and blind parents cursed DaÓaratha, "You also will die of loss of children". Then they also entered the fire and were burnt along with their son's dead body. (VÃlmÅki RÃmÃyaïa, Ayodhyà KÃï¬a, Sarga 63). 4) %% DaÓaratha had three wives, named KauÓalyÃ, KaikeyÅ and SumitrÃ. 5) %% There was a great battle in the world of the gods between the asuras and the gods. According to the request of the devas, DaÓaratha went to the world of the devas to help them. KaikeyÅ also went with DaÓaratha. In a severe fight with Áambara, an asura, DaÓaratha fell down unconscious. KaikeyÅ took him away from the battle-field. When he recovered the King got into the chariot and fought more fiercely than before. This time the wheel-bolt of one of the wheels of the chariot of DaÓaratha slipped away. Without informing her husband of this danger, KaikeyÅ inserted her finger into the bolt-hole and prevented the wheel from sliding away. The King won the battle. After the battle, when the King came to know of the services rendered by KaikeyÅ, he promised her two boons. KaikeyÅ told the King that she would ask for them later, when she needed them. Then they returned to AyodhyÃ. (VÃlmÅki RÃmÃyaïa, Sarga 9, Kaæpa RÃmÃyaïa, BÃla KÃï¬a). 6) %% The capital of DaÓaratha's kingdom of Kosala, was AyodhyÃ. This city was situated on the bank of river SarayÆ. DaÓaratha was as famous in Ayodhyà as Indra was in the realm of the gods. There were palaces in Ayodhyà for the kings who brought tribute to stay. In short, as mentioned in VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 5, Ayodhyà was the heaven on earth. 7) %% DaÓaratha had eight ministers, S­«Âi, Jayanta, Vijaya, SiddhÃrtha, RëÂravardhana, AÓoka, DharmapÃla, and Sumantra. (Agni PurÃïa, Chapter 6). 8) %% The real name of DaÓaratha was Nemi. Once the unattackable and invincible asura Áaæbara conquered the throne of Indra. At the request of Brahmà and the gods, this King reached heaven and destroyed the armies of the asuras very easily. Áaæbara got angry, assumed ten shapes and attacked the King from ten points at the same time. The king confronted the ten Áaæbaras at ten points, at the same time, and killed all of them at the same moment. Because he faced his chariot to ten points at the same time and fought with enemies on those ten points Brahmà appreciated his valiant fighting and charioteeering and gave him the name 'DaÓaratha' (one who is capable of driving the chariot to ten points at the same time). Thus his original name was forgotten and he came to be known only by the name given him later. (Kaæpa RÃmÃyaïa, Yuddha KÃï¬a). 9) %% Kausalyà was the first wife of DaÓaratha. She was the daughter of the King of Uttara Kosala. A daughter named ÁÃntà was born to DaÓaratha by KausalyÃ. After this, no sons or daughters were born to DaÓaratha for a long time. At this juncture LomapÃda, the king of AÇga who was the class-mate and a great friend of DaÓaratha, came to Ayodhyà on a friendly visit. He also had no children. So he entreated DaÓaratha to give ÁÃntà to him as a foster-daughter. Thus he took away ÁÃntà to AÇga. LomapÃda gave ÁÃntà in marriage to ã«ya«­Çga a hermit. (See under ã«yaÓ­Çga). As Kausalyà was childless DaÓaratha brought as his wife KaikeyÅ the daughter of the King of Kekaya and sister of YudhÃjit. Still no children were born to them. He was much disappointed. At last he married again and brought Sumitrà the princess of KÃÓi. Of these three, Kausalyà was the chief wife. Though he had three wives, DaÓaratha still remained childless. The King and his queens spent their days in sorrow for a long time. The King remembered the curse he had incurred when he was young. The curse was that as they had died with sorrow at the death of their son Áravaïa, the same thing would happen to me. So he believed that sons would be born to him. He performed several devotional acts to get children. Finally he gave up all kingly pleasures and began to lead an ascetic life. He built a temple for his own use and consecrated the idol of MahÃvi«ïu in it. Then entrusting the administration of the Kingdom to his ministers he and his wives engaged themselves in daily devotion and meditation in the temple. Then the King decided to perform the sacrifice of PutrakÃme«Âi (sacrifice for getting children) by the hermit ã«yaÓ­Çga under the guidance of Vasi«Âha. The King informed ã«yaÓ­Çga of his decision. ã«yaÓ­Çga could not refuse the King's request as the king was his father-in-law. Moreover LomapÃda and ÁÃntà also requested the hermit to comply with the desire of DaÓaratha. So ã«yaÓ­Çga came to Ayodhyà and the sacrifice of PutrakÃme«Âi was begun. The air vibrated with the recitation of mantras (spells and incantations) and the Veda SÆktas. The hermit uttered the divine spell of PutrakÃme«Âi and offered oblations in the sacrificial fire. Then a wonderful and luminous figure came out of the fire with a pot containing a pudding of ambrosia, and placed the pot before ã«ya«­Çga and then disappeared in the sacrificial fire. When the wonderful figure disappeared, ã«yaÓ­Çga took the pot of pudding and gave it to DaÓaratha with prayer and incantations. DaÓaratha received the golden pot and in accordance with the instruction of the hermit, divided the pudding between his first wife KauÓalyà and second wife KaikeyÅ, both of whom gave half of their share to SumitrÃ. Thus the three wives ate the divine pudding and by and by all of them became pregnant. KauÓalyà and KaikeyÅ gave birth to a son each and Sumitrà gave birth to two sons. The son of KauÓalyà was called RÃma, the son of KaikeyÅ was named Bharata and the sons of Sumitrà were called Lak«maïa and Áatrughna. (Kaæpa RÃmÃyaïa, BÃla KÃï¬a). 10) %% Astronomers are of opinion that famine will occur in the world for the period of twelve years, when the planet Áani (Saturn) comes into the orbit of RohiïÅ (a star). But now the planet Saturn does not come into the orbit of the star RohiïÅ. There is a story in the Padma PurÃïa, which states that this happened so because of a boon Áani had given to DaÓaratha. During the regime of DaÓaratha the planet Áani approached the orbit of RohiïÅ. Experts in astronomy said that the earth would be ruined by famine etc. if Áani cleft the star RohiïÅ. Hearing this DaÓaratha took his bow and arrows, got into his chariot, and started for the firmament. He travelled for one lac and a quarter of yojanas (leagues) and reached the hind part of RohiïÅ, which is beyond the sun. Adorned with golden garments and a golden crown studded with jewels, seated on a golden chariot decorated with precious stones, and a lofty flagpost and yoked with horses of the colour of swan, the king shone in the sky as a second sun. He drew the bow-string right upto his ear and placed in it the arrow of destruction. When the devas and the asuras saw the arrow of destruction they began to tremble with fear. Áani came to DaÓaratha and fell before him and said that he would grant any boon to the King, and requested him to recall the arrow of destruction. DaÓaratha told Áani that he only wanted Áani not to come to the orbit of RohiïÅ. Áani agreed. From that day onwards Áani has never entered the orbit of RohiïÅ. (Padma PurÃïa, Uttara KÃn¬a, Chapter 34). 11) %% RÃma and Lak«maïa with SÅtà went to live in the forest. Sumantra who accompanied them up to the river Ganges, returned to the palace. By then DaÓaratha had fallen down filled with grief. He had never recovered from that state of unconsciousness. At the time of his death Bharata and Áatrughna had been away in the kingdom of Kekaya and RÃma and Lak«maïa in the forest. Thus the curse he incurred in his younger days from the aged hermit, the father of Áravaïa, was fully realized. 12) %% RÃvaïa was killed in the battle. SÅtà was tested in fire and found sinless. RÃma accepted her, seeing that her conjugal fidelity was not marred. At this time Áiva appeared before RÃma in a divine aeroplane. DaÓaratha was seated in that plane clad in pure garments. He took RÃma and Lak«maïa into his lap and embraced them. He blessed them and SÅtà who was standing with folded hands. Then DaÓaratha disappeared. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Sarga 122). \<*) It is stated in MahÃbhÃrata, Vana Parva, Chapter 274, Stanza 6 that 'IlabilÃ, was the name of the mother of DaÓaratha.>\ \<**) In AgnipurÃïa Chapter 6, it is stated that the name of this hermit boy was Yaj¤adatta.>\ ## A king of the Yadu family. He was so famous that his descendants were called the DaÓÃrhas. As ÁrÅ K­«ïa was born as a descendant in the line of DaÓÃrha, ÁrÅ K­«ïa is sometimes called DÃÓÃrha, in certain places. For genealogy see under YaduvaæÓa. ## A woman belonging to DÃÓÃrha's family. VijayÃ, the wife of Drumanyu, SudevÃ, the wife of VikaïÂhana, ÁubhÃægÅ, the wife of Kuru, KuntÅ, the wife of PÃï¬u--all these YÃdava women are entitled to the name DÃÓÃrhÅ. (M.B. Sabhà Parva, Chapter 38). ## In MahÃbhÃrata, Sabhà Parva, DÃk«iïÃtyapÃÂha, Chapter 38 we find that the assembly of the YÃdava leaders was known by the name of DÃÓÃrhÅ. ## An inhabitant of the DÃÓÃrïa country. This name is also used for addressing King DÃÓÃrïa. (M.B. BhÅ«ma Parva, Chapter 50, Verse 47). ## An ancient country, famous in the PurÃïas. 1) %% This country had been divided into two, Eastern DaÓÃrïa and Western DaÓÃrïa. The modern Patna and the surrounding places comprised Eastern DaÓÃrïa and the places of Malva, the Western DaÓÃrïa. Some are of opinion that DaÓÃrïa comprises the South-East part of the Vindhya mountain. It is mentioned in 'MeghadÆta' that VidiÓà was the capital of DaÓÃrïa. The modern name of VidiÓà is BhilsÃ. (2) %% (1) Mention is made in MahÃbhÃrata, ùdi Parva, Chapter 112, Stanza 25, that once PÃï¬u brought the country of VidiÓà under subjugation. (2) At another time BhÅmasena conquered the country of DaÓÃrïa. (MahÃbhÃrata, Sabhà Parva, Chapter 29, Stanza 5). (3) Nakula once conquered this country. (M.B. Sabhà Parva, Chapter 32, Stanza 7). (4) King SudÃmà ruled over the country of DaÓÃrïa. He had two daughters. BhÅma, the king of Vidarbha married the first one and VÅrabÃhu the king of Cedi married the second daughter. DamayantÅ was the daughter of BhÅma. A daughter named Sunandà was born to VÅrabÃhu. (M.B. Vana Parva, Chapter 69). (5) Before the battle of BhÃrata, Hiraïyavarmà was the King of DaÓÃrïa. Áikhaï¬inÅ the daughter of Drupada went in the guise of a male and married the daughter of HiraïyavarmÃ. The king of DaÓÃrïa who had been deceived thus, attacked Drupada. But the problem was solved because Áikhaï¬inÅ actually became a male. (See the word AæbÃ). (M.B. BhÅ«ma Parva, Chapter 9, Stanza 41). (6) The king of DaÓÃrïa took the side of the Kauravas in the battle of BhÃrata. (M.B. BhÅ«ma Parva, Chapter 51, Stanza 12). (7) CitrÃÇgada was the king of DaÓÃrïa at the time of the AÓvamedha sacrifice of Yudhi«Âhira. In MahÃbhÃrata, AÓvamedha Parva, Chapter 83, it is stated that Arjuna defeated CitrÃÇgada. ## Tenth son of Ik«vÃku. He ruled over the city of MÃhi«matÅ. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 2, Stanza 6, that DaÓÃÓva had a son named MadirÃÓva. ## A holy place situated in Kuruk«etra. It is stated in MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 14, that those who bathe in this holy place will obtain the fruits of giving a gift of thousand cows. ## A holy place in Kuruk«etra. Those who bathe here will attain Supreme Bliss. (M.B. Vana Parva, Chapter 83, Stanza 64). ## An asura. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 9, Stanza 14 that this asura (demon) serves Varuïa and stays in his palace. ## Members of a K«atriya tribe. (M.B. BhÅ«ma Parva, Chapter 50, Verse 47). ## A place-name. It is by observing ÁrÃvaïa DvÃdaÓÅ at a spot to the west of this place that a VaiÓya attained mok«a (salvation). (See under SrÃvaïadvÃdaÓÅ). @<[Page 206a]>@ ## A sage. For further details see under ÁaralomÃ. ## An important river in India. (M.B. BhÅ«ma Parva, Chapter 9, Verse 31). ## The first of the gods called the AÓvinÅdevas. The two gods Dasra and NÃsatya are known by the collective name AÓvinÅdevas. (M.B. ÁÃnti Parva, Chapter 208, Stanza 17). ## The ancient dwellers of North India. What we see in ãgveda is mostly a history of the ùryans from the period of their exodus from the plateau Kumbha till they reached the banks of the YamunÃ. The plateau of Kuæbha is Kabul. The Dasyus were the first people the Aryans had to confront with after passing the Indus. ãgveda bears testimony to the fact that the civilization of the Dasyus was far advanced than that of the ùryans. Áaæbara, King of the Dasyus, was the ruler of hundred cities. All the cities were fortified with strong walls and fortresses, which are described as 'aÓvamayÅ', 'ÃyasÅ', 'ÓatabhujÅ' etc. The greatest enemies of the ùryans were the 'Païis' of these cities. They were a particular class of people of these cities. In the 'Nirukta of YÃska' it is mentioned that païis were traders. Names of many of the Kings of the Dasyus occur in the ãgveda. Dhuni, Cumuri, Pipru, Varcas, Áaæbara and such others are the most valiant and mighty among them. The most important of the several tribes of the Dasyus were the Áimyus, the KÅkaÂas, Áigrus and the Yak«us. They are mentioned as the AnÃsas in the ãgveda. (AnÃsas--without nose). Perhaps their nose was flat; more over they are stated as having dark complexion. So it may be assumed that the Dasyus were Dravidians. They talked a primitive language, and they despised sacrificial religion. They did not worship Gods like Indra and others. They possibly worshipped the Phallus, Áiva, Devi and the like. ## An ancient country on the bank of the river, NarmadÃ. (KathÃsaritsÃgara). ## See under DattÃtreya. ## This is another name of Sumitra the King of SauvÅra. Arjuna, during his conquest of the countries, defeated this King. (M.B. ùdi Parva, Chapter 188, Stanza 20). ## A ViÓvadeva. (A class of gods concerned with sacrifice to the manes). (M.B. AnuÓÃsana Parva, Chapter 91, Stanza 34). ## A hermit famous in the purÃïas. 1) %% AnasÆyÃ, the wife of hermit Atri gave birth to DattÃtreya. But DattÃtreya was the incarnation of MahÃvi«ïu. There is a story in BrahmÃï¬a PurÃïa how MahÃvi«ïu came to incarnate as DattÃtreya. Once there was a hermit called AïimÃï¬avya (MÃï¬avya). While the hermit was engaged in silent meditation, some robbers passed by that way. The King's men who were chasing the robbers, came to the hermit and asked him about the robbers. The hermit did not break the silence. The King's men, thinking the hermit to be the thief bound his hands and legs and took him to the palace. The King ordered MÃï¬avya to be killed by piercing his body with a trident. Accordingly a trident was posted on a hill far away and MÃï¬avya was seated on the tip of it. MÃï¬avya lay there in agony. It was at this time that ÁÅlavatÅ, famous for her conjugal fidelity, went to the house of a harlot, carrying her husband UgraÓravas on her shoulder. When they passed by that way UgraÓravas scolded AïimÃï¬avya; getting angry at this AïimÃï¬avya cursed UgraÓravas that he would get his head broken and die before the sun-rise. SÅlavatÅ became very sorry when she heard the curse and she also cursed. "Let the sun not rise tomorrow". The sun did not rise next day. Everything in the world was in chaos. The devas were flurried. They went to BrahmÃ. Brahmà took them to Áiva. They could not find a solution. So all of them approached MahÃvi«ïu. The TrimÆrtis (three gods) told the devas that the problem would be solved, and the devas returned. BrahmÃ, Vi«ïu and MaheÓvara went to ÁÅlavatÅ. Before seeing ÁÅlavatÅ, they went to AnasÆyà the wife of Atri and sought her help to persuade ÁÅlavatÅ to recall her curse. Thus AnasÆyà and the TrimÆrtis approached ÁÅlavatÅ and spoke compassionate and consolatory words. At last ÁÅlavatÅ recalled the curse. The TrimÆrtis convinced ÁÅlavatÅ, that UgraÓravas would not die. The pleased TrimÆrtis asked AnasÆyà to ask for any boon. She replied that she did not want any boon except that the TrimÆrtis should take birth as her sons. Accordingly MahÃvi«ïu took birth as DattÃtreya, Áiva as DurvÃsas and Brahmà as Candra, in the womb of AnasÆyÃ. This is how DattÃtreya was born.\<*>\ DattÃtreya did penance from his childhood and became a hermit. (BrahmÃï¬a PurÃïa, Chapters 39 to 44). 2) %% When KÃrtavÅryÃrjuna became King DattÃtreya had become very famous. KÃrtavÅryÃrjuna wanted to obtain supernatural powers. So he called the hermit Garga and asked for his advice. Garga advised him that DattÃtreya was the incarnation of Vi«ïu and that he would grant his wishes. So KÃrtavÅryÃrjuna and his wife came to the river NarmadÃ, and taking bath in the river, began to worship DattÃtreya, who was doing penance closeby. DattÃtreya was pleased and went to KÃrtavÅryÃrjuna and asked him what his desire was. He requested for thousand hands and to be a youth for ever, and such other things. DattÃtreya granted his wishes. After that KÃrtavÅryÃrjuna would very often go to the hermit DattÃtreya for his advice. (Brahma PurÃïa, Chapter 44). 3) %% Once RÃvaïa went to the hermitage of DattÃtreya. The hermit had placed a waterpot purified by reciting spells and incantations. RÃvaïa stole that waterpot. When the hermit knew this, he cursed RÃvaïa saying, "Since the water, which was evoked by spells and incantations, has fallen on your head, Monkeys will pollute your head by treading on it." (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a). 4) %% Mention is made in MahÃbhÃrata, Udyoga Parva, Chapter 36, Stanza 4, that the hermit DattÃtreya gave exhortations to the SÃdhyas (the sons of Dharmadeva by his wife SÃdhyÃ). 5) A boon for the birth of Nahu«a. See Nahu«a. \<*) DattÃtreya is known by the name 'Datta' also in the PurÃïas.>\ ## A son born to hermit Pulastya by his wife PrÅti. This Dattoli was in his previous birth, Agastya of the SvÃyaæbhuva manvantara. (Vi«ïu PurÃïa, AæÓa 1, Chapter 10). ## DÃyakrama is the system by which the wealth of parents is received by the heirs. The system of inheritance as described by Manu is as follows:-- 1) After the death of the parents, all the children should divide their wealth among themselves. When either the father or the mother is alive, the sons should not take their wealth. 2) If the wealth is not divided, the eldest brother should keep the whole of it in his custody and maintain his brothers and sisters like a father. 3) Of the entire wealth, the eldest brother may take onetwentieth part, the second brother, one-fortieth part and the third brother, one-eghtieth part and the balance is to be divided equally among all of them. 4) If there are more than three sons, the eldest and the youngest may take one-twentieth and one-eightieth (of the entire wealth) respectively, and each of the other brothers may take one-fortieth. The rest of the property must be divided equally among all of them. 5) After dividing like this, if there are unmarried sisters, each of the brothers should give one-fourth of his share for their marriage. 6) The ornaments which the mother had received by way of her dowry etc. may be taken after her death by her unmarried daughters. 7) If, after his marriage, one of the brothers dies, the brother who keeps his movable and immovable properties, must beget children by the brother's wife and hand over the above properties to her issue. (See under Manusm­ti). #<ÖAYùNùKåETRA># A famous temple of Goddess Diana in Epheseus. In Greek mythology Diana (DayÃnÃ) is the goddess of hunting. She is also identified with the Moon Goddess. Being a virgin goddess, she came to be worshipped by virgins who regarded her as their patron. DayÃnà (Diana) is one of the beautiful daughters of the supreme God, Zeus. Her idol was worshipped in many places in Greece. There was a famous temple of this goddess in the town of Epheseus. This temple was destroyed in the 3rd Century B.C. by enemies. ## Gods or deities. 1) %% From time immemorial belief in Devas has existed in every country and all religions have lauded their superior nature and power. It was the Hindus and the Buddhists who first applied the term 'Deva' to certain very subtle beings recognised in all religions. The PÃrsi religion (Zaratu«Âra) has spoken about seven DevarÃjans and their attendants. 'Ame« pentas' is the actual term used for the DevarÃja. The Christian religion refers to nine sects of Devas like SrÃfi, Kherubi, Dominion, Angel etc. ýslam refers to four chief Devas viz. Gabriel, the presiding Deva over revelations, Mikhayel of protection, Asriyal of death and Israfin of resurruction. An important section of the ãgveda is SÆktas about DevÃs like Indra, Mitra, Varuïa, Agni etc. In Yaj¤as etc. Devas occupy a very important place. The Kenopani«ad states that the conceited and haughty Devas were taught a lesson by God. The subject matter of the KaÂhopani«ad is the advice given by Yama to Naciketas. The Muï¬akopani«ad says that the Devas, man and birds originated from God.\<*>\ There are references about Deva worship in the Sm­tis. The PurÃïas and UpapurÃïas contain scientific discussions, about the origin, work or functions, classes, etc. of Devas. The MantraÓÃstra and TantraÓÃstra deal also about the various sects and class of Devas, their nature, and the worship to be offered to them etc. 2) %% Christian religious books commonly use the term MÃlÃkhas for Devas. Greek mythology contains a story about the MÃlÃkhas, who did not obey the orders of Jehovah and how He cursed them, turned them into devils and flung them into hell. And, in hell they organised a revolutionary party to fight Jehovah. Many leaders talked on the subject of how to take vengeance on Jehovah. It was nearabout this period that Jehovah created with the dust on earth Adam as his beloved son and settled him in the garden of Aden. God created from the ribs of Adam the woman called Eve, and they lived in Eden quite happily. Satan and other leaders in hell decided that the greatest revenge that could be taken upon Jehovah was to create troubles for his dear son, Adam in Eden. Accordingly Satan went to Eden and made Adam and Eve eat the forbidden fruit with the result that Jehovah cursed and turned them into human beings and turned them out of Eden. Milton in his reputed poem Paradise Lost has told the above story in inimitable language. 3) %% Most of the Indian Devas are the sons of KaÓyapa PrajÃpati by Aditi, daughter of Dak«a PrajÃpati. The total number of Devas is 33 crores. The Devas are divided into many classes or sections like ùdityas, ViÓvadevatas, Vasus, Tu«itas, ùbhÃsvaras, Anilas, MahÃrÃjikas, SÃdhyas, Rudras, VidyÃdharas, Pit­devas etc. There are further divisions like Apsaras, VirÆpÃk«as, Bhadras, Gandharvas, KuæbhÃï¬as, RÃk«asas, NÃgas, AÓvinÅs, Kinnaras, Kiæpuru«as, PiÓÃcas, Guhyakas, Siddhas, CÃraïas, Mat­s, KÆÓmÃï¬as, BhÆtas, VetÃlas, etc. Yet another division is into LokapÃlas, Lipikas etc. The Devas are classified with special reference to bhÆtagaïas like P­thvÅ etc. and are, therefore, referred to as BhÆdevatÃs, AgnidevatÃs, VÃyudevatÃs, etc. The presiding spirit of BhÆdevatÃs is Kubera, that of the JaladevatÃs is Varuïa, that of the AgnidevatÃs, VÃyubhagavÃn and that of the ùkÃÓadevatas, Indra. And, under them there are various sets of Devas in charge of different departments. SÃdhyas, Vasus, ùdityas, Apsaras etc. are ùkÃÓadevas, Maruttas and Gandharvas, VÃyudevas. Yak«as and Yak«Ås are servants of Kubera. VirÆpÃk«a, Bhadra etc. are BhÆdevas. VirÆpÃk«a supports the earth according to the VÃlmÅki PurÃïa. Those who protect nidhis (treasures) may also be considered BhÆmidevas. There are 33 bosses or presiding spirits for the 33 crores of Devas. DvÃdaÓÃdityas (12) EkÃdaÓarudras (11) A«Âavasus (8) and AÓvinÅdevas (2) are the 33 chiefs of Devas. Indra is the chief of all of them. 4) %% The word Deva means light and also play. Devas shine forth, they are also playful. Thus the name is quite apt for them. (See GrÃmadevatÃ). \<*) TasmÃcca devÃ÷ bahudhà samprasÆtÃ÷ sÃdhyÃ÷ manu«yÃ÷ paÓavo vayÃæsa÷.>\ ## A king of the YayÃti dynasty. (BhÃgavata Navama Skandha). ## A ­«i, the son of Áruta and learned in yaj¤as. He had accurate knowledge as to which parts of the yaj¤a-cow should be distributed to whom, and till death he did not impart this knowledge to anyone. But, sometime afterwards a non-human individual taught the subject to Girija, son of Babhru. (Aitareya BrÃhmaïa). At the time when the S­¤jayas and the Kuru kings were living in amity consequent upon the dÃk«Ãyaïa yaj¤a it was this DevabhÃga who acted as the priest of both the parties. His theories on SÃvitrÃgni are quoted in TaittirÅya BrÃhmaïa. ## An effulgent Devatà who was the son of Ravi and father of SubhrÃÂ. (ùdi Parva, Chapter 1, Verse 42). ## An ÃcÃrya in the line of VyÃsa's disciples. He was the disciple of Kabandha, and he had many disciples. MedhÃ, Brahmabali, SautÃyana and PippalÃda were chief among those disciples. (See genealogy of Gurus). ## A holy centre. A dip in the tÅrtha here is productive of very good results. (M.B. AnuÓÃsana Parva, Chapter 25, Verse 27). ## A rich VaiÓya extolled much in the KathÃsaritsÃgara. He lived in PÃtalipuÂra and had married the daughter of a very rich VaiÓya of Pauï¬ravardhana. After his father's death DevadÃsa lost all his wealth in gambling, and his wife foresook her impecunious husband and returned home. After roaming about for some time the helpless DevadÃsa decided to go to his wife's house, and one mid-night he went there. While hiding himself there in the darkness he heard his wife telling her paramour the following: "In the four corners of DevadÃsa's house are hidden four treasures. But he does not know about the treasures hidden thus by one of his fore-fathers. I got the information from his mother. You should purchase the property for a small price." No sooner did DevadÃsa hear the above than he hurried back to his house and dug up the treasure and thus became wealthy again. The paramour of his wife went to him a few days later and purchased the property at a heavy price. But, when he dug up the place no treasure was found. Then he wanted to sell back the property to DevadÃsa himself, but he refused to purchase it. The case was taken before the King when DevadÃsa detailed the whole story. And, as ordered by the King, DevadÃsa disfigured his wife and wedded another wife. (KathÃsaritsÃgara, LÃvÃïakalaæbakam, TaraÇga 5). ## A famous brahmin boy whose story is described in the KathÃsaritsÃgara. Devadatta was the son of the Brahmin, Haridatta of Kambukapura. Though as a boy Devadatta learnt all the arts and sciences when he grew up to be a youth he became a very wayward fellow. Dice-play became his main job. One day in a game of dice he lost even his clothes, and being afraid of his father, he left the place without returning home. Devadatta roamed about, and during one such trip he saw a deserted temple, and a muni called JÃlapÃda engaged in reciting mantras. Devadatta prostrated before the muni and told him all the details about himself. The muni accepted Devadatta as his Ói«ya and promised to secure vidyÃdharahood for him. Next night JÃlapÃda led Devadatta to a burning ghat, nearby the temple. After conducting PÆjà in the shade of a fig tree with offerings of PÃyasa and VaiÓvadevabali the muni told Devadatta thus: "You should come here daily and perform pÆjà like this, and pray at the close of it, 'Oh! VidyutprabhÃ! please accept my pÆjÃ.' Devadatta acted according to the above advice of the muni, and one day, at the close of his pÆjà the tree broke open into two and a beautiful female who appeared from it took him with her saying that her mistress wanted him. He was thus taken to a house studded with gems wherein he saw a noble lady seated on a cot. She caught Devadatta by his hands and after seating him alongside said to him: "I am VidyutprabhÃ, daughter of the Yak«a king Ratnavar«a. I am a virgin girl. Muni JÃlapÃda has worshipped me so much that I have decided to fulfil his desire. I am in love with you and you will please wed me." Accordingly Devadatta married Vidyutprabhà and lived there with her. In due course she conceived, and Devadatta met JÃlapÃda and told him about the whole affair, and the muni, to achieve his personal object asked Devadatta to cut open the abdomen of Vidyutprabhà and take to him the child found therein. Devadatta did not at all relish the idea. Yet reluctant to disobey his preceptor he returned to his wife. She permitted him to carry out the directions of the muni, yet his mind did not approve of the action. Then Vidyutprabhà herself cut open her abdomen, took the child out of it and placing it before her husband told him thus:-"He who eats the child will become a VidyÃdhara. Take it. I was a VidyÃdharÅ turned into a Yak«Å by a curse, and to cut open my abdomen and take out the child like this was the redemption promised me from the curse, and now I go to the VidyÃdhara world; we shall meet there." And she disappeared. In great sorrow Devadatta brought the child to JÃlapÃda who, after sending him out on the pretext of his (JÃlapÃda's) performing BhairavapÆja, ate up the child. Devadatta returned and when he knew of the action of his preceptor he was overcome with rage. But the latter rose up to the skies assuming the form of a VidyÃdhara. Devadatta made up his mind to anyhow take revenge upon JÃlapÃda, and he also went to VidyÃdharaloka with the help of a VetÃla whom he befriended by offering human flesh. And, there he saw JÃlapÃda drunk with pride at his VidyÃdharahood sitting on a throne of gems in a mansion. Meanwhile Vidyutprabhà who was now once more a VidyÃdharÅ had turned down the advances made by the erstwhile JÃlapÃda for her love. But, at the sight of Devadatta her face flushed with love for him while, in fear, the sword fell down from the hands of JÃlapÃda who now fainted. Devadatta prevented the VetÃla from killing JÃlapÃda and he (VetÃla) at the instance of Devadatta took JÃlapÃda to the burning ghat and cremated him there. KÃtyÃyanÅdevÅ at this time appeared before Devadatta and pleased with his courage appointed him as chief of the VidyÃdharas. He wedded Vidyutprabhà and lived happily. (KathÃsaritsÃgara, CaturdÃrikÃlaæbakaæ, TaraÇga 3). ## A king of ancient India, son of King Jayadatta. Jayadatta wanted to marry his son Devadatta to the daughter of a VaiÓya in PÃÂalÅputra. Though it was a far cry from PÃÂalÅputra to Jayadatta's court the VaiÓya married his daughter to the prince as he attached much importance to such an alliance with the King. From the dowry given by the VaiÓya to his daughter the resources of her father appeared to be very meagre to Devadatta. After some time Devadatta's wife returned to her house with the permission of her husband. During her absence Jayadatta expired, enemies attacked his kingdom and Devadatta with his mother ran away from his kingdom. Sometime after that he started for his wife's house. But, feeling that it would not be proper for him to personally tell his father-in-law about what had happened to him he waited outside an inn near his wife's house, and he had not waited there for long when he saw a woman descending by a cord from the other door of the house. He felt deeply mortified to detect that it was his wife who was thus descending. And, when she, not recognising Devadatta in his dirty clothes, asked him who he was, he answered a 'traveller'. Taking no notice of this 'traveller' she got into the inn, and Devadatta followed her. Inside the inn she was met by a man who beat her for being late to go to him; but, in spite of the beating she pleased him with coy words. Then and there Devadatta divorced her in his mind, but remained there observing their love-making. In the course of their loveplay an ear-ring studded with costly gems rolled down the floor from her ears, but she did not notice it. She parted from her paramour before dawn. Devadatta went to KÃnyakubja with the ear-ring, and there he pledged it for one lakh sovereigns with which money he collected an army and conquered back his lost kingdom. Then he redeemed the pledge and sent the ear-ring to his father-in-law. The whole incident became public. When she realised the fact that the stranger whom she had met at the inn was her own husband, Devadatta's wife felt so deeply hurt and humiliated that her heart was broken and she died. (KathÃsaritsÃgara, NaravÃhanadatta Janana, TaraÇga 1). ## Father of the reputed muni Utatthya. (Satyatapas). (See Satyatapas.) ## The divine conch of Arjuna. Maya got this conch from Varuïa and he kept it in the sabhà of V­«aparvan, which was in Bindusaras on Mount MainÃka to the south of Mount KailÃsa. When Maya built the palace at Indraprastha for the PÃï¬avas he went to Bindusaras and brought for Arjuna that conch called Devadattam, and a club for BhÅmasena. (Sabhà Parva, Chapter 3). In the battle of Kuruk«etra Arjuna mounted a white horse and blew his conch Devadattam. (BhÅ«ma Parva, Chapter 25, Verse 14). ## A king who in his previous life was an asura. (ùdi Parva, Chapter 67, Verse 26). ## A messenger of the Devas. When Dharmaputra refused to live in heaven without his brothers like Karïa it was this DevadÆta with whom Indra sent Dharmaputra to Karïa and others. (M.B. SvargÃrohaïa Parva, Chapter 2, Verse 14). This DevadÆta is to be meditated upon at dawn and before sun-set everyday. (AnuÓÃsana Parva, Chapter 165, Verse 14). ## A king of the dynasty of Bharata. From Bharata, son of ã«abha, was born Sumati, from Sumati Devajit and from him Devadyumna was born. Devadyumna was the grand-father of King PratÅpa and father of King Parame«Âhi. (BhÃgavata Pa¤cama Skandha). ## A ã«i who dwelt in his ÃÓrama on the banks of river ÁarasvatÅ. Owing to the blessing of Vi«ïu a son called Sumitra was born to him. As a result of his doing rigorous tapas for 1000 years he shone with a rare effulgence. Though Vi«ïu appeared to him one day in the month of VaiÓÃkha and asked him to choose any boon he wanted, he, who was so much detached in life prayed only for devotion to God. (Padma PurÃïa, Uttara Khaï¬a, Chapter 212). ## See Manvantara. ## A ã«i. He too was present as one of the hot­s (Priests) at the yaj¤a conducted by Brahmà at the Pu«kara temple. (Padma PurÃïa, S­«Âi Khaï¬a, Chapter 34). ## An evil planet. Devagraha darÓana (seeing this planet) will lead to insanity. (Vana Parva, Chapter 23, Verse 47). ## A sage, a member of Indra's assembly. (Sabhà Parva, Chapter 7). ## A mahar«i, who was an honoured member at the yaj¤a performed by Uparicaravasu. (ÁÃnti Parva, Chapter 336, Verse 9). ## A tÅrtha centre on the heights of Mount KÃla¤jara. A dip in its holy waters will bring the same result as the dÃna (gift) of a thousand cows. (Vana Parva, Chapter 85, Verse 56). ## A daughter of SvÃyambhuva Manu, the son of BrahmÃ. The Manu had two sons called Priyavrata and UttÃnapÃda and three daughters named ùkÆti, DevahÆti and PrasÆti. ùkÆti was married by RuciprajÃpati and DevahÆti by KardamaprajÃpati and PrasÆti to Dak«prajÃpati. Kapila, the mighty exponent of the SÃÇkhya system of philosophy and great ascetic was the son born to Kardama by DevahÆti. Kapila taught his mother the world famous Kapila ÁÃstra, (DevibhÃgavata, A«Âama Skandha) and when the teaching was over he bade farewell to her and took to forest life. And, his mother performed a yaj¤a on the lines advised by her son, on the banks of river SarasvatÅ. Because she took three baths daily her hairs became a mixture of black and blue in colour and she got emaciated due to fasting. She wore the bark of trees. DevahÆti, who realised all the principles and the truth became blind to all external objects like gardens, maids, mansions etc. Thus immersed in meditation she in course of time attained siddhi (realisation). The particular spot on the banks of SarasvatÅ where she attained Siddhi is called Siddhapada. ## A king in ancient India. (ùdi Parva, Chapter 1, Verse 235). ## A king in ancient India. Born in the YayÃti dynasty he shone like Indra (ùdi Parva, Chapter 67). He was the brother of Ugrasena, father of Kaæsa, and the father of DevakÅ, the mother of K­«ïa. (Sabhà Parva, Southern Text, Chapter 22). ## A king in ancient India. He fostered a girl born to a brahmin by a ÁÆdra woman. It was this girl whom Vidura married. (Adi Parva, Chapter 113, Verse 12). ## A king, a contemporary of the PÃï¬avas. (Udyoga Parva, Chapter 41, Verse 17). ## Mother of ÁrÅ K­«ïa. 1) %% Descended from Vi«ïu thus:--Brahmà -Atri--Candra--Budha--PurÆravas--ùyus--Nahu«a--YayÃti--Yadu--Sahasrajit--Áatajit--Hehaya--Dharman--Kuïi--Bhadrasena--Dhanaka -K­tavÅrya--KÃrtavÅryÃrjuna--Madhu--V­«ïi--YudhÃjit--Áini--Satyaka--SÃtyaki--YuyudhÃna--Jaya--Kuïi--Anamitra--P­Óni--Citraratha--Kukura--Vahni--VilomÃ--KapotaromÃ--Tumburu--Dundubhi--Daridra--Vasu--NÃhuka--ùhuka--Devaka--DevÃpa--DevakÅ. DevÃpa had seven daughters, viz. ÁrutadevÃ, ÁÃntidevÃ, UpadevÃ, ÁrÅdevÃ, Devarak«itÃ, Sahadevà and DevakÅ. DevakÅ was married to Vasudeva. The statement that DevakÅ and Kaæsa were sister and brother is not fully correct. Kaæsa was the son of Ugrasena, the brother of Devaka. DevakÅ was the grand-daughter of Devaka. Certain PurÃïas refer to DevakÅ as the daughter of Devaka. According to them Kaæsa and DevakÅ were children of the elder and the younger brothers respectively. According to the Agni PurÃïa DevakÅ was the niece of Kaæsa. Thus it is equally correct to say that between Kaæsa and DevakÅ there was brother-sister relationship as also uncle-niece relationship. 2) %% DevakÅ in her previous birth was Aditi, the daughter of Dak«a and wife of KaÓyapaprajÃpati. (See Aditi, Parva 3). 3) %% Vasudeva, the YÃdava married DevakÅ. ÁrÅ K­«ïa was their eighth child. Six sons of theirs born elder to K­«ïa were killed by Kaæsa. (See Kaæsa, Para 2). The seventh child, from the very womb itself of DevakÅ was passed on to the womb of RohiïÅ, who was another wife of Vasudeva. Balabhadra was the child thus born to RohiïÅ. The eighth child was K­«ïa. (For details see K­«ïa, Para 3-8). 4) %% (1) Many K«atriya kings attended the svayaævara of DevakÅ. (Droïa Parva, Chapter 144, Verse 9). (2) Following K­«ïa's giving up of his body and the destruction, due to mutual fights, of the YÃdavas, Vasudeva, RohiïÅ and DevakÅ also gave up their lives.\<*>\ (BhÃgavata, EkÃdaÓa Skandha, Chapter 31, Verses 18, 19). \<*) "devakÅ rohiïÅ caiva vasudevastathà sutau / kr«ïarÃmÃvapaÓyanta÷ ÓokÃrtà vi jahu÷ sm­tim // prÃïÃæÓca vijahustatra bhagavadvirahÃturÃ÷.">\ ## A king of the YayÃti dynasty. (BhÃgavata, Navama Skandha). ## Grand-daughter of MarÅci mahar«i, who lived in the SvÃyambhuva Manvantara. As she washed in her previous life the holy feet of MahÃvi«ïu, in the next birth she was born as river GaÇgÃ. (BhÃgavata, Caturtha Skandha). ## A sacred place. A dip in the holy waters there is productive of results equal to that of an AÓvamedha yaj¤a. (Vana Parva, Chapter 85, Verse 20). ## A particular part of K­«ïaveïà river. It is known as JÃtismaraïa hradam also. A bath in the holy waters here will evoke memories of previous life. (Vana Parva, Chapter 85, Verse 37). ## A mountain 18,000 miles in extent and 2000 miles in height. DevakÆÂa is on the eastern side of MahÃmeru. There is another mountain called JaÂhara near this mountain. (DevÅ BhÃgavata, A«Âama Skandha). @<[Page 210b]>@ ## A holy place. A dip in the sacred waters at this place is equal in its effects to that of an AÓvamedha yaj¤a. Moreover the family of such persons also will prosper. (M.B. Vana Parva, Chapter 84, Verse 14). ## A famous muni, the son of PratyÆ«a, one of the a«Âavasus. (ùdi Parva, Chapter 66, Verse 26). Devala muni is a character in the well-known story of Gajendramok«a. (For details see Indradyumna). ## A muni, a very erudite scholar in the Vedas. He was the elder brother of Dhaumya mahar«i, and was present at the sarpa-satra (serpent yaj¤a) of King Janamejaya. Once ÁrÅ K­«ïa on his way from DvÃrakà to HastinÃpura met Devala. After the great war was over he visited Yudhi«Âhira. Devala had a daughter called SuvarcalÃ. In the svayaævara ceremony he held for his daughter to which sons of munis were invited she chose Ávetaketu as her husband. (ÁÃnti Parva, Southern Text, Chapter 22). Devala had two very intelligent and forebearing sons. (Vi«ïu PurÃïa, Part 1, Chapter 15). ## A disciple of VyÃsa. Asita, Devala, VaiÓampÃyana, Sumantu and Jaimini were some of the disciples of VyÃsa. (M.B. Prathama Skandha). Brahmavaivarta PurÃïa contains the following story about Devala. Devala was the son born to Asitamuni as the result of a boon granted by Áiva. RaæbhÃ, the heavenly dancer fell in love with him. But, Devala did not reciprocrate her love. So, she cursed him to become crooked in body. When he became crooked thus he came to be called A«ÂÃvakra. For six thousand years he did penance after which K­«ïa and RÃdhà appeared to him. RÃdhà laughed at the uncouth form of A«ÂÃvakra. But, K­«ïa admonished her and embraced him. At once his bodily crookedness disappeared and he became very handsome. A vimÃna then descended from heaven, and RÃdhÃ, K­«ïa and muni together disappeared in it. EkaparïÃ, daughter of HimavÃn was this Devala's wife. (HarivaæÓa, Chapter 18). ## An ancient ­«i in India. Once he had a talk with NÃrada about the ùtman (soul). (ùdi Parva, Chapter 22). ## A reputed YÃdava born in the family of Yadu, son of YayÃti. He was the grandfather of Vasudeva and father of King ÁÆrasena. (Droïa Parva, Chapter 144, Verse 6). ## A female attendant of Subrahmaïya. (Áalya Parva, Chapter 14, Verse 14). ## Son of MÃï¬ukeya muni. A great Vedic scholar, he taught the five SaæhitÃs to his five disciples, Mudgala, Gokala, Matsya, KhÃlÅya and ÁaiÓireya. (See YÃj¤avalkya). ## A river described as existing in the assembly of Varuïa. (Sabhà Parva, Chapter 9, Verse 19). ## A king born in ÁrÅ RÃma's dynasty. (Solar). KuÓa was ÁrÅ RÃma's son, Aditi the son of Kusa, Ni«adha the son of Aditi, Nabhas Ni«adha's son, Puï¬arÅka the son of Nabhas, K«emadhanvà the son of Puï¬arika and DevÃnÅka the son of K«emadhanvÃ. In the navama skandha of BhÃgavata it is said that DevÃnÅka was the grandfather of PÃriyÃtra and father of ãk«a. ## A RÃk«asa, the son of Rudraketu. When the people of the three worlds could no longer stand his depredations Gaïapati incarnated in KaÓyapa's house and killed DevÃntaka. (Padma PurÃïa, S­«Âi Khaï¬a). ## A king born in the YayÃti dynasty. (BhÃgavata, Navama Skandha). ## A holy centre. To stay there bathing in the holy waters is as productive of results as conducting a Devasattra (Yaj¤a). (Vana Parva, Chapter 85, Verse 45). ## A king born in the lunar dynasty. %% Descended from Vi«ïu thus:--Atri--Candra--Budha--PurÆravas--ùyus--Nahu«a--YayÃti--PÆru--Janame jaya--PrÃcinvÃn--PravÅra--Namasyu--VÅtabhaya--Áuï¬u--Bahuvidha--SaæyÃti--RahovÃdi--RaudrÃÓva--MatinÃra--Santurodha--Du«yanta--Bharata--Suhotra--SuhotÃ--Gala--Garda--Suketu--B­hatk«etra--Hasti--AjamŬha--ãk«a--Saævaraïa--Kuru--Jahnu--Suratha--Vi¬Æratha--ÁÃrvabhauma--Jayatsena--Avyaya--BhÃvuka--Cakroddhata--DevÃtithi--ãk«a--BhÅma--PratÅca--PratÅpa--DevÃpi. PratÅpa had three sons named DevÃpi, Áantanu and BÃlhÅka. Áantanu succeeded PratÅpa as king as his elder brother had taken to sannyÃsa as a boy. (ùdi Parva, Chapter 94, Verse 61). 2) %% DevÃpi was the best loved by his father and was the apple of the eyes of his subjects. But he was suffering from skin disease. So, when PratÅpa wanted to crown him king the people objected. Their argument was that God would not be pleased if a man with skin disease became king. The king yielded to their wishes and crowned Áantanu as his successor. The youngest brother BÃlhÅka went and stayed in his mother's house. DevÃpi who was disappoint ed that he was denied the crown, left for the forest and spent the rest of his life in penance. (Udyoga Parva, Chapter 149). %% DevÃpi did tapas at the P­thÆdaka tÅrtha in the interior of Kuruk«etra and ultimately attained salvation. (Áalya Parva, Chapter 39, Verse 37). ## A warrior who fought on the PÃï¬ava side in the great war. He hailed from Cedi. Karïa killed him. (Karïa Parva, Chapter 56, Verse 48). ## A city in the northern borders of ancient India. King SenÃbindu had his capital there. (Sabhà Parva, Chapter 27, Verse 13) ## A king of the YayÃti dynasty. (BhÃgavata, Navama Skandha). ## The sacred rite of installation of Devas (idols) in temples for which definite rules have been laid down by great ÃcÃryas. According to the rules VÃsudevamÆrti is to be installed in the centre of the pa¤cÃyatanas. (the ÁrÅ kovil--the sanctum sanctorium and the four paths used for the procession of the deity, around it). The mÆrtis VÃmana, Narasiæha, HayagrÅva and VarÃha are to be installed in the zones (corners) dominated by Agni, Nir­ti, VÃyu and ýÓÃna respectively. NÃrÃyaïamÆrti should be installed at the centre of the prÃsÃda. Ambikà should be installed in Agni's corner, ùditya in Nir­ti's corner, Brahmà in VÃyu's corner and ÁivaliÇga in the ýÓÃna corner. LiÇga in the form of Rudra should also be installed in the ýÓÃna corner; or it may be installed in all the nine corners or zones. In that case VÃsudevamÆrti should be installed at the centre. All the Devas bearing the name RÃma must be installed to the east of the PrÃsÃda. LokapÃlakas like Indra should be installed at the eight places starting with the east. In Pa¤cÃyatana prati«Âhà Puru«ottama should be installed at the centre. MahÃlak«mÅ and VaiÓravaïa are to be installed to the east of the PrÃsÃda, and the MÃt­s in the south. Subrahmaïya, Gaïapati, ýÓÃna and the planets (graha«) like Sun should be installed in the west. DaÓÃvatÃramÆrtis (ten incarnations of Vi«ïu) should be installed in the North. Caï¬ikà should be installed in Agni's zone, SarasvatÅ in VÃyu's zone, AmbÅkà in Nir­ti's zone and ÁrÅ BhagavatÅ in ýÓÃna zone. In temples with thirteen ùlayas Vi«ïu should be installed at the centre. MÆrtis like KeÓava should be in the east. DevapratimÃs (idols) are of seven varieties like those made of earth, of wood, of metals, of gems, of sandal wood, of stone and of flowers. Of the above, idols made of earth, sandalwood and of flowers are meant only for temporary use, but they also grant all the desires of the devotees. Stone for idols should be got from mountains. PÃï¬ura (white), Aruïa (red), PÅta (yellow) and K­«ïa (black)rocks having any one of these four colours may be selected. If no such stone is available any other stone may be used, but by doing homa and reciting Narasiæha mantra the attributes of any of the specified varïas should be transferred to it. It is best to have white markings on the stone selected for the idol. There are the three genders, masculine, feminine and neuter with reference to stones. Stone which produces the sound of bell metal on being hit and gives out sparks of fire on being cut is of the masculine gender. Stone which possesses these attributes to a lesser degree is of the feminine gender. Stone with no shape is of neuter gender. Beside these three varieties there are the sagarbha (pregnant) stones also, viz. stones with round markings on them, and they should not be used for making idols. Once it is decided to make an idol, Vanayaj¤a should be performed first. To worship the forest from which the stone for the idol was to be obtained is vanayaj¤a. A specified place in the forest should be dug up, the pit treated with cow-dung and a small platform raised and Vi«ïu worshipped thereon. After sacrificial offerings etc. instruments for the construction of the idol like ÂaÇka (chisel) should be worshipped. To sprinkle on the stone ÓÃlitoya (water in which paddy grains are put) purified with the chanting of astramantra is the next step. After that bhÆtabali (offerings to the spirits of the stone) should be performed upon which the bhÆtas residing inside the stone will quit. Then the ÃcÃrya should go to sleep repeating the svapna mantra.\<*>\ If he dreams good dreams everything is quite right; if bad dreams are dreamt, the next morning narasiæhahoma should be performed, the stone given offerings with chanting of astramantra. The edge of the instruments used for sculpturing the idol should be firstly smeared with ghee, honey etc. The architect should be one who has gained mastery over the senses. He should first cut the stone into a square, and then it should be placed on a chariot, covered with cloth and taken to his house. Then after performing a pÆjà the work on the idol should be started. (Agni PurÃïa, Chapter 43). \<*) %% "oæ nama÷ sakalalokÃya vi«ïave prabhavi«ïave / viÓvÃya viÓvarÆpÃya svapnÃdhipataye nama÷ // Ãcak«va devadeveÓa prasuptosmi tavÃntikam / svapne sarvÃni kÃryÃïi h­distÃni tu yÃni me // om om hum pha vi«ïave svÃhÃ.">\ ## A very ancient tÅrtha in India a dip in which is as efficacious as performing an AÓvamedha yaj¤a. (Vana Parva, Chapter 85, Verse 45). ## A king in ancient India who spent his days in the assembly of Yama worshipping him. (Sabhà Parva, Chapter 4, Verse 26). ## An immoral brahmin who had been a trader in KirÃtanagara. Once he met a whore at the bathing pool and got so inextricably tied up with her that he killed his parents and wife for her sake. Then one day he had to go to Prati«ÂhÃnanagara on business where he heard sacred stories being read. He had also a glimpse of the divine. A month after that he died. Though an evil fellow, because of his having worshipped Áiva for a month he had the good fortune to go to Mount KailÃsa after his death. (Áiva PurÃïa MÃhÃtmyam). ## Sister of DevakÅ, mother of ÁrÅ K­«ïa. (See DevakÅ). ## A holy centre. It was here where AmbÃ, daughter of the KÃÓi king did tapas. (Udyoga Parva, Chapter 186, Verse 27). ## A king who flourished in Dharmaputra's assembly. (Sabhà Parva, Chapter 4, Verse 26). ## (ÁunaÓÓepha). %% A king of MithilÃ. The kings of Mithilà were commonly called Janaka. DevarÃta was called DevarÃta Janaka. (See Janaka). 2) %% From Vi«ïu descended thus:--BrahmÃ,-Bh­gu--Cyavana--ôrva--ãcÅka--DevarÃta (ÁunaÓÓepha). (For details see ÁunaÓÓepha). ## A house-holder whose daughter Kalà was married by Áoïa. Kalà was killed by MÃrÅca. DevarÃta and Áoïa along with ViÓvÃmitra went to Áivaloka in search of KalÃ. As Kalà had, at the time of her death, uttered the word 'Hara' (Áiva) she had gone to Mount KailÃsa and was spending her days in the service of PÃrvatÅ who, after making Kalà and Áoïa participate in SomavÃravrata sent them back to earth. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 112). ## A mountain. Here lived Agastya in his ÃÓrama for some time. (M.B. Chapter 88, Verse 17). ## A very reputed muni. He had a wife called Ruci and a disciple called Vipula. (See Vipula III). ## A Brahmin, an erudite scholar in the Vedas. His story was once told to PÃrvatÅ by Áiva as follows:-- DevaÓarman, the very erudite brahmin scholar in the Vedas came to be much respected by the people of the four varïas (Castes) because of his constant and unfailing performance of the various religious duties and rites like the Agnihotra etc. He had sons, relations and cows in abundance. But, he did not observe the Óuklapa¤camÅ in Pro«Âhapada (BhÃdrapada) which is one of the dvÃdaÓacÃndra mÃsas (the 12 solar months). That day was his father's death anniversary (ÁrÃddha day) for which he would invite Brahmins on the previous evening. And, in the morning he would get cooked rice by his wife in 18 different ways for the gratification of the departed soul. Then will he feed the BrÃhmins. On one such day he duly treated a BrÃhmin versed in the Vedas. In the evening when he was washing his feet with water brought by his wife he heard the following conversation between a dog and an ox. %%--Please attend to my words about what my daughter-in-law did. One day, as fate would have it, I went to my son's house, where a snake was drinking milk, and I drank the whole of the milk which was left over by it. My daughter-in-law saw me drinking it and I was absolutely crest-fallen. I don't feel any yearning even for food. %%--Now dog, please attend to my sorrow and grief. Today my son feasted the Brahmins, but he did not even think of me. Nobody gave me even a blade of grass or a drop of water. I have not tasted anything today. Moreover I am a captive also. All this must be the result of some sin committed by me in my past life; no doubt about it." The very learned and intelligent brahmin inferred from the above talk that the dog and ox were his mother and his father respectively. He thought to himself: they have been born as animals in my house. What remedy shall I find out therefor? On account of such painful thoughts the Brahmin could not sleep in the night. Early in the morning he went to sage Vasi«Âha and unburdened his heart to him and requested him to find a solution to the low and mean birth which had become his parents' fate. After meditating for some time the great sage told the brahmin as follows:-- "Look here, the ox was, in its previous birth, a great brahmin in Kuï¬inanagara. He did not observe the Áukla-pa¤camÅ in the month of Pro«Âhapada, the day being the death anniversary of his father. His wife had menstruation on the same day, but she herself feasted the Brahmins. A woman is impure during the four days of menstruation. Because of having feasted the Brahmins on the first day of her monthly period the Brahmin's wife was born as a dog. As for the husband, he was born an ox as he not only did not observe the Áukla-pa¤camÅ day, but also shared the sin of his wife. Further questioned by the brahmin as to what he should do for the salvation of his parents, Vasi«Âha advised him to observe the ã«i pa¤camÅ in the month of Pro«Âhapada (BhÃdrapada). He did so and his parents blessed him and attained salvation. (Padma PurÃïa, Chapter 78). ## (See Mitrabheda). ## The hero of a story told by Vi«ïuÓarman. Vi«ïuÓarman, the intelligent preceptor, told five stories based on five tactics to educate the five dull sons of emperor SudarÓana. The fifth tactics is called asaæprek«yakÃritva. He told two important stories to illustrate the dangers, which would happen to those who act in haste and in anger, without patiently attempting to find out the truth. DevaÓarman is the hero of one of the stories. %% Once upon a time there lived in Gau¬adeÓa a brahmin called DevaÓarman with his wife Yaj¤asenÃ. When his wife got pregnant DevaÓarman told her that a good and lucky son would be born to them to which she replied as follows:--"On no account build castles in the air and brood over things. I shall tell you a story about a danger which happened to one who built castles in the air. A brahmacÃrÅ was carrying home in a pot on his head some rice flour. On the way he thought thus: "I will purchase a she-goat with the money I get out of the sale of this rice powder, and it will deliver two kids every year. I will sell all the kids and with the sale proceeds purchase a cow and when it multiplies I will have the wherewithals for cultivation and then I will do cultivation in a good field and produce much paddy. And when I have thus money in hand I will renovate my house and marry. We will then have a good son whom I will name SomaÓarman, and if my wife, without caring for the boy, goes to milk the cow I will go to the cow shed and give her a good beating. "When his imagination reached this point the pot on his head received, without his knowing, a blow with the stick in his hand and it fell down on the ground and was broken to pieces." Five or six days after telling the above story to her husband Yaj¤asenà gave birth to a child. One day she went to the river to take her bath leaving the child to the care of her husband. Soon after a messenger came from the palace to invite DevaÓarman for food, the day being AmÃvasÅ when Brahmins were fed well and also given dak«iïÃ, (presents of money). He could not wait till his wife arrived; the child became a problem to him. The brahmin had a beloved Mongoose. After entrusting the child to the care of it the Brahmin went to the palace. Within a short time a serpent was seen crawling towards the child and the Mongoose attacked it and bit it into pieces. Naturally the Mongoose got itself smeared all over with the blood of the serpent, and the brahmin on returning home finding the Mongoose bathed in blood thought it might have eaten the child and in a rage he killed the poor Mongoose. But, when he entered the room and found pieces of the killed serpent strayed all over there truth and light dawned on him. Yaj¤asenÃ, who had returned after bath by now also found fault with him. %% Once there was a Brahmin in very indigent circumstances. He was an orphan from his very childhood. One day while he was asleep quite weary and tired as he had no food that day some one appeared and told him in a dream that three sannyÃsins would come to his house that noon and that if beaten to death they would turn into three pot-fulls of treasure with which he could live comfortably well. His dream came true, and he locked up the treasure in his room after sending away a barber who had witnessed the incident with a piece of gold. The barber returned home cherishing in his mind the false belief that sannyÃsins beaten to death would turn into pot-fulls of treasure. And, one day some sannyÃsins came to his house and he began beating them and they ran out crying aloud. Their cries attracted the attention of the servants of the King. The barber's limbs were cut off and he was killed on ÁÆla (a three-pronged weapon). ## A Brahmin, who used to perform rites for the dead at the confluence of the sea every fortnight. On every such occasion souls of the departed used to appear and bless him. Once DevaÓarman went to Pit­loka with his pit­s, and he got restless and sorry to find other pit­s living there in greater comfort than the pit­s of his parents. When he was told that the better fate of the other pit­s was due to their sons performing ÁrÃddha at MahÅsÃgarasaÇgama he returned to earth and with the help of other people did ÁrÃddha at the saÇgamaand thus raised the condition of his pit­s. (Skandha PurÃïa. Skandhas 1, 2 and 3). ## A Brahmin who lived on the northern side of river KÃverÅ. The following story about him is told in chapters 2, 4 and 12 of the Skanda PurÃïa. One day in the month of KÃrttika he asked his son to bathe. The son refused to obey his father, who got angry at the disobedience of the son and cursed him to be turned into a rat. But, when the son begged his pardon he said that the boy would resume his old form when he heard about the greatness of KÃrttika. While the Brahmin, thus turned into rat, was roaming about in the forest it saw ViÓvÃmitra mahar«i seated under a tree with his disciples. The mahar«i was telling the disciples about the greatness of KÃrttika. The Brahmin boy--turned cat--heard the story and reverted to its old form as the Brahmin boy. ## See MÃyà Áiva. ## A yaj¤a. (See Vana Parva, Chapter 84, Verse 68). ## A very intelligent king who ruled his country with ÁrÃvastÅ as his capital. (See UnmÃdinÅ). ## II. Husband of KÅrtisenÃ. (See KÅrtisenÃ). ## Dak«a's daughter and wife of Subrahmaïya and a woman of rare beauty and purity. Daityasenà and DevasenÃ, daughters of Dak«a, used to enjoy themselves at MÃnasa saras. One day KeÓÅ, the asura saw them and craved for their love. Daityasenà agreed to become his wife, but Devasenà refused, and she prayed for the help of Indra, who happened to come there at the moment. Indra and KeÓÅ fought with each other. KeÓÅ used the club against Indra, who broke it into two with his vajrÃyudha. Then KeÓÅ hurled a mountain at Indra, who cut it also. Frightened to death KeÓÅ then ran away with Daityasenà to safety, and Devasenà expressed her desire to Indra to have one who could defeat the Devas, DÃnavas and Yak«as as her husband. But, Indra could not find such a one in the whole universe. Indra told Brahmà about it. The Devas put their heads together and brought forth Subrahmaïya from Áiva to be her husband. In the war between the Devas and the asuras Devasenà helped Subrahmaïya, and the asuras were completely destroyed. (Vana Parva, Chapters 223, 224). ## See GayÃtÅrtha. ## A Gem of a woman who was much devoted to her husband. The story of Devasmità has been so often quoted in ancient Indian literature. She was the daughter of a VaiÓya called Dharmagupta and was married to Guhasena, son of a VaiÓya called Dhanadatta, who belonged to TÃmraliptinagara. After the death of his father Guhasena decided to go to KaÂÃhadvÅpa for trade, and DevasmitÃ, a very suspicious wife, objected to it. When his other relations began pressing him to go to the dvÅpa for trade and his wife not to go, Guhasena could not take a decision on the matter. He began a penance so that God might take the decision in the matter. Devasmità also followed him. Then God appeared to them in their dreams and gave each of them a red lotus flower saying, "both of you keep one flower each with you, and while both of you are away from each other if either of you go astray the lotus flower in the hands of the other person will fade." And, on awaking both of them had a flower in their hands. Guhasena with his flower in his hands started for KaÂÃhadvÅpa, and Devasmità stayed at home with her eyes fixed on her lotus flower. Guhasena reached the dvÅpa and traded in gems. Everybody was surprised to find in his hands a lotus flower which never faded. Four VaiÓya youngsters wanted to understand the secret of it and one day they invited Guhasena to their house and treated him to liquor very liberally. When he got absolutely drunk they questioned him about the secret of the lotus flower, and he, though in indistinct words, explained it to them. When the secret was thus out all the four youngsters decided to seduce his wife. They extracted from him the information that he was not returning in the near future, and they then came to TÃmralipti. At that time there lived in TÃmralipti a bogus SannyÃsinÅ (a female anchorite) called Yogakaraï¬ikÃ. The four youths from KaÂÃhadvÅpa visited her, and she undertook to fulfil their desire. She asked them to halt at her house and then went to Devasmità with some refreshments. DevasmitÃ's bitch barked very violently at the bogus anchorite when she told the former thus:--"Child! don't you see the bitch barking at my very sight. The bitch is crying thinking of her previous birth at my sight. Herself (the bitch) and I were, in our last birth, the wives of a Brahmin. Since our husband was a courtier at the palace often he was away from home and in his absence I used to satisfy the cravings of sex by associating freely with other males. I had even at that time realised the truth that there was no duty higher than satisfying the senses, and so I am now reborn with memories of the past life. As for this bitch in her past life as co-wife with me of the Brahmin, she sinned against her sense-organs by upholding, in ignorance, her chastity, as a punishment for which she was born as dog in this life. Yet, she remembers her past. Though Devasmità saw through the false and treacherous heart of the bogus anchorite, without expressing it she talked in all respect with her. Believing that she had succeeded in her mission she told Devasmità about the four youths who had come from KaÂÃhadvÅpa, and Devasmità welcomed the idea very gladly. Devasmità got some liquor and mixed poison in it. When it was night one of the VaiÓya youths came, and after rendering him unconscious by administering the poisoned liquor to him Devasmità stripped him of all his clothes and ornaments, got him scratched on the brows by the bitch and threw him into a cow dung heap. Before it was dawn next day he returned to the anchorite's house, took a bath and dressed himself up in decent clothings. His other three companions also visited Devasmità one after the other in the next three days, and they too underwent the same experience as the first one. Lastly the bogus sannyÃsinÅ also was got down and Devasmità cut her limbs and sent her away. And, after this Devasmità put on the garb of a merchant and went to KaÂÃhadvÅpa and identified her husband from among a thousand merchants. Guhasena too felt his own doubts about her identity. But, without revealing her identity she saw the king and told him that she had certain matters to submit before the prajÃpari«at (popular assembly). The King accordingly convened a session of the assembly and Devasmità identified the four youths who had tried to seduce her and submitted all details regarding the episode. The King then gave her a lot of money, appointed the four youths as her servants and sent her back home with Guhasena. (KathÃsaritsÃgara, KathÃmukhalaæbakam, TaraÇga 5). ## king of the YayÃti dynasty. (BhÃgavata, Navama Skandha). ## A ã«i born in ViÓvÃmitra's family. He was a mÃntrika of the KuÓika gotra (ÁÃnti Parva, Chapter 47, Verse 5). ## A son of Áukamuni. Áuka, the son of VyÃsa married PÅvarÅ, the beautiful daughter of the Pit­s, and to them were born four sons, K­«na, Gauraprabha, BhÆri and DevaÓruta, and one daughter, KÅrti. (DevÅbhÃgavata, Prathama Skandha). ## %% A mahar«i, who was a friend of the PÃï¬avas. %% (1) After the great war was over this muni visited Dharmaputra and induced him to perform yaj¤as. (2) Along with some other munis he gave spiritual advice to Dharmaputra and comforted him. (ÁÃnti Parva, Chapter 37, Verse 27). (3) He was one of the munis, who visited BhÅ«ma on his bed of arrows. (ÁÃnti Parva, Chapter 47, Verse 5). ## Wars between the gods and asuras. Altogether twelve wars were fought between the Devas and the asuras, viz. Narasiæha, VÃmana, VarÃha, Am­tamathana, TÃrakÃmaya, ù¬Åbaka, Traipura, Andhaka, Vadha, V­travadha, DhvajapÃta, HÃlÃhala and KolÃhala. HiraïyakaÓipu, the daitya was killed by Narasiæha. VÃmana took MahÃbali captive after measuring the three worlds in one stride. HiraïyÃk«a was killed in fighting in the sea by VarÃha with its tusks. Indra defeated PrahlÃda and in the TÃrakÃmaya war also killed his son Virocana who had planned to kill him (Indra). As the Devas could not kill the dÃnavas of Tripura, Trilocana killed them. V­tra who was aided by the dÃnavas was killed by Indra with the help of Vi«ïu. Indra himself killed Vipracitti and his followers who became invisible by mÃyà after the felling of the dhvaja (flag staff), and in the course of celebrating their victory the Devas defeated Áaï¬Ãmarka at the yaj¤Ãvabh­tha (Bathing at the close of the yaj¤a). Thus were waged twelve wars between the Devas and the Asuras. (Padma PurÃïa, Part 4, Chapter 13). ## A Brahmin. (See Vararuci). ## A king born in the PÆru dynasty. Akrodha was his father and KarambhÃ, daughter of the king of KaliÇga, his mother. (ùdi Parva, Chapter 95, Verse 22). DevÃtithi had wedded MaryÃdÃ, daughter of the King of Videha. (ùdi Parva, Chapter 95, Verse 23). ## A king of the YayÃti dynasty. (BhÃgavata, Navama Skandha). ## A sacred place. The rivers BÃhudà and Nandà flow along this place. (Vana Parva, Chapter 87, Verse 29) ## Daughter of BharadvÃja mahar«i. Muni ViÓravas married her and to them were born a son called Kubera. (See Kubera). ## Daughter of the Gandharva called Maïimaya. SukeÓa, the RÃk«asa married DevavatÅ, and three sons MÃlyavÃn, SumÃli and MÃli were born to them who lived as dependants of RÃvaïa. (Uttara RÃmÃyaïa). ## SÅtÃ, wife of RÃma was DevavatÅ in her previous birth. (See SÅtà for information for DevavatÅ's death in fire and rebirth as SÅtÃ). ## Daughter of the daitya called MandÃramÃlÅ. (See ViÓvakarman, Para 2). ## Daughter-in-law of king AgnÅdhra. PÆrvacitti, the apsarà woman was the king's wife and they had nine sons called NÃbhi, Kiæpuru«a, Hari, IlÃv­ta, Ramuka, Hira¤jaya, Kuru, BhadrÃÓva and KetumÃla, and these sons married the following daughters of Meru, viz. MerudevÅ, PratirÆpÃ, Ugradaæ«ÂrÅ, LatÃ, RamyÃ, SyÃmÃ, NÃrÅ, Bhadrà and DevavÅti. Thus DevavÅti became the wife of KetumÃla. (BhÃgavata, Pa¤cama Skandha). ## BhÅ«ma (See BhÅ«ma for details). ## A brahmin who believed in yaj¤as. He once received without due regard and with indifference the tÅrtha water given to him by a devotee of K­«ïa after worship of the Lord, as a result of which, in the next birth, he was born as a bamboo stem. And, as he did, consciously or otherwise some good deeds ÁrÅ K­«ïa made a flute out of that bamboo stem, and Devavrata thus attained redemption. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 73). ## A warrior, who fought against the PÃï¬avas in the Kuruk«etra war (Karïa Parva, Chapter 85, Verse 3). ## A king who, along with his subjects attained heaven as he had made a gift of a golden umbrella. (ÁÃnti Parva, Chapter 234, Verse 21). ## The place called PrayÃga which is considered to be the yÃj¤ic centre of the Devas. AmbÃ, daughter of the King of KÃÓÅ did rigorous tapas here. (Udyoga Parva, Chapter 186, Verse 27). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 7). ## SukrÃcÃrya's daughter. 1) %% SvÃyambhuvamanu, son of Brahmà had two sons: Priyavrata and UttÃnapÃda. Priyavrata wedded SurÆpà and Barhi«matÅ, two very beautiful daughters of ViÓvakarmaprajÃpati, and he had by SurÆpà ten sons called AgnÅdhra, IdhmajihvÃ, Yaj¤abÃhu, MahÃvÅra, Rukmasukra, Gh­tap­«Âha, Savana, MedhÃtithi, VÅtihotra and Kavi as also a daughter called ôrjasvatÅ who was the youngest of the whole lot. Of the above ten sons Kavi, Savana and MahÃvÅra were spiritual giants and great sages. Uttama, TÃpasa and Raivata, the three sons of Priyavrata by his second wife Barhi«matÅ turned out to be manvantarÃdhipatis. ôrjasvatÅ, the only daughter of Priyavrata was married to ÁukrÃcÃrya, preceptor of the asuras. DevayÃnÅ was ÁukrÃcÃrya's daughter by ôrjasvatÅ. (DevÅbhÃgavata, A«Âama Skandha). 2) %% Kaca, son of B­haspati became ÁukrÃcÃrya's disciple to learn M­tasa¤jÅvanÅ vidyà (the science to ward off death for ever). DevayÃnÅ fell madly in love with Kaca. But, after his studies under her father were over Kaca returned to devaloka without marrying DevayÃnÅ, who cursed that Kaca's learning should prove useless. And, Kaca cursed her in return that nobody from devaloka should marry her. (For details see Kaca). 3) %% Once V­«aparvan was the king of the asuras, and ÁukrÃcÃrya lived in his palace. Áarmi«ÂhÃ, the daughter of the king and DevayÃnÅ, the daughter of ÁukrÃcÃrya became thick friends. While one day these two friends with their companions were engaged in water sports Indra came that way. Very much interested in seeing the deva damsels thus engaged in water sports Indra assumed the form of air and blew off the dresses of the damsels from the shore while they were playing in the river. The damsels hurriedly got out of water, ran after the fleeing garments and put on whatever came to their hands. In the confusion what Áarmi«Âhà got and wore was DevayÃnÅ's clothes. DevayÃnÅ ran after Áarmi«Âhà and caught hold of the clothes, but the latter did not yield them to her. Both of them indulged in hot words against each other, Áarmi«Âhà calling ÁukrÃcÃrya a beggar living in her father's palace for his food. Not only that, she pushed DevayÃnÅ into a neglected well and went her way. At that time prince YayÃti, son of Nahu«a, was hunting in that forest. Feeling very thirsty he came to the well for a drink and therein saw DevayÃnÅ in tears. He brought her out from the well and leaving her there went on his way. ÁukrÃcÃrya and his wife actually got anxious and upset that their daughter had not returned even after the lapse of so much time and deputed their servant Gurïikà to seek for DevayÃnÅ. She found her out in the forest. But, DevayÃnÅ refused to return home as she did not want to continue as the daughter of one who lived on the charity of Áarmi«Âhà and her father. Gurïikà carried back this news to ÁukrÃcÃrya, who then went himself to the forest and met his daughter. He felt deeply wounded to hear about the insults heaped on his daughter by Áarmi«ÂhÃ, and sent word to V­«aparvan that they were not returning to the palace. V­«aparvan realised that if ÁukrÃcÃrya quarrelled with him the whole asura world also would become divided. He, therefore, tried his best to pacify the ÃcÃrya and his daughter. At last DevayÃnÅ agreed to return to the palace in case Áarmi«Âhà went to her with one thousand of her maids to serve as her (DevayÃnÅ's) maids. V­«aparvan acted accordingly and DevayÃnÅ was satisfied and returned to the palace with her father. (ùdi Parva, Chapter 78 onwards.) 4) %% Some time afterwards when DevayÃnÅ was sporting in the forest with Áarmi«Âhà and others, King YayÃti happened to pass that way. They recognised each other and DevayÃnÅ requested YayÃti to marry her as she had mentally chosen him as her husband on the very same day on which he had saved her from the well. YayÃti realised only too well that it was really dangerous to marry the daughter of ÁukrÃcÃrya in the forest secretly and he, therefore, rejected DevayÃnÅ's request. But, she got down her father there and with his permission YayÃti married her. He also got much wealth by way of dowry. Áarmi«Âhà and her maids accompanied DevayÃnÅ but SukrÃcÃrya warned YayÃti that on no account should he touch Áarmi«ÂhÃ. With his wife and her attendants YayÃti returned to his palace; but he put Áarmi«Âhà and her maids in a place newly built for the purpose. DevayÃnÅ delivered a child in due course and it was named Yadu. Áarmi«Âhà one day met YayÃti in the forest and requested for a child by him. Though at first he was reluctant to oblige remembering only too well the injunction of ÁukrÃcÃrya, he at last succumbed to the eloquence of Áarmi«ÂhÃ. She got pregnant by him and the child she delivered was called Druhyu. DevayÃnÅ was alarmed at the birth of a child to Áarmi«Âha, who was unmarried, and questioned her about it. Áarmi«ÂhÃ's answer that a brahmin stranger, who came that way was the father of her child satisfied DevayÃnÅ. Ere long another son, Turvasu, was born to DevayÃnÅ, and Áarmi«Âhà too delivered two children called Anudruhyu and PÆru. Thus the mistress (DevayÃnÅ) had two sons and her servant, Áarmi«Âhà three sons. While YayÃti and DevayÃnÅ were one day strolling in the garden the sons of Áarmi«Âhà came there. She noticed the close resemblance of those boys to her husband (YayÃti) and it kindled her wrath. Though YayÃti did not, because of the presence of DevayÃnÅ, notice the children, when she asked them who their father was, they answered "YayÃti", whereupon in great rage she ran up to her father. YayÃti too followed her. DevayÃnÅ told her father about the infidelity of YayÃti and he (Áukra) cursed that YayÃti be afflicted with old age. When YayÃti asked for redumption from the curse ÁukrÃcÃrya told him that he could exchange his old age for the youth of somebody else. YayÃti then called together all his five sons and asked them whether anyone of them was prepared to exchange his (son's) youth for his (YayÃti's) old age for one thousand years. The three elder sons refused to agree to the proposal, but the fourth son PÆru gladly exchanged his youth with his father's old age. After spending his life in youthful enjoyment for one thousand years YayÃti returned his youth to PÆru, and PÆru assumed Kingship of the country. (ùdi Parva, Chapters 81-83). 5) %% AuÓanasÅ, Áukratanayà and BhÃrgavÅ. ## (MahÃmÃyÃ). Though DevÅ is without a beginning it is told how she became first visible to living beings. 1) %% While MahÃvi«ïu was resting on a fig leaf in the assumed form of a child he began thinking as to who he was, who created him and how he should act. And then a celestial voice announced as follows: Sarvaæ khalvidamevÃham NÃnyadasti sanÃtanam. (All that is, I am. There is nothing eternal but me.). This declaration astonished Vi«ïu, but he could not understand who made it. While he was meditating upon it, DevÅ appeared to him in the following manner. DevÅ\<*>\ held in her four sacred hands weapons like the conch, the disc, the club and the lotus flower and was clad in divine clothes and wore divine ornaments and was attended upon by powers\<**>\ like Rati (the erotic), BhÆti (riches and prosperity), Buddhi (intelligence), Mati (intellect), KÅrti (reputation), Dh­ti (understanding capacity), Sm­ti (ability to remember), Áraddhà (attention, concentration), Medhà (intellect), SvadhÃ, SvÃhÃ, K«udhà (thirst), Nidrà (sleep), Dayà (compassion), Gati, (momentum), Tu«Âi (pleasure, happiness) Pu«Âi (growth, progress), K«amà (patience, forberance), Lajjà (sense of shame), J­mbhà and Tandrà (laziness). And, the DevÅ spoke to MahÃvi«ïu as follows:--After all, what is there to be wondered at. Whenever the world faced the phenomenon of S­«Âisthitilaya (creation, existence and absorption into the primordial force) you too have come up due to the power of MahÃÓakti. As for ParÃÓakti (the ultimate, universal force) it is above and beyond all attributes. We, all of us, possess attributes. From the nÃbhi (navel) of yourself in whom sattvaguïa (gentle attributes) predominates will be born Brahmà in whom rajoguïa (active attributes) will predominate, and from the centre of his brows will be born Rudra with tamoguïa (black, destructive attributes). BrahmÃ, by the force of his tapas will earn powers of creation and will with his rajoguïa create the world blood-red in colour, and you will be the sustainer and guardian of that world. The very same world will be annihilated by Rudra at the end of the Kalpa era. You please do know that I am the sÃttvic force which depend on you for the purpose of creation. All creations of worlds have been made according to the suggestions of DevÅ. 2) %% Once King Janamejaya questioned VyÃsa about the birth of DevÅ to which he replied as follows:-- Even BrahmÃvi«ïumaheÓvaras (BrahmÃ, Vi«ïu and Áiva--the Hindu trinity) are not capable of thinking about the origin of DevÅ. Then, what about me? Yet let me make an attempt. All the forces--everything-which appear in various names and forms are in fact DevÅ herself, her different manifestations. Just as a master actor appears on the stage in different roles for the delectation of the audience the formless DevÅ, on behalf of the Devas, assumes many forms and imposes upon herself attributes though in fact she is without any attribute whatsoever. Thus, depending on her various forms, actions etc. she is addressed by different names. (DevÅ BhÃgavata, Pa¤cama Skandha). 3) %% When primordial nature (MÆlaprak­ti) incarnated or manifested in the form of Vi«ïu the desire for creation raised its head in him. And, at once the DevÅ--female--aspects in Vi«ïu manifested in five forms like DurgÃ, Lak«mÅ, SarasvatÅ, SÃvitrÅ and RÃdhÃ. These five forms are designated as the Pa¤cadevÅs. Brief notes on the five DevÅs are given below. (1) %% Mother of GaïeÓa bhagavÃn. (God with the elephant's head). She is the consort of Áiva. NÃrÃyaïÅ, the Vi«ïumÃyÃ, is none else than DurgÃ. She is also perfect Brahma, the one and the only one with no second to it. She is worshipped by Devas like Brahmà and by sages and mahar«is. She is the basis, the root and root cause of everything. She is eternal, upholder of dharma, truth itself and the giver and promoter of happiness, reputation, welfare, salvation etc. as also of sorrow, grief, pain etc. She takes great preasure in removing the worries and sorrows of devotees who seek refuge in her. She is all-power, achievements and assets personified. All imaginable permutations and combinations of every attribute comprise in her and she it is who activates the universal soul. (2) %% This DevÅ is the most sublime form of the universal soul, nay, the universal soul itself. She is all wealth and riches personified, and she is the very seat of beauty, compassion, welfare, peace, all goodness etc. Evil traits like anger, avarice, haughtiness etc. are miles away from her. She is all sympathy and kindness towards her devotees. In VaikuïÂha, as MahÃlak«mÅ she is ever engaged in the service of her husband, Vi«ïu. In heaven she is the very glory of it. In houses she appears as the welfare and prosperity of the inmates. She is in fact beauty itself and is the essence of beauty everywhere. She is all-merciful, and worshipped by all. (3) %% She is very base and fountain head of and the presiding deity of the word, intellect, knowledge, the arts etc. She also is of the form of the universal soul and liberally grants intellect, poetical skill, reason and logic, understanding capacity etc. to her devotees. The finest music with all its beauties originates from her. Yes, she is the goddess of all learning, fine arts and every branch of knowledge. Like the ice piece, the Jasmine flower etc. she is beautiful in her white cover. She recited the holy names of ÁrÅ K­«ïa. She is of the form of tapas and blesses those who perform it. In fact, she it is who grants all gifts and powers of understanding. She is the goddess of language and learning (VÃïÅmÃtÃ) and without her human beings would lose their capacity to speak. (4) %% She is mother of the four varïas (castes, classes) VedÃÇgas, the tÃntric science etc. She is of the form of Japa (chanting of holy names and mantras), tapas, the effulgence of Brahman, the very essence of truth and existence and supreme bliss. She is eternal and grants salvation. She forms the very basis and pith and core of the glowing presence of the universal soul. This world is pure, and has been purified by the touch of the sacred feet of this DevÅ. (5) %% RÃdhikÃdevÅ, fifth of the pa¤caprak­tis is the presiding deity over the five prÃïas and She is of the form of those prÃïas. She is exceptionally beautiful endowed with all fortunes and happiness, sublime and serious, and the consort of ÁrÅ K­«ïa and as eternal and equally endowed with divine attributes as the lord. She is formless also, above and beyond attributes, unattached and detached, and not visible even to the great Devas and munis by the naked eye. Her clothes even Agni would not burn. She was born, in VÃrÃha Kalpa as the daughter of V­«abhÃnu, and because her sacred feet trod over this land, BhÃrata (India) became holy. Once Brahmà did tapas for 60,000 years to have a glimpse of the DevÅ's lotus feet, but could not. People were able to see her only after she, in unbounded compassion for the world, incarnated herself in V­ndÃvana (See Prak­ti). 4) %% The above discussion was concerned with the five forms of the DevÅ in her full and complete forms. Now, there are six other DevÅs, who are partial manifestations or born from certain parts of the DevÅ. (1) %% This DevÅ who flows in the form of water and washes off men's sins takes her origin from the body of MahÃvi«ïu. (There is another story which traces GaÇgÃ's origin to the Aï¬a (egg or seed) of BrahmÃ). (See GaÇgÃ). (2) %% She is the lover and also the servant at the feet of Vi«ïu. She also washes off men's sins and promotes their welfare. (See TulasÅ). (3) %% ManasÃdevÅ, who was born as a daughter of KaÓyapa is another partial incarnation of MahÃmÃyÃ. She is a great tapasvinÅ, a favourite disciple of ÁaÇkara, unique in learning and erudition, sister of Ananta (the king of Serpents), the presiding deity of Mantras, wife of JaratkÃru muni and mother of ùstÅka muni. (See ManasÃdevÅ). (4) %% Since this DevÅ has been born out of a sixth part of MahÃmÃyà she is called åa«ÂhÅdevÅ also. It is this DevÅ, who gives children to living beings and also protects them. For one year from the birth of a child this DevÅ should be worshipped. Those who cannot afford it should worship DevÅ on the 6th or 21st day after a child is born. (See DevasenÃ). (5) %% She is born from the face of MÆlaprak­ti. Anybody who propitiates and pleases her will be the recipient of all good things like sons and grandsons, wealth, reputation, welfare etc. (See MaÇgalacaï¬ikÃ). (6) %% She is the basis for all things, soil for the origin of the vegetable kingdom, the treasure house of all gems and the very incarnation of compassion and sympathy. (See BhÆmidevÅ). 5) %% Another class of devÅs who are also partial manifestations of the Supreme DevÅ. They are born out of the parts of MahÃdevÅ. The following are the AæÓakalÃdevÅs. (1) %% Consort of Agni BhagavÃn (Fire God). SvÃhà is worshipped in all the worlds. If havis (oblation) is offered without repeating her name the Devas will not accept it. (2) %% Wife of Yaj¤adeva, this DevÅ is worshipped by all. Without this DevÅ all Karmans (actions) in the world will become futile. (3) %% Wife of Yaj¤adeva, this DevÅ is worshipped by all. "dÅyate vimalaæ j¤Ãnam k«Åyate karmavÃsanà / tena dÅk«eti sà proktÃ." The DevÅ grants pure knowledge. (4) %% Wife of the Pit­s, worshipped by manes and men. Offerings made to the Pit­s without honouring this DevÅ will prove to be futile. (5) %% Consort of the VÃyu. When offering Dak«iïà and making divya-dÃna (divine gifts) if 'Svasti' (may good happen) is not uttered the gifts will be of no use. (6) %% Wife of Gaïapati. If this DevÅ ceased to exist men and women would become feeble, because she is the source of all strength. (7) %% Consort of Ananta worshipped by everybody. If the DevÅ ceased to exist there would be no happiness in the world. (8) %% Wife of ýÓÃna. Worshipped by Devas and men. If the DevÅ ceased to exist the whole world would become poor and indigent. (9) %% Consort of Kapila. Everybody worships her all the time. If the DevÅ ceased to exist the whole world would become timid and cowardly. (10) %% Wife of Satya. Well-wisher of all, this DevÅ is worshipped by muktas. (people released from worldly attachments). If the DevÅ ceased to exist there would be no friendship and amity between people. (11) %% Wife of Moha. If the DevÅ ceased to exist the world would become hellish and a fierce battle field. (12) %% Wife of Puïya. In the absence of this DevÅ, who grants good and happy results to people's actions the whole world would become as though it were dead. (13) %% (14) %% Both the DevÅs, Siddhà and KÅrti are wives of SukarmÃ. If they ceased to exist the whole world would be bereft of reputation and become lifeless like a dead body. (15) %% Wife of Udyoga. If she ceased to exist the whole world would become inactive and cease to function. (16) %% Wife of Adharma. Wayward and characterless people worship this DevÅ. If the DevÅ ceased to exist the whole world as evolved by Brahmà would cease to exist. This DevÅ was not seen anywhere in the world during K­tayuga. She began to appear in a subtle form here and there during TretÃyuga. In dvÃparayuga she attained more growth and then her limbs and organs became doubly strong. In Kaliyuga she developed to her full stature and growth and goes about everywhere with her brother, Cheat (KapaÂa). (17) %<ÁÃntidevÅ.>% (see below). (18) %% Both the DevÅs, ÁÃnti and Lajjà are goodnatured wives. If they ceased to exist the world would become dull and sleepy. (19-20-21) %% and %% These three DevÅs are wives of J¤Ãna. If they ceased to exist the world would become steeped in ignorance and foolishness. (22) %% Wife of Dharma. She is very beautiful and effulgent. In her absence the universal soul would become devoid of vitality, helpless and meaningless. (23) %<ÁrÅdevÅ.>% Wife of MÃlÅ. Her absence will make the world lifeless. (24) %% Wife of KÃlÃgni. The DevÅ, a sage who has attained realisation, affects everybody in the world during night and makes them lose consciousness and plunges them in sleep. In the absence of this DevÅ the world will become a lunatic asylum. (25-26-27) %% and %% These three are the wives of Time (KÃla). In their absence nobody would have any sense of time and none would be able to calculate and fix time. (28-29) %% and %% ViÓappu = hunger. DÃham = thirst. These two DevÅs are the wives of greed (Lobha). They go about the world affecting people and thus making them worried and miserable. (30-31) %% and %% are the wives of Tejas (Vitality). Without them ýÓvara will find it impossible to continue the function of creation. (32-33) %% and %% are the consorts of Prak­«Âajvara and daughters of KÃla. And, if they cease to exist, BrahmÃ's creation would also cease. (For BrahmÃ's creation individual souls with the will for action are necessary. He cannot create a soul of his own. So death is a pre-condition of creation, birth. If there is no death there is no birth also. There is a school of thought which maintains that if there is no death but only birth there will not be space on earth for the living, and therefore birth will stop if there is no death.). (34-35) %% and %% are the daughters of Nidrà and consorts of Sukha (pleasure, happiness). These DevÅs go around the world on the orders of BrahmÃ. (36-37) %<ÁraddhÃ>% and %% are the consorts of VairÃgya (aversion to wordly comforts, renunciation) and they give salvation to the souls of the people in the world. Aditi, mother of the Devas, Diti, mother of the Asuras, Surabhi, mother of cows, KadrÆ, mother of serpents and VinatÃ, mother of Garu¬as are also involved in the process of creation, and they are born out of parts of DevÅ. 6) %% There are special injunctions for making idols of the DevÅ for installation in temples. Caï¬ikÃdevÅ should have twenty hands. The hands on the right side should hold ÁÆla, sword, disc, cord, ¬amaru, Óakti etc. and the hands on the left side should hold nÃgapÃÓa, flag, club, mirror etc. (There are also idols with slight differences from the above). Lak«mÅdevÅ would hold in her right hand the lotus flower and a KÆvala fruit in the left. SarasvatÅdevÅ will have in her hands books, ak«amÃlà and vÅïÃ. GaÇgÃdevÅ rides on a makaramatsya (fish) holding in her hands a pot and lotus flowers. YamunÃdevÅ rides the turtle with a pot in hand and she is blue in colour. Now, about the saptamÃt­s. Tumburu, white in colour, and mounted on an ox rests on a ÓÆla with vÅïà in hand before the MÃt­s. Among the MÃt­s BrÃhmÅ has four faces, wears the ak«amÃlà and holds the ak«apÃtra etc. in her left hand. She is seated on a swan. ÁÃÇkarÅ (MÃheÓvarÅ) is white in colour. She has in her right hand bow and arrows, and the disc and bow in her left hand. The ox is her vehicle. KaumÃrÅ is seated on the peacock. She has two hands in one of which is held Áakti (Vel). Lak«mÅ has in her right hand the conch and disc, and the club and the lotus flower in her left hand. VÃrÃhÅ rides the buffalo with staff, sword, club and conch in her hands. IndrÃïÅ is seated on the club, holding diamond in her hands. She has a thousand eyes. CÃmuï¬Å has three eyes and is without flesh in the body. Her hairs are raised above. She holds in her left hand elephant's skin and ÓÆla in the right hand. At times she is seated on a corpse also. Now, about the idols of the eight AæbÃs. Rudra Carccikà holds a skull, ÁÆla and cord in her hands. She wears elephant's skin, her legs slightly held up. She becomes RudracÃmuï¬Ã when she assumes eight hands, and holds the skull and the ¬amaru. And in dancing pose she is called NaÂeÓvarÅ, and with four faces MahÃlak«mÅ. She is called SiddhacÃmuï¬Ã when she assumes the form with ten hands and three eyes, and when she eats men, horses and buffaloes. In this form she holds in her right hand the sword, ¬amaru etc. and in her left hand the TriÓÆla, bell etc. Since the DevÅ is sarvasiddhipradÃyikà (giver of all divine attainments or assets) she is SiddhayogeÓvarÅ also. There is also another DevÅ in this very form who holds the pÃÓa and AækuÓa in her hand and who is slightly red in colour. She is called BhairavÅ. When BhairavÅ assumes the form with twelve hands she is called RÆpavidyÃ. All the above eight DevÅs were born in burial grounds and are RaudramÆrtis. They are known as the A«ÂÃmbÃs. \<*) "ratir bhÆtistathà buddhirmati kÅrti÷ smrtirdh­ti÷ / sraddhÃ, medhÃ, svadhÃ, svÃhà k«udhÃ, nidrÃ, dayÃ, gati÷ / tu«Âi÷ pu«Âi÷ k«amà lajjà j­mbhà tandrà ca Óaktaya÷ / saæsthitÃ÷ sarvata÷ pÃrÓve mahÃdevyÃ÷ p­thak p­thak. //" (DevÅ BhÃgavata, Prathama, Skandha).>\ \<**) "ratir bhÆtistathà buddhirmati kÅrti÷ smrtirdh­ti÷ / sraddhÃ, medhÃ, svadhÃ, svÃhà k«udhÃ, nidrÃ, dayÃ, gati÷ / tu«Âi÷ pu«Âi÷ k«amà lajjà j­mbhà tandrà ca Óaktaya÷ / saæsthitÃ÷ sarvata÷ pÃrÓve mahÃdevyÃ÷ p­thak p­thak. //" (DevÅ BhÃgavata, Prathama, Skandha).>\ ## The Áaivas venerate this book as one of the eighteen PurÃïas. But according to the Vai«ïavites, this is an authoritative book of a loftier level than the eighteen PurÃïas. (See under PurÃïa). ## (VEDIKù). Daughter of GovÃsa, the Áaibya King. She was wedded by Yudhi«Âhira in Svayaævara, and to them were born a son called Yaudheya. (ùdi Parva, Chapter 95, Verse 76). ## A holy centre. A dip in the tÅrtha there will give the same result as that of a yaj¤a. (M.B. Vana Parva, Chapter 82, Verse 102). ## The dead body of SatÅdevÅ crumbled into small pieces and fell in different places in BhÃrata. Each place where a piece of the dead body fell, is known by the name DevÅpÅÂha. There is a reason why the dead body crumbled into pieces. Dak«a performed a sacrifice to which Áiva was not invited and SatÅdevÅ came to the sacrifice, and committed suicide by jumping into the fire. Áiva who became furious, killed Dak«a and carrying the dead body of his wife on his shoulder, walked the length and breadth of BhÃrata like a mad man. It seemed that he was not going to recover from this mania, and the devas (gods) were worried at this. To rescue Áiva from this mental disposition, MahÃvi«ïu, unseen by others, followed Áiva with a bow and arrow. Whenever it was convenient MahÃvi«ïu sent an arrow at the body of SatÅdevÅ, on the shoulder of Áiva. By the hitting of the arrows the body was crumbled into pieces and fell here and there. Thus within a few days the body of SatÅdevÅ came to an end and Áiva walked to KailÃsa. The pieces of the dead body fell in 108 places, and thus 108 DevÅpÅÂhas came into existence. The names of the places and the names by which the DevÅ is known in such places are given below. %% %% 1. VÃrÃïasÅ ViÓÃlÃk«Å 2. Naimi«Ãraïya LiÇgadhÃriïÅ 3. PrayÃga Kumudà 4. GandhamÃdana KÃmukÅ 5. Dak«iïa KailÃsa (MÃnasa) Kumudà 6. Uttara KailÃsa (MÃnasa) Kumudà 7. Gomanta GautamÅ 8. Mandara KÃmacÃriïÅ 9. Caitraratha MadotkaÂà 10. HastinÃpura JayantÅ 11. KÃnyakubja GaurÅ 12. MalayÃcala Rambhà 13. EkÃmrapÅÂha KÅrtimatÅ 14. ViÓva ViÓveÓvarÅ 15. Pu«kara PuruhÆtà 16. KedÃrapÅÂha SanmÃrgadÃyinÅ 17. Himavatp­«Âha Mandà 18. Gokarïa Bhadrakarïikà 19. SthÃïvÅÓvara BhavÃnÅ 20. Villvaka Villvapatrikà 21. ÁrÅ Áaila MÃdhavÅ 22. BhadreÓvara Bhadrà 23. VarÃhaÓaila Jayà 24. KamalÃlaya Kamalà 25. RudrakoÂi RudrÃïÅ 26. KÃla¤jara KÃlÅ 27. ÁÃlagrÃma MahÃdevÅ 28. ÁivaliÇga Jalapriyà 29. MahÃliÇga Kapilà 30. MÃkoÂa MukuÂeÓvarÅ 31. MÃyÃpurÅ KumÃrÅ 32. SantÃna LalitÃmbikà 33. Gaya MaÇgalà 34. Puru«ottama Vimalà 35. SahasrÃk«a UtpalÃk«Å 36. HiraïyÃk«a Mahotpalà 37. VipÃÓa AmoghÃk«Å 38. Puï¬ravardhana PÃÂalà 39. SupÃrÓva NÃrÃyaïÅ 40. TrikÆÂa RudrasundarÅ 41. Vipula Vipulà 42. MalayÃcala KalyÃïÅ 43. SahyÃdri EkavÅrà 44. HariÓcandra Candrikà 45. RÃmatÅrtha Ramaïà 46. YamunÃtÅrtha M­gÃvatÅ 47. VikoÂa tÅrtha KoÂi 48. MÃdhavavana Sugandhà 49. GodÃvarÅtÅrtha Trisandhi 50. GaÇgÃdvÃra Ratipriyà 51. Áivakuï¬a ÁubhÃnandà 52. DevikÃtaÂa NandinÅ 53. DvÃravatÅ RukmiïÅ 54. V­ndÃvana RÃdhà 55. Madhurà DevakÅ 56. PÃtÃla ParameÓvarÅ 57. CitrakÆÂa SÅtà 58. Vindhya VindhyÃdhivÃsinÅ 59. KaravÅra MahÃlak«mÅ 60. VinÃyaka UmÃdevÅ 61. VaidyanÃthatÅrtha ùrogyà 62. MahÃkÃla MaheÓvarÅ 63. U«ïatÅrtha Abhayà 64. Vindhyaparvata Nitambà 65. MÃï¬avya MÃï¬avÅ 66. MaheÓvarÅpura SvÃhà 67. ChagalÃï¬a Pracaï¬Ã 68. AmarakaïÂaka Caï¬ikà 69. SomeÓvara VarÃrohà 70. PrabhÃsa Pu«karÃvatÅ 71. SarasvatÅ DevamÃtà 72. MahÃlaya MahÃbhÃgà 73. Payo«ïÅ PiÇgaleÓvarÅ 74. K­taÓauca Siæhikà 75. KÃrttika AtiÓÃÇkarÅ 76. Varttaka Utpalà 77. ÁoïasaÇgama Subhadrà 78. Siddhavana MÃtà (Lak«mÅ) 79. BharatÃÓrama AnaÇgà 80. Jalandhara ViÓvamukhÅ 81. Ki«kindhaparvata TÃrà 82. DevadÃruvana Pu«Âi 83. KÃÓmÅramaï¬ala Medhà 84. HimÃdri BhÅmà 85. KapÃlamocana Áuddhi 86. KÃyÃvarohaïa MÃtà 87. ÁaÇkhoddhÃra Dharà 88. Piï¬Ãraka Dh­ti 89. CandrabhÃga Kalà 90. Acchoda ÁivadhÃriïÅ 91. Veïa Am­tà 92. BadaryÃÓrama UrvaÓÅ 93. Uttarakuru Au«adhi 94. KuÓadvÅpa KuÓobhà 95. HemakÆÂa Manmathà 96. Kumuda SatyavÃdinÅ 97. AÓvattha VandanÅyà 98. VaiÓravaïÃlaya Nidhi 99. Vedapatana GÃyatrÅ 100. Áivasannidhi PÃrvatÅ 101. Devaloka IndrÃïÅ 102. Brahmaloka SarasvatÅ 103. SÆryabimba Prabhà 104. MÃt­loka Vai«ïavÅ 105. SatÅtÅrtha ArundhatÅ 106. RÃmatÅrtha Tilottamà 107. Citta Brahmakalà 108. JÅvaÓarÅra Áakti ## A holy place, dedicated to ÁÃkaæbharÅ DevÅ. It is stated in MahÃbhÃrata (Vana Parva, Chapter 84, Stanza 13) that one who stays in this holy place and eats greens (cira or kira) for three days will get the fruits of eating greens for twelve years. ## The common name of three holy centres (ÁaÇkhinÅ, MadhuvaÂÅ, M­gadhÆmÃ) in Kuruk«etra. Those who bathe in ÁankhinÅ will become beautiful in appearance, while those who bathe in MadhuvaÂÅ and M­gadhÆmà will get the benefits of performing a thousand godÃnas (gifts of cows). ## This letter means dhÃraïa, Áobhana, DhÃtÃ, dhattÆra (umma plant). (Chapter 348, Agni PurÃïa). ## A hermit who protected GaÇgÃ-MahÃdvÃra. (MahÃbhÃrata, Udyoga Parva, Chapter 111, Stanza 17). ## A follower of Subrahmaïya. (Áloka 27, Chapter 46, Áalya Parva). ## A king of the YayÃti dynasty. (Navama Skandha, BhÃgavata). ## A VaiÓya who lived in the city of AyodhyÃ. He built in Ayodhyà a temple for the Sun-god and appointed, for a year, paying his wages in advance, a scholar well versed in PurÃïas to read aloud the PurÃïas in the temple. After six months DhanapÃla died and as a result of the goodness accrued to him by his worthy deeds the Sun-god came to him with his chariot and took him to his place and seating him on his seat paid respects to him. Later he was taken to Brahmaloka. (Bhavi«ya PurÃïa, Brahma KÃï¬a, Chapter 94). ## A brahmin belonging to MadhyadeÓa. Once when DhanaÓarmà went to the forest to get darbha he confronted three fierce evil spirits and getting frightened ran away from them. But the spirits followed him and the Brahmin then cried and said "Oh, please do not harm me. MahÃvi«ïu will bless you." The moment they heard the name of Vi«ïu there came a change in them. They reiterated their story to DhanaÓarmÃ. Their names were VaiÓÃkha, SudÃsa and Advaita. Because of the ingratitude of VaiÓÃkha he got a nick-name 'K­taghna' (ungrateful man) also. All the three were human beings in their previous birth. Not only that, Advaita was a king called HarivÅra. All the three became evil spirits because of their sins. From the conversation DhanaÓarmà understood that VaiÓÃkha was his father and they then knew each other. The son then anxiously enquired what he should do to absolve his father of his sins and save him from hell. VaiÓÃkha then told him observe the vrata, VaiÓÃkhapÆrïimÃ. He did that and all the spirits went to heaven. (Chapter 94, Padma PurÃïa). ## A virtuous VaiÓya who lived in the island of Pu«kara in the K­tayuga. Once Dhanavardhana after having performed VaiÓvadeva sat for his food. At that time he heard a cry from outside "Annaæ dehi (give me food)". Dhanavardhana immediately came out to see who the visitor was but seeing none went in and started taking his food. Because he ate his food once left aside, his body was torn to hundred pieces. (Bhavi«ya, Brahma KÃï¬a). ## See SÆryaprabhÃ. ## A famous serpent. This serpent was born to KaÓyapaprajÃpati of his wife KadrÆ. (Áloka 5, Chapter 35, ùdi Parva). This serpent served as a rope to bind the horses to the chariot of Áiva during the time of burning to death the Tripuras. (Áloka 29, Chapter 34, Karïa Parva). This serpent sits in the court of Varuïa and worships him. (Áloka 9, Chapter 9, Sabhà parva). ## Another name for Arjuna. (See under Arjuna). ## The army given to Subrahmaïya by Áiva. (Áloka 17, Chapter 46, Áalya Parva). ## A Sanskrit critic who lived during the period between 11th and 12th century A.D. He was a member of the court of King Mu¤ja. His important work is 'DaÓarÆpaka'. This work contains three hundred Ólokas divided in four separate divisions. After the death of Mu¤ja, Dhanika, brother of Dhana¤jaya, wrote a commentary on this work. The treatise is named 'DaÓarÆpÃvaloka'. There are several quotations in this from the Sanskrit dramas 'VeïÅsaæhÃra' and 'RatnÃvalÅ'. He has in this work discussed Drama and Poetry in general giving prominence to the emotional side of it. The critical work, DaÓarÆpÃvaloka, contains quotations from a book 'KÃvyanirïaya' by Dhanika himself. But the work 'KÃvyanirïaya' has not yet been made available. Even in composing poetry Dhana¤jaya was well versed. He is the author of the well-known epic 'RÃghavapÃï¬avÅya'. It is known as 'DvisandhÃna KÃvya' also. This is based on the lives of PÃï¬avas and ÁrÅ RÃma. Dhana¤jaya bears the name of ÁrutakÅrti also. It is stated by scholars that RÃghavapÃï¬avÅya was written during the period 1123 to 1140 A.D. (History of classical Sanskrit Literature). ## There was once a brahmin ascetic called Dhana¤jaya in the gotra of Vasi«Âha. This hermit had hundred wives and got hundred sons, one by each of his wives. The son born of his wife ÁÃbhÃka (ÁalÃka) was named Karuïa. The father divided his assets equally among his sons and yet they quarrelled with each other. Once Karuïamuni went to the shores of BhavanÃÓinÅ along with a few other munis to worship Narasiæha. There a brahmin had brought a lovely lime as an offering to the deity. Karuïa took the lime from him and smelt it. At this the brahmin got angry and cursed him. "Sinner, may you live as a fly for a hundred years. Then MahÃtmà DadhÅca will give you back your original form." Karuïa instantly became a fly and he pleaded to his wife thus "Beloved, I have become a fly. Please do protect me." Karuïa started flying hither and thither and his cruel brothers made the fly fall in oil and killed it. ÁucismitÃ, wife of Karuïa, started weeping laying the dead fly in her lap. ArundhatÅdevÅ passing that way saw her and consoled her thus: 'ÁucismitÃ, stop lamenting. I shall bring it to life this instant by sacred ashes.' So saying the DevÅ took some ashes from the fire-pit and reciting the powerful M­tyu¤jaya mantra sprinkled it on the dead body of the fly. Áucismità fanned the fly. The potency of the ashes brought the fly back to life. After a hundred years one of his relatives killed it again. Áucismità grief-stricken, took the dead fly to the Mahar«i, DadhÅca. The sage told her thus: "It was bhasma (sacred ashes) that gave life three times to Jamadagni, KaÓyapa, the devas and myself. I will, therefore, give life to thy husband by bhasma itself." DadhÅca took some ashes and meditating on MaheÓvara recited a mantra and sprinkled it on the dead fly and brought it back to life. By the touch of DadhÅca, the fly, husband of ÁucismitÃ, became Karuïa again and both of them went back to their hermitage. (Chapter 101, Padma PurÃïa). ## A brahmin devotee of MahÃvi«ïu who lived in the Tretà yuga. Once, in winter, when for want of proper clothing he could bear the biting cold no longer, he broke some twigs of the AÓvattha tree (poplar leafed fig tree) and made fire to warm him. When Dhana¤jaya broke the twigs it gave reflective pain on the body of MahÃvi«ïu. But MahÃvi«ïu who was aware of the unflinching devotion of Dhana¤jaya to himself was not displeased but appeared before Dhana¤jaya with wounds all over the body. The Brahmin enquired how Vi«ïu got the wounds and on knowing that it was the consequence of his breaking the twigs of AÓvattha Dhana¤jaya in utter grief started to cut his own head off. Greatly pleased Vi«ïu stopped him from his attempt and asked him to name a boon. Very modestly he replied that he would be satisfied if he was given the strength to continue as a devotee of Vi«ïu. (Padma PurÃïa, Kriyà KÃï¬a). ## A Brahmin born in the city of Avanti. Abandoning the duties enjoined by scriptures to a Brahmin he strayed away from the Brahmin fold doing all sorts of sins. He became a store-house of sins. He was engaged in commerce and once while travelling he reached the city of MÃhi«matÅ. There he met many people from several adjoining villages who had come there to observe the KÃrttika Vrata. Later DhaneÓvara was bitten by a cobra there and fell down fainting. Very soon he died. When he died the messengers of Yama came and took him bound to KÃlapurÅ. There, Citragupta read out to Yama all the sins DhaneÓvara had committed from boyhood till his death. Citragupta added "Even from boyhood there is no record of any good deed done by him. On the other hand the sins he has committed could not be told in a year. He is an incarnation of evil. He must be roasted in hell till the end of the world." On hearing this the body of Yama blazed like flame with anger and calling aside an attendant he ordered, "Hi, PretapÃlaka, take this sinner away, beat him with spiked clubs and throw him into KumbhÅpÃka". PretapÃlaka instantly took him away and breaking his head with a thorn-spiked club threw him into a copper vessel containing burning oil. But to his great amazement the burning oil became cold as soon as the body of DhaneÓvara came into contact with it just as it happened once before in the case of PrahlÃda. The perplexed attendant ran to Yama and told him of this strange incident. Yama was also surprised at this novelty in hell and called back DhaneÓvara and started enquiring about his life once again. NÃrada came there at that time. Both of them then talked about DhaneÓvara. NÃrada told Yama how the unanticipated thing so happened because DhaneÓvara on the eve of his death spent some time with people who were observing the KÃrttika Vrata washing away thus all the sins accumulated so far in his life. Hearing that Yama took DhaneÓvara round hell and giving DhaneÓvara, the position of a Yak«a sent him to KuberapurÅ. (Chapter 115, Padma PurÃïa). ## A messenger of the asuras called Kapas. The Kapas once sent Dhani to preach moral code among the Brahmins. (Chapter 157, AnuÓÃsana Parva, M.B.) ## A Sanskrit poet. (See Dhana¤jaya IV). ## (DHANUGRAHA, DHANURDHARA) One of the hundred sons of Dh­tarëÂra. He was killed in the great battle by BhÅmasena. (Áloka 62, Chapter 84, Karïa Parva, M.B.). ## A soldier of Subrahmaïya. (Áloka 62, Chapter 45, Áalya Parva, M.B.). ## %% A scientific treatise on the art of warfare in ancient BhÃrata. Because of the undue importance of the science the treatise is deemed and respected as a Veda. There have been innumerable books on the subject to teach Dhanurveda to the K«atriya youths. In the book 'PrasthÃnabheda' by MadhusÆdana SarasvatÅ he states that Dhanurveda is a branch of Yajurveda. A Sanskrit book called Dhanurvedasaæhità is now available. Some scholars are of opinion that not much antiquity can be attributed to this work. Many books relating to Dhanurveda have been lost to us. What details are there in Agni PurÃïa are given below: 2) %% This is known as Catu«pÃda (four-footed) also because of the fact that the four main constituents of an army are the chariots, elephants, horses and men. Dhanurveda has been divided into five parts (1) Yantramukta, (2) PÃïimukta, (3) MuktasandhÃrita, (4) Amukta and (5) BÃhuyuddha. There is another division according to Astra and Áastra. There is yet another division of the science into two by some scholars from a different viewpoint calling them MÃyà and ãju. %% (Yantra = machine). This means a warfare where machines are used. K«epiïÅ (sling) bow and arrow and other such machines are included in this. %% (PÃïi = hand). This is where the hand is used mainly. Stone, mace etc. are used in this. %% This includes the use of weapons like a spear. %% The use of a weapon like a sword which never leaves your hand. %% (BÃhu = head). The fight with only bare hands without the use of a weapon. One who wishes to fight should make ready his own weapons. He should be one who will never get tired even after exertion. A war with bows and arrows is considered the best and most manly, that with a spear ranks next, a fight with a sword is bad and a fight with hands, the most mean. 3) %% Only a brahmin is entitled to be a preceptor in Dhanurveda. The K«atriya and VaiÓya should learn from him. The ÁÆdra can fight of his own in danger. He is not allowed to learn military science from a preceptor. Those mixed-born are to help the king during a war. 4) %% There are nine different ways of standing when you give a fight, classified according to the different positions of one's foot, heel and knee. %% When you stand with your AÇgu«Âha, NariyÃïi (Gulpha), PÃïi and PÃda closely joined together, it is termed SamapÃda. %% Keep your legs twentyseven inches apart and without bending your knees stand erect throwing your weight on the fingers of the foot. This stand is called VaiÓÃkha. %% Keep your knees thirtysix inches apart and stand in the shape of a haæsapaÇkti and this position is called Maï¬ala. %<ùlŬha.>% Bend your right knee and thigh in the shape of a plough and without any movement to that posture draw your left leg fortyfive inches apart. This stand is called ùlŬha. %% If you bend your left knee and thigh and stand like above it is called PratyÃlŬha. %% Place your right foot straight and place the left one perpendicular to the right one with the heels and the ankles of the feet five fingers apart. The whole length of the posture should not exceed twelve fingers. This stand is called JÃta. %% Keep the right knee bent and the left leg straight or vice versa. This posture is called Daï¬Ãyata. %% If for the above posture the distance between the two legs is two palm-length it is VikaÂa. %% Keep the knees viguïas and the feet UttÃyanas for the posture of SvapuÂa. %<Ávastika.>% Keep your legs sixteen fingers apart and raise your feet a little keeping the level of both the feet equal. This is Svastika. 5) %% Before a man is to make use of a bow and arrow he should first take the posture of Svastika and bow down. He should take the bow by the left hand, take the arrow by the right hand. He then should adopt a posture of either VaiÓÃkha or JÃta and taking the bow should sink into the earth one end of the bow and draw the bow-string up to the other end and see whether there is sufficient length for the string. He should take an arrow from his sheath and thrust the arrowhead into the ground near the bow. He should place his elbow on the top of the arrow with his forearm bent and fist clenched. If the clenched fist touches the top of the bow that bow and arrow is superior to any other. He should tie the bow-string in a way that the distance between the tied bow-string and the bow is twelve fingers. He should place the bow in front of his navel and the arrows in a quiver on his hip. Taking an arrow he should raise the bow and fix the arrow at a point on the bow-tring between his eye and ear. He should take the arrow by his left fist and fix it so that the fist touches the left nipple. The bow should not change position horizontally, vertically, laterally, face downwards or upwards. Then taking an arrow from the sheath by the thumb and forefinger fix it on the bow-string and stretch it well before sending the shot. The clue to correct aim is this. Anything that one can see with one's eyes but can be covered by his fist is within the arrowshot. When one arrow is sent another should be taken immediately from the sheath and sent in quick succession. This is called Upaccheda. 6) %% There are thirtytwo different ways of putting into use a sword or a 'carma' (shield). BhrÃnta, UdbhrÃnta, ùviddha, ùpluta, Vipluta, S­ta, SaæpÃta, SamudÅrïa, ÁvetapÃta, ùkula, SavyoddhÆta, SavyÃvadhÆta, Dak«iïoddhÆta, Dak«iïavadhÆta, AnÃlak«ita, VisphoÂa, KarÃla, IndramahÃsakha, VikarÃla, NipÃta, VibhÅ«aïa, BhayÃnaka, SamagrapÃda, ArddhapÃda, T­tÅyÃæÓapÃda, PÃda, ArdhavÃrija, VÃrija, PratyÃlŬha, ùlŬha, VarÃha and Lalita. 7) %% There are eleven different ways of using a rope in a war. ParÃv­tta, AparÃv­tta, G­hÅta, Laghug­hÅta, ôrdhvak«ipta, Adha÷k«ipta, SandhÃrita, ÁyenapÃta, GajapÃta and GrÃhagrÃhya. Adepts in this art have stated that there are five acts in the rope-operation. They are: ãju, ùyata, ViÓÃla, Tiryak and BhrÃmita. 8) %% (1) Deeds with a wheel are: Chedana, Bhedana, PÃtana, Bhramaïa, Áayana and Vikartana. (2) %<ÁÆla (spear).>% Deeds with this are: ùsphoÂana, K«olana, Bhedana, TrÃsana, ùndolana and ùghÃta. (3) %% Deeds with this are: D­«ÂighÃta PÃrÓvÃghÃta, ãjupak«a and I«ÂaprÃpta. (4) %% Deeds with this are: GomÆtra, ùhata, PrabhÆta, KamalÃsana, Tata, ôrdhvagÃtra, VÃmanamita, Dak«iïamita, ùv­tta, ParÃv­tta, PÃdoddhÆta, and Avapluta Haæsamarda. (5) %% Deeds with this are: KarÃla, AvaghÃta, DaæÓa, Upapluta, K«iptahasta, Sthita and ÁÆnya, (6) %% Deeds with this are: Tìana. Chedana, CÆrïana, Plavana and GhÃtana. (7) %% Deeds with this are: SaæÓrÃnta, ViÓrÃnta, Govisarga and Sudurdhara. Deeds with the Lagu¬a are the same as these. (8) %% Deeds with this are: Antya, Madhya, PÃrÃv­tta, and NideÓÃnta. The deeds with PaÂÂiÓa are the same as there. (9) %% Deeds with these are: Haraïa, Chedana, GhÃtana, Bhedana, M­æk«aïa, PÃtana and SphoÂana. (10) %% Deeds are TrÃsana, Rak«aïa, GhÃtana, Baloddharaïa and ùyata. The feats of one who fights a bludgeon or cudgel are the following: SantyÃga, AvadaæÓa, VarÃhoddhÆtaka, HastÃvahasta, ùlÅna, Ekahasta, Avahasta, Dvihasta, BÃhupÃÓa, KaÂirecitaka, Utgata, UroghÃta, LalÃÂaghÃta, Bhujavidhamana, KaroddhÆta, VimÃna, PÃdÃhati, VipÃdika GÃtrasaæÓle«aïa, SÃnta, GÃtraviparyaya, ôrdhaprahÃra, GhÃta, GomÆtra, Savya, Bhak«iïa. PÃraka, TÃraka, Daï¬a, ùkula, KabarÅbandha, Tiryagbandha, ApÃmÃrga, BhÅmavega, SudarÓana, SiæhÃkrÃnta, GajÃkrÃnta and GarbhÃkrÃnta. (Agni PurÃïa, Chapters 249-252). 9) %% Some references to Dhanurveda in MahÃhÃrata are given below: (1) A sage named ÁaradvÃn was a noted preceptor in Dhanurveda. K­pÃcÃrya learnt Dhanurveda from him and taught many others of his disciples. (Chapter 129, ùdi Parva, M.B.). (2) DroïÃcÃrya learnt Dhanurveda from ParaÓurÃma and imparted it to many other disciples of his including the Kauravas and PÃï¬avas. (Chapter 129, ùdi Parva, M.B.). (3) AgniveÓa, a sage, learnt Dhanurveda from sage Agastya. (Áloka 9, Chapter 133, ùdi Parva, M.B.). (4) Dhanurveda has got ten aÇgas and four caraïas. (Chapters 6 and 41, Áalya Parva, M.B.). (5) Four-footed Dhanurveda worshipped Subrahmaïya. (Áloka 22, Chapter 44, Áalya Parva, M.B.). ## An ancient sage. He was a priest in the yÃga of Uparicaravasu. (Áloka 7, Chapter 336, ÁÃnti Parva). ## An ancient sage. He killed MedhÃvÅ, son of the sage BÃladhi, accusing MedhÃvi of having mocked other sages (Áloka 50, Chapter 135, Vana Parva, M.B.). ## One of the Kings of KÃÓi. Dhanvantari was born as his son. (For details see under Dhanvantari). ## A deva who was a preceptor in ùyurveda. 1) %% The devas and asuras together churned the milky ocean, K«ÅrÃbdhi, to salvage Am­ta (Nectar) from it. After thousand years there arose from the ocean a deva with a Kamaï¬alu (water-pot of ascetics) in one hand and a daï¬a in the other. That deva was Dhanvantari, (Áloka 31, Sarga 45, BÃla KÃï¬a, VÃlmÅki RÃmÃyaïa). The birth of Dhanvantari from the ocean of Milk is described in Chapter 29 of HarivaæÓa thus: Prosperous-looking Dhanvantari rising above the waterlevel of K«ÅrÃbdhi stood worshipping MahÃvi«ïu. Vi«ïu gave him the name of Abja. Dhanvantari is thus known by the name of Abja also. Dhanvantari bowing to Vi«ïu said "Prabho, I am your son. Allot to me yaj¤abhÃga". Vt«ïu replied thus: "Portions of yaj¤a have already been allotted. Because you were born after the devas you cannot be considered as one among them. You will be born again in the world for a second time and then you will be a celebrity. In your second life even from while in the womb you will have knowledge of Aïimà and GarimÃ. Therefore you will be born as a deva incarnate. You will write in eight divisions a book on ùyurveda; your second life will be in DvÃpara yuga." After having said so much Vi«ïu disappeared. 2) %% Suhotra, King of KÃÓi, in the second DvÃpara yuga had two sons, Áala and G­tsamada. Áunaka was the son of G­tsamada. Áala got a son, ùr«Âi«eïa. KÃÓa was born to ùr«Âi«eïa. To KÃÓa was born DÅrghatapas (DhanvÃ). For a long time Dhanvà did not have any children and so he went and did penance to propitiate Abjadeva. Abjadeva (Dhanvantari) was pleased and was born as a son to DhanvÃ. Dhanvà named the boy as Dhanvantari and the latter taught his disciples ùyurveda, by parts, eight in number. From Dhanvantari in order were born KetumÃn--BhÅmaratha--DivodÃsa. (Chapter 29, HarivaæÓa). 3) %% There is a story in the purÃïas that when Tak«aka went and bit ParÅk«it to kill him, a Vi«ahÃri (one who cures those infected with snake venom) rushed to save the king but was bribed and sent back by Tak«aka. There are indications in the PurÃïas to show that the Vi«ahÃri under reference was Dhanvantari though it is stated that KaÓyapa was the person involved. (See under Tak«aka). 4) %% In the K­«ïajanma Khaï¬a of Brahmavaivarta PurÃïa there is a story connecting Dhanvantari with ManasÃdevÅ, a serpentgoddess. Once Dhanvantari with his disciples was going to KailÃsa. On the way Tak«aka made a venom-spitting hiss. At once one of the disciples of Dhanvantari boldly went and plucked the diamond on the head of Tak«aka and threw it to the ground. Hearing this VÃsuki, King of serpents, sent to Dhanvantari thousands of serpents under the leadership of Droïa, Puï¬arÅka and Dhana¤jaya. The poisonous breath of all these serpents joined together made the disciples of Dhanvantari swoon. Immediately Dhanvantari by a medicine made from vanaspati made all his disciples recover and then sent all the serpents to a swoon. When VÃsuki heard this he sent the serpent-maid, ManasÃdevÅ, a disciple of Áiva, to face Dhanvantari. ManasÃdevÅ and Ga¬Æra were both disciples of Áiva. But Dhanvantari was a follower of Ga¬Æra. ManasÃdevÅ made all the disciples of Dhanvantari swoon but the latter because of his great proficiency is Vi«avidyà soon brought back his disciples to normal. When ManasÃdevÅ found that it was impossible to defeat Dhanvantari or his disciples by using poison ManasÃdevÅ took the triÓÆla given to her by Áiva and aimed it at Dhanvantari. Seeing this Áiva and Brahmà appeared before them and pacifying them sent them all their way. ## (Am­tÃcÃrya). An eminent medical scientist born in the amba«Âha caste. There is no reference anywhere in the PurÃïas regarding any relationship between the two Dhanvantaris. There is the following story about Am­tÃcÃrya in Amba«ÂhÃcÃracandrikÃ. Once GÃlava Mahar«i went to the forest to collect darbha and firewood. He walked for long and felt thristy and hungry. Then he saw a girl coming that way with water and GÃlava quenched his thirst taking water from her. Pleased with her the Mahar«i blessed her saying "May you get a good son." The girl replied that she was still unmarried. GÃlava then made a figure of a male with darbha and told her to get a child from that figure. She was a VaiÓya girl named VÅrabhadrà and she got a beautiful child of that darbha male. Because the boy was born to a VaiÓya of a brahmin male he belonged to the Amba«Âha caste. The boy was named Am­tÃcÃrya. ## The foster-mother of AtikÃya. (See AtikÃya). ## Wife of a Vasu named Droïa (see under Nandagopa). ## He is the first Vasu born to Dharma of his wife DhÆmrÃ. (Áloka 19, Chapter 66, ùdi Parva). ## A king who was a friend of Yudhi«Âhira. (Áloka 39, Chapter 158, Droïa Parva, M.B.). ## A holy place. If one bathes in this holy place (Bath) his sorrows will be at an end. (M.B. Vana Parva, Chapter 84, Stanza 25). ## One of the eight means of RÃjayoga (One of the ways of union with the supreme Spirit). Yama, Niyama, ùsana, PrÃïÃyÃma, PratyÃhÃra, DhÃraïÃ, DhyÃna and SamÃdhi are the eight means (See under RÃjayoga). ## A king born in the family of Candravatsa. (M.B. Udyoga Parva, Chapter 7, Stanza 16). ## A nÃga (serpent) of the family of KaÓyapa. (M.B. Udyoga Parva, Chapter 103, Stanza 16). ## A measure. In ancient times a dharaïa was made up of ten palas. (Manusm­ti). ## A king of ancient times. He ruled over a country named VidiÓÃ. There is a holy place where the rivers VetasÅ and VetravatÅ meet. DharÃpÃla constructed a temple at the confluence. There is a story also for his doing so. Once a Áiva-pÃr«ada brought to Áiva a woman at a time when PÃrvatÅ was away from the place. Áiva and the woman were enjoying each other when PÃrvatÅ came to the place. Getting angry she cursed the PÃr«ada and made him into a fox. The fox came to the place where the rivers VetasÅ and VetravatÅ meet and did penance there and attained Mok«a. DharÃpÃla saw the divine plane coming down to take the PÃr«ada away and he, therefore, constructed a temple at the place where the plane landed. He then arranged scholars well versed in Vedas and ÓÃstras to read Padma PurÃïa there. He himself read Padma PurÃïa and attained mok«a. (Chapter 29, Padma PurÃïa). ## A goddess living in the tÅrtha (holy bath) of Jambunada. This goddess is another form of PÃrvatÅ. (DevÅ BhÃgavata, Skandha 8). ## A daughter born to the Manes (Pit­s) created by BrahmÃ, by their wife SvadhÃ. DhÃriïÅ had an elder sister named MenÃ. Both were expounders of the Vedas and of good qualities. (Vi«ïu PurÃïa, AæÓa 1, Chapter 10). ## A deva who is the abode of all luxuries in life. 1) %% This deva broke the right nipple of Brahmà and came out in the form of a human being. Three sons were born to him: Áama, KÃma and Har«a. KÃma married Rati, Áama, PrÃpti and Har«a, NandÃ.\<*>\ 2) %% The BhÃgavata states that Dharma married the thirteen daughters of DaksaprajÃpati named ÁraddhÃ, MaitrÅ, DayÃ, ÁÃnti, Pu«Âi, Tu«Âi, KriyÃ, Unnati, Buddhi, MedhÃ, Titik«Ã, H­Å and MÆrti. Besides them he married ten other girls named BhÃnu, LambÃ, Kukubh, JÃmi, ViÓvÃ, SÃdhyÃ, MarutvatÅ, Vasu, MuhÆrtà and SaÇkalpà and also a woman named Sun­tÃ. According to MahÃbhÃrata Dharma married the following daughters of Dak«a: KÅrti, Lak«mÅ, Dh­ti, MedhÃ, Pu«Âi, ÁraddhÃ, KriyÃ, Buddhi and LajjÃ. From each of his wives there originated a family. The son born to each is given below ÁraddhÃ--Áubha; MaitrÅ--PrasÃda; DayÃ--Abhaya; ÁÃnti--Sukha; Tu«Âi--Moda; Unnati--Darpa; Buddhi--Artha; MedhÃ--Suk­ti; Titik«Ã--Áama; HrÅ--PraÓraya. MÆrti gave birth to the virtuous NaranÃrÃyaïas. Sun­tà became the mother of the devas, Satyavrata and Satyasena. Satyasena became famous by slaying many cruel and evil-natured Yak«as, demons and spirits. Lambà gave birth to ã«abha and Vidyotana. ã«abha got a son, Indrasena. Vidyotana became the father of stanayitnu. Kukubh delivered SaÇkaÂa and SaÇkaÂa became the father of KÅkaÂa and Durgadeva. JÃmi got a son Svarga and of him was born NandÅ. ViÓvà gave birth to ViÓvadevas and SÃdhyà to SÃdhyas. These SÃdhyas are different from those born of BrahmÃ. SÃdhyas became the father of Arthasiddhi. MarutvatÅ gave birth to Marutvat and Jayanta. Vasu gave birth to eight sons and they were known as A«Âavasus. Droïa, the first of the A«Âavasus, married Abhimati. Abhimati is known as Dharà also. It was Droïa and Dharà who were born as Nandagopa and YaÓodà later. PrÃïa, second of the A«Âavasus, married ôrjasvatÅ, daughter of Priyavrata. (Navama Skandha, BhÃgavata). 3) %% Four sons of Dharma, Hari, K­«ïa, Nara and NÃrÃyaïa became prominent. Hari and K­«ïa were great yogis while Nara and NÃrÃyaïa were great ascetics. (See under NaranÃrÃyaïa). 4) %% Dharmadeva got a daughter named Dharmavratà of his wife DharmavatÅ. Dharmavratà was an ascetic and she was married to MarÅci, son of BrahmÃ. One day MarÅci came back from the forest after getting darbha and flowers extremely tired and so after food lay down to rest. His wife sitting by his side massaged his legs. The sage fell asleep. Then Brahmà came there and Dharmavratà attended on him and worshipped him. MarÅci, when he woke up, finding Dharmavratà attending on another man cursed her and made her into stone. Dharmavratà pleaded not guilty and standing inside a fire-pit did penance for ten thousand years. Brahmà and other devas appeared before her and consoled her by assuring that though she would be a stone devas would take their abode in it and that she would be worshipped by all. From that day onwards that stone was known as DevaÓilà and even now it is believed that Brahmà and other devas live therein. (Chapter 114, Agni PurÃïa). 5) %% (See AïimÃï¬avyÃ). %% (1) A portion of Dharma took life as Yudhi«Âhira in KuntÅ. (See Dharmaputra). (2) Dharma did penance in DharmatÅrtha for a very long time. (Áloka 1, Chapter 84, Vana Parva). (3) The abode of Dharma was Dharmaprastha. (Áloka 1, Chapter 84, Vana Parva). (4) Dharma did penance on the banks of the river VaitaraïÅ for a long time. (Áloka 4, Chapter 114, Vana Parva). (5) While the PÃn¬avas were in exile in the forest Dharma in the form of a deer came to the hut of a Brahmin and carried away by its horns the Araïi stick which the Brahmin owned for making fire by attrition. (Chapter 311, Vana Parva). (6) Dharma appeared in the form of a Yak«a and made all the PÃï¬avas swoon except Yudhi«Âhira, on the shores of a pond in the forest and later got them back to normal. (See under Dharmaputra). (7) Dharmadeva went to ViÓvÃmitra in the guise of Vasi«Âha to test him. (See para 3 of GÃlava). (8) Following a directive from BrahmÃ, Dharmadeva once brought before Varuïa all the daityadÃnavas bound by ropes. (Chapter 128, Udyoga Parva). (9) MahÃvi«ïu was born as a son of Dharmadeva. (See under NaranÃrÃyaïa). (10) Dharma worshipped a brahmin named Satya taking the form of a deer. (Áloka 17, Chapter 272, ÁÃnti Parva). (11) Dharma tested SudarÓana taking the form of a brahmin. (Áloka 79, Chapter 2, AnuÓÃsana Parva). (12) Dharma saved a sage named VatsanÃbha from a great downpour taking the shape of a buffalo. (Chapter 12, AnuÓÃsana Parva). (13) Dharma disguised as a brahmin, went and imparted advice to Janaka, father of SÅtÃ. (Chapter 32, AÓvamedha Parva). (14) To test Jamadagni, Dharma went to his ÃÓrama taking the form of Anger. Jamadagni had just milked KÃmadhenu and kept the milk in a pot. Dharma as Anger crept into the milk. Jamadagni drank it and yet remained calm. Seeing this Dharma appeared before him in the form of a Brahmin and blessed him assuring Jamadagni that in future he would be obedient to Dharma (Chapter 91, AÓvamedha Parva). (15) When at the fag end of their life the PÃï¬avas started on their MahÃprasthÃna, Dharma as a dog accompanied them up to the gates of heaven. (Áloka 22, Chapter 5, SvargÃrohaïa Parva). 7) %% There is a misunderstanding found even in some PurÃïas that KÃla, the chief of KÃlapurÅ, and Dharma are one and the same person. But if the stories around each are examined it is easy to deduce that they are two different devas. The father and mother of Dharmadeva is BrahmÃ. The father of KÃla is SÆrya and mother Saæj¤Ã, daughter of ViÓvakarmÃ. This itself is a sufficient evidence to show that the two are different persons. Further, KÃla or Yama is the sixth descendant of Vi«ïu. But scholars are misled to think that the two are identical. There is a reason for it. "dharmarÃja÷ pit­pati÷ samavarttÅ paretarà/ k­tÃnto yamunÃbhrÃtà Óamano yamarì yama÷ // kÃlo daï¬adhara÷ srÃddha-devo vaivasvatontaka÷. / (amara)." The above are the synonyms of KÃla. VyÃsa has used as synonyms for Dharmadeva in the MahÃbhÃrata the words DharmarÃja, V­«a and Yama. Now among the synonyms for the two there are two words in common-DharmarÃja and Yama. This has led to this misunderstanding. Because KÃla weighs the evil and good in man he got the name DharmarÃja. Dharmadeva got that name because he is the incarnation of Dharma. The real name of KÃla is Yama. Dharmadeva got the name Yama because he possesses 'Yama' (control of the self for moral conduct). KÃla has no sons; Vidura and Yudhi«Âhira are the sons of Dharmadeva. \<*) "sthÃnaæ tu dak«iïaæ bhitvà brahmaïo naravigraha÷ / ni÷s­Âo bhagavÃn dharma÷ sarvalokasukhÃvaha÷ // trayastasyavarÃ÷ putrÃ÷ sarvabhÆtamanoharÃ÷ / Óama÷ kÃmaÓca har«aÓca tejasà lokadhÃriïa÷ //" (M.B. ùdi Parva, Chapter 65).>\ ## A mahar«i who was an inhabitant of Daï¬akÃraïya. This sage narrated to ÁrÅ RÃma the story of the pond 'Pa¤cÃpsara' and the gÃnadhÃrà that rises from it. (VÃlmÅki RÃmÃyaïa, Araïya, Sarga 11). ## See under Mitrabheda. ## A follower of Subrahmaïya. (Áloka 72, Chapter 45, Áalya Parva). ## A king of Kosala. He had a wife named NÃgaÓrÅ. By her chastity she became a celebrity and got the name of ArundhatÅ of the earth. They got a daughter named TÃrÃdattÃ. Once when Dharmadatta and NÃgaÓrÅ were engaged in conversation both remembered their lives in their previous births. It was not allowed to speak about previous births in open and if anybody did so death was the penalty. But NÃgaÓrÅ could not control herself and prepared to accept the worst. NÃgaÓrÅ told her husband thus: "I am just reminded of my life in my previous birth. I will tell you my story. I was the servant maid of a brahmin named MÃdhava in this same place. I had a husband named DevadÃsa then. My husband was the son of a merchant. We made a small house of our own and lived there peacefully. Each of us would bring food from where we worked and everyday we used to set apart a portion of what we got for guests and the pit­s. We were satisfied with what was left after that. If we got more than one set of clothes we would give it to the poor. Then there came a famine in the country. Our earning also was reduced daily. We lived in hunger. One day a hungry and tired sannyÃsÅ came to our place and we gave him the whole of our food. My husband died that day and I gave away my life jumping into the funeral pyre of my husband. Then I was born in the family of a King and became your wife." Dharmadatta also got back the memory of his previous birth. He said he was the DevadÃsa of NÃgaÓrÅ's previous life. The moment they finished talking about their previous births both fell down dead. Orphaned TÃrÃdattà then lived under the care of her mother's younger sister. After some time a Mahar«i came to their house and by his blessing TÃrÃdattà got a husband named KaliÇgasena. KaliÇgasena was a brave and daring Prince. Very soon they got a daughter and she was named KaliÇgasenÃ. (KathÃsaritsÃgara, Madanama¤jukà laæbaka, TaraÇga 2). ## A Brahmin who lived in the city of KaravÅra. One day while Dharmadatta was going to the temple with material for pÆjà he came across a demoness named Kalahà on the way. The brahmin threw the pÆjà materials in his hand on to the face of the demoness. When a tulasÅ leaf touched the demoness she got back the memory of her previous birth. Kalahà then abandoned her cruel nature and begged Dharmadatta to advise her as to how she should get a release from her demonaic life. Taking pity on her Dharmadatta gave her all the 'puïya' he had obtained by observing KÃrttikavrata. (Chapters 106, 107, Uttara Khaï¬a, Padma PurÃïa and Chapters 2, 4, 24, 25 Skanda PurÃïa). Dharmadatta and Kalahà were born as DaÓaratha and KaikeyÅ in their next births as a result of the accumulated Puïya obtained by observing KÃrttikavrata. (SÃra khaï¬a, ùnanda RÃmÃyaïa). ## See under TulasÅ. ## A prince who obtained blessings from Áiva by observing the Prado«avrata. (For detailed story see AæÓumatÅ). ## A NandarÃjakumÃra belonging to the Lunar dynasty. Chapters 1, 2 and 13 of Skanda PurÃïa gives the following story about him. Once Dharmagupta went to the forests, hunting. Deeply interested in the game he never knew when it became dusk. It was late to go back to the palace and so deciding to stay in the forest for the night he climbed upon a tree and made a seat there to rest. After some time a bear followed by a lion came running and took refuge on the top of the same tree. The lion stood growling below. Seeing a man on the same tree the bear said "Oh, Prince, we are both in the same sad plight now. Believe me as a friend. We can spend the night on this tree safe. Therefore, go to sleep till midnight and I will keep watch over. After that I will go to sleep and you keep watch". Gladly accepting the proposal the prince went to sleep and the bear kept vigil. Then the lion suggested to the bear to push down the prince. The bear replied that he would never cheat a friend and that it was a great sin also to do so. After midnight the bear slept and the prince kept watchover. The lion then suggested to the prince to push down the bear. Thinking that he would be saved if the bear is given to the lion the unfaithful prince pushed the bear down. But the bear escaped catching hold of the branches lower down. Embittered at this the bear cursed Dharmagupta and made him mad. Then addressing Dharmagupta first and the lion next the bear said thus: "I am DhyÃnakëÂha a sage of the Bh­gu family. I can take any form I like. I cursed you, Dharmagupta, because you cheated a friend. This lion is Bhadra, one of the ministers of Kubera. Once he entered into sexual act with a bear in front of the ÃÓrama of Gautama at midday and the sage cursed him and made him into a lion. The sage as a relief from the curse had further decreed that he would get his original form when he entered into a conversation with me." When DhyÃnakÃ{??}ha finished speaking the lion changed itself into the form of Bhadra. Dharmagupta remained mad and his father, the King, approached Jaimini for help. The sage said that the prince would be cured of his madness if he bathed in the Pu«kariïÅ tÅrtha. The king did as was suggested and Dharmagupta was cured. ## A righteous house-holder. Once a prince entrusted his beautiful wife with DharmÃkara and went away. Though she lived with him for six months he did not have any kind of contact with her. The prince returned. Wicked people tried to arouse doubts about the chastity of his wife and the householder. But it was futile. Still fearing calumny DharmÃkara entered fire. In that test by fire he came out victorious. Not only did his body remain unscorched, but also that the faces of the wicked people who blamed him were filled with leprosy and became ugly. (Padma PurÃïa, S­«Âi khaï¬a, Chapter 50). ## A king of BhÃrgava gotra. He was the son of Suketu and father of Satyaketu. (Navama Skandha, BhÃgavata). ## A king of the family of BhÃrgava. (Navama Skandha, BhÃgavata). ## A Brahmin who became a deep meditator on Vi«ïu, because of his habits in his previous life. DharmÃÇgada was the son of RukmÃÇgada by his wife SandhyÃvalÅ. RukmÃÇgada was the son of ãtadhvaja who lived in the city of VidiÓÃ. He was a man of good personality, who lived with his father and being a generous man he did not hesitate to give his head to MohinÅ for the pleasure of his father. God Vi«ïu was pleased with him because of his love of his father and of his loyalty to Vai«ïavite deity and took him bodily to heaven (VaikuïÂha). DharmÃÇgada lived there for many thousands of years enjoying heavenly pleasures. Then he went astray from divine life and had to take life again as Suvrata the son of a Brahmin named SomaÓarmÃ. The wise Suvrata discarded the passions of KÃma (desire), Krodha (anger) etc. and controlled his senses and engaged himself in penance in Vai¬ÆryamahÃdri. For hundred years he sat in meditation and MahÃvi«ïu was pleased with him and took him and his father to VaikuïÂha. At the instruction of MahÃvi«ïu, Suvrata took life again in the house of KaÓyapa. When he died he went to VaikuïÂha. In every successive birth he had the remembrance of his previous birth. (Padma PurÃïa, Chapter 21). ## A king of the Hehaya family. He was the son of Hehaya and father of K­ti. (BrahmÃï¬a PurÃïa, Chapter 2). ## A son of Dh­tarëÂra. (Áloka 60, Chapter 94, ùdi Parva). ## A minister of DaÓaratha. There were eight ministers for DaÓaratha: S­«Âi, Jayanta, Vijaya, SiddhÃrtha, RëÂravardhana, AÓoka, DharmapÃla and Sumantra. (Chapter 6, Agni PurÃïa). ## A sacred place. It is believed to be the abode of DharmarÃja. There is a general assumption that anybody who touches the water in a well there will be absolved of all sins. (Áloka 99, Chapter 94, Vana Parva). ## The eldest of the PÃï¬avas, the others being BhÅmasena, Arjuna, Nakula and Sahadeva. 1) %% See under Arjuna. 2) %% PÃï¬u, brother of Dh­tarëÂra, had two wives, KuntÅ and MÃdrÅ. There was a curse for PÃï¬u that he would die the moment he touched his wife. (See under PÃï¬u). KuntÅ, the first wife of PÃï¬u, had obtained from DurvÃsas five mantras. The mantras were very potent. If she called upon any god reciting the mantra that God would manifest himself to her and bless her with a son. When KuntÅ found that GÃndhÃrÅ was pregnant and was about to deliver she became anxious and meditating on Dharmadeva recited one of the mantras given by DurvÃsas and got a child from him. The boy was born at midday on the eighth Jye«Âha day of the year on Pa¤camÅ and at the auspicious hour, Abhijit. At the time of his birth there was a celestial voice which said "This boy will become a very righteous and bold King, best among the virtuous. He will be known as Yudhi«Âhira". Obeying the dictate of the mysterious voice he was named Yudhi«Âhira. (M.B. ùdi Parva, Chapter 123). 3) %% When he had five sons PÃï¬u went to the forest of ÁataÓ­Çga together with his family to spend the spring time there. The sages residing in that forest conducted the christening ceremony of Dharmaputra. KaÓyapa, priest of VÃsudeva, performed the Upanayana ceremony (thread-wearing) of Dharmaputra (Chapter 123, DÃk«iïÃtyapÃÂha) ùdi Parva, M.B.). RÃjar«i Áuka imparted instructions to Dharmaputra on spear-warfare. PÃï¬u died during their stay there. MÃdrÅ abandoned her life by jumping into her husband's funeral pyre. Before doing so she called Dharmaputra to her side and joining her hands together said "Son, you are now the father to your brothers." When PÃï¬u and MÃdrÅ were dead the sages of the forest took KuntÅ and the children to HastinÃpura and entrusted them to the care of BhÅ«ma detailing to him all that had happened in the forest. (Chapter 125, ùdi Parva, M.B.). 4) %% Dharmaputra and his brothers spent their boyhood in HastinÃpura along with Duryodhana and his brothers. BhÅmasena became a great foe of Duryodhana and his brothers and Duryodhana always nurtured a desire to kill BhÅmasena. Once Duryodhana invited Dharmaputra and his brothers to have aquatic games in the GaÇgÃ. Accepting the invitation Dharmaputra participated in the games along with his brothers. One night Duryodhana caught hold of BhÅma alone and tied him with ropes and threw him into the river. When in the morning Dharmaputra found his brother missing he ran to his mother to inform her of the loss. KuntÅ asked him to start a search and while he was on it BhÅmasena appeared before him and told him how he was thrown into the river by Duryodhana and how he went to NÃgaloka and was brought to earth with great acquisitions from there. Dharmaputra advised them not to make the incident public. They received training in warfare in HastinÃpura under DroïÃcÃrya. Dharmaputra got great proficiency in chariot-fighting. As Gurudak«iïà (fee for the preceptor) Dharmaputra agreed to bring Drupada bound before the preceptor. But Arjuna stopped him and himself undertook the task (Chapters 127 to 136, ùdi Parva, M.B.). 5) %% Dh­tarëÂra, crowned Dharmaputra as the heir-apparent when the latter had successfully completed his course of study in warfare. By his good conduct, righteousness and administrative efficiency Dharmaputra excelled his father and became very popular among his subjects. Jealous of this Duryodhana decided to destroy the PÃï¬avas somehow. With the permission of his father, Duryodhana constructed a palace at VÃraïÃvata for the PÃï¬avas to reside there. That palace was built of LÃk«Ã (See under Arakkillam). The entire population resented this act of Duryodhana and rebuked him. They tried to follow Dharmaputra to VÃraïÃvata and stay there. But by tactful words he made them abandon that idea. Still many brahmins followed Dharmaputra. After some days Duryodhana set fire to the palace. But the PÃï¬avas escaped through a tunnel from the house which had been constructed without the knowledge of Duryodhana just at the time of construction of the building. Escaping from there the PÃï¬avas reached the forests and travelling farther came to the shore of the GaÇgÃ. (Álokas 138 to 148, ùdi Parva, M.B.). 6) %% (1) When the palace was burnt to ashes it was presumed that they were dead and by the instructions of Dh­tarëÂra the funeral rites of the PÃï¬avas were conducted at HastinÃpura. But Vidura informed BhÅ«ma that the PÃï¬avas were alive. (Chapter 149, DÃk«iïÃtyapÃÂha, ùdi Parva, M.B.). (2) Dharmaputra gave permission to BhÅma to marry Hi¬iæbà while they were in the forest. (Chapter 154, DÃk«iïÃtyapÃÂha, ùdi Parva). (3) Dharmaputra counselled Arjuna to release Citraratha Yak«a who was defeated by Arjuna in a battle. (Áloka 39, Chapter 169, ùdi Parva). (4) After the svayaævara of PäcÃlÅ, Dharmaputra narrated to Drupada the story of their escape from the palace. (Chapter 194, ùdi Parva). (5) After svayaævara of PäcÃlÅ the PÃï¬avas returned to their country and Dharmaputra was crowned king of half of the country. He started his rule at KhÃï¬avaprastha, his capital. (Chapter 206, ùdi Parva). (6) NÃrada went to KhÃï¬avaprastha and advised them, how to avoid unpleasantness accruing from their having one wife in common. His advice was that PäcÃlÅ should spend one year with each of the five in turn. (Chapter 207, ùdi Parva). (7) When Abhimanyu was born to Arjuna, Dharmaputra gave ten thousand cows to brahmins as gifts. (Áloka 69, Chapter 22, ùdi Parva). (8) Yudhi«Âhira got a son Prativindhya of PäcÃli. (Áloka 79, Chapter 220, ùdi Parva). (9) Yudhi«Âhira got a son Yaudheya of DevikÃ, daughter of King Áibi (Áloka 76, Chapter 95, ùdi Parva). (10) When ÁrÅ K­«ïa went to DvÃrakà from Indraprastha Dharmaputra drove the chariot in the place of DÃruka, charioteer of K­«ïa. (Áloka 16, Chapter 2, Sabhà Parva). (11) MayÃsura constructed a beautiful palace in Indraprastha and gave it to Dharmaputra. (Áloka 37, Chapter 3, Sabhà Parva). (12) Yudhi«Âhira decided to perform a RajasÆya at Indraprastha. Even before the RÃjasÆya ÁrÅ K­«ïa, Arjuna and BhÅmasena together killed JarÃsandha. After that Yudhi«Âhira sent Arjuna to the northern side and the other brothers to the southern side for Digvijaya (conquest of countries). When he established his autocracy he performed the RÃjasÆya. (Chapter 45, Sabhà Parva). (13) Yudhi«Âhira used to give free sumptuous food to thousands of brahmins in golden pots daily. (Chapter 49, Sabhà Parva). (14) Envious Duryodhana sent Vidura to bring Dharmaputra to HastinÃpura and defeated him foully in a game of dice. Though Dharmaputra lost everything Dh­tarëÂra gave him back everything. (Chapter 72, Sabhà Parva, M.B.). (15) Before Dharmaputra went back to his place, with the permission of Dh­tarëÂra, Duryodhana called him back again for another game of dice. Despite protests from all sides Dharmaputra went again for a game of dice with Duryodhana and lost again all he possessed. Then he left the country with his brothers and wife to spend twelve years in exile in the forests and another year incognito. (Chapter 79, Sabhà Parva). (16) SÆrya gave the Ak«ayapÃtra (a pot which is never emptied) to the PÃï¬avas. (Áloka 72, Chapter 3, Vana Parva). (17) At first the PÃï¬avas stayed in Dvaitavana and later on the advice of VyÃsa they went to KÃmyakavana. (Áloka 41, Chapter 36, Vana Parva). (18) He advised BhÅmasena to remain quiet for thirteen years. (Chapter 52, Vana Parva). (19) B­hadaÓva, the sage, narrated the story of Nala to Dharmaputra while they were in the forest. (Chapter 43, Vana Parva). (20) The sage LomaÓa imparted instructions on philosophy to Dharmaputra while they were in the forest. (Chapter 94, Vana Parva). (21) Yudhi«Âhira met and conversed with ParaÓurÃma at the mountain Mahendra. (Chapter 117, Vana Parva). (22) The PÃï¬avas then travelled in north India. On their way to the mountain of GandhamÃdana PäcÃlÅ fainted and Yudhi«Âhira wept bitterly. (Chapter 145, Vana Parva). (23) From GandhamÃdana Dharmaputra with his wife and brothers reached BadarikÃÓrama and from there they returned to Dvaitavana. (24) When they went to KÃmyaka vana ÁrÅ K­«ïa visited Dharmaputra there. (Chapter 153. Vana Parva). (25) Duryodhana and his followers made a grand march to KÃmyaka vana to see the PÃï¬avas in sad plight and there the Gandharva Citrasena bound them all by ropes. Arjuna on the orders of Dharmaputra got them all released. (Chapter 246, Vana Parva). (26) While the PÃï¬avas were in exile in the forest DuÓÓÃsana went and invited Yudhi«Âhira to attend a Vai«ïava sacrifice conducted by Duryodhana. But Dharmaputra sent him away saying that it was not proper to come to the country before the expiry of the period of exile. (Chapter 256, Vana Parva). (27) Yudhi«Âhira received the sage DurvÃsas with respect and after offering homage sent him away contented. (Chapter 262, Vana Parva). (28) Jayadratha kidnapped PäcÃlÅ and in the battle that ensued Dharmaputra slew the King of Trigartta but left free Jayadratha. (Chapter 272, Vana Parva). (29) At a time when Yudhi«Âhira was plunged in sorrow the sage MÃrkaï¬eya narrated the story of ÁrÅ RÃma to console him. (Chapters 273 to 291, Vana Parva). 7) %% The PÃï¬avas travelling through the forests reached Dvaitavana. A brahmin among their group was making fire by the araïi sticks when a deer rushed at him and took the araïi sticks away, carrying them on its horns. The PÃï¬avas ran after the deer and they travelled far away from their place, still not getting scent of it. They were all tired and thirsty. Yudhi«Âhira directed Nakula to climb on the top of a tree and investigate whether there was any water anywhere nearby. Nakula did so and reported that he could see a pond not far from the place where they were sitting. Yudhi«Âhira asked Nakula to go and fetch water. Nakula did not return for a long time and Sahadeva was asked to go and enquire. Sahadeva also did not return and Arjuna was sent in search of them. When Arjuna did not return BhÅmasena went to enquire. BhÅmasena also did not return and finally Yudhi«Âhira himself set out in search of them. On reaching the pond Yudhi«Âhira was dumbfounded to see his brothers lying dead on the banks of the pond. Weeping bitterly Yudhi«Âhira entered the pond and to his surprise he heard a voice from the air addressed to him thus: "Ho, Yudhi«Âhira, I am a stork living on the small fishes of this pond. This pond is my hereditary property. It was I who killed your brothers. I will ask you certain questions. If you answer them correctly you can drink from this pond. If not, you will also die. Dharmaputra:--"I do not believe that you are simply a bird. My brothers are renowned for their valour and have defeated not only the devas, dÃnavas, gandharvas and rÃk«asas but also the four huge mountains like HimÃlaya PÃriyÃtra, Vindhya and Malaya. I am eager to know your true self who have slain such brave brothers of mine." Yak«a:--"I am a Yak«a and not merely a bird. I objected to your brothers' taking water from the pond. But waving aside my objections they started taking water from the pond and then I slew them. Now, hear my questions: Who carries the Sun? Who are his followers? Who makes the sun set? On whom does the sun exist?" Dharmaputra:--It is Brahman who carries the Sun. Devas are his followers. Dharma makes him set. He exists on Satya. Yak«a:--How does MahÃsiddhi come to he Árotriyas? (those who study the Vedas). Yudhi«Âhira:--It happens by deep penance. Yak«a:--What is the reason for a brahmin getting divinity? What deed is equal to good conduct? What makes a brahmin mortal and what makes him evil? Yudhi«Âhira:--The Brahmin gets divinity by meditation. Austerity is equal to good conduct. Death makes a brahmin mortal and abusive words make him evil. Yak«a:--What is the divinity of K«atriyas? What is equal to good nature? What makes them mortal and what makes them evil? Dharmaputra:--The divinity of a K«atriya is weapon. Sacrifice is equal to good conduct. Fear makes him mortal and non-sacrifice makes him evil. Yak«a:--What is the best thing for agriculture? What is the most important thing for agriculture? What are the installations of the atmosphere and child-birth? Dharmaputra:--The best thing for agriculture is rain. The important thing for agriculture is seed. The installation of atmosphere is rays and that of child-birth is child. Yak«a:--Who is lifeless even though he breathes? Dharmaputra:--He who never offers oblations to a deva, a guest or a servant is like the dead even though he breathes. Yak«a:--What is bigger than the earth? What is higher than the sky? What is swifter than the wind? What are greater in number than grass? Dharmaputra:--Mother is bigger than the earth. Father is taller than the sky. Mind is swifter than the wind. Thoughts are greater in number than grass. Yak«a:--What is it that does not shut its eyes when asleep? What is it that does not grow after birth? What is heartless? What grows very quickly? Dharmaputra:--A fish does not shut its eyes when asleep. An egg does not grow after its birth. A stone is heartless. A river grows very quickly. Yak«a:--Who is a friend to one who lives outside his country? Who is a friend to a householder, to a patient and to one dead? Dharmaputra:--For one who leaves his country the friend he gets on his way is the best friend. To a householder his wife is his friend, to a patient his doctor and to one dead, charity. Yak«a:--Who is a guest of all? What is Nectar? What is spread throughout the world? Dharmaputra:--Agni (fire) is the guest of all. Moon (Candra) is the nectar. Air is that which is spread throughout the world. Yak«a:--Who circles around solo? Who is born again? What is the remedy for cold? What gives the maximum yield? Dharmaputra:--The Sun circles solo. Candra is born again. Fire is the remedy for cold. Earth gives the maximum yield. Yak«a:--What is the soul of Man? Who is the companion given by God? What is UpajÅvana? Dharmaputra:--The soul of Man is his son. The companion given by God is wife. Cloud is UpajÅvana. Yak«a:--How do you become rich? How do you become happy? Dharmaputra:--If you abandon lust you will be rich. If you abandon desire you will be happy. Yak«a:--By what is this world covered? By what does the world become clear? By what does one lose his friend? What is the obstacle for an entry into heaven? Dharmaputra:--Dullness covers the world. World becomes clear by intelligence. A friend is lost by desire. Domestic ties stand in the way of getting into heaven. Yak«a:--Who are those equal to the dead? Which country is dead? Dharmaputra:--A poor penniless man is equal to the dead. The country where there is mob-rule is dead. Yak«a:--Who is a pandit? Who is an atheist? Who is wicked? What are lust and jealousy? Dharmaputra:--A righteous man is a pandit. An atheist is wicked. Lust is the cause of worldly life. Jealousy is the cause of worry. Yak«a:--Though charity, wealth and lust are incompatible with each other when do they unite together? Dharmaputra:--When charity and wife compromise the above three blend together harmoniously. The Yak«a was highly pleased with the replies given by Dharmaputra. He then offered to revive one of his brothers and asked Dharmaputra to name whom he should do so. Then Yudhi«Âhira named Nakula. Yak«a then enquired why he had named Nakula leaving aside Arjuna and BhÅma. Dharmaputra replied that though KuntÅ and MÃdrÅ were two wives of PÃï¬u they were both mothers to them and so he wanted to see one of the sons of MÃdrÅ alive. He therefore pressed the name of Nakula again. The Yak«a who was none other than Dharmadeva was immensely happy to hear that reply and gave life to all his brothers. He confessed to Yudhi«Âhira that it was he who in the form of a deer came and ran away with the araïi sticks. He returned the araïi sticks also. Dharmadeva then advised them to go and spend their life incognito at the court of King VirÃÂa blessing them with the assurance that they would never be found out during their life in disguise. Dharmadeva disappeared after this and the PÃï¬avas returned to their ÃÓrama. (Chapters 312 and 313 of Vana Parva, M.B.). 8) %% See under Arjuna. 9) %% Events relating to or involving Dharmaputra from the end of his life in disguise up to the end of the MahÃbhÃrata battle are given below: (1) Yudhi«Âhira tried utmost to avoid war but when it was made clear that the PÃn¬avas would not be given even an inch of land, he decided to fight. So Yudhi«Âhira prepared for a war and camped on one side of the Kuruk«etra with his army. (Chapter 196, Udyoga Parva) (2) Dharmaputra gave instructions to Arjuna to keep his army in vyÆhas. (Áloka 6, Chapter 19, BhÅ«ma Parva). (3) Dharmaputra was sorry when he looked at the Kaurava army. (Áloka 3, Chapter 21, BhÅ«ma Parva). (4) Yudhi«Âhira blew his conch Anantavijaya to announce the war. (Áloka 16, Chapter 25, BhÅ«ma Parva). (5) Yudhi«Âhira sought permission from BhÅ«ma to fight against the Kauravas. (Áloka 35, Chapter 43, BhÅ«ma Parva). (6) Yudhi«Âhira bowed before DroïÃcÃrya and sought permission to conduct the war. (Áloka 52, Chapter 43, BhÅ«ma Parva). (7) He sought permission from K­pÃcÃrya to fight the war. (Áloka 69, Chapter 43, BhÅ«ma Parva). (8) Yudhi«Âhira went to Áalya and obtained his permission to conduct the war. (Áloka 78, Chapter 43, BhÅ«ma Parva). (9) Yudhi«Âhira appealed to the warriors on the Kaurava side to join his army. Only Yuyutsu, responded to that beckoning and joined the PÃï¬ava's side. (Áloka 94, Chapter 43, BhÅ«ma Parva). (10) On the first day of the battle Dharmaputra fought a duel with Áalya. (Áloka 28, Chapter 45, BhÅ«ma Parva). (11) Yudhi«Âhira constructed a Vajra VyÆha (an array in the shape of a diamond) with his army. (Áloka 22, Chapter 81, BhÅ«ma Parva) (12) Yudhi«Âhira fought with fury and defeated ÁrutÃyus. (Áloka 8, Chapter 84, BhÅ«ma Parva). (13) Yudhi«Âhira got defeated by BhÅ«ma. (Áloka 2, Chapter 86, BhÅ«ma Parva). (14 Bhagadatta attacked Yudhi«Âhira. (Áloka 84, Chapter 96, BhÅ«ma Parva). (15) He fought against Áakuni. (Áloka 11, Chapter 105, BhÅ«ma Parva) (16) Yudhi«Âhira sought permission from ÁrÅ K­«ïa to kill BhÅ«ma and he went straight to BhÅ«ma himself and asked him how he should be killed. Yudhi«Âhira attacked BhÅ«ma as per the latter's instructions. (Chapter 107 to 115, BhÅ«ma Parva). (17) In the meantime DroïÃcÃrya made a vow that he would capture Yudhi«Âhira. So Yudhi«Âhira thereafter, always kept Arjuna near at hand. (Áloka 3, Chapter 13, Droïa Parva). (18) Yudhi«Âhira consoled his own army when Abhimanyu was slain. (Áloka 35, Chapter 49, Droïa Parva). (19) Yudhi«Âhira attacked Áalya and K­tavarmÃ. (Chapters 95 and 97, BhÅ«ma Parva). (20) Yudhi«Âhira was defeated in a fight with Droïa. (Áloka 18, Chapter 106, Droïa Parva). (21) He fought against Duryodhana. (Áloka 15, Chapter 124, Droïa Parva). (22) He defeated DroïÃcÃrya in another battle. (Áloka 27, Chapter 157, Droïa Parva). (23) He became moody when GhaÂotkaca was killed. (Áloka 27, Chapter 183, Droïa Parva). (24) He made Karïa swoon in a fight. (Áloka 21, Chapter 49, Karïa Parva). (25) He withdrew from the battlefield after having been defeated by AÓvatthÃmÃ. (Áloka 38, Chapter 35, Karïa Parva). (26) Karïa wounded Yudhi«Âhira. (Áloka 33, Chapter 63, Karïa Parva). (27) Once Yudhi«Âhira scolded Arjuna and the latter greatly offended started to go to the forests and then Yudhi«Âhira himself appeased him. (Chapters 63, 70 and 71, Karïa Parva). (28) Yudhi«Âhira slew Candrasena and Drumasena who were the guardians of Salya's CakravyÆha. (Áloka 52, Chapter 12, Áalya Parva). (29) He slew Áalya (Áloka 51, Chapter, 17, Áalya Parva). (30) He killed the younger brother of Áalya. (Áloka 64, Chapter 17, Áalya Parva). (31) Duryodhana at this time went to a lake in DvaipÃyana and lay there immersed under water. Yudhi«Âhira went there with an army and challenged him for a fight. (Áloka 18, Chapter 61, Áalya Parva). (32) When Yudhi«Âhira won the war he sent ÁrÅ K­«ïa to HastinÃpura to console GÃndhÃrÅ. (Áloka 40, Chapter 62, Áalya Parva). 10) %% When Yudhi«Âhira won the war he sent Nakula to bring PäcÃlÅ. He went round the Kuruk«etra battle ground and saw his own kith and kin lying dead and the sight made him faint. After that he went to Dh­tarëÂra. GÃndhÃrÅ cursed him for killing her sons. GÃndhÃrÅ gave a piercing look at the nails on the foot of Dharmaputra when he stood before GÃndhÃrÅ bowing down, Instantly the nails turned black. Yudhi«Âhira gave Dh­tarëÂra the names of all the prominent persons who were killed in the war Dh­tarëÂra ordered Yudhi«Âhira to perform the obsequies of the dead. It was at this stage that Yudhi«Âhira came to know from KuntÅ that Karïa was his brother. Yudhi«Âhira wept bitterly when he knew the secret from his mother and cursed womankind as a whole stating that woman would thereafter be incapable of keeping a secret to herself. The news of the death of Karïa gave a sudden mental turn-back to Yudhi«Âhira and he decided to renounce all and go to the forest. He called aside his followers and announced his decision to them. At that time VyÃsa came there and preached to him about the perishable nature of life. Yudhi«Âhira then asked him what he should do for the atonement of the sins committed. Though he strongly desired to go to the forest VyÃsa and ÁrÅ K­«ïa did not allow him to do so and sent them all to HastinÃpura. When the PÃï¬avas entered the city the people gave them a rousing reception and Yudhi«Âhira was crowned King. (Chapters 10 to 17 of Sauptika Parva, Chapters 12 to 27 StrÅ Parva, Chapters 1 to 40 ÁÃnti Parva). 11) %% When Yudhi«Âhira became King, with the permission of Dh­tarëÂra, he distributed the various administrative responsibilities among his brothers. He took for himself the task of taking care of their kith and kin and friends. He gave many gifts to the brahmins and other dependants. He once went to ÁrÅ K­«ïa to express his gratitude for him. He visited BhÅ«ma lying on his bed of arrows accompanied by ÁrÅ K­«ïa and his brothers. BhÅ«ma revealed to him the inner import of RÃjadharma, ùpaddharma and Mok«adharma. Receiving the blessings of BhÅ«ma Yudhi«Âhira and his brothers returned to HastinÃpura. Yudhi«Âhira went to the HimÃlayas to get riches from Marutta before performing an AÓvamedha Sacrifice. While on his way to the HimÃlayas he fasted for a night and worshipped Áiva. People like VyÃsa and ÁrÅ K­«ïa partook in the sacrifice. After the sacrifice was over Dh­tarëÂra desired to go to forest and sought the approval of Yudhi«Âhira to do so. On hearing that Yudhi«Âhira wept. But on the advice of VyÃsa he gave his approval for Dh­tarëÂra to go to forest. Dh­tarëÂra appealed to him through Vidura for funds to perform the obsequies of the dead. BhÅma objected to this but Yudhi«Âhira reprimanded him and silenced him and gave Dh­tarëÂra enough funds for his purposes. KuntÅ and GÃndhÃrÅ accompanied Dh­tarëÂra to the forest. Yudhi«Âhira accompanied by PäcÃlÅ and Sahadeva went and saw them in the forests after a few days. (Chapters 41 to 55, ÁÃnti Parva, Chapters 92 from AnuÓÃsana Parva and AÓvamedha Parva and Chapter 26 from ùÓramavÃsika Parva). 12) %% When Dh­tarëÂra, GÃndhÃrÅ and KuntÅ went to forest Vidura also accepted sannyÃsa and left for the forest. There sitting under a tree he started doing penance. After a few days Yudhi«Âhira came to the forest to see his mother and others. After spending some time with Dh­tarëÂra, GÃndhÃrÅ and KuntÅ he went to the place where Vidura was doing penance. Vidura started running the moment he set eyes on Yudhi«Âhira and the latter ran after him. After some time Vidura turned back and stood staring at Yudhi«Âhira. At that time the soul of Vidura escaping from his body merged with that of Yudhi«Âhira. The body of Vidura stood stiff and leaned against a tree. Taking him to be dead Yudhi«Âhira started to do the funeral rites and then there resounded a voice from heaven saying that Vidura was not dead. The unknown voice was from Dharmadeva. When the voice subsided Vidura became his old self again. Yudhi«Âhira went back. (Chapter 26, ùÓramavÃsika Parva). 13) %% Soon after his return from the forest NÃrada came to HastinÃpura and told him of the death of Dh­tarëÂra, KuntÅ and GÃndhÃrÅ in a wild fire in the forest. Lamenting deeply Yudhi«Âhira performed the obsequies at HastinÃpura. It was at this time that the YÃdava dynasty perished and DvÃrakà was sunk into the ocean. The PÃï¬avas then crowned ParÅk«it as their successor and entrusted Yuyutsu with the administration of the State till ParÅk«it came of age. Vajra was appointed as chief of Indraprastha. The obsequies of VÃsudeva, BalarÃma and K­«ïa were performed at HastinÃpura. K­pÃcÃrya was appointed as preceptor to ParÅk«it. After having made all such arrangements the PÃï¬avas commenced their MahÃprasthÃna. The five PÃï¬avas and PäcÃlÅ started from HastinÃpura. A dog also followed them. Yudhi«Âhira walked ahead. On the way, one by one, PäcÃlÅ Sahadeva, Nakula, Arjuna and BhÅmasena fell dead. Alone with a dog to keep company, Yudhi«Âhira reached a plateau on the top of the HimÃlayas and there Indra was waiting for him with a chariot. But Yudhi«Âhira said that he would not come to heaven without his wife and brothers. He was then informed that they had already reached heaven. Yudhi«Âhira insisted that the dog also should be taken to heaven which Indra blankly refused. But Yudhi«Âhira refused to ascend the chariot without the dog which, he said, had given him company from the start to the finish. The dog then changed itself into Dharmadeva and he complimented him on his sense of justice. When Yudhi«Âhira entered heaven he saw Duryodhana sitting in all luxury and glory. Yudhi«Âhira did not like it but NÃrada pacified him. Yudhi«Âhira saw all his relatives sitting there. A devadÆta took him round hell also. When he heard the pitiable groans from there Yudhi«Âhira thought his right place was with them. But Indra and Dharmadeva again consoled him. He was given a bath in ùkÃÓagaÇgÃ. He then lost his mortal form and his soul entered Divyaloka. Standing in the form of Dharmadeva he saw all his relatives including K­«ïa. (Chapters 38 and 39, ùÓramavÃsika Parva, Chapter 1, Mausala Parva; MahÃprasthÃnika Parva, SvargÃrohaïa Parva). 14) %% ùjamŬha, AjÃtaÓatru, BhÃrata, BhÃrataÓÃrdÆla, BhÃratapravara, Bharatar«abha, BhÃratasattama, BhÃratasiæha, BhÅmapÆrvaja, Dharma, Dharmaja, Dharmanandana, Dharmaprabhava Dharmaputra, DharmarÃÂ, DharmarÃja, Dharmasuta, Kaunteya, Kaurava, KauravaÓre«Âha, Kauravanandana, Kauravya, KauravanÃtha, KuntÅnandana, KuruÓÃrdÆla, KuruÓre«Âha, KurÆdvaha, Kurukulodvaha, Kurumukhya, Kurunandana, KurupÃï¬avÃgrya, Kurupati, KurupravÅra, KurupuÇgava, KururÃja, Kurusattama, KurÆttama, Kuruvardhana, KuruvÅra, Kuruv­«abha, M­daÇgaketu, PÃï¬ava, PÃï¬avaÓre«Âha, PÃï¬avanandana, PÃï¬aveya, PÃï¬uputra, PÃrtha and YÃdavÅmÃtÃ. All these words have been used to identify Yudhi«Âhira in the MahÃbhÃrata. ## A king of Gau¬adeÓa. He became King at a time when Jainism was getting more and more hold on the people and the Hindu Vedic rites were getting less and less popular among the people. The King thought it was his duty to revive the interest in the Vedic rites and so became a priest himself and did much propaganda on the superiority of the same, writing several books on the subject for the benefit of the people. (Bhavi«yapurÃïa, Pratisarga Parva). ## A Brahmin. He had many children. The major portion of his life was spent in hard work to support his large family. After that he went in search of means to attain heaven. In his quest, he happened to reach the realm of NÃgas (serpents). He entered the house of a NÃga named PadmanÃbha. When he reached the house PadmanÃbha had been away carrying the chariot of the Sun. DharmÃraïya sat outside the house and spent a few days in vow and meditation. Then PadmanÃbha returned. The BrÃhmaïa asked PadmanÃbha about the ways of attaining heaven. The NÃga replied that there was none superior to the Sun. The Brahmin accepted penance and lived in the hermitage of Cyavana for a few days. (M.B. ÁÃnti Parva, 4 Chapters from 361). ## A forest which is a holy place. It is mentioned in MahÃbhÃrata, Vana Parva Chapter 82 Stanza 46, that the moment one enters this forest one would become sinless. This place was once the capital of the King named AsÆtarajasa. (See under KuÓa I). ## A king of the family of AÇgarÃja. He was the great grandfather of LomapÃda and the son of Draviratha. (Chapter 277, Agni PurÃïa). ## A king of the Kekaya line of Kings. He had a hundred wives but no children. At last, at an old age, he got a son of SucandrÃ, wife of his elder brother. But the hunderd wives of Dharmasakha were pining for having a son and so the king consulted his ministers and on their advice conducted a PutrakÃme«Âi yaj¤a (a sacred sacrificial ceremony for obtaining children) at HanÆmatkuï¬a near the southern sea-coast. As a result of that each of his hundred wives got a child. (Skanda PurÃïa, Chapter 15). ## A brahmin who was born a parrot named Ka¤jala in his rebirth. DharmaÓarmà was one of the three sons of an eminent Brahmin called VidyÃdhara. His other two sons were VasuÓarmà and NÃmaÓarmÃ. While both his brothers became great scholars DharmaÓarmà never studied anything and became a muff. His father was greatly worried on account of this. DharmaÓarmà never heeded the advice of his father and went about in bad company ruining himself. Years went by and DharmaÓarmà became old. One day DharmaÓarmà was sitting repentant in a temple sadly pondering over his past when a siddha came to the temple. Watching him DharmaÓarmà saw him go and sit in a lonely place for meditation with his eyes shut. DharmaÓarmà went and stood near him very respectfully. When the Siddha opened his eyes after some time he saw DharmaÓarmà standing before him and then the Siddha made enquiries about DharmaÓarmÃ. The latter then requested the Siddha to give him instructions to acquire the supreme knowledge. The Siddha then gave him J¤ÃnopadeÓa (advice on knowledge) and DharmaÓarmà soon became a Siddha himself. He then started on a pilgrimage and on the way he got a parrot. He took care of the bird just like his son and loved it very affectionately. One day when DharmaÓarmà was away from the place to collect fruits for his food a cat caught and ate the parrot. Greatly grief-stricken DharmaÓarmà wept bitterly and ran about like a mad man. After some days he died and because at the time of death he was thinking about the parrot he was born a parrot in his next birth. The j¤ÃnopadeÓa of the siddha was still lingering in him while he died and so even in his life as a parro the never lost the j¤Ãna he had acquired in his previous life. (Chapter 122, Padma PurÃïa). ## See under ÁivaÓarmÃ. ## The eleventh Manu. (See under Manvantara). ## A Brahmin. Once this Brahmin was coming home with water from the Gaïges. On the way he saw KÃpakalpa, the servant of merchant RatnÃkara, being killed by an ox. Though KÃpakalpa was a sinner, his end aroused pity in the heart of the Brahmin. So he sprinkled the Ganges-water on the body of KÃpakalpa, who instantly regained life and energy. The Brahmin who saw the power of Ganges-water began to worship the Ganges from that day onwards. It is mentioned in Padma PurÃïa, Kriyà Khaï¬a, Chapter 7, that finally the Brahmin got a boon from the Ganges that only uttering the name of the Ganges should he meet with death. ## A holy place of ancient BhÃrata. If a man bathes in a pond there, he would be absolved of all sins. (Áloka 1, Chapter 84, Vana Parva). ## Another holy place of ancient BhÃrata. If a person bathes in a pond there he would get the benefit of performing a VÃjapeya Sacrifice (Áloka 162, Chapter 84, Vana Parva). ## A Brahmin who lived in the country of ùnarta at the end of Kaliyuga. Once when he went to the land of the dead, he saw his fathers hanging by the end of darbha. They requested Dharmavarïa to marry and obtain sons who would get them relief from their plight. Dharmavarïa married and as soon as he got a son he went to the forest of GandhamÃdana to practise penance there. (Chapters 2, 17 and 22, Skanda PurÃïa). @<[Page 232a]>@ ## A wife of Dharmadeva. He got of DharmavatÅ a daughter Dharmav­tÃ. Dharmav­tà was married to MarÅci, son of BrahmÃ. (See under GayÃtÅrtha). ## A daughter of Dharmadeva. (See under GayÃtÅrtha). ## Though he was born in the caste of foresters he became a saint by following the path of duty and righteousness. In his previous birth he was a Brahmin. He was a friend of a king who was an adept in archery. Once both went on hunting expedition to the forest. The brahmin sent an arrow at a wild animal but the arrow went and struck a sage who was doing penance under a tree. When the sage was rolling on the arrow he said: "Oh, evil-natured BrÃhmaïa, may you be born as a hunter selling flesh in your next life." The Brahmin went and apologised to the sage and craved for pardon. Taking pity on him the sage consoled him by saying that though he would be born as such, he would be a great scholar and attain mok«a by doing his duty without even once wavering from it. The Brahmin was born a hunter in the country of Mithilà He took to looking after his parents as a vow and soon became a top-ranking righteous man. He did his duty to which he was born. He sold meat and earned a living. He never killed or butchered an animal. One day a Brahmin named KauÓika was doing penance sitting under a tree when a crane perched on the top of its branches defiled the Brahmin's head with its droppings. The Brahmin in rage looked up and his powerful stare burnt the crane and it fell down dead. Leaving that place some time later he went to a house to beg. The house-wife informed him that he would be given alms only after attending to her husband. The Brahmin was not pleased with her reply. Seeing that she added "Please do not look at me like that. I am no crane. To me my husband is supreme." The Brahmin was taken aback when he heard the lady mention the incident of the crane. The lady explained to him that all her powers were due to her devotion to her husband and advised the Brahmin to go and meet DharmavyÃdha of Mithilà to remove the egoism in him. Obeying her instructions KauÓika went and accepted DharmavyÃdha as his guru. The learned hunter then spoke to KauÓika about Varïadharmas, Ái«ÂÃcÃras, hiæsà and ahiæsÃ, MÅmÃæsà relating to dharma and karma, the importance and glory of BrahmavidyÃ, the significance of the control of the senses, Triguïas, PrÃïavÃyu, service to father and mother and many such other things. The egoism of KauÓika was removed and he returned home. Devoted to his parents he attained heaven. (Chapters 27 to 33, Vana Parva). ## A king of the PÆru family. His father was RaudrÃÓva, the son of PÆru and his mother was a celestial woman MiÓrakeÓÅ. (M.B. ùdi Pa­va, Chapter 94, Stanza 11). ## A particular family of kings of the Ik«vÃku Dynasty. This family originated from Dh­«Âa the brother of Ik«vÃku. So this family is called DhÃr«ÂavaæÓa (DevÅ BhÃgavata, Skandha 7). ## 1) %% One of the twelve ùdityas. (See DvÃdaÓÃdityas and ùditya). 2) %% (1) At the burning of KhÃï¬ava forest among the gods who came against ÁrÅ K­«ïa and Arjuna, there was DhÃtà also. (M.B. ùdi Parva, Chapter 266, Stanza 34). (2) DhÃtà gave Subrahmaïya five followers named Kunda, Kusuma, Kumuda, Öaæbara and ù¬aæbara as gift. (M.B. Áalya Parva, Chapter 45 Stanza 39). ## It is seen in Vi«ïu PurÃïa, AæÓa 1, Chapter 10, that two sons named DhÃtà and VidhÃtà and a daughter Lak«mÅ were born to Bh­gu, the son of BrahmÃ, by his wife KhyÃti. Of them DhÃtà and VidhÃtà married ùyati and Niyati, the daughters of Meru. Lak«mÅ became the wife of MahÃvi«ïu. ## A maid of PäcÃlÅ during the time of the forest life of the PÃï¬avas. It was this maid who informed the PÃï¬avas that Jayadratha had kidnapped PäcÃlÅ. (M.B. Vana Parva, Chapter 269, Stanza 16). ## (Minerals). To understand the PurÃïic stories regarding the origin of iron, copper, tin etc. see under Irump (iron). ## An ancient hermit. He was one of the hermits who visited BhÅ«ma in his bed of arrows. (M.B. ÁÃnti Parva, Chapter 47, Stanza 11). ## A hermit. 1) %% This hermit was the younger brother of Devala, a hermit. The PÃï¬avas, who escaped from burning in the LÃk«Ã house, reached the banks of the Ganges when this hermit was performing penance in the holy tÅrtha of Utkoca. Arjuna defeated Citraratha, a Gandharva. After that Citraratha and Arjuna became friends. The gandharva advised him that a priest was unavoidable and that the PÃï¬avas should accept the hermit Dhaumya who was doing penance in the UtkocatÅrtha as their priest. Accordingly the PÃï¬avas accepted Dhaumya as their priest. From that day onwards in everything the PÃï¬avas did, Dhaumya was their priest. (M.B. ùdi Parva, Chapter 182). 2) %% (1) After the Svayaævara of PäcÃlÅ, Dhaumya performed the marriage ceremony for each of the PÃï¬avas from Dharmaputra to Sahadeva separately with PäcÃlÅ. (M.B. ùdi Parva, Chapter 197). (2) When sons were born to the PÃï¬avas, Dhaumya performed the rites of investiture etc. with the Brahma string etc. (M.B. ùdi Parva, Chapter 220, Stanza 87). (3) Dhaumya was the chief priest who performed the rites of sacrifice at the RÃjasÆya of Yudhi«Âhira. He anointed Yudhi«Âhira as King. (M.B. Sabhà Parva, Chapter 53, Stanza 10). (4) When the PÃï¬avas started for forest life, Dhaumya walked in front of them with KuÓa grass in his hands, singing YamasÃma and RudrasÃma songs. (M.B. Sabhà Parva, Chapter 80, Stanza 8). (5) Once Dhaumya talked about the attributes of the Sun and advised Dharmaputra to worship the Sun. (M.B. Vana Parva, Chapter 3). (6) In the forest Dhaumya rendered powerless the illusive and magical arts of KirmÅra, an asura (demon). (MahÃbhÃrata, Vana parva, Chapter 11, Stanza 20). (7) Dhaumya described to Dharmaputra the importance of several holy tÅrthas or Baths. (M.B. Vana Parva, Chapters 87 to 90). (8) On another occasion Dhaumya described to Dharmaputra the motions of the Sun and the Moon and the positions of Vi«ïu and BrahmÃ. (M.B. Vana Parva, Chapter 163). (9) When Jayadratha had stolen PäcÃlÅ, Dhaumya blamed him and tried to recover PäcÃlÅ. (M.B. Vana Parva, Chapter 238, Stanza 26). (10) Dhaumya advised the PÃï¬avas how to preserve pseudonymity in the capital of VirÃÂa. (M.B. VirÃÂa Parva, Chapter 4). (11) When the PÃï¬avas started their life incognito Dhaumya performed the rite of Agni«Âoma and uttered the Veda mantras for their prosperity, recovery of kingdom and victory in the world etc. When they started Dhaumya took the fire with oblations and went to the country of PäcÃla. (M.B. VirÃÂa Parva, Chapter 4, Stanza 54). (12) After the bhÃrata battle, Dhaumya performed the funeral ceremonies, offerings etc. of the relatives of the PÃï¬avas. (M.B. StrÅ Parva, Chapter 24). (13) After Dharmaputra was anointed King, Dhaumya disclosed to him the secrets of righteousness. (M.B. AnuÓÃsana Parva, Chapter 127, Stanza 15). ## In the PurÃïas we see another hermit with the name Dhaumya. In MahÃbhÃrata, AnuÓÃsana Parva, Chapter 14, Stanza 112, it is mentioned that this hermit was the brother and teacher of hermit Upamanyu. He had been keeping contact with Dyumatsena, the father of SatyavÃn. (M.B. Vana Parva, Chapter 298, Stanza 19). Other names such as Ayodha Dhaumya, ùyodha Dhaumya, Apodhadhaumya, ùpodhadhaumya etc. are used for this Dhaumya, (For details see under Ayodhadhaumya). ## A king born of a dynasty of China. (MahÃbhÃrata, Udyoga Parva, Chapter 74, Stanza 14). ## (ÁVETA PARVATA). A mountain. Arjuna once encamped in this mountain. (MahÃbhÃrata, Sabhà Parva, Chapter 27, Stanza 29). ## See under Surabhi. ## 1) %% A fierce RÃk«asa (giant) with the figure of a donkey. He lived in the forest of KÃlÅ (TÃla). People did not dare to pass by that way fearing this giant. Hearing about him, ÁrÅ K­«ïa and his elder brother Balabhadra RÃma went to the forest. There were several palm trees in the forest, the fruits of which they shook with force. Hearing the noise Dhenuka ran to them. Balabhadra and ÁrÅ K­«ïa beat the giant to death. 2) %% (1) In BhÃgavata, Skandha 10, it is stated that Pralambaka, CÃïÆra, T­ïÃvarta, Mu«Âika, Ari«Âaka, KeÓi, Dhenuka and others were the followers of Kaæsa. (2) In BhÃgavata, Skandha 10, there is another story that while Balabhadra RÃma, ÁrÅ K­«ïa and the other cowherds were looking after the cows an asura entered into the midst of the flock, in the shape of a cow (Dhenu). RÃma and K­«ïa saw him, struck him against a tree and killed him. ## An ancient country in BhÃrata. (M.B. BhÅ«ma Parva, Chapter 50, Stanza 51). ## A holy place. Once the god of Death Yama took the shape of a man and did penance in this place. (M.B. Droïa Parva, Chapter 54, Stanza 8). ## A holy place. If gingelly (tila) is offered as gift in this holy place, one would get redemption from all sins. (MahÃbhÃrata, Vana Parva, Chapter 84, Stanza 87) ## Second son of PurÆravas. (M.B. ùdi Parva, Chapter 75, Stanza 24). ## A brahmin devotee of Áiva. He lived in KÃÓÅ. Because he meditated on Áiva alone, Áiva was pleased with him and helped him in various ways. The gaïas of Áiva were amazed at Áiva's partiality for DhÅradhÅ. ParamaÓiva told them the story of the former birth of DhÅradhÅ. "This Brahmin was a swan in his former life. Once he was flying over a lake when he became tired and fell down. His colour became black. Then KamalinÅ, another swan who dwelt in the same lake told him to recite the tenth Chapter of GÅtÃ, and to meditate on Áiva. Because the swan did that holy act, he was born a Brahmin in his next birth. Though he was a Brahmin in his previous birth, he kicked his teacher and for that fault he had to take birth as a swan. Later, because of the love of Áiva, DhÅradhÅ attained heaven. (Padma PurÃïa, Uttara Khaï¬a, Chapter 184). ## A god concerned with ÁrÃddha (offering to the manes). (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 9, Stanza 32). ## The wife of HavirdhÃna born in the dynasty of the emperor P­thu. Dhi«anà was born from fire. (Six sons, PrÃcÅnabarhis, Áukra, Gaya, K­«ïa, Vraja and Ajina, were born to HavirdhÃna by his wife Dhi«aïà born of fire. (Agni PurÃïa, Chapter 18). ## A son of Vaivasvata Manu. Ik«vÃku, NabhÃga, Dh­«Âa, ÁaryÃti, Nari«yanta, PrÃæÓu. N­ga, Di«Âa, KarÆ«a and P­«adhra were the sons of Vaivasvata Manu. (BhÃgavata, Skandha 8). ## A VaiÓya who attained heaven by performing the fast of VaiÓÃkha Vrata. He lived in the country of BhadrÃvatÅ, on the bank of the River SarasvatÅ. The name of the king of the country was Dh­timÃn. DhanapÃla, a VaiÓya of that country had five sons: Sumanas, DyutimÃn, MedhÃvÅ, Suk­ta and Dh­«Âabuddhi. The last of them turned out to be a wicked man. Going after many women, keeping company with wicked people, gambling, wandering about in search of harlots, not venerating Gods, Manes or BrÃhmaïas, wasting the money of his father, eating untouchable food, drinking liquor and such other acts, he indulged in. Once he was seen walking in the street with his hand on the shoulder of a harlot. So his father turned him out of the house. He was discarded by his relatives too. He sold the ornaments he had on his body. When that was finished the harlots also evaded him. He became a destitute having no money or clothes. When he became tired with hunger and thirst he began stealing in that city. The King's men caught him. They chained him and scourged him. Finally, he went to the forest and with a bow and arrows he lived by hunting. Dh­«Âabuddhi happened to reach the hermitage of Kauï¬inya. It was the month of VaiÓÃkha. While Kauï¬inya was coming from the Ganges, having taken bath, a drop of water fell on Dh­«Âabuddhi from the wet cloth of the hermit, and consequently his sins were washed off. He fell before the hermit and requested him to instruct him in the way of attaining heaven. The hermit advised him to observe the fast of VaiÓÃkhaÓuklaikÃdaÓÅ known as MohinÅ. Accordingly he observed the fast and became sinless. Invested with a divine form he entered the realm of Vi«ïu. (Padma PurÃïa, Uttara Khaï¬a, Chapter 51). ## The son of King Drupada. He was brother of PäcÃlÅ. 1) %% Drupada and Droïa were fellow students. After finishing his education Drupada became King. When Droïa came to his palace Drupada did not honour him. Droïa got angry, went to HastinÃpura and began to teach the PÃï¬ava and the Kaurava princes in archery and other weapons. When the weapon-training was over, Arjuna, at the instruction of Droïa, defeated and captured Drupada. Droïa seized half of his kingdom from him. As Drupada was not powerful to wreak vengeance on Droïa, he performed a sacrifice to obtain a son who could take revenge on Droïa and regain his lost prestige. A son and a daughter were born from the sacrificial fire. The son was named Dh­«Âadyumna. The daughter grew up and became the famous PäcÃlÅ. The PÃï¬avas married her. At the time of birth, Dh­«Âadyumna had a crown on his head, and armour on his body, bow, arrows and sword in his hands. He ran out of the fire into a chariot and sat in it as if he were about to begin a travel of conquest. Seeing this the PäcÃlas were filled with joy. There was a celestial voice: "This boy will destroy the fear of the PäcÃlas. He is born to slay Droïa." At this time the queen approached the sacrificing priest with a request that the children born of the sacrificial fire should consider her as their mother. Accordingly the children accepted the wife of Drupada as their mother. BrÃhmaïas named the boy Dh­«Âadyumna and the girl K­«ïÃ.\<***>\ (M.B. ùdi Parva, Chapter 166). (For more particulars see under 'PäcÃlÅ' Para 2). 2) %% The history of Dh­«Âadyumna till the battle between the PÃï¬avas and the Kauravas, is given below. The news that Dh­«Âadyumna was born to kill Droïa spread everywhere. The Broad-minded Droïa did not seem to mind this news. Droïa took Dh­«Âadyumna to his house, with the permission of Drupada and gave him training in the wielding of weapons. He believed that God's will could not be thwarted. After he had learned archery Dh­«Âadyumna returned to his kingdom. Next, we see Dh­«Âadyumna at the svayaævara (marriage) of PäcÃli. Several kings arrived from various countries on that occasion. When the auspicious moment came, Dh­«Âadyumna brought PäcÃlÅ to the nuptial dais. He proclaimed the rules and conditions that the competitors of Svayaævara had to observe. After that he conversed with each king who was present. In the Svayaævara PäcÃlÅ accepted Arjuna. The PÃï¬avas and PäcÃlÅ were given the KumbhakÃra mandira (the Palace of KumbhakÃra) which stood in the city of Drupada, to stay for that night. Though the PÃï¬avas were in the guise of BrÃhmaïas, Dh­«Âadyumna had his own doubts about their identity. So he hid himself somehwere in the Palace and kept an eye on them. This shows his peculiar trait of observation. After this he returned to his Palace and pacified his father who had been much worried about his daughter's selection. Next, we see Dh­«Âadyumna, during the time of the forest life of the PÃï¬avas. He consoled PäcÃlÅ, who was miserable. After that he took the sons of PäcÃlÅ, to his house. While the PÃï¬avas were living in the forest 'KÃmyaka', Dh­«Âadyumna visited them. The forest life of the PÃï¬avas came to an end. A battle between the PÃï¬avas and the Kauravas became inevitable. Then the PÃïdavas selected Dh­«Âadyumna, as the commander-in-general of their army. He ordered for a general parade of the army and gave them instructions. (M.B. ùdi Parva, Chapters 166 to 195; the whole of Sabhà Parva; Vana Parva, Chapters, 12, 22 and 51; VirÃÂa Parva, Chapter 72; Udyoga Parva, Chapters 50, 157, 163 and 164). 3) %% The part played by Dh­«Âadyumna in the battle is given below: (1) In the first day's battle Dh­«Âadyumna confronted Droïa. (M.B. BhÅ«ma Parva, Chapter 45, Stanza 31). (2) Fought with BhÅ«ma. (M.B. BhÅ«ma Parva, Chapter 47, Stanza 31). (3) On the second day of the battle he formed the disposition of the army called the 'Krau¤cÃruïavyÆha' (M.B. BhÅ«ma Parva, Chapter 50, Stanza 42). (4) A terrible fight ensued between Droïa and Dh­«Âadyumna (M.B. BhÅ«ma Parva, Chapter 53). (5) He fought with AÓvatthÃmà (M.B. BhÅ«ma Parva, Chapter 61, Stanza 19). (6) He killed Damana the son of Paurava. (M.B. BhÅ«ma Parva, Chapter 61, Stanza 20). (7) He killed the son of Áalya. (M.B. BhÅ«ma Parva, Chapter 61, Stanza 29). (8) He fought with Áalya and was wounded. (M.B. BhÅ«ma Parva, Chapter 62, Stanza 8). (9) He formed the disposition called the 'Makara VyÆha'. (M.B. BhÅ«ma Parva, Chapter 75, Stanza 4). (10) He shot the missile called Pramohana (the arrow of fainting) and the Kauravas swooned. (M.B. BhÅ«ma Parva, Chapter 77, Stanza 45). (11) He was defeated by Droïa (M.B. BhÅ«ma Parva, Chapter 77, Stanza 69). (12) He defeated Duryodhana. (M.B. BhÅ«ma Parva, Chapter 82, Stanza 53). (13) He fought with Vinda and Aravinda. (M.B. BhÅ«ma Parva, Chapter 86, Stanza 61). (14) He fought with K­tavarmÃ. (M.B. BhÅ«ma Parva, Chapter 110, Stanza 9). (15) He again fought with BhÅ«ma. (M.B. BhÅ«ma Parva, Chapter 114, Stanza 39). (16) There was a combat with Droïa again. (M.B. Droïa Parva, Chapter 7, Stanza 48). (17) He fought with SuÓarmÃ. (M.B. Droïa Parva, Chapter 14, Stanza 37). (18) He fought with Durmukha. (M.B. Droïa Parva, Chapter 23, Stanza 4). (19) He killed Candravarmà and B­hatk«atra, King of Ni«adha. (M.B. Droïa Parva, Chapter 35, Stanza 65). (20) He made Droïa swoon by shooting arrows at him and got into his chariot and sat there. (M.B. Droïa Parva, Chapter 122, Stanza 56). (21) In the fight which continued Droïa defeated Dh­«Âadyumna. (M.B. Droïa Parva, Chapter 122, Stanza 71). (22) In the fight with AÓvatthÃmÃ, Dh­«Âadyumna was defeated. (M.B. Droïa Parva, Chapter 160, Stanza 41). (23) He killed Drumasena. (M.B. Droïa Parva, Chapter 170, Stanza 22). (24) He was defeated by Karïa. (M.B. Droïa Parva, Chapter 173, Stanza 7). (25) He vowed that he would kill Droïa, (M.B. Droïa Parva, Chapter 186, Stanza 46). (26) In the fight that followed he cut off the head of Droïa. (M.B. Droïa Parva, Chapter 192, Stanza 62). (27) Following this, he annihilated the elephants of the Kauravas and made K­tavarmà swoon. (M.B. Karïa Parva, Chapter 22). (28) He fought with Karïa. (M.B. Karïa Parva, Chapter 59, Stanza 7). (29) In the fight with AÓvatthÃmÃ, the Kauravas caught Dh­«Âadyumna alive. (M.B. Karïa Parva, Chapter 59, Stanza 39). (30) He happened to enter the camp of DuÓÓÃsana but escaped. (M.B. Karïa Parva, Chapter 61, Stanza 33). (31) In the night, while Dh­«Âadyumna was sleeping AÓvatthÃmà kicked him to death. (M.B. Sauptika Parva, Stanza 26). (32) The funeral of Dh­«Âadyumna was conducted according to rites. (M.B. StrÅ Parva, Chapter 26, Stanza 34). (33) The PÃï¬avas conducted mourning and offering to the deified ancestors for Dh­«Âadyumna (M.B. StrÅ Parva, Chapter 42, Stanza 4). (34) After death the spirit of Dh­«Âadyumna was absorbed in the Fire-God. (M.B. SvargÃrohaïa Parva, Chapter 5, Stanza 21). 4) %% In BhÃrata, the names, Draupada, DroïahantÃ, PäcÃla, PäcÃladÃyÃda, PäcÃlakulavardhana, PäcÃlamukhya, PäcÃlaputra, PäcÃlarÃÂ, PäcÃlarÃja, PäcÃlya, PÃr«ada, Yaj¤asenÃsuta, YÃj¤aseni etc. are used as synonyms of Dh­«Âadyumna. \<*) The fast taken on the eleventh day of the bright lunar fortnight in the month of VaiÓÃkha.>\ \<**) Because he was born with Dh­«Âatva (boldness) amar«atva (impatience) and dyumna (vigour) the son of Drupada was called Dh­«Âadyumna. DraupadÅ was called K­«ïa as she was of K­«ïa varïa (dark complexion. Thus Drupada got two children from 'Makha' (sacrifice).>\ ## A king of the YayÃti family, (BhÃgavata, Skandha 9). ## A prince who was the son of Dh­«Âadyumna and the grandson of King Drupada. (Agni PurÃïa, Chapter 278). ## A king of the family of YayÃti. (BhÃgavata, Skandha 9). ## The son of ÁiÓupÃla, the King of Cedi. The details obtained from MahÃbhÃrata about this King are given below. (1) Dh­«Âaketu was the rebirth of AnuhlÃda, the son of HiraïyakaÓipu. (M.B. ùdi Parva, Chapter 67, Stanza 7). (2) Dh­«Âaketu was anointed as King after the death of ÁiÓupÃla. (M.B. Sabhà Parva, Chapter 45, Stanza 36). (3) After the death of his father, Dh­«Âaketu became a tributary King of the PÃï¬avas (M.B. Vana Parva, Chapter 12, Stanza 2). (4) Dh­«Âaketu had a sister named KareïumatÅ. (M.B. Vana Parva, Chapter 22, Stanza 40). (5) During the BhÃrata-battle, Dh­«Âaketu supplied the PÃï¬avas with an ak«auhiïÅ (21870 elephants, 21870 chariots, 65610 horses and 109350 infantry). (M.B. Udyoga Parva, Chapter 19, Stanza 7). (6) Dh­«Âaketu was appointed as one of the seven commanders-in-chief of Yudhi«Âhira. (M.B. Udyoga Parva, Chapter 157, Stanza 11). (7) On the first day of the battle of BhÃrata, Dh­«Âaketu, confronted BÃhlika. (M.B. BhÅ«ma Parva, Chapter 45) (8) He fought with BhÆriÓravas. (M.B. BhÅ«ma Parva, Chapter 84). (9) Dh­«Âaketu fought with Paurava. (M.B. BhÅ«ma Parva, Chapter 116, Stanza 13). (10) Dh­«Âaketu fought with the teacher K­pa. (M.B. Droïa Parva, Chapter 14, Stanza 33). (11) He fought with Amba«Âha. (M.B. Droïa Parva, Chapter 25). (12) He killed VÅradhanvÃ. (M.B. Droïa Parva, Chapter 107, Stanza 17). (13) He fought with the teacher Droïa and was killed in the fight. (M.B. Droïa Parva, Chapter 125, Stanza 23). (14) Among the spirits of those relatives of the Kauravas, who died in the BhÃrata-battle, which were evoked to the surface of the Ganges, by VyÃsa, the spirit of Dh­«Âaketu also appeared. (M.B. ùÓramavÃsika Parva, Chapter 33, Stanza 11). (15) After his death Dh­«Âaketu became a ViÓvadeva in heaven. (M.B. SvargÃrohaïa Parva, Chapter 5, Stanza 15). (16) VyÃsa has used the following names in his BhÃrata for Dh­«taketu: Caidya, Cedija, Cedipati, CedipuÇgava, CedirÃÂ, ÁaiÓupÃli, ÁiÓupÃlÃtmaja. ## The second son of Vaivasvata Manu. (M.B. ùdi Parva, Chapter 75, Stanza 15). ## A PrajÃpati who was the son of Kavi. He was learned in Vedas. (M.B. AnuÓÃsana Parva, Chapter 85, Stanza 133). ## One of the eight ministers of DaÓaratha. Jayanta, Dh­«Âi, Vijaya, AsiddhÃrtha, ArthasÃdhaka, AÓoka, MantrapÃla and Sumantra were the eight ministers of DaÓaratha. (VÃlmÅki RÃmÃyaïa, Sarga 7). ## Daughter of King Devaka. Vasudeva married this princess. Vip­«Âha was the son born to the couple. (BhÃgavata, Skandha 9). ## A king of the Bh­gu family. (BhÃgavata, Skandha 9). ## I. Father of the Kauravas. 1) %% (See the genealogy of Arjuna). 2) %% Áantanu, a king of the Lunar dynasty, had two wives GaÇgà and SatyavatÅ. GÃÇgÃ, gave birth to eight sons. But seven of them were thrown into the river GaÇgÃ. Giving the eighth son BhÅ«ma to Áantanu GaÇgà disappeared. Áantanu then married SatyavatÅ, a fisher-woman. SatyavatÅ gave birth to two sons, CitrÃÇgada and VicitravÅrya. When Áantanu grew old, CitrÃÇgada was anointed as King, as BhÅ«ma had taken Brahmavrata (vow of celibacy). Once when CitrÃÇgada went to the forest for hunting, a Gandharva of the name CitrÃÇgada killed him. So VicitravÅrya became the King of HastinÃpura. BhÅ«ma took the three daughters of the King of KÃÓi, AmbÃ, Ambikà and AmbÃlikà by force into his chariot and brought the last two, to HastinÃpura to be given as wives to VicitravÅrya. On the way he sent Ambà back. VicitravÅrya married Ambikà and AmbÃlikÃ. But shortly after that he also died, before any children were born to him. Fearing that the Lunar dynasty would come to an end, SatyavatÅ brought her son VedavyÃsa, who was born to her from hermit ParÃÓara, before her marriage, to HastinÃpura. In the night SatyavatÅ sent Ambikà adorned with ornaments and costly garments, to the bedroom of VyÃsa. But she could not bear to lie with VyÃsa who was clad in barks of the tree and wearing matted hair. Still thinking that it was not right on her part to stand against the wish of her mother, she approached VyÃsa and lay with him with closed eyes. Ambikà became pregnant. The child she gave birth to, was blind. That child was Dh­tarë­a. Next night AmbÃlikà approached VyÃsa. When she saw VyÃsa she turned pale at his uncouth figure and her face became bloodless. So the child born to her was pale and was called PÃï¬u. Next night the maid of the queen approached VyÃsa with a joyful heart and so she got Vidura as son, who was extremely wise and intelligent. Thus Dh­tarëÂra, PÃï¬u and Vidura became sons of the same father.\<*>\ (M.B. ùdi Parva, Chapters, 63 and 105). 3) %% After the birth of Dh­tarëÂra VyÃsa returned to forest and since then BhÅ«ma stood in place of father to the children. BhÅ«ma performed 'Upanayana' (investiture with Brahma-string) and other rites of the children. Dh­tarëÂra, PÃï¬u and Vidura had their education in HastinÃpura. (M.B. ùdi Parva, Chapter 108). "dh­tarëÂra, pÃï¬u and the wise vidura the three were brought up as sons by bhÅ«ma, they became well educated, cultured and devotional, respectful towards vows and fasts, and of good physique earnest in work and they became valiant youths. learned the vedas and veda of archery, clubbing, shield and swords play, elephant-keeping, laws of chastisement, veda ÓÃstras, allied works and epics and the purÃïas, pÃï¬u came out expert archer, dh­tarëÂra the strongest of all. none in the three worlds was equal to vidura, in wisdom and knowledge and righteousness." (m.b. Ãdi parva, chapter 109)." Because of his blindness Dh­tarëÂra was not anointed as King. It is stated in M.B. ùdi Parva, Chapter 108 Stanza 25, that in the place of Dh­tarëÂra, PÃï¬u was anointed the King. 4) %% Dh­tarëÂra came of marriageable age. BhÅ«ma had heard about GÃndhÃrÅ, daughter of Subala, the King of GÃndhÃra, as a beautiful damsel of good qualities. Moreover she had acquired a boon from Áiva that hundred sons would be born to her. BhÅ«ma sent a messenger to Subala with a request to give GÃndhÃrÅ as wife to Dh­tarëÂra. Subala was not much pleased at the aspect of getting a blind man as son-in-law. Still he thought of the prestige his family would get by a marriage alliance with the kings of the PÆru Dynasty, and finally agreed. GÃndhÃrÅ submitted to the will of her father, and to live with a husband who was blind. She tied her eyes with a cloth. Áakuni the son of Subala brought GÃndhÃrÅ to HastinÃpura, and gave her to Dh­tarëÂra. With the sanction of BhÅ«ma their marriage took place. Once GÃndhÃrÅ feasted VyÃsa who came tired with hunger and thirst. The hermit was pleased with her and blessed her to have hundred sons. GÃndhÃrÅ became pregnant. But even after two years no delivery took place. She crushed her womb by force and a lump of flesh came out. At that time VyÃsa came there. He cut the lump into hundred pieces and kept them in ghee-pots. GandhÃrÅ had a desire to get a daughter also. VyÃsa who had known it had cut the lump in such a way that there was a small piece in excess. The pots broke by themselves in due course and hundred sons and a daughter were born. The daughter was named DuÓÓalÃ. A son named Yuyutsu also was born to Dh­tarëÂra of a VaiÓya woman. Duryodhana was the eldest of the hundred sons. The children grew up. DuÓÓalà was given in marriage to Jayadratha, the King of Sindhu. (M.B. ùdi Parva, Chapters 109 to 116). 5) %% At this juncture PÃï¬u incurred a curse from a hermit that he would die if his wife touched him. With that PÃï¬u retired to forest with his wives. Dh­tarëÂra was grieved at the separation of his brother. PÃï¬u died in the forest and MÃdrÅ jumped into fire and died with her husband. Dh­tarëÂra asked Vidura to perform their cremation rites. After that Yudhi«Âhira became King. The PÃï¬avas became more and more prosperous. This made the heart of Dh­tarëÂra cloudy. He gave sanction to Duryodhana to transfer the PÃï¬avas to the lac house in VÃraïÃvata. The lac house caught fire and it was rumoured that the PÃï¬avas died in the lac house fire, and Dh­tarëÂra shed crocodile tears, and ordered for the mourning and oblation to be performed. After the marriage of PäcÃlÅ, it came to be known that the PÃï¬avas were alive and that they were living with Drupada. Dh­tarëÂra recalled them and gave them half of the country. The PÃï¬avas made Indraprastha their capital and began to rule the kingdom. Yudhi«Âhira performed the sacrifice of RÃjasÆya (royal consecration). Dh­tarëÂra also took part in the sacrifice. Duryodhana wanted to challenge Yudhi«Âhira to a game of dice. Dh­tarëÂra agreed but advised Duryodhana not to live in enmity with the PÃï¬avas. The game of dice was played, and Yudhi«Âhira lost everything the PÃï¬avas had. Dh­tarëÂra called PäcÃlÅ and told her that she might ask any boon. She requested that her husband Dharmaputra might b{??} exempted from servitude and the PÃï¬avas made free. Dh­tarëÂra compelled her to ask for more boons. She replied that according to law VaiÓyas were eligible for one boon, K«atriya women two boons, Kings three boons and BrÃhmaïas hundred boons, and since she had already taken two boons, she wanted no more. Dh­tarëÂra who was pleased at this reply gave the PÃï¬avas freedom and returned all their lost wealth. Duryodhana wanted to challenge the PÃï¬avas for a game of dice again. Dh­tarëÂra agreed. This time also Yudhi«Âhira lost the game. The PÃï¬avas who had lost everything, were ordered to go to forest for twelve years and to live incognito for one year. The PÃï¬avas went to the forest with PäcÃlÅ. Dh­tarëÂra was grieved. After thirteen years the PÃï¬avas returned. Duryodhana said that not an inch of land would be given to the PÃï¬avas. Dh­tarëÂra felt sorry at this ÁrÅ K­«ïa came to talk about conciliation. Duryodhana wanted to take him a prisoner. But Dh­tarëÂra opposed it. ÁrÅ K­«ïa showed Dh­tarëÂra his ViÓvarÆpa (cosmic form) to see which, K­«ïa gave him sight for the time being for which Dh­tarëÂra was very thankful. The PÃï¬avas and the Kauravas came to Kuruk«etra for BhÃrata-battle. Dh­tarëÂra called Sa¤jaya to him and asked him about the preparations the parties had made for war. Sa¤jaya gave a true description of the battle arrays of both parties. (M.B. ùdi Parva. Sabhà Parva, Vana Parva, and Udyoga Parva). (6) %% The terrible battle began. The heart of Dh­tarëÂra was grieved with sorrow. When Arjuna vowed that he would kill Jayadratha, Dh­tarëÂra cried aloud. When he knew that ÁÃtyaki had destroyed the army of the Kauravas he became dumb with grief. He praised BhÅma's valour and blamed his sons. When Sa¤jaya told him about the fall of Karïa, Dh­tarëÂra fell down unconscious. He rose up again and attended to the noises from the battlefield. He fell down again when he knew that Áalya and Duryodhana were killed. He rose again and cried for a long time. He gathered the women-folk, his people and went to the battlefield. He broke the metal statue of BhÅma and embraced the PÃï¬avas. He asked Yudhi«Âhira to do the mourning and offerings for the dead. It was done accordingly. The PÃï¬avas respected Dh­tarëÂra. But BhÅma scolded them. Dh­tarëÂra and GÃndhÃrÅ were greatly depressed and asked Yudhi«Âhira to permit them to live in forest. Yudhi«Âhira tried to prevent it. He kissed on the head of Yudhi«Âhira. Seeing that they did not eat food he asked them to eat. Yudhi«Âhira saw that they would eat only if he permitted them to live in forest. At last Yudhi«Âhira agreed. Dh­tarëÂra accepted money from Dharmaputra and performed mourning and offerings for the dead on a large scale (M.B. Droïa Parva, Karïa Parva, StrÅ Parva, ÁÃnti Parva and ùÓramavÃsika Parva). 7) %% Afterwards Dh­tarëÂra and GÃndharÅ went to forest. Kunti followed them. All the subjects followed them a long way, crying. Dh­tarëÂra sent them back and entrusted the teacher K­pa and Yuyutsu with the PÃï¬avas. Dh­tarëÂra, GÃndhÃrÅ and KuntÅ lived on the Ganges. From there they came to Kuruk«etra and lived in the hermitage of ÁatayÆpà for a time. During that period NÃrada visited them. The PÃï¬avas and the subjects visited them again. VyÃsa also came there. He took Dh­tarëÂra and the rest of them to the river Ganges and evoked the spirits of those who died in the battle. VyÃsa gave Dh­tarëÂra divine eye to see the departed spirits. After this, at the request of VyÃsa they all returned. Dh­tarëÂra, GÃndhÃrÅ and KuntÅ went to GaÇgÃdvÃra and performed severe penance and were burnt to death in a wild fire. The relatives put their remains in the Ganges. The spirits of the three--Dh­tarëÂra, GÃndhÃrÅ and KuntÅ entered the realm of Kubera. (M.B. ùÓramavÃsika Parva, SvargÃrohaïa Parva). 8) %% ùjamŬha, AmbikÃsuta, ùmbikeya, BhÃrata, BharataÓÃrdÆla, BharataÓre«Âha, Bharatar«abha, Bharatasattama, Kaurava, KauravaÓre«Âha, KauravarÃja, Kauravendra, Kauravya, KuruÓÃrdÆla, KuruÓre«Âha, KurÆdvaha, Kurunandana, KururÃja, KuruvaæÓavardhana, Kuruv­ddha, VaicitravÅrya, Praj¤Ãcak«us etc. have been used as synonyms of Dh­tarëÂra. \<*) It is stated in M.B. ùÓramavÃsika Parva, Chapter 31, Stanza 7 that Dh­tarëÂra was born as the incarnation of a Gandharva having the name Dh­tarëÂra. (See under Dh­tarëÂra III).>\ ## A serpent born to KaÓyapa PrajÃpati by his wife KadrÆ. It is stated in MahÃbhÃrata, Sabhà Parva, Chapter 9, Stanza 9, that this serpent sits in the Durbar of Varuïa and worships him. During the time of emperor P­thu, devas (gods), asuras (demons) and NÃgas (serpents) milked the earth, and the person who milked for the NÃgas was the serpent Dh­tarëÂra (M.B. Droïa Parva, Chapter 69). It is stated in MahÃbhÃrata, Karïa Parva, Chapter 34, Stanza 28, that once this NÃga was admitted into the chariot of Áiva. When Balabhadra RÃma, discarded his body and went to PÃtÃla (nether world, several serpents came to greet him. Dh­tarëÂra was one of them. (M.B. Mausala Parva, Chapter 4, Stanza 15). ## A deva gandharva,. (Semi-god). %% (1) This deva gandharva was the son of the hermit KaÓyapa by his wife Muni. (M.B. ùdi Parva, Chapter 65, Stanza 15). (2) He took part in the birth-celebration of Arjuna. (M.B. ùdi Parva, Chapter 122, Stanza 55). (3) He went to the presence of King Marutta as a messenger of Indra. (M.B. AÓvamedha Parva, Chapter 107, Stanza 2). (4) It was this Gandharva who had taken birth as Dh­tarëÂra, the father of Duryodhana. (M.B. SvargÃrohaïa Parva, Chapter 4, Stanza 15). ## A king who was the son of Janamejaya and the grandson of Kuru, a king of the Lunar dynasty. He had eleven sons: Kuï¬ika and others. (M.B. Chapter 94, Stanza 58.) ## One of the famous sons of VÃsuki. There is a story about this nÃga (serpent) in Jaimini, ùÓvamedha Parva, Chapter 39. After the BhÃrata-battle, Yudhi«Âhira performed horsesacrifice. Arjuna led the sacrificial horse. He travelled far and wide and reached ManalÆr. At the instruction of UlÆpÅ, BabhruvÃhana confronted his father. A terrible fight ensued and BabhruvÃhana cut off the head of Arjuna. CitrÃÇgadà sent BabhruvÃhana to the 'NÃgaloka' (the world of serpents) to bring the jewel 'M­tasa¤jÅvinÅ' to restore her husband to life. The keeper of this jewel, which was under the custody of serpent Áe«a was Dh­tarëÂra, the son of VÃsuki. Knowing that it was not easy to get the jewel, BabhruvÃhana fought with Dh­tarëÂra. After a terrible fight he got the jewel. But Dh­tarëÂra, who did not want Arjuna to come to life again, stole the head of Arjuna, by the help of his sons and threw it into the hermitage of DÃlbhya. ## A daughter born from TÃmrà the wife of KaÓyapa PrajÃpati. TÃmrà had five daughters: Krau¤cÅ, BhÃsÅ, ÁyenÅ, Dh­tarëÂrÅ and ÁukÅ. Of these, from Krau¤cÅ, the owls, the BhÃsas from BhÃsÅ, the eagle and vulture from ÁyenÅ, the swans and the ruddy goose from Dh­tarëÂrÅ were born in the world. (This occurs in VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 14). ## A king who took the side of the Kauravas. (M.B. Áalya Parva, Chapter 6, Stanza 3). ## The brother of SuvarmÃ, the king of Trigarta, and KetuvarmÃ. Arjuna led the sacrificial horse of AÓvamedha performed by Yudhi«Âhira after the BhÃrata war. SÆryavarmà the king of Trigartta, confronted Arjuna and was defeated. Ketuvarmà who came next was also killed. Dh­tavarmà came next. He showered arrows on Arjuna and inflicted wound on his hand, and the famous bow, GÃï¬Åva fell from his hand. Arjuna grew angry and fought so fiercely that eighteen famous and mighty Trigartta warriors fell. At last Dh­tavarmà fell at the feet of Arjuna and begged for pardon and accepted the supremacy of Yudhi«Âhira. (M.B. AÓvamedha Parva, Chapter 74). ## (GHãTAVATý). A famous river. M.B. BhÅ«ma Parva, Chapter 9). ## A king of the family of YayÃti. (BhÃgavata, Skandha 9). ## A daughter of PrajÃpati Dak«a. She was one of the wives of Dharmadeva. MÃdrÅ, the mother of Nakula and Sahadeva, was the rebirth of Dh­tÅ. (M.B. ùdi Parva, Chapter 67). Dh­ti had given birth to Niyama when she was the wife of Dharmadeva, who had married ÁraddhÃ, Lak«mÅ, Dh­ti, Tu«Âi, MedhÃ, Pu«Âi, KriyÃ, BuddhÅ, LajjÃ, Vapus, ÁÃnti, Siddhi and KÅrti, thirteen of the daughters of Dak«a. Vi«ïu PurÃïa, AæÓa I, Chapter 7). ## A ViÓvadeva god. (M.B. AnuÓÃsana Parva, Chapter 91). ## The son of VÅtahavya, the king of Videha. He was a contemporary of VyÃsa and VicitravÅrya the king of the Kurus. BahulÃÓva was the son of this Dh­ti. (M.B. ùdi Parva). ## A king of the family of YayÃti. (BhÃgavata, Skandha 9). ## An ancient country in KuÓadvÅpa (the island of KuÓa). (M.B. BhÅ«ma Parva, Chapter 12, Stanza 13). ## See under Dh­«Âabuddhi. ## I. 1) %% Manu SvÃyambhuva the son of BrahmÃ, had two sons named Priyavrata and UttÃnapÃda. They were mighty heroes and of righteous character. UttÃnapÃda had two wives, Suruci and SunÅti. Suruci gave birth to Uttama and SunÅti to Dhruva. UttÃnapÃda showed more favour towards Uttama and Suruci. But he looked upon Dhruva and his mother with disfavour. Once Uttama sat on the lap of his father when the latter was sitting on the throne. Seeing this, Dhruva wanted to sit along with his brother. But fearing the displeasure of Suruci, who was also there, the King did not take Dhruva on to his lap. Seeing the endeavour of Dhruva, Suruci said to him, "Child, if you wish to sit on the lap of your father, you ought to have been born in my womb. You cherish high ambition which you do not deserve." These words of Suruci were not palatable to Dhruva who ran to his mother and sat on her lap. When SunÅti knew what had happened she shed tears. After a few moments Dhruva stood up and made a vow. "I will get a position unattainable even for my father, by my own endeavour." He then started for the forest. He attained self-renunciation even in childhood becoming a disciple of hermits and performing severe penance. Dhruva began penance in the forest of Madhuvana on the river JamunÃ. SunÅti came and tried to take him to the palace. But he did not return. He intensified his penance more and more. At last MahÃvi«ïu appeared before him. Dhruva requested for a lofty, and eternal place which would become a prop of the world. Accordingly, Vi«ïu pointed out to Dhruva, a noble place, higher than the planets, stars Saptar«is (Ursa Major) and the devas who travelled in aeroplanes. MahÃvi«ïu said that Dhruva would live in a lofty place as a star till the end of the Kalpa and his mother SunÅti would also remain as a star near Áiva as long as Dhruva lived (Vi«ïu PurÃïa, AæÓa 1, Chapters 11 and 12). 2) %% MahÃvi«ïu appeared before Dhruva and revealed his previous birth. Dhruva was a Brahmin in his previous birth. He used to meditate on Vi«ïu with concentration of mind. In course of time he befriended a prince who was a youth, of beautiful and bright complexion, enjoying all the pleasures of the world. Attracted by the position and status of the prince, the Brahmin wanted to become a prince. MahÃvi«ïu granted his wish. Accordingly Dhruva took his next birth as the son of UttÃnapÃda. (Vi«ïu PurÃïa, AæÓa 1, Chapter 12). 3) %% After receiving the boon from MahÃvi«ïu, Dhruva returned. All who were there embraced Dhruva. Years passed by. UttÃnapÃda left his kingdom to Dhruva and became a forest householder. Dhruva became King. The King Dhruva married BrÃhmÅ, the daughter of ÁiÓumÃra a PrajÃpati. The queen gave birth to two sons Kalpa and Vatsara. Dhruva married Ilà the daughter of VÃyu (wind). She gave birth to a son named Utkala. Uttama remained unmarried. While he was hunting in the forest a Yak«a (a demi-god) killed him. Suruci was caught in wild fire and died. Hearing about the death of Uttama, Dhruva took his weapons and reached the realm of the Yak«as. He stood at their gate and challenged them for battle. One lac and thirty thousand Yak«a warriors fought with Dhruva. Dhruva destroyed the entire army. The Yak«as began illusive and magical arts. Dhruva overcame that also. At last Kubera himself appeared before Dhruva and blessed him. They got him into a plane and placed him in a place higher than all the planets. (Vi«ïu PurÃïa, BhÃgavata). 4) %% Two sons named Ái«Âi and Bhavya were born to Dhruva by his wife Áambhu. SucchÃyà the wife of Ái«Âi gave birth to five sinless sons named Ripu, Ripu¤jaya, Vipra, V­kala and V­katejas. B­hatÅ the wife of Ripu gave birth to CÃk«u«a of extreme bright complexion. Manu was born to CÃk«u«a by his wife Pu«karaïÅ the daughter of VÅraïaprajÃpati and included in the children of Varuïa. Ten sons were born to the bright Manu by his wife Na¬valÃ, daughter of PrajÃpati VairÃja. These ten bright sons were Kuru, PÆru, Áatadyumna TapasvÅ, SatyavÃn, Áuci, Agni«ÂomÃ, AtirÃtra, Sudyumna, and Abhimanyu. ùgneyÅ, the wife of Kuru gave birth to six children. They were AÇga, Sumanas, KhyÃti, Kratu, AÇgiras and Áibi. A son named Vena was born to AÇga by his wife SunÅthÃ. Hermits churned the right hand of Vena to obtain children. As a result of churning Vaineya was born from the right hand of Vena. That King is the famous P­thu. This P­thu milked the earth for the prosperity of his subjects. (Vi«ïu PurÃïa, AæÓa 1, Chapter 13). 5) %% The origin of the river GaÇgà was through the hole at the top of the shell of the mundane egg. It flowed down and fell on the highest part of heaven. That place is called Vi«ïupÃda. Sitting in this Vi«ïupÃda, Dhruva does penance to Vi«ïu. So this place got the name Dhruvamaï¬ala. (DevÅ BhÃgavata, Skandha 8). ## He was the son of Nahu«a and the brother of YayÃti. (M.B. ùdi Parva, Chapter 75, Stanza 30) ## A king. He sits in the council of Yama and serves him. (M.B. Sabhà Parva, Chapter 8, Stanza 10) ## A warrior who fought on the side of the Kauravas against the PÃï¬avas. He was killed by BhÅmasena (M.B. Droïa Parva, Chapter 155, Stanza 27) ## A king who supported Yudhi«Âhira. (M.B. Droïa Parva, Chapter 158, Verse 39). ## A son born to Dharmadeva by his wife DhÆmrÃ. He was one of the a«Âa Vasus (eight Vasus) (M.B. ùdi Parva, Chapter 66, Stanza 19). ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 75). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 4). ## A king of Kosala. During the reign of this King there was prosperity in Ayodhyà and the people were virtuous. This king had two wives Manoramà and LÅlÃvatÅ. A son named SudarÓana was born to ManoramÃ. After a month the second wife also gave birth to a son named Áatrujit. The King was much pleased and both sons were brought up alike. As Áatrujit was cleverer than SudarÓana people loved Áatrujit more. Once Dhruvasandhi went to the forest for hunting and was killed by a lion in the forest. According to the custom SudarÓana became King. LÅlÃvatÅ, the mother of Áatrujit was the daughter of the King of UjjayinÅ. Her desire was to make Áatrujit the King. ManoramÃ. the mother of SudarÓana was the daughter of the King of KaliÇga. Hearing about the death of Dhruvasandhi, the kings of UjjayinÅ and KaliÇga arrived at AyodhyÃ. The King of UjjayinÅ got angry because SudarÓana was made king and began war. The King of KaliÇga took the side of SudarÓana. A terrible battle was fought in Ayodhyà as to who should be the heir to the throne. In the battle YudhÃjit, the King of UjjayinÅ, killed VÅrasena, the king of KaliÇga. SudarÓana and his mother Manoramà were in a sorry plight. According to the advice of minister Vidulla, Manoramà and SudarÓana fled from the capital. Vidulla and the maid of Manoramà accompanied them. In two days they reached GaÇgÃtaÂa. They were caught by fishermen thieves and they lost everything they had. At last with the help of a boat they crossed the Ganges and reached TrikÆÂa. They went to the hermitage of BharadvÃja who was doing penance there. He gave them protection. After making Áatrujjit King, YudhÃjit began to search for Manoramà and SudarÓana. He got news that they lived in CitrakÆÂa. YudhÃjit went there with an army. But he could not get them out of the hermitage of BharadvÃja. Manoramà and SudarÓana lived safely in the hermitage. Once Vidulla came to the hermitage of BharadvÃja to enquire about ManoramÃ. Seeing the old man the hermit boys called out "KlÅba KlÅba." Prince SudarÓana heard only "KlÅ". The syllable 'KlÅ' is the spell called 'KÃmarÃja bÅjamantra'. Without knowing its meaning SudarÓana called out 'KlÅ' several times. With that the prince got a special power. Six more years passed. The prince became eleven years old. By this time BharadvÃja had taught the prince Vedas, ÁÃÓtras, etc. The prince was a devotee of DevÅ. DevÅ appeared before him and gave him a bow and a quiver which would never become empty, and an impenetrable armour. SudarÓana married ÁaÓikalà the daughter of the King of KÃÓÅ. Ni«Ãda, the King of Á­Çgiverapura, was a friend of Dhruvasandhi. He gave SudarÓana a chariot which SudarÓana rode through the forest. With the help of the King of KÃÓÅ and others SudarÓana recaptured AyodhyÃ. He made Vidulla his minister and ruled over the country for a long time. (DevÅ BhÃgavata, Skandha 3). ## A set of deified manes (Pit­s) who form a gaïa (Áiva's hosts of deities). This Gaïa is seen to have attended the sacrifice of Dak«a. (M.B. ÁÃnti Parva, Chapter 284, Stanza 8.) ## A river. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 18). ## A holy place. The wishes of those who take three days' fast in this holy place are realised. (M.B. Vana Parva, Chapter 84, Stanza 22). ## The wife of King AjamŬha of Puru dynasty By this wife, a son named ãk«a was born to AjamŬha. (M.B. ùdi Parva, Chapter 94, Stanza 32). ## The wife of King Yama (God of Death). (M.B. Vana Parva, Chapter 117, Stanza 9). ## II. The wife of hermit MÃrkaï¬eya. (M.B. AnuÓÃsana Parva, Chapter 146, Stanza 4). ## A hermit. This hermit was a luminary in the Durbar of Indra. (M.B. Sabhà Parva, Chapter 7). ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 64). ## A daughter of PrajÃpati Dak«a. She became the wife of Dharmadeva. Two sons, Dhruva and Dhara were born to the couple. (M.B. ùdi Parva, Chapter 66, Stanza 19). ## A Pracetas (BhÃgavata, Skandha 4). ## The third son of P­thu, the son of Vena. Five sons were born to P­thu by his wife Arcis. On the death of P­thu, his elder brother's son VijitÃÓva appointed DhÆmrakeÓa as the governor of southern countries. (BhÃgavata, Skandha 4). ## A son of Bharata. Five sons named Sumati, Rëtrabh­t, SudarÓana, Varaïa and DhÆmraketu were born to Bharata by his wife Pa¤cajanÅ. (BhÃgavata, Skandha 5). ## A king of the Ik«vÃku dynasty. ## A minister of RÃvaïa. %% Brahmà created the RÃk«asa (giant) Heti. The son VidyutkeÓa was born to him of his wife BhayÃ. SukeÓa was born to VidyutkeÓa by his wife SÃlakaÂaÇkÃ. SukeÓa married DevavatÅ. Three sons, MÃlyavÃn, SumÃlÅ and MÃlÅ were born to the couple. To SumÃlÅ, by his wife KetumatÅ, fourteen children were born: Prahasta, Akaæpana, VikaÂa, KÃlakÃmukha, DhÆmrÃk«a, Daï¬a, SupÃrÓvÃ, SaæhrÃda, PrÃkvÃda, BhÃsakarïa, Veka, Pu«potkaÂa, Kaikasi, and KumbhÅnasi; most of them were ministers of RÃvaïa. (Uttara RÃmÃyaïa). 2) %% DhÆmrÃk«a was one who worked in all the branches of administration of the state. In all the battles fought by the RÃk«asas DhÆmrÃk«a was present. He was also called DhÆmralocana. He was killed in the battle of RÃma and RÃvaïa at the hands of HanÆmÃn. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Chapter 51). ## A king of the Ik«vÃku dynasty. He was the son of Sucandra and the father of Sa¤jaya. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 47). ## A notorious Asura. He was the son of the Madhu KaiÂabhas. Brahmà was born in the lotus from the navel of Vi«ïu, who was lying in meditation on the surface of water. From the ear-wax of Vi«ïu two asuras--Madhu and KaiÂabha sprang up. They terrified Brahmà by shaking the stalk of the lotus. Brahmà became terribly afraid of the asuras and ran about on the surface of water. Hearing the cry of Brahmà Vi«ïu awoke, but he could not defeat the asuras. Vi«ïu decided to employ 'SÃma' (conciliation) the first expedient. The arrogant demons ordered Vi«ïu to ask of them any boon. Vi«ïu replied. "If it is so, you must be killed by me." They could not but give the boon. They agreed to the request of Vi«ïu and said: "But we must be killed in an atmosphere, which is not cloudy." Vi«ïu killed them when the atmosphere was clear. A son named Dhundhu had been born to Madhu and KaiÂabha. Because Vi«ïu had killed his fathers Dhundhu decided to take revenge on Vi«ïu and the Gods. With this idea in view Dhundhu began to do penance in the sandy desert of UjjÃlaka in Marudhanva. Standing on one leg he did penance for thousands of years. Then Brahmà appeared before him and gave the boon that he would not be killed by Devas, DÃnavas (asuras), Gandharvas (Demi-gods), RÃk«asas (demons), Yak«as (paragods) and Uragas (serpents). Having got this boon, he lived under sand in the desert of UjjÃlaka. His idea was to destroy the gods. A hermit named UttaÇka had erected his hermitage in another part of Marudhanva and began penance. By his penance he made Vi«ïu appear before him and then made a request that Dhundhu's activities be put a stop to. Vi«ïu replied "UttaÇka! Dhundhu has become a curse to the three worlds. There is a king named KuvalÃÓva, born of the dynasty of Ik«vÃku. He will kill Dhundhu." Saying these words, Vi«ïu disappeared. UttaÇka went to the palace of KuvalÃÓva and told him what Vi«ïu had said. KuvalÃÓva and his sons went to the forest and killed Dhundhu in a fight. From that day KuvalÃÓva came to be known by the name DhundhumÃra,\<*>\ which meant 'the killer of Dhundhu. (M.B. Vana Parva, 4 Chapters from 201). \<*) Dhundhu was the son of KaÓyapa, born of Danu. It was to kill Dhundhu that Vi«ïu incarnated a VÃmana, VÃmanapurÃna Chapter 8.>\ ## An ancient King who lived on vegetable food only. (M.B. AnuÓÃsana Parva, Chapter 115, Stanza 66). ## See under Gokarïa. ## See under Gokarïa. ## A king of the Ik«vÃku dynasty. (See under KuvalÃÓva). He was also called KuvalayÃÓva ## A wicked King. ViÓalyà was his wife. Even at the marriage of his son this wicked King remained indifferent. He indulged in sexual activities with a ÁÆdra woman. Not much later he killed her. As soon as her brother knew about this he ran to the palace and killed the King DhundhumÆka along with his wife. Because he was killed by a ÁÆdra, the family of the King faced destruction. His son was also wicked like his father. But on the advice of a sage he begant o utter (the five-syllabled and six-syllabled mantras of Áiva) in consequence of which, his parents were redeemed. (LiÇga PurÃïa). ## An Asura. It is stated in GaïeÓa PurÃïa that this asura went to the house of KaÓyapa in the shape of a parrot and tried to kill GaïeÓa who had incarnated in the house of KaÓyapa, but was killed by him. ## A country in ancient India. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 18). ## A King of ancient India. (M.B. ùdi Parva, Chapter 1, Stanza 238). ## A serpent born in the family of Kaurava. He fell in the sacrificial fire of King Janamejaya and was burnt to death. (M.B. ùdi Parva, Chapter 57, Stanza 13). ## The daughter of the hermit Harimedha, who lived in the sky, according to the order of the Sun. (M.B. Udyoga Parva, Chapter 110, Stanza 13). ## A country in ancient India. (M.B. BhÅ«ma Parva, Chapter 83). ## The son of ùpa who is one of the eight Vasus. ùpa had four sons called Vaitaï¬a, Árama, ÁÃnta and Dhvani. (Vi«ïu PurÃïa, ùæÓa 1, Chapter 15). ## A king. He was the son of Lak«maïa. (See ãgveda Index). ## A hermit of the period of the ãgveda. AÓvinÅdevas rescued the hermits TurvÅti, DabhÅti, Dhvasanti and Puru«anti from danger. ãgveda, Maï¬ala 1, AnuvÃka 16, SÆkta 112). ## (Meditation). Even from ancient times the people of BhÃrata believed that heaven could be attained by meditation. There are scientific methods of meditating upon God. They are described below: The root "dhyai", means "to think". DhyÃna (meditation) means thinking of God with concentration. God is invisible and figureless. We can meditate only upon some material that contains the attributes of God. So dhyÃna (meditation) is to fix the mind on the object of meditation, and to imagine that particular object in a particular place and to concentrate the mind upon it. One who casts off his body, while engaged in meditation attains 'SÃyujya' (oneness with God). He who can meditate upon God, with concentration of mind even for a moment or two can attain heaven. The fruits he attains are far greater than the fruits attained by performing great sacrifices and offerings. For meditation, there are four factors: DhyÃtà (the meditator), DhyÃna (the act of meditation) Dhyeya (the object meditated upon) and DhyÃnaprayojana (the attainment by meditation). He who indulges in meditation is the meditator. The act done by him is meditation. That which is meditated upon is the object of meditation. What the meditator obtains as a result of his meditation is the attainment. A meditator should be wise and virtuous, should have attention and patience, devoted to Vi«ïu and always energetic. We can meditate upon God, walking, standing, sleeping and awake. God should be consecrated in the centre of the lotus chair of the heart and be worshipped with devotional meditation. It is to give practice in fixing the mind firmly on a particular object, that the sages say that some visible material object should be given to meditate upon, in the early stage of meditation. When concentration of mind is obtained by meditating upon a visible object, it will be possible for us to meditate upon an object which is not amenable to our senses. When engaged in meditation we should be thinking "Ahaæ Brahmà jyotirÃtmà vÃsudevo vimukta Oæ". (I am BrahmÃ, the light, the Spirit, VÃsudeva, and Vimukta (having no connection with anything), OM). (Agni PurÃïa, Chapter 374). #<ÖIBHAKA># A prince who, puffed up by the power of boons and blessings from the gods, tried to harm sage DurvÃsas. BalabhadrarÃma killed him. The following account occurs in the Bhavi«ya PurÃïa. Brahmadatta, King of SÃlva, had two wives. No children were born to them for several years. Brahmadatta's minister, Mitrasaha, also had no children. Mitrasaha was a brahmin and a scholar. On his advice, Brahmadatta, with his wives, went to KailÃsa and performed tapas to please Áiva to get children. As a result of ten years' rigorous tapas Áiva was pleased and blessed him that two sons would be born to him. Later his wives gave birth to two sons. The son of the eldest queen was named Haæsa and that of the second queen was named Öibhaka. At this time a son was also born to Mitrasaha, the minister by the blessing of Vi«ïu. That child was named JanÃrdana. Haæsa and Öibhaka were spoilt, but JanÃrdana was a bhakta of Vi«ïu. Haæsa and Öibhaka performed tapas in their childhood to please Áiva and got invincible power and arrows. After that they became lokakaïÂakas (torturers) and went round the world. Once they went to KaÓyapa's ÃÓrama and destroyed the place of worship. After that they went to the ÃÓrama of DurvÃsas. There they tortured the sages and made the sages naked who were wearing only loin cloth. Then they returned. Enraged by these, sage DurvÃsas went to DvÃrakà taking the destroyed loin-cloth and other articles. ÁrÅ K­«ïa and his courtiers stood up and saluted him when they saw DurvÃsas coming like saæhÃrarudra. On hearing the news, ÁrÅ K­«ïa assured him that he would kill Haæsa and Öibhaka and sent him back pacified. Haæsa and Öibhaka began a rÃjasÆya. They sent JanÃrdana to ÁrÅ K­«ïa with the message that he should either fight with them or give them tribute (in the form of money). JanÃrdana went to DvÃrakÃ, just as AkrÆra, a devotee of Vi«ïu, went to Ambìi with the message of Kaæsa. Immediately K­«ïa and Balabhadra with the chief Ministers like SÃtyaki went to SÃlva. In the war that followed ÁrÅ K­«ïa killed Haæsa and Bala. BhadrarÃma killed Öibhaka. (M.B. Bhavi«ya Parva, Chapter 103-129). ## A sub-division of the Sabhà Parva of MahÃbhÃrata. It comprises of Chapters 25 to 32 of Sabhà Parva. ## A river. The MahÃbhÃrata, (BhÅ«ma Parva, Chapter 9, Verse 18) states that the water of this river was used for drinking by the people in India. ## DÅk«Ã is the vrata that expels sin and increases J¤Ãna (wisdom). Those who are to be blessed fall into three categories. The person who belongs to the first category is called Vij¤Ãnakala; the second is Pralayakala; and the third is Sakala. Vij¤Ãnakala is free from sin alone. Pralayakala is free from sins and Karmans. Sakala has everything from Kalà to the earth. The DÅk«Ãs to be practised by the three classes of persons are of different kinds. DÅk«Ã is classified into two: "NirÃdhÃra and SÃdhÃra. NirÃdhÃra DÅk«Ã is performed for the sake of Vij¤Ãnakala and Pralayakala. SÃdhÃra DÅk«Ã is prescribed for the third class of people, the Sakalas. ## (KhaÂvÃÇga). A mighty king of the Ik«vÃku dynasty. (1) %% See DaÓaratha's Genealogy. 2) %% DilÅpa is counted as one of the noblest kings. His reign was extremely popular. But even after a long period of married life, he had no issue. His queen was Sudak«iïÃ, the princess of Magadha. In order to get Vasi«Âha's advice, DilÅpa and Sudak«iïà went to the sage's ÃÓrama. After hearing about their grievance, Vasi«Âha meditated for a little while and described why the royal couple were not blessed with children:--"Long ago, DilÅpa had paid a visit to Indra. While returning after the visit, he passed by KÃmadhenu who was lying under the shade of Kalpav­k«a. He paid no heed to her, as he did not see her. The divine cow (KÃmadhenu) took this as a personal slight to her and cursed the King that he would not have children until he served and propitiated her daughter, NandinÅ. Neither the King nor his charioteer was aware of the curse. KÃmadhenu has now gone to PÃtÃla (underworld) to attend a sacrifice of Varuïa. Therefore DilÅpa and his queen should attend on and propitiate her daughter, NandinÅ." From the next morning the King and queen began to offer their services to NandinÅ. The King followed her as her shadow. After twentyone days, one morning NandinÅ went to graze in a dense forest. As usual, the King also followed her. As they reached the middle of the woods, the King was enchanted for a moment by the charm of the Sylvan scenery. Just then, on turning round he saw a lion springing towards NandinÅ to prey upon her. Suddenly he took up his bow and aimed an arrow at the lion, but to his great amazement, his hands were paralysed. The lion spoke to him as follows:--"O King, you need not exert yourself in vain. I am the servant of Lord Áiva. This holy deodar tree which you see in front of us, was planted and tended by PÃrvatÅ. My task is to protect this tree. PÃrvatÅ and lord Áiva have authorized me to kill and eat the animals which come this way. Therefore this cow is my food." The king was in a fix. He begged the lion to spare NandinÅ and to eat his (king's) body instead. The lion agreed. The King put down his arms and stood bowing down in front of the lion. Hearing the words, "Beloved child, arise" he looked up, and the lion had vanished. Just then NandinÅ told him that it was she herself who had done this to test him. The King and NandinÅ then returned to the ùÓrama. As a result of NandinÅ's blessing, the King's wife bore a son who later became the celebrated emperor Raghu. (Padma PurÃïa, Uttara Khaï¬a, Chapter 198). (3) %% Once a powerful Asura named VÅrasena attacked VaiÓravaïa. When lord Áiva came to know of it he tried to defeat VÅrasena, but in vain. At Áiva's request, MahÃvi«ïu entered the scene. He was also unable to subdue the Asura. Vi«ïu advised VaiÓravaïa to seek the help of DilÅpa. DilÅpa went to AlakÃpurÅ and encountered VÅrasena. Under the shower of arrows fram DilÅpa, blood began to flow from the body of VÅrasena. But each drop of his blood came to life as a new VÅrasena and all those VÅrasenas continued a ceaseless battle with DilÅpa. At last DilÅpa prayed to RakteÓvarÅ who suddenly appeared and drank all the blood. In this way the king managed to kill VÅrasena. (Kampa RÃmÃyaïa, Yuddha KÃï¬a). (4) %% Once king DilÅpa led a saintly life on the bank of GaÇgÃ, the sacred place worshipped by Devas, ã«is and Gandharvas. With religious practices and offering pÆjà to Devas, ã«is and Pit­s, he spent time in prayer and meditation. One day he happened to meet Vasi«Âha, and paid homage to him. The sage Vasi«Âha described to him all the places of sacred waters and explained the greatness of each. (See under KhaÂvÃÇga). (Padma PurÃïa, Chapter 10). ## A serpent born in KaÓyapa family. There is a reference to this serpent in MahÃbhÃrata, Udyoga Parva, Chapter 103, Verse 15. ## A sacred place. It was at this place that AmbÃ, the daughter of the King of KÃÓÅ performed austere tapas (Penance). (See under AmbÃ). #<ÖIõÖIKA># A rat who played a part in Bi¬ÃlopÃkhyÃna. The story runs as follows: Once a cat performed tapas, holding his hands up, on the banks of the Ganges, when the found no way to get food. Seeing the devotion of that cat all living beings birds and animals began to worship him. Once the cat called all rats and told them: "One cannot do spiritual and physical deeds at the same time. So I will look after your spiritual affairs. You should attend to my physical needs. That is, bring me food, bathe me in the Ganges, all these are your duties." The rats agreed to do so. They took him to the Ganges, bathed him and gave him food. But, the cat, whenever he got a chance caught a rat and ate it up The cat's health improved day-by-day and the number of rat's began to decrease. Among them, there was a clever rat named Öim¬ika. He called all the other rats and organized a secret conference. The subject of discussion was the cruel deeds done by the cat to the rats. The next day Öiæ¬ika went secretly to examine the ways of living of the cat. The cat ate Öiæ¬ika. After 40 days the rats came to know that Öiæ¬ika was missing. They assembled secretly. They elected a rat named Kokila as their leader. Under his leadership the rats declared independence and left the place. The cat also went his own way finding no means to get food. (M.B. Udyoga Parva, Chapter 160). ## A Sanskrit dramatist who lived between the second and fifth centuries A.D. "DhÅranÃga" was his other name. The Sanskrit drama "KUNDAMùLù" which is based on Uttara RÃmÃyaïa and has six acts, was composed by DiÇnÃga. DiÇnÃga, the Buddhist preacher and this DiÇnÃga are two different persons. VinÃyakà and Áiva are praised in the introductory stanzas of KundamÃlà (A.B. Keith: Classical Sanskrit literature). ## A King who lived in DvÃpara Age. He was a mighty and famous Vai«ïava. But his childless life distressed him very much. Once he consulted GÃlava about his plight. GÃlava assured him that if he performed a human sacrifice, a son would be born to him. A handsome, scholarly and highly-born man was to be sacrificed into the fire, A cripple, a dark-skinned man or a crude fellow was unsuitable for the purpose. The King's servants scoured the villages and towns looking for such a perfect man, but in vain. At last they reached a country called DaÓapura, inhabited by noble BrÃhmaïas. The women of that place were reputed for their charming eyes. No man could resist their fascination. In that lovely city there lived a BrÃhmaïa named K­«ïadeva with his virtuous wife and three sons. The King's servants requested K­«ïadeva to give one of his sons to be sacrificed. They offered four lakhs of gold coins as price. The BrÃhmaïa and his wife cried bitterly and K­«ïadeva offered himself instead of his sons. The royal servants seized one of his sons after throwing gold coins in the house and prepared to take him away. At this stage the second son of K­«ïadeva came forward and volunteered himself. They agreed and he accompanied them to the palace. On their way they met the sage ViÓvÃmitra. He asked them to release the boy but they refused to set him free. The sage followed them to the palace and undertook to perform a sacrifice which would bless the King with progeny without a human sacrifice. The King accepted the offer and thus the boy was saved. (Padma PurÃïa, Chapter 12). ## A character in Guïìhya's B­hatkathÃ. DÅpakarïi was a King. He had a wife named ÁaktimatÅ. One day while she was sleeping in the garden she was bitten by a snake and she died. Distressed by her departure, DÅpakarïi accepted Brahmacarya. He was deeply grieved because he had no son to succeed to his throne. One day Áiva appeared to him in a dream and told him thus:--"When you pass through the forest, you will come across a youth riding a lion. Take him to your palace; he will be your son." DÅpakarïi woke up happily. He had faith in his dream. One day he went to a distant forest for hunting. There he saw a very handsome boy riding on a lion. He was reminded of his dream when the boy dismounted and the lion walked away slowly to a nearby stream to drink water. At once DÅpakarïi shot an arrow at the lion. Suddenly the lion gave up its animal shape and transformed itself into a man and spoke to the King as follows:-- I am a Yak«a named SÃta and a friend of VaiÓravaïa. Once when I went to bathe in the river GaÇgÃ, I happened to see a ã«i virgin and I fell in love with her. I married her according to the GÃndharva rules. The ã«is who came to know of it turned us into a lion couple by their curse. When we fell at their feet and begged pardon, they gave her a blessing that a son would be born to her and that I would fall under your arrow. After that we were wandering about as a lion-couple and in due course she became pregnant. In the fullness of time she gave birth to this boy and then was liberated from the curse. I have been bringing him up by giving the milk of lionesses. Now, by being hit by your arrow, I am also released from the curse. From this time kindly receive this mighty youth as your own." After saying this, the Yak«a vanished. DÅpakarïi returned to the palace, taking the boy with him. Since he was carried by SÃta, the boy was named "SÃtavÃhana". When he grew up into a youth, DÅpakarïi handed over the rule of the kingdom to him and entered into VÃnaprastha. In course of time SÃtavÃhana became an emperor. (KathÃsaritsÃgara, KathÃpÅÂha lambaka, 6th TaraÇga.). ## Son of Manu Uttama Uttama was the third Manu. He had three sons--Aja, ParÃsu and DÅpta. (Vi«ïu PurÃïa, Part 3, Chapter 1). ## A King of olden times. (M.B. ùdi Parva, Chapter 1, verse 237). ## A K«atriya tribe. PurÆravas, the renowned King was born in this family. (M.B. Udyoga Parva, Chapter 74). ## A ViÓvadeva. (M.B. AnuÓÃsana Parva, Chapter 91, verse 31). ## A ViÓvadeva. (M.B. AnuÓÃsana Parva, Chapter 91, Verse 34). ## A king of Magadha. He was killed by PÃï¬u. (M.B. ùdi Parva, Chapter 112, Verse 27). ## One of the hundred sons of Dh­tarëÂra. BhÅmasena killed him in BhÃrata War. (M.B. BhÅ«ma Parva, chapter 96, Verse 26). ## A pious King. There are conflicting versions about him in the PurÃïas. ## A Yak«a who was the elder brother of the Yak«a Pu«padatta. (KathÃsaritsÃgara, (KathÃpÅÂhalambaka, 2nd TaraÇga). ## A dÃnava (asura) born to KaÓyapa by his wife Danu. (M.B. ùdi Parva, Chapter 65, Verse 30). ## A rabbit. A character in one of the stories of the Pa¤catantra illustrating the dangers of trusting mean or wicked people. (See under Pa¤catantra). ## One of the hundred sons of Dh­tarëÂra. ## A K«atriya King. He traces his ancestry from a part of the Asura, V­«Ã Parva. MahÃbhÃrata (Udyoga Parva, Chapter 4, Verse 12) states that the PÃï¬avas had sent an invitation to him at the time of the Kuruk«etra battle. ## (DýRGHALOCANA). One of the hundred sons of Dh­tarëÂra. He was killed by BhÅmasena in the BhÃrata War. (M.B. Droïa Parva, Chapter 127). ## A holy place. He who visits this holy place will derive the blessings of having performed the AÓvamedha and RÃjasÆya sacrifices. (M.B. Vana Parva, Chapter 82). ## A son of DÅrghaÂamas. (ãgveda, Maï¬ala 1, AnuvÃka 112, SÆkta 117). ## A great Muni. 1) %% AÇgiras, the son of BrahmÃ, had two sons, Utathya and B­haspati. One day when Utathya was away from home, B­haspati approached his elder brother's wife, MamatÃ, who was pregnant at the time, and tried to have sexual union with her. But she tried to dissuade him and said--"The child in my womb, born from Utathya's semen has already mastered Vedas and VedÃægas. Your semen is also equally powerful. How can my womb bear the combined force of the two semens? So please refrain from this attempt of yours." But even after hearing these words of his sister-in-law, B­haspati was not able to control his passions. At the time of the intercourse, when the semen of B­haspati entered the womb, the child within it cried out--"Father ! this passion is improper. Two persons have no place here. So withdraw your semen." B­haspati did not heed the request. The child in the womb repelled the semen that entered the womb with his foot and it dropped on the floor. B­haspati who became angry, cursed the child. As a result, the boy was born blind. He got the name "DÅrghatamas" because he was born blind. (M.B. ùdi Parva, Chapter 104). 2) %% In brilliance of parts, DÅrghatamas\<*>\ equalled B­haspati. DÅrghatamas, who was born blind, married Pradve«i, a BrÃhmaïÅ. The couple had many children, chief of whom was Gautama. But after the birth of the children, DÅrghatmas fell into evil ways and became an object of hatred and contempt. The inmates of ÃÓramas dubbed him a sinner. His wife, was disgusted with him. One day, the enraged DÅrghatamas, in his fury cursed women as a whole and Pradve«Å could not control her anger. She, with the help of Gautama and other sons made a raft and placing DÅrghatamas on it, floated it down the river GaÇgÃ. The King Bali happened to see the raft floating down the river. He sent men to bring the boat to the bank. The King recognized DÅrghatamas and asked the Muni to beget brilliant and intelligent children by his queen. DÅrghatamas agreed and the King sent the queen Sude«ïà to him. The queen who did not find pleasure in the company of the blind and decrepit Muni sent a nurse to him. The nurse bore to him Kak«ÅvÃn and ten other sons all of whom became great scholars. After some years the King came to know that the mother of those boys was the nurse. Then he sent Sude«ïà again to the Muni. DÅrghatamas, after touching her body blessed her and five sons, AÇga, VaÇga, KaliÇga, Puï¬ra and ÁuÇga were born to her. They founded five Kingdoms which were known by their names respectively. They are known by their modern names: BhÃgalpura, BengÃl, ùndhra, RÃjasÃhi and TÃmravika. 3) %% (1) DÅrghatamas had another wife named UÓik. (ãgveda, 1st Maï¬ala, 16th AnuvÃka, 112th SÆkta.) (2) DÅrghatamas continues to be in the assembly of Indra offering worship to him (Indra). (M.B. Áabhà Parva, Chapter 7, Verse 11). \<*) The story of Brhaspati's union with Mamatà is given in BhÃgavata PurÃïa. According to this story the child in her womb was BharadvÃja. The MahÃbhÃrata states that the child born to Mamatà was DÅrghatamas.>\ ## Father of Dhanvantari. (See under Dhanvantari). ## See under Puïya. ## A King of AyodhyÃ. BhÅmasena had once won him over to his side by persuasive speech. (M.B. Sabhà Parva, Chapter 30, verse 2). ## Brother of ÁrutÃyus, the King of KaliÇga. Arjuna killed him in the war. (M.B. Droïa Parva, Chapter 94, Verse 29). ## daughter of ViÓvakarman. She was abnormally tall, and since there was the ÁÃstric injunction that he who married such women would die within six months none came forward to wed her. DÅrghikà began a penance for a good husband. As it continued for years together symptoms of old age began to appear in her. At this juncture an old and ailing householder came there. On certain conditions he married DÅrghikÃ. After sometime, in obedience to the husband's wisn DÅrghikà set out on a tour carrying him on her shoulders. Though MÃï¬avya cursed her husband on their way, due to the chastity of DÅrghikà the curse proved to be ineffective. The similarity in the stories of ÁÃï¬ilÅ and this DÅrghikà leads us to think that they might have been one and the same person. ## One of the prominent off-springs of Garu¬a. (M.B. Udyoga Parva, Chapter 101, Verse 10). ## 1) %% A daughter of Dak«a PrajÃpati. She was married to KaÓyapa, grandson of Brahmà and son of MarÅci. She had many sisters, chief among whom were Aditi, KÃlÃ, DanÃyus, Danu, SiæhikÃ, KrodhÃ, P­thÃ, ViÓvÃ, VinatÃ, KapilÃ, Muni and KadrÆ. KaÓyapa's sons by Aditi became Devas (ùditeyas) and his sons by Diti became Asuras (Daityas). (M.B. ùdi Parva, Chapter 65). 2) %% Devas and Asuras agreed to churn the ocean of milk as a joint endeavour. But when Am­ta rose up to the surface, they began to quarrel over it. In the battle between Devas and Asuras for the possession of Am­ta, Diti's sons were killed. In her inconsolable grief at the death of her sons, Diti prayed to her husband KaÓyapa that she should be blessed with a brave and heroic son who would be capable of killing Indra. The sage granted her the boon and told her that by worshipping the lord with a pure mind and body for a hundred years, she would bear a son who would be mighty enough to kill Indra. In due course Diti became pregnant and following her husband's advice, she fervently worshipped the Lord and remained pure in mind and body. When Indra came to know that the child in Diti's womb was to be his slayer, he approached her under the disguise of an attendant, offering to serve her. He waited for an opportunity to get access to her and before the expiry of a hundred years he got a chance. One day, Diti went to bed without washing her feet and fell asleep. Indra took his Vajra and gaining access to her womb cut the embryo within it into seven pieces. The child in the womb began to cry loudly. Indra asked it "Mù RUDA" (Do not cry). Then he proceeded to cut each of the seven pieces again into seven and finally there were fortynine pieces in all. They subsequently became Devas known as "Maruts." They got the name Maruts because Indra told them "Mà Ruda." All the fortynine Maruts later on became the helpers of Indra. (Vi«ïu PurÃïa, Part 1, Chapter 21). 3) %% Asuras were Diti's sons. Chief among them were HiraïyakaÓipu and HiraïyÃk«a. They had a sister named SiæhikÃ. HiraïyakaÓipu had four sons--AnuhlÃda, HlÃda, PrahlÃda and SaæhlÃda who were famous for their glory and might. ÁÆrapadma, Siæhavaktra, TÃrakÃsura, Gomukha and AjÃmukha were also Diti's sons. Of them, ÁÆrapadma had four sons by his wife MayasutÃ, who were BhÃnukopa, Agnimukha, VajrabÃhu and Hiraïya. An asura named MahÃÓÆra was born to Siæhavaktra by his wife, VibhÆti. The Asuras, Áambara, Áakuni, DvimÆrdhÃ, ÁaÇku, AÓva, were the sons of HiraïyÃk«a. Siæhikà married Vipracitti; RÃhu and Ketu were born to them. SaæhlÃda, the son of HiraïyakaÓipu had three sons, ùyu«mÃn, Áibi and Bëkala. Virocana was the son of PrahlÃda; MahÃbali was the son of Virocana; BÃïa was born to MahÃbali and to BÃïa were born four crores of NivÃtakavacas. All these were the prominent children of Diti. Besides them, Diti had crores of other Asuras born to her. (Vi«ïu PurÃïa, Part 1, Chapter 3; HarivaæÓa, Chapter 3). 4) %% HiraïyakaÓipu and HiraïyÃk«a were the rebirth of Jaya and Vijaya, the two gate-keepers of MahÃvi«ïu. (See under Jaya). There is a story as to how they were born as the sons of Diti. Diti was one of the wives of KaÓyapa. She had no children while the other wives of KaÓyapa had children. Jealousy and grief rankled in her mind. One day she approached KaÓyapa and pressed him to beget a son for her. It was the time of dusk when KaÓyapa was deeply absorbed in his day's devotional worship. She disturbed his "DhyÃna" (devotional concentration) by her importunity, but he was reluctant to yield to her wishes at such an inauspicious time. It is at dusk that Áiva goes about with his attendant hordes of spirits, wearing the crown of his matted hair covered with the dust carried by the whirlwinds from cremation grounds and keeping his three eyes wide open. KaÓyapa asked Diti to wait for a few minutes, until that terrible time was over, but she did not heed his advice. In the fury of her passion she sprang towards him and stripped him of his clothes and in the end KaÓyapa yielded to her carnal desires. But after the act he in a repentant mood told her that she had defiled her mind by having sexual union in that unholy hour and by doing so had sinned against the gods. As a result, twin sons will be born in her womb. They would persecute and torture the three worlds. MahÃvi«ïu would incarnate to destroy them. But since she also felt a little regret in her act, a grandson of her (PrahlÃda) will become a devotee of Vi«ïu. Twin sons, HiraïyakaÓipu and HiraïyÃk«a were born to Diti. For the rest of the story, see under HiraïyakaÓpu and HiraïyÃk«a. (BhÃgavata, Prathama Skandha). 5) Diti flourishes in the assembly of BrahmÃ. (M.B. Sabhà Parva, Chapter 11, verse 39.) ## One of the twelve sÆryas who were born in the form of the Sun. (M.B. ùdi Parva, Chapter 1, Verse 42). ## A synonym of SÆrya (Sun). ## A son of Garu¬a. (M.B. Udyoga Parva, Chapter 101). ## See under NiÓÃkara II. ## A king. During the reign of this king the Matsya PurÃïa was composed. ## A King born in Bharata's dynasty. He was the grandson of Bharata and the son of Bhumanya. (M.B. ùdi Parva, Chapter 94, Verse 24). ## A king. He was the son of DadhivÃhana. In the course of ParaÓurÃma's extermination of K«atriyas, the sage Gautama rescued a son of Diviratha and gave shelter to him. (M.B. ÁÃnti Parva, Chapter 49, Verse 80 ## A king of KÃÓÅ. 1) %% From Vi«ïu descended in the following order:--BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Anenas-Pratik«atra-S­¤jaya-Jaya-Vijaya-K­ti-HaryaÓva-Sahadeva-Nadina-Jayatsena-Saæk­ti-K«atradharmÃ-Áuhotra-Áala-ùr«Âi«eïa-KÃÓa-DÅrghatapas-Dhanvantari-KetumÃn-BhÅmaratha-DivodÃsa. DivodÃsa's great grandfather's father, KÃÓa had many sons. They were called the KÃÓis. It was from KÃÓa's reign that VÃrÃïasÅ came to be called KÃÓÅ. (Hari VaæÓa, Chapter 29). 2) %% When DivodÃsa began his rule in VÃrÃïasÅ, there was a RÃk«asa named K«emaka. DivodÃsa killed him and extended his kingdom. At that stage, BhadraÓreïya, King of Hehayas invaded DivodÃsa. DivodÃsa killed the hundred sons of BhadraÓreïya. At that time the sage Kuæbhaka (Nikumbha) came to KÃÓÅ. His practice was to live fora thousand years at any place where he reached at the time of dusk. Since he had reached VÃrÃïasÅ at dusk, he set up an ÃÓrama and lived there for a thousand years. At that time there was a famine in VÃrÃïasÅ. The whole land was in the grip of a severe drought. Kumbhaka's ÃÓrama and its surroundings alone remained green and cool. Herdsmen used to take cattle to graze in the neighbourhood of the ÃÓrama. Once when they returned in the evening, they took with their cows, the sacrificial cow of Kumbhaka. It was dark and the sage searched for the cow everywhere but could not trace its whereabouts At last he came to know by intuition that his cow was taken away by the herdsmen. In his rage he cursed that VÃrÃïasÅ should be ruined and left the place with his disciples. (See under Kumbhaka). The story of the ruin of VÃrÃïasÅ in Harivaæsa is different. It was the time when Áiva had married PÃrvatÅ, the daughter of HimavÃn. After marriage Áiva shifted his residence to his wife's house. Áiva whose task was to look after the affairs of the world, was never available for the purpose at KailÃsa, his own seat. The gods were in a helpless condition. They approached PÃrvatÅ's mother, Menà and requested her to persuade Áiva to return to his own place by any means. Menà called her daughter and ridiculed her husband as a vagabond who had no place to lay his head on. PÃrvatÅ could not bear this insult. Her mother's stinging remarks got circulation in Devaloka. So she urged Áiva to settle down somewhere on earth with her. Áiva agreed and promised to take up residence at KÃÓÅ. The ruler of KÃÓÅ in those days was DivodÃsa. It was a prosperous period in the country. As a rule, man turns to God only when faced with misfortunes. So Áiva decided to bring about a famine among the people of the country by ruining it. For that he sent sage Kumbhaka to VÃrÃïasÅ. Kumbhaka arrived in KÃÓÅ and appeared to the barber Karïaka to whom he communicated Áiva's intentions. The barber cheerfully fell in with the proposal and built a temple on the next day for the residence of Kumbhaka. Living in the temple, Kumbhaka began to participate in the spiritual matters of the people. His blessings were much sought after and people came to have deep faith in him. DivodÃsa had no children. He had made many pious offerings to gods and performed many holy rites for removing his wife's sterility, but it was all in vain. At last, at the King's suggestion, she began to offer pÆjà to Kumbhaka praying for issue. But even after a long period of devoted worship, she received no blessing or boon from the sage. Moved by the pathetic condition of his queen, SuyaÓas, DivodÃsa reproached Kumbhaka very severely. He reprimanded him for denying his blessings to the queen while he was showering them on all and sundry in the country. Provoked at the King's rebuke, Kumbhaka pronounced a curse that the country should be ruined. As a result of it the country began to decline. (HarivaæÓa, Chapter 29). Áiva and PÃrvatÅ came and settled down in VÃrÃïasÅ. After some years, PÃrvatÅ began to press her husband to leave the place and to go somewhere else. Áiva was not inclined to do so. He said the place was "Avimukta" and therefore insisted that he would not leave it. From that time the place came to be called "Avimukta." 3) Other details. (1) Towards the end of his life DivodÃsa became a RÃjar«i (Royal Saint). There are numerous references to this RÃjar«i in the ãgveda. Since DivodÃsa was of a very hospitable nature he was known by another name, "Atithigva". In ãgveda, 1st Maï¬ala, 16th AnuvÃka, 127th SÆkta, we read that once he hid himself under water to escape from an Asura called Áaæbara. (2) DivodÃsa had a son named "Parucchepa", who was a ã«i. ãgveda 1st Maï¬ala 19th AnuvÃka, 127th SÆkta relates to Parucchepa. (3) BhÅmaratha, the father of DivodÃsa, had two other names, BhÅmasena, and Sudeva. DivodÃsa purchased MÃdhavÅ, the daughter of YayÃti after paying two hundred ÁyÃmakarïÃÓvas (beautiful horses with darkcoloured ears) to GÃlava, so that he might have children. After the birth of his children, he returned MÃdhavÅ to her father. (M.B. Udyoga Parva, Chapter 117). (4) He sits in Yama's assembly and offers PÆjà to Yama. (M.B. Sabhà Parva, Chapter 8, Verse 12). (5) DivodÃsa once plundered the accessories of his enemies. Agnihotra vanished after it. (M.B. ÁÃnti Parva, Chapter 96, Verse 21). (6) It was at the behest of Indra that DivodÃsa built the city of VÃraïasÅ (M.B. AnuÓÃsana Parva, Chapter 30, Verse 16). (7) Once DivodÃsa fought with the King of Hehaya for one thousand days. After having lost his army he went to the sage BharadvÃja and performed PutrakÃme«Âi sacrifice. As a result of it a son Pratardana was born to him. (M.B. AnuÓÃsana Parva, Chapter 30). (8) Other names for DivodÃsa used in the MahÃbhÃrata are--Bhaimaseni, KÃÓÅÓa, Saudeva, Sudevatanaya etc. DIVYùDEVý. Daughter of DivodÃsa, King of Plak«advÅpa. There is a story about this princess in Padma PurÃïa, BhÆmikhaï¬a, Chapters 85, 88. DivodÃsa decided to give his daughter Divyà in marriage to Citrasena, King of RÆpadeÓa. But just before the day fixed for the marriage Citrasena died prematurely. So, as advised by the BrÃhmaïas who had come there she was married to RÆpasena. He also died soon after. She was subsequently married to 21 persons in turn, and all of them died one by one. Everyone took pity on her for her ill-fate. At last, at the suggestion of the ministers, preparations were made for her svayaævara. Here also ill-luck pursued her. All the princes who arrived to take part in the svayaævara killed each other in mutual fight. Depressed and embittered by all this, Divyà decided torenounce all worldly pleasures and proceeded to the forest. Once Áuka named Ujjvala came to Plak«advÅpa. Moved to pity at the grief-stricken Divyà he taught her "AÓÆnyaÓayana" vrata. When she practised this vrata with devotion for about four years, MahÃvi«ïu appeared before her and took her with him to Vi«ïuloka. ## A city situated in Western India in ancient times. According to MahÃbhÃrata this city was conquered by Nakula.--Sabhà Parva, Chapter 32. ## A ViÓvadeva. (M.B. AnuÓÃsana Parva, Chapter 91, Verse 35). ## A ViÓvadeva. (M.B. AnuÓÃsana Parva, Chapter 91, Verse 30). ## 365 days make one year for human beings. One year for human beings is one day for the gods. 365 such days of the gods make one year for the gods. This means that 365 years for human beings are equal to one year for the gods. The year for the gods is known as "Divyavarsa" or "Divyavatsara". K­tayuga is made up of 4,800 Divyavatsaras. TretÃyuuga has 3,600 Divyavatsaras. 2,400 Divyavatsaras make up one DvÃparayuga. Kaliyuga has 1,200 Divyavatsaras. 12,000 Divyavar«as of this kind make up one "caturyuga". 71 Caturyugas are the period of one Manu. After the end of the period of one Manu, the gods complete their term of existence. The total period of 14 Manus is called a Kalpa. At the end of every Kalpa there is a deluge. One Kalpa is one day time for BrahmÃ. After the deluge, until the time of one Kalpa, is BrahmÃ's night. There is no universe at that time. At the end of that Kalpa, the next Kalpa begins and Brahmà starts his work of creation. In this way when 360 days and nights of Brahmà are completed, it is one Brahmà Var«a. One Brahmà life-span is 120 such years. After that there is nothing for a BrahmÃ's life-span. Then Brahmà is re-born and resumes creation. (BhÃgavata, DaÓama Skandha). ## PäcÃlÅ, the wife of the PÃï¬avas. (See under PäcÃlÅ). ## A sub section of Vana Parva in the MahÃbhÃrata. This covers Chapters 262 to 271 of Vana Parva. ## A sub section of Vana Parva, in the MahÃbhÃrata. This comprises Chapters 233 to 235 of Vana Parva. ## A King of the family of Priyavrata who was the son of Manu. (BhÃgavata, Skandha 5). ## A gandharva who was the father of Kaæsa. (See under Kaæsa) AæÓumatÅ was the daughter of this gandharva. (See under AæÓumatÅ). ## (DRùVIÖA). In ancient days the whole of South India was known by the name Tamilaka, as Tamil was the language used throughout South India. Strictly speaking, all the languages used in South India were given the name Tamil. The word 'Tamil' underwent changes in the language of North India and took the form 'DrÃvida'. Etymologists are of opinion that the changes that took place in the word Tamil were are follows:- Tamil--Damil--Dami¬-Drami¬--Dravi¬--DrÃvi¬. Reference to the DrÃvi¬a country occurs in most of the PurÃïas. MahÃbhÃrata states that Sahadeva, one of the PÃï¬avas, sent a note for collecting taxes from the people of DrÃvida. Sabhà Parva, Chapter 31, Stanza 71. "There are other countries also in the southern BhÃrata such as Dravida, Kerala, PrÃcya, MÆ«Åka, VanavÃsÅka KarïÃÂaka, Mahi«aka, Vikalpa and MÆ«aka." This statement (M.B. BhÅ«ma Parva, Chapter 9) throws light on the various countries which existed in South India at the time of MahÃbhÃrata. In BhÃgavata, Skandha 10, it is mentioned that Kaæsa, the uncle of ÁrÅ K­«ïa, was the son of Dramila, a gandharva. (See under Kaæsa). ## It is stated in MahÃbhÃrata (AnuÓÃsana Parva, Chapter 33, Stanza 22) that the drÃvidas were originally K«atriyas and that they became ÁÆdras by the curse of BrÃhmaïas. ## (Dravidian Language). Linguists have classified the languages of the world under certain groups. Important among them are the Indo-European group, the semitic group, the Hamitic group, the Ural Altaic group, the South East Asiatic group, the Dravidian group, Austric group, the Bantu group and the Chinese group. Almost all the languages in South India belong to the Dravidian group. The languages of this group are Tamil, Telugu, Kanna¬a, MalayÃlam, Tulu, KuÂaku, ToÂa, KoÂa, Ba¬aka, Kuruk and BrÃhÆÅ. Of these BrÃhÆÅ alone is used in the mountain regions of Balucisthan. Linguists like SmÅmud and others have stated that there is a close relation between the Australian and Dravidian languages. The ùryan language has influenceed the Dravidian languages to a great extent. But Tamil has not been so much influenced as Telugu, Kanna¬a and MalayÃlam. It is because Tamil had a great wealth of literature of its own from ancient times. The Dravidian group is again divided into four sections: Eastern, Western, Northern and Southern. BrÃhÆÅ is the only language in the Northern section. Its Etymology, grammar etc. are like that of the Dravidian group. But it had been influenced to a large extent by the Iranian language. Still it keeps its Dravidian character. Telugu, Goï¬i, Kuruk, KolÃmi, MÃlÂa etc. come under the Eastern group. Of these only Telugu has grown as a literary language. Telugu is in use from Madras to Mahendragiri. But it has various sub-divisions and local differences. The Telugu used in the Districts of K­«ïà and GodÃvarÅ is considered to be the purest form. Golari, SÃlevÃri, KÃmÃri, VÃsari, DÃsari etc. are its local sub-divisions. Over modern Telugu, Sanskrit has its full sway. Kanna¬a, KuÂaku, ToÂa, Ko¬a, etc. come under the western group. Kanna¬a is used in Mysore and the vicinity of the Districts of Coimbatore, Salem, Bellary, Anantapore etc. Ba¬aka used in the Nilgiris, Kurumpa, used in the vicinity of Nilgiris, KuÂaku used in Coorg, are the sub divisions of Kanna¬a. In edicts from the 5th century Kanna¬a could be seen in its ancient form. The modern Kanna¬a has been used from 16th century onwards. Tulu is in use in places between the rivers Candragiri in the south of. Southern Canara and KalyÃïapurÅ. Only a few ancient songs could be included in Tulu literature. The MalayÃlam script is used to write Tulu. But now certain books in Tulu have been published using Kanna¬a script. Tamil and MalayÃlam are the languages of the Southern section. The oldest literature in the Dravidian group is in Tamil. The most ancient form of Tamil is seen in the edicts and stone tables of the 30th century B.C. The most important among them are the SaÇga works. The grammatical work 'TolkÃppiyam, is the literary grammar of Centamil. MalayÃlam became an independent language only by the 8th century A.D. The close relation that exists between Tamil and MalayÃlam is not visible in any other language of the Dravidian group. By examining the inter-relations of the various languages in the Dravidian group, and noting how close or distant the relation is, we can ascertain which languages separated themselves first from the original Dravida language. ## A Pracetas. (One of the ten sons of the PrÃcÅna Barhis). (BhÃgavata, Skandha 4). ## A King of the family of AÇga. He was the son of DadhivÃhana and the father of Dharmaratha (Agni PurÃïa, Chapter 277). ## Purifying impure things, The mode of purification of impure things, in ancient India, was known as dravyaÓuddhi. The procedure of purification was as follows: If earthern-wares became impure by coming into contact with urine or excreta, they should be burnt in fire. Golden or copper vessels may be remoulded or filled with or dipped in tamarind water. Things made of iron or bronze may be washed in ash-water. Things made of glass or pearl need only be washed in pure water. Things born in water such as lotus etc. could be purified by dipping them in water. If cloth is made impure rub it with soil and dip it in water. If it is a large quantity of cloth, a mixture of soil and water may be sprinkled on it. Wooden things will become pure by planing. Cot, chair, fan, cart etc. need only be washed. Pots used for cooking meat may be touched with cow's milk. Things made of ivory may be washed in mustard-water. Jaggery, salt etc. need only be dried. (Agni PurÃïa, Chapter 156). ## (DãÖHAVARMAN). One of the hundred sons of Dh­tarëÂra. BhÅmasena killed him in the great war. (Droïa Parva, Chapter 137). ## (DãÖHAKåATRA). One of the hundred sons of Dh­tarëÂra. BhÅmasena killed him. (Droïa Parva, Chapter 157). ## A King of the PÆru dynasty. He was present on the occasion of PäcÃlÅ's svayaævara. (ùdi Parva, Chapter 105. Verse 15). ## One of the hundred sons of Dh­tarëÂra. (ùdi Parva, Chapter 67, Verse 102). ## See D­¬ha II. ## A King of the PÆru dynasty. He was the son of Satyah­di and father of SupÃrÓva. (BhÃgavata, DaÓama Skandha). ## (D­¬harathÃÓraya). One of the 100 sons of Dh­tarëÂra killed in the great war by BhÅma. (Droïa Parva, Chapter 157). ## One of the kings, who should be remembered both at dawn and before sun-set. (AnuÓÃsana Parva, Chapter 165, Verse 52). ## See D­¬haratha I. ## (ÁATRU¥JAYA). One of the 100 sons of Dh­tarëÂra. He was killed in the great war by BhÅma. (Droïa Parva Chapter 137, Verse 20). ## A King of the YayÃti dynasty. He fought in the great war on the side of the PÃï¬avas and was killed by Droïa. (Droïa Parva, Chapter 21, Verse 52). ## A famous king of the Ik«vÃku dynasty. He was the son of KuvalayÃÓva who had 21,000 sons. All those sons but three were killed in the fight with an asura called Dhundhu. The three sons who survived the killing were D­¬hÃÓva, KapilÃÓva and CandrÃÓva. (Vana Parva, Chapter 204). ## A son born to Agastya mahar«i by LopÃmudrÃ. He was born only after remaining in the mother's womb for seven years. He was a very great scholar and tapasvÅ. He began studying the Vedas from the very time of his birth. He is called IdhmavÃha also. (See IdhmavÃha). ## See D­¬ha I. ## A King. KadalÅgarbhà was the name of his wife. (See under KadalÅgarbhÃ). ## A mahar«i. He was one of the seven ãtviks of DharamarÃja. Unmucu, Pramucu, ùtreya, D­¬havya, ôrdhvabÃhu, T­ïasoma and AÇgiras were the seven ãtviks. (AnuÓÃsana Parva, Chapter 150, Verse 34). ## A brahmar«i who lived in South India. (ÁÃnti Parva, Chapter 208, Verse 28). ## Son born to King PurÆravas by UrvaÓÅ. (ùdi Parva, Chapter 75, Verse 25). ## A King who lived in North India during the time of the great war. (Udyoga Parva, Chapter 4, Verse 23). ## A brahmar«i of South India. He is known as D­¬havya and D­¬havrata also (AnuÓÃsana Parva, Chapter 65, Verse 40). ## (CITRùYUDHA). One of the 100 sons of Dh­tarëÂra killed in the great war. (Droïa Parva, Chapter 136, Verse 20). @<[Page 248a]>@ ## A mahar«i who lived in the western part of India. (AnuÓÃsana Parva, Chapter 150, Verse 36). ## A King in ancient India. (ùdi Parva, Chapter 1, Verse 238). ## The teacher in archery of the PÃï¬avas and the Kauravas. 1) %% Droïa was the son of BharadvÃja who had his hermitage erected on the bank of the Ganges. Once BharadvÃja went to bathe in the river. When he got into the river he saw the celestial maid Gh­tÃcÅ. The celestial maid ran away as soon as she saw the hermit. But her cloth was caught in grass and slipped off her body. When the hermit saw the complete form of her body which was bright and beautiful, he had seminal discharge. The discharged semen was kept in a Droïa (trough). A child was born from that and he was named Droïa, who was brought up in the hermitage. (M.B. ùdi Parva, Chapter 13). 2) %% Droïa learned the art of using weapons from his father and the hermit AgniveÓa. Drupada the prince of PäcÃla was the fellow student of Droïa. They became great friends. On completion of education Drupada returned to PäcÃla. Droïa married K­pÅ the daughter of ÁaradvÃn. A son was born to them. At his birth the child neighed like the horse Uccai÷Óravas; so his parents named him AÓvatthÃmÃ. Hearing that Paras urÃma was giving BrÃhmaïas free gift of wealth and property, Droïa reached there. Droïa's desire was to get Dhanurveda (the art of archery). Droïa with his disciples went to Mahendragiri and saw ParaÓurÃma, who was about to enter forest giving away everything he had. ParaÓurÃma said, "I have given away to the BrÃhmaïas gold and everything I had. The land I had conquered is given to KaÓyapa. Now there remains only my body and some weapons. You can have one of them." Droïa preferred the weapons. Thus Droïa got the entire armoury of ParaÓurÃma. (M.B. ùdi Parva, Chapter 13). 3) %% After receiving dhanurveda from ParaÓurÃma Droïa went to PäcÃla. Drupada who had been a fellow student of Droïa was the King of Uttarapa¤cÃla. then. Though Droïa had become proficient in archery, he was very poor. He had no money even to buy milk for his child. Once the playmates of AÓvatthÃmà made him drink a mixture of water and flour saying that it was milk. So Droïa approached Drupada for financial help. But Drupada shunned his fellow student, scolded him and sent him away without giving any help. Droïa vowed that he would, somehow or other, take revenge upon Drupada and departed from PäcÃla. The aim of Droïa was to get some capable disciples. He reached HastinÃpura and stayed in disguise with Gautama for a while. Once the PÃï¬avas and the Kauravas who were boys were engaged in the game of KÃra (a kind of cricket play) outside the palace premises. The ball fell in a well by chance. The princess stood round the well and began to ponder how to get the 'ball' out of the well. They tried all means but in vain. At that time a BrÃhmaïa of dark complexion, short and aged, came by that way. It was Droïa. The boys gathered round the old man. Droïa threw his ring also into the\<*>\ well and said: "Your kingly qualities are very poor. Your education in using weapons is not complete. If you give me a meal I will get both the ring and the ball together" The boys agreed to the conditions. Droïa took a grass and evoked arrow into it by mantra (spell) and shot it at the 'KÃra'. The next grass was shot at the first grass. It struck the first grass. Thus he shot grasses one after another till the grass reached the brink of the well and by pulling the grass he took the ball out. In the same way he took the ring also out of the well. When they got the 'KÃra' the boys stood round Droïa and asked him what he would like as the reward for his deed. Droïa said that they need only tell BhÅ«ma how a short man of dark complexion took the ball out of the well. Accordingly the boys went to BhÅ«ma and told him everything. Immediately BhÅ«ma understood that it was Droïa. BhÅ«ma thought that Droïa was the best person to teach the princes. So Droïa was brought to the palace and was engaged as the teacher in archery. (M.B. ùdi Parva, Chapters 130 and 131). 4) %% (a) %% Droïa asked the PÃï¬avas and the Kauravas to sit together and then told them. "There is one thing that you should do for me when your education is over". Hearing this they all kept silent. But Arjuna came forward and took the vow that he would achieve that task according to the wish of the teacher. %<(b) The disciple who is second to none.>% The training in weapons commenced. Hearing of the fame of Droïa, disciples came from places far and near. Arjuna was the first of all the students. Sending all the students to fetch water Droïa taught his son AÓvatthÃmà certain special lessons. Arjuna secretly knew this. So he brought water as quickly as possible before the others. As Droïa loved his brilliant student Arjuna, he taught both his son and Arjuna alike the secrets. Seeing the brilliance of Arjuna Droïa ordered the cook not to seat Arjuna in a dark place for meals. Yet it happened once that the light was extinguished by wind while the princes were having their meals. All sat still, without eating, while Arjuna alone ate his food. From this Arjuna discovered that without seeing the object one could hit the target by constant practice. Droïa was greatly pleased at this and embracing him promised to try to make him such an expert that there would be none equal to him in archery. %<(c) Ekalavya.>% Once Arjuna and the other disciples went to the forest for a hunt and there they met Ekalavya who was superior to Arjuna in archery. This Ekalavya had once approached Droïa to learn archery from him. But it was against the rule for a Brahmin to teach a forester the art of fighting. So Ekalavya returned to the forest and making an earthen image of Droïa worshipped it and began self-learning in archery. Now he had become superior to Arjuna in archery. The teacher had said that none would be equal to Arjuna in archery. Arjuna told Droïa about Ekalavya. The teacher went to the forest and got the thumb of Ekalavya as the reward due to the teacher. Since then Ekalavya became a great archer though only of a lower level than Arjuna (See under Ekalavya). %% The education in archery and the use of weapons was nearing completion. In archery Arjuna was second to none. Duryodhana and BhÅma became expert club-men. AÓvatthÃmà was the first in the secrets of archery. Nakula and Sahadeva became expert swordsmen. Arjuna was expert in all branches of weapon-training. BhÅma had bodily strength and Arjuna had the strength of learning. Yudhi«Âhira was the foremost in chariot-fighting. e) %% Once Droïa placed an artificial bird on the branch of a tree without the knowledge of the princes, to test their practice in archery. Then he placed his disciples with their bows, around the tree, and told them to shoot the bird down at his command. Droïa first called Dharmaputra and told him to look at the bird. Then he asked him what he saw. Dharmaputra said that he saw the bird, the tree, the teacher and the students. He tested one by one. All gave the same reply, that Dharmaputra gave. At last he asked Arjuna. Arjuna stood for a while, taking aim and said that he saw a bird only. The teacher commanded to shoot and Arjuna sent an arrow. At the first shot the bird fell down headless. With this test Droïa understood that Arjuna could defeat Drupada and embraced his disciple. %<(f) Droïa caught by a crocodile.>% Once Droïa and his disciples went to bathe in the Ganges. While they were dipping and splashing in the water a crocodile caught Droïa by the leg. Droïa was unable to extricate himself from the grip of the crocodile. So he asked his disciples to shoot the crocodile and kill it. All stood agape. Arjuna at once took bow and arrows and sent five arrows one after another at the crocodile, which died instantly and came afloat. The teacher, who was much pleased, got out of the water and embraced Arjuna and taught him 'Brahma ÁirÃstra', a divine weapon. After imparting this knowledge Droïa told Arjuna not to operate this weapon on man. But if an enemy superior to man attacked him, then only, he should send this missile at him to kill him. Giving due respect to the advice of the teacher, Arjuna received the BrahmaÓirÃstra. (M.B. ùdi Parva, Chapter 133). g) %% When the training of the princes terminated, Dh­tarëÂra accorded sanction to hold a demonstration of weapon-play, by the princes. An arena was got ready. Droïa entered the arena. As a preliminary rite Droïa worshipped the gods. Then he invited BrÃhmaïas to bless his pupils. After that the pupils gave the teacher, gold, precious stones, cloths, and other costly things. The princes paid homage to to their teacher. The teacher gave his blessings to them. With this the demonstration commenced. Clubbing between Duryodhana and BhÅma was a terrible one. But the mock fighting changed to a serious fight. Droïa sent AÓvatthÃmà who separated them. The audience applauded their performance. The performance of Arjuna was of the most superior type and the audience and the teacher were struck with wonder at his extraordinary capability. Karïa also showed his performance. (For details see under Arjuna, Para 1 and Karïa, Para 4). (M.B. ùdi Parva, Chapters 133 and 134). 5) %% When demonstration came to an end it was the time for giving the teacher the gift due to him. The teacher had, at the beginning, told his pupils that on completion of the training they should give him a gift. Accordingly he demanded that Drupada, the King of PäcÃla, should be brought before him with his hands tied. As soon as Duryodhana and Karïa heard this they rapidly marched to PäcÃla and engaged Drupada in a fight but were defeated by Drupada. After that Arjuna entered the battle-field, defeated and tied Drupada and brought him before Droïa who was kind enough not to kill Drupada. The Kingdom of PäcÃla was divided into two. Drupada was given Uttara-PäcÃla and Droïa took Dak«iïa PäcÃla. Then Drupada was released. (M.B. ùdi Parva, Chapter 137). 6) %% One year after the revenge on Drupada Yudhi«Âhira was anointed as heir-apparent, by Dh­tarëÂra. Once, in the council of the king, Droïa called Arjuna to him and said: "Oh, Arjuna! you must take an oath to do a particular thing in the presence of your relatives. If it happens that I oppose you in battle you should fight against me without thinking that I am your teacher. This oath is your gift to your teacher." Arjuna agreed and took the oath in the presence of the people. Because there was such an oath Arjuna's conscience did not prick him when he had to fight against his teacher Droïa in the battle of BhÃrata between the PÃï¬avas and Kauravas. (M.B. ùdi Parva, Chapter 139). 7) %% (1) Duryodhana and his party came to know only at the time of the svayaævara (marriage) of PäcÃlÅ that the PÃï¬avas were not killed in the lac house burning. When Arjuna won the test and got PäcÃlÅ, the Kauravas became furious and began to plot against the PÃï¬avas. At that time Droïa came to the council-hall of the Kauravas and said that the Kauravas should go to PäcÃla and greet the PÃï¬avas, bring them back and give them half of the kingdom. (M.B. ùdi Parva, Chapter 203). (2) Droïa was present at the sacrifice of RÃjasÆya (imperial consecration) performed by Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 34, Stanza 8). (3) When the game of dice was going on between Áakuni and Yudhi«Âhira Droïa came with Dh­tarëÂra to the place to witness the game. (M.B. Sabhà Parva, Chapter 60, Stanza 2). (4) Droïa declared that the game of dice between Áakuni and Yudhi«Âhira was not fair (M.B. Vana Parva, Chapter 9, Stanza 2). (5) Droïa was well-versed in archery. (M.B. Vana Parva, Chapter 37, Stanza 4). (6) While the PÃï¬avas were living in the country of VirÃÂa, Arjuna in the guise of B­hannala, fought with the Kauravas. Droïa was the first to recognize B­hannala as Arjuna at the sound of his conch. (M.B. VirÃÂa Parva, Chapter 46, Stanza 24). (7) In that fight Droïa fought with Arjuna whose arrows wounded Droïa and he ran away from the battlefield. (M.B. VirÃÂa Parva, Chapter 58). (8) When ÁrÅ K­«ïa came to the council-hall of the Kauravas to plead for a treaty on behalf of the PÃï¬avas who had returned after forest life and pseudonymity, Droïa took the side of the PÃï¬avas and argued with Duryodhana. (M.B. Udyoga Parva, Chapter 126). (9) Droïa advised Dh­tarëÂra to see that a battle between the Kauravas and the PÃï¬avas was avoided. (M.B. Udyoga Parva, two Chapters from 138). (10) When it was almost decided that the battle was inevitable Droïa boasted to Duryodhana that he would annihilate the army of the PÃï¬avas within a month. (M.B. Udyoga Parva, Chapter 193, Stanza 18). 8) %% At heart Droïa was on the side of the PÃï¬avas. But he fought against them, taking the side of the Kauravas. Even at that time he ardently wished the PÃï¬avas to win the battle. What is the reason for it? An answer to this question is found in MahÃbhÃrata, BhÅ«ma Parva, Chapter 43. The battle was about to begin. Dharmaputra went to Droïa and bowed before him and requested to bless him so that he might win the battle against the Kauravas. Droïa said, "It is good on your part to have come and seen me before the battle is begun. If you had not seen me I would have cursed you to lose the battle. But today I am honoured since you have come. You fight the battle. Victory is yours. But I have to stand with the Kauravas, and there is a reason for it. Man is a slave of money and money is not the slave of Man. The Kauravas have tied me with money. ÁrÅ K­«ïa will be on the side of the righteous. Where ÁrÅ K­«ïa is, there will be victory. But so long as I fight it is difficult for you to win. So try to kill me at the beginning of the battle. You need not feel sorry for killing your teacher. Because when I shower arrows and fight vehemently I won't look to see which enemy has struck me down. Enemies could kill me only when I am lying on darbha grass leaving fighting in disappointment. I will put down my weapons in battle only when I hear words which I dislike to hear." After having revealed these secrets of his own he sent Yudhi«Âhira back. (M.B. BhÅ«ma Parva, Chapter 43). 9) %% (1) On the first day of the battle Droïa fought in a combat with Dh­«Âadyumna, who was defeated. (M.B. BhÅ«ma Parva, Chapter 77, Stanza 69). (2) Droïa killed ÁaÇkha the son of King VirÃÂa. (M.B. BhÅ«ma Parva, Chapter 82, Stanza 23). (3) Droïa became unconscious by the clubbing of BhÅmasena. (M.B. BhÅ«ma Parva, Chapter 94, Stanza 19) (4) Droïa fought with Arjuna. (M.B. BhÅ«ma Parva, Chapter 102, Stanza 6). (5) Droïa defeated Drupada. (M.B. BhÅ«ma Parva, Chapter 104, Stanza 24). (6) There was a fight between Droïa and Yudhi«Âhira (M.B. BhÅ«ma Parva, Chapter 110, Stanza 17). (7) Droïa combated with Dh­«Âadyumna. (M.B. BhÅ«ma Parva, Chapter 116, Stanza 45). (8) He became the commander-in-general after the fall of BhÅ«ma. (M.B. Droïa Parva, Chapter 7, Stanza 5). (9) He gave Duryodhana a boon to catch Yudhi«Âhira alive. (M.B. Droïa Parva, Chapter 12, Stanza 20). (10) He killed Yugandhara (M.B. Droïa Parva, Chapter 16, Stanza 31). (11) VyÃghradatta and Siæhasena were killed by Droïa. (M.B. Droïa Parva, Chapter, 16, Stanza 37). (12) In the fight which followed Arjuna and his army were driven back by Droïa. (M.B. Droïa Parva, Chapter 16, Stanza 50). (13) Droïa advised Duryodhana to try to get Arjuna away from the battlefield. (M.B. Droïa Parva, Chapter 17, Stanza 3). (14) He killed Baka. (M.B. Droïa Parva, Chapter 21, Stanza 16). (15) He killed SÃtyaki. (M.B. Droïa Parva, Chapter 21, Stanza 21). (16) He killed ÁatÃnÅka. (M.B. Droïa Parva, Chapter 21 Stanza 28). (17) D­¬hasena was killed by Droïa. (M.B. Droïa Parva, Chapter 21, Stanza 52). (18) Droïa killed K«ema. (M.B. Droïa Parva, Chapter 21, Stanza 53). (19) He killed VasudÃna and K«atradeva. (M.B. Droïa Parva, Chapter 21, Stanzas 55, 56). (20) He fought again with Dh­«Âadyumna. (M.B. Droïa Parva, Chapter 31, Stanza 8). (21) He annihilated the army of the PÃï¬avas. (M.B. Droïa Parva, Chapter 32, Stanza 42). (22) He made a CakravyÆha. (Strategical formation of the army in the shape of a wheel). (M.B. Droïa Parva, Chapter 34, Stanza 13). (23) He broke the sword of Abhimanyu (M.B. Droïa Parva, Chapter 48, Stanza 37). (24) By forming cakraÓakaÂavyÆha he saved Jayadratha. (M.B. Droïa Parva, Chapter 87, Stanza 22). (25) He fought with Arjuna again. (M.B. Droïa Parva, Chapter 91, Stanza 11). (26) He put the divine armour on Duryodhana. (M.B, Droïa Parva, Chapter 94, Stanza 39). (27) A fierce fight ensued between Droïa and Dh­«Âadyumna. (M.B. Droïa Parva, Chapters 95 to 97). (28) He wounded SÃtyaki. (M.B. Droïa Parva, Chapter 11). (29) SÃtyaki defeated Droïa. (M.B. Droïa Parva, Chapter 117, Stanza 30). (30) Droïa scolded DuÓÓÃsana who ran away defeated by SÃtyaki. (M.B. Droïa Parva, Chapter 122). (31) He killed VÅraketu. (M.B. Droïa Parva, Chapter 122, Stanza 41). (32) He killed Citraketu, SudhanvÃ, Citravarmà and Citraratha. (M.B. Droïa Parva, Chapter 122, stanza 43). (33) He fell unconscious, hit by Dh­«Âadyumna. (M.B. Droïa Parva, Chapter 122, Stanza 56). (34) He defeated Dh­«Âadyumna. (M.B. Droïa Parva, Chapter 122, Stanza 71). (35) He killed B­hatk«atra. (M.B. Droïa Parva, Chapter 125, Stanza 22). (36) He killed Dh­«Âaketu for his son. (M.B. Droïa Parva, Chapter 125, Stanza 39). (37) Sahadeva, the son of JarÃsandha, was killed by Droïa. (M.B. Droïa Parva, Chapter 125, Stanza 45). (38) He killed K«atradharmà the son of Dh­«Âadyumna. (M.B. Droïa Parva, Chapter 125, Stanza 66). (39) BhÅmasena defeated Droïa. (M.B. Droïa Parva, Chapter 127, Stanza 53). (40) BhÅmasena threw away the chariot with Droïa in it eight times. (M.B. Droïa Parva, Chapter 128, Stanza 13).\<**>\ (41) Droïa killed the King of Hehaya, all the sons of Dh­«Âadyumna, and the King Áibi. (M.B. Droïa Parva, Chapter 155, Stanza 14). (42) He became unconscious in the fight with Yudhi«Âhira. (M.B. Droïa Parva, Chapter 162, Stanza 49). (43) He killed Drupada and VirÃÂa, the grandsons of Drupada. (M.B. Droïa Parva, Chapter 186, Stanza 33). (44) Hearing that AÓvatthÃmà had been killed he was filled with grief. (M.B. Droïa Parva, Chapter 190, Stanza 57). (45) After that throwing away the weapons, he immersed in a deep meditation and attained harmony with the Supreme Being and his spirit entered the realm of BrahmÃ. (M.B. Droïa Parva, Chapter 192, Stanza 43). (46) Thus by the power of meditation his spirit went to heaven and the body without spirit sat motionless in meditation. Dh­«Âadyumna cut off his head and thus killed Droïa. (M.B. Droïa Parva, Chapter 193, Stanza 62). 10) %% (1) VyÃsa evoked the spirits of those who died in the battle of BhÃrata to the surface of the Ganges. The spirit of Droïa was one of them. (M.B. ùÓramavÃsika Parva, Chapter 32, Stanza 7). (2) Offerings were given to the manes for Droïa. (M.B. ÁÃnti Parva, Chapter 296, Stanza 15). (3) Droïa attained heaven after his death, and was absorbed in B­haspati (M.B. SvargÃrohaïa Parva, Chapter 4, Stanza 21). (4) He was the man who took birth through BharadvÃja from a portion of B­haspati. (M.B. ùdi Parva, Chapter 67, Stanza 69). (5) ùcÃrya (teacher), ùcÃrya-mukhya (chief teacher) BhÃradvÃja, BharadvÃjasuta, BharadvÃjÃtmaja, BharatÃcÃrya, ÁoïÃÓva, ÁoïÃÓvavÃha, Áoïahaya, Guru and Rukmaratha are used as synonyms of Droïa by VyÃsa in MahÃbhÃrata. \<*) To take revenge on Drupada was the thought that was uppermost in the mind of Droïa.>\ \<**) "Man is slave to wealth, wealth is slave to none. This is true oh King. The Kauravas have bound me with wealth. I am telling you this without shame. You only require battle. I will fight for the Kauravas and wish for your victory,">\ ## A bird. A son born to the hermit MandapÃla of JaritÃ, a bird. (See under KhÃï¬avadÃha, Para 8). ## A medicinal herb. (See under MaruttvÃmala). ## Asubsection of DroïaParva: Chapters 1 to 16. ## An important Parva (section) in the MahÃbhÃrata. ## A sub section of Droïa Parva: Chapters 154 to 192. ## A holy bath (tÅrtha). (M.B. AnuÓÃsana Parva, Chapter 25, Stanza 28). ## Father-in-law of King SaæyÃti of PÆru dynasty. VarÃÇgÅ was the name of SaæyÃti's wife. (See SaæyÃti). ## A river to the south of Kuruk«etra. During their exile in the forest the PÃï¬avas drank water from it. (Vana Parva, Chapter 5, Verse 2). It was on the delta of this river that Áiva imparted advice to Yudhi«Âhira. (Sabhà Parva, Chapter 78, Verse 15). Living on the northern bank of this river is equal to living in Svarga. (Vana Parva, Chapter 88). To perform bali and other rites for the souls of the dead after bathing in the river is as efficacious as performing the Agni«Âoma Yaj¤a. (Vana Parva, Chapter 88). ## A dÃnava. (ùdi Parva, Chapter 67, Verse 8). ## (Saumaki,\<*>\ Yaj¤asena). Father of PäcÃlÅ. 1) %% Descended from Vi«ïu in the following order:--BrahmÃ--Atri--Candra--Budha--PurÆravas--ùyus--Nahu«a--YayÃti--PÆru--Janamejaya--PrÃciuvÃn--PravÅra--Namasyu--VÅtabhaya--Áuï¬u--Bahuvidha--SaæyÃti--RahovÃdi--RaudrÃÓva--MatinÃra--Santurodha--Du«yanta--Bharata--Suhottra--SuhotÃ--Gala--Gardda--Suketu--B­hatk«atra--Hasti--AjamŬhÃ--NÅla--ÁÃnti--SuÓÃnti--Puruja--Arka--BharmyÃÓva--PäcÃla--Mudgala--DivodÃsa--Mitreyu--P­«ata--SudÃsa--Sahadeva--Somaka--Yaj¤asena (Drupada). 2) %% Yaj¤asena went to the hermitage of BharadvÃja for education. Droïa, who became a great teacher in archery later, was also a student and disciple of BharadvÃja at that time. Thus during the time of education both Drupada and Droïa became fast friends. After receiving education Drupada returned to his country. At that time PäcÃla was ruled by P­«ata. When Yaj¤asena returned on completion of his education, P­«ata died and Yaj¤asena was anointed as King of Uttara-PäcÃla. (M.B. ùdi Parva, Chapter 129). 3) %% It has already been said that during the period of education Droïa and Yaj¤asena were fast friends. Once Drupada said to Droïa: "My dear friend. My father has told me that I would be made the King of Uttara PäcÃla on completing my education. Thus if I become a King, the treasury of the King will be at your disposal." After the education both returned to their places. Not much later Droïa got married. A son born to him was named AÓvatthÃmÃ. Droïa was so poor that he could not even buy milk for his child. Once the friends of AÓvatthÃmà mixed flour in water and made him drink it saying that it was milk. AÓvatthÃmà drank it without knowing that it was not milk. Thinking that he had become energetic by drinking milk he began to run with the other boys. At last they told him the truth and teased him. With his wife and child Droïa went to Drupada who did not care to recognize him as a friend. Droïa tried to remind him of their former friendship. But Drupada shunned him and said, "If I had friendship with you, it was to achieve certain ends. There is no friendship between the rich and the poor, the learned and the illiterate, the brave and the coward. So if there was any friendship at all it was not real. You, who are slow of brain! Kings of high status cannot have friendship with such people especially the poor. A Brahmin learned in Vedas won't befriend a Brahmin who is not learned in Vedas, a man seated in a chariot cannot befriend a man who is not seated in a chariot and a King cannot befriend one who is not a King. So a friendship of bygone days is no friendship at all". Drupada's reproaches aroused a storm of anger in Droïa. He vowed that he would avenge the insult. With his wife and child he got out of the palace. He wandered about in search of disciples who were capable of confronting with Drupada. At last he came to HastinÃpura and became the teacher of the PÃï¬avas and the Kauravas. (M.B. ùdi Parva, Chapter 130). 4) %% Droïa told BhÅ«ma about his dealings with Drupada. BhÅ«ma consoled Droïa. Before the commencement of the training in archery, Droïa told his disciples: "When your training in archery is completed you will have to do a favour to your teacher". All stood agape. But Arjuna came forward and said: "I will do". Droïa embraced Arjuna. The training commenced. The Andhakas, V­«ïis and others joined his school of archery. The training in archery came to an end. Droïa called his disciples and told them that Drupada should be tied with a rope and placed before him. When they heard the words of the teacher, Duryodhana, Karïa, Yuyutsu, DuÓÓÃsana, Vikarïa, JarÃsandha and Sulocana led the Kauravas to PäcÃla. Arjuna knew that the Kauravas would not be able to defeat Drupada. He told the teacher that when the Kauravas returned without achieving the task, he himself would go and bring Drupada. After a terrible battle the Kauravas were defeated by the PäcÃlas. After that Arjuna confronted Drupada. Nakula and Sahadeva stood as guards of the wheels. BhÅmasena with his club stood in front of the army. Arjuna drove the chariot right in the midst of the PäcÃla army. BhÅma took his club and a terrible battle ensued. Arjuna shattered the PäcÃla army, bound Drupada and took him to Droïa. The teacher looked at Drupada and reproached him with scornful word: "I have destroyed your country. Now you are at my mercy. Is not the former friendship a friendship?" Drupada requested that they should be friends in future. Accordingly Drupada was set free. The country of PäcÃla was divided into two, and giving Uttara PäcÃla to Drupada, Droïa took Dak«iïa PäcÃla. Thus because of the revenge of Droïa, Drupada lost half of his kingdom. (M.B. ùdi Parva, Chapter 137). 5) %% Though Droïa and Drupada were on friendly terms Drupada did not forget the defeat he had incurred at the hands of Droïa. So, Drupada desired to have a son who would become powerful enough to take revenge on Droïa. He began to think of ways and means. He consulted several learned Brahmins. At that time two hermit brothers yÃja and UpayÃja lived on the bank of the Ganges. The King approached them and requested their help to obtain a son, who would kill Droïa, and promised to give them cows and other precious things in return. At first they refused to help him. The King served UpayÃja for a year, and pleased him. He sent the King to the hermitage of YÃja. They accepted the request of the King. Both the hermits performed a sacrifice for Drupada. A boy and a girl arose from the sacrificial fire. The boy was named Dh­«Âadyumna and the girl was named K­«ïà (PäcÃlÅ). There was a celestial voice that the boy would kill Droïa when he grew up. (M.B. ùdi parva, Chapter 167). 6) %% PäcÃlÅ grew up. Drupada desired to give her in marriage to Arjuna. But at that time the lac-house caught fire and the PÃï¬avas disappeared. Drupada set certain tests in the Svayaævara of PäcÃlÅ with a view to ascertain if Arjuna was alive. The PÃï¬avas came to the svayaævara and Drupada found out Arjuna. But Drupada did not like the idea of his daughter becoming the wife of more than one husband. Then VyÃsa appeared there and informed Drupada of the previous births of the PÃï¬avas and PäcÃlÅ. Drupada was much pleased and he gave the PÃï¬avas a good deal of wealth and sent PäcÃlÅ with them. (M.B. ùdi Parva, Chapter 196). 7) %% (1) Drupada was present at the marriage of Abhimanyu, celebrated at the city of Upaplavya (M.B. VirÃÂa Parva, Chapter 72, Stanza 17). (2) Drupada gave the PÃï¬avas an ak«auhiïÅ, (division 21870 elephants, 21870 chariots, 65610 horses, 109350 footmen) of army for the battle of BhÃrata. (M.B. Udyoga Parva, Chapter 57). (3) At the battle of BhÃrata, Drupada was anointed as one of the seven commanders on the side of the PÃï¬avas. (M.B. Udyoga Parva, Chapter 157, Stanza 11). (4) Drupada fought with Jayadratha on the first day of the battle of Kuruk«etra. (M.B. BhÅ«ma Parva, Chapter 45, Stanza 55). (5) Drupada was defeated in a combat with Droïa the teacher. (M.B. BhÅ«ma Parva, Chapter 7, Stanza 48). (6) Drupada combated with AÓvatthÃmÃ. (M.B. BhÅsma Parva, Chapter 110, Stanza 16). (7) He fought with Bhagadatta. (M.B. Droïa Parva, Chapter 14, Stanza 40). (8) He fought with BÃlhÅka. (M.B. Droïa Parva, Chapter 25, Stanza 18). (9) He was defeated by P­«ata. (M.B. Droïa Parva, Chapter 138, Stanza 24). (10) Droïa the teacher killed Drupada. (M.B. Droïa Parva, Chapter 186, Stanza 43). (11) The PÃï¬avas gave offerings to the manes for Drupada. (M.B. ÁÃnti Parva, Chapter 42, Stanza 5). (12) VyÃsa evoked the spirits of the dead to the surface of the Ganges, after the Battle of BhÃrata came to an end. Drupada also was there among the spirits which appeared on the Ganges. (M.B. ùÓramavÃsika Parva, Chapter 32, Stanza 8). (13) After death Drupada entered heaven and was absorbed in ViÓvadevas. (M.B. SvargÃrohaïa Parva, Chapter 5, Stanza 15). (14) It is stated in MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 68, that Drupada was born from a portion of the Marudgaïas. 8) %% PäcÃla, PäcÃlya, PäcÃlarÃja, PÃr«ata, P­«atÃtmaja, Saumaki, Yaj¤asena, Drupada are his synonyms. \<*) MahÃb hÃrata, ùdi Parva, Chapter 66, Stanza 68 states that the original name of Drupada was Yaj¤asena. MahÃbhÃrata, ùdi Parva, Chapter 129, Stanza 41, states that Drupada was the son of P­«ata. But according to other purÃnas P­«ata was the father of Drupada's great grandfather. In MahÃbhÃrata, ùdi Parva, Chapter 131, Stanza 6, Drupada is addressed as 'Saumaki; the son of Somaka.>\ ## A King in ancient BhÃrata. Mention is made about him in MahÃbhÃrata, ùdi Parva, Chapter 1, Stanza 233. ## In MahÃbhÃrata, Chapter 67, Stanza 8, King Druma, who was the rebirth of the asura Áibi, is mentioned. ## The leader of the Kinnaras (heavenly musicians). M.B. Sabhà Parva, Chapter 10, Stanza 29). He sits in the Durbar of Kubera (God of wealth) and sings. He was the teacher of Rukmin, the son of BhÅ«maka and he gave a bow to his pupil Rukmin. (MahÃbhÃrata, Udyoga Parva, Chapter 158.) ## A K«atriya King. He was born from a portion of an Asura called Garvi«Âha. (M.B. ùdi Parva, Chapter 66, Stanza 55). He stood as guard of the wheel of Áalya and was killed by Yudhi«Âhira in the battle of BhÃrata. (M.B. Áalya Parva, Chapter 12, Stanza 53.) ## A warrior who fought on the side of the Kauravas against the PÃï¬avas. He was killed by Dh­«Âadyumna the son of Drupada. (M.B. Droïa Parva, Chapter 170, Stanza 22). ## A son of King YayÃti. Two sons, Yadu and Turvasu were born to YayÃti, the son of Nahu«a, by his wife DevayÃnÅ and three sons Druhyu, Anudruhyu and PÆru by his wife Áarmi«ÂhÃ. Druhyu was cursed by his father because he did not comply with the request of his father to exchange his old age with the youth of his son. The curse was that his desires would not be realized, that he would stay in places where he would not like to stay that his kingdom would be lost and that he would be called Bhoja. (See under YayÃti). ## A son of MatinÃra, a King of the PÆru dynasty. (M.B. ùdi Parva, Chapter 94, Stanza 14). ## Agni PurÃïa tells the following about the origin of Du÷kham. Hiæsà (violence) is the wife of Adharma (unrighteousness). To the couple were born two daughters called An­ta (falsehood) and Nik­ta (fraud) and from them were born the daughters Bhayà (fear) Naraka (hell) MÃyà (illusion) and Vedanà (pain). MÃyà brought forth M­tyu (death), the annihilator of all living objects, and VedanÃ, from Raurava (a particular hell) brought forth Du÷kha (sorrow, grief). From M­tyu were born JÃti (caste), Jarà (wrinkles), Áoka (sorrow), T­«ïà (covetouseness) and Krodha (anger). (Agni PurÃïa, Chapter 19). ## A King in ancient India. (ùdi Parva, Chapter 1, Verse 233). #<ÖUõÖUBHA># A snake. Sage SahasrapÃda became the snake as a result of a curse. For details see under SahasrapÃda. ## A terrible asura, son of Maya and brother of MÃyÃvÅ. 1) %% DÃnavas were the offsprings of KaÓyapa, grandson of Brahmà and son of MarÅci by his wife Danu, daughter of Dak«aprajÃpati. Maya, chief among the DÃnavas earned great reputation as a unique archi tect. Once Maya attended a dance programme in devaloka where he fell in love with Hemà dancing with the deva-women. When the dance was over Maya told Hemà about his love for her. Hemà too had fallen in love with Maya. And they left the place in secret and reached the southern slope of the HimÃlayas where they built a beautiful city called Hemapura and they lived there. Ere long they-had two sons, Dundubhi and MÃyÃvÅ, both of them equally distinguished in prowess. UttararÃmÃyaïa). 2) %% Maya did tapas for a daughter in the western plains of Mount KailÃsa. One of those days PÃrvatÅ went out of KailÃsa to feed brahmins in celebration of the birthday of Subrahmaïya. In the absence of PÃrvatÅ a deva woman called Madhurà who had observed the SomavÃravrata came to KailÃsa to salute MahÃdeva (Áiva) who enjoyed her for some time. On her return to Áiva PÃrvatÅ noticed ashes worn by him transferred to the breasts of MadhurÃ. Drawing the natural inference from this PÃrvatÅ got angry and cursed Madhurà to be transformed into a frog. Then Áiva blessed her that she would regain her former self after twelve years and have a heroic husband. Madhurà who was thus turned into a frog fell into a well close to where Maya was engaged in tapas. And, after twelve years, the frog regained its former form and became Madhurà again. Maya, who saw her adopted her as daughter and brought her up as such calling her MandodarÅ. MandodarÅ became RÃvaïa' wife and thus Dundubhi became the brother-in-law of RÃvaïa. 3) %% The following is told about Dundubhi in Canto 11, Ki«kindhà KÃï¬a of VÃlmÅki RÃmÃyaïa. As beautiful and majestic as the peak of Mount KailÃsa, the heroic Dundubhi possessed the form of the buffalo. And, he had the strength of a thousand elephants. Proud and haughty over his own prowess and losing his head over the boon he had received from God, Dundubhi went to fight with the ocean, the lord of rivers. (It was Áiva who gave him boons. See M.B. AnuÓÃsana Parva, Chapter 11). 4) %% Haughty almost to madness over the unrivalled strength and prowess he got as the result of the boon, Dundubhi went about challenging whomsoever he met for a fight. But none dared to accept the challenge. Then he went to the sea-shore and challenged Varuïa, who, appearing on the crest of the waves said: "I am not strong and powerful enough to fight with you. Only HimavÃn can do that. So, please go north." Accordingly Dundubhi went north to HimavÃn and challenged him in great rage. HimavÃn clad in his neat and white apparel appeared and spoke in humble tones: "Oh mighty DÃnava: I am not accustomed to fighting war. My job is only to arrange necessary convenience to saints and sages. But, there is in southern India a very powerful monkey called BÃli, who is the King of Ki«kindhÃ, and BÃli alone can combat with you. And, Dundubhi accordingly went southward to Ki«kindhà and challenged BÃli. Terrible as the dark clouds in the sky the dÃnava who possessed the body and horns of the buffalo--began roaring like hell at the tower gates of Ki«kindhÃ, uprooting trees with his horn and tearing the earth with his hoofs. Disturbed by the noise BÃli along with his wife TÃrà came out of the palace, and said to Dundubhi: "Look here, please, I am only a King of the monkeys. Why should you, who are so very strong smash my tower?" but, these soft words of BÃli only kindled Dundubhi's anger all the more and his challenges became the fiercer. Then did BÃli, wearing the golden chain given by Indra, rush forth to engage Dundubhi in mortal duel in which the former began gaining more and more strength while the latter got weaker and weaker. Dundubhi took to flight in the skies to save his life. But, the moon dawned then and in the moonlight BÃli and his brother SugrÅva followed Dundubhi, who entered a terrible cave covered by something like a forest of grass. After stationing SugrÅva at the opening of the cave BÃli followed Dundubhi into the cave. SugrÅva waited there one year for the return of BÃli from the cave when one day he witnessed foaming blood flow out of the mouth of the cave, and mistakenly believing that BÃli was dead he closed the mouth of the cave with a huge stone and returned home. But, BÃli, who had by then killed Dundubhi kicked off the stone and came out of the cave and followed SugrÅva in a rage. From that day onwards ÁugrÅva lived at the ã«yamÆka mountain where BÃli had no admission. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Cantos 9, 11, 46). 5) %% During BÃli's duel with Dundubhi blood from the body of the latter spurted out to the skies, and it also fell in the hermitage of MataÇga at ã«yamÆka where the sage MataÇga was performing tapas. Angered at this the sage cursed him whoever he might be, who was responsible for blood falling in his ÃÓrama, with death by his head getting broken if he mounted ã«yamÆka. SugrÅva took shelter there because of this curse on BÃli. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Canto 11) ## See under MantharÃ. ## A powerful RÃk«asa, who was the son of Diti and the uncle of PrahlÃda. When, in the fierce fight between the devas and the asuras the latter got absolutely defeated this RÃk«asa ascribed the reson for the failure to the brahmins and began killing them. He captured the KÃÓÅ temple and many other temples like it. In the circumstances Áiva gave refuge to the brahmins of KÃÓÅ, and the RÃk«asa was destroyed by ÁivaÓakti. (ÁivarudrasaæhitÃ, Yuddha KÃï¬a, Chapter 58). ## A particular Place in KuÓa island. (M.B. BhÅ«ma Parva, Chapter 12, Verse 13). ## (DURùDHùRA, DURDHARA). One of the hundred sons of Dh­tarëÂra. He was killed by BhÅma. (M.B. Droïa Parva, Chapter 135, Verse 36). ## See under DurÃdha. ## A son of BhasmÃsura. He learned Pa¤cÃk«arÅ vidyà from Áiva and used to repeat it. Pleased at this Áiva gave him all the boons he wanted with the result that he lost his head and began troubling everybody. When thus unrest and injustices increased in the world Öhuæ¬hi, the son of Áakti killed him. (GaïeÓa PurÃïa, Chapter 38, 42). ## Son of a Gandharva called ViÓvÃvasu. The following story about him is told in the Skanda PurÃïa. Chapters 1, 3 and 4). While mahar«is like Vasi«Âha and Atri were once engaged in the worship of Lord Áiva at Mount KailÃsa, Durdama, with his thousands of wives came there. In the HÃlÃsyatÅrtha near-by they got engaged in water sports with their bodies stark naked. On seeing their naked sports Vasi«Âha cursed Durdama to be turned into a RÃk«asa. When his wives begged of Vasi«Âha for redemption from the curse he told them that seventeen years thence Durdama would regain his old form. Durdama thus turned RÃk«asa tried once to devour sage GÃlava when the SudarÓana Cakra of Vi«ïu killed him. He regained his old form and returned to Gandharvaloka. ## (Durmada). One of the hundred sons of Dh­tarëÂra. He was killed by BhÅma. (Droïa Parva, Chapter 155, Verse 40). ## The goddess of the universe, Durgà possesses different forms and aspects. PÃrvatÅ, spouse of Áiva is a form of DurgÃ. According to the prayer of devotees this DevÅ assumes diverse forms. She is worshipped in 64 forms as ùryadurgÃ, VedagarbhÃ, AmbikÃ, BhadrakÃlÅ, BhadrÃ, K«emÃk«emakarÅ, NaikabÃhu, DevÅ etc. In south India she is worshipped more in her fierce and terrible forms. DevÅ in her gentle aspects and moods assumes the forms of KanyÃ, KÃmÃk«Å and MÆkÃmbÃ. In Kerala the DevÅ is called BhagavatÅ also, in Andhra JokulÃmbikà and in Tamilnadu KaïïakÅ. Worship of the DevÅ is supposed to be more than 4000 years old in India. In religious literature from Vedic times up to date DevÅ occupies an important place. In modern India ÁrÅ RÃmak­«ïa Paramahaæsa, guru of SvÃmÅ VivekÃnanda, was a great devotee of DurgÃ. In the MahÃbhÃrata there are various references to the DevÅ. When the PÃï¬avas entered the capital of VirÃÂa for their life incognito they worshiped DurgÃ, who appeared to them and granted them certain boons. (VirÃÂa Parva, Chapter 6). At the commencement of the great war Arjuna, at the instance of K­«ïa prayed to DurgÃ, who appeared in the sky and granted him boons, for victory in War. (BhÅ«ma Parva, Chapter 23). See Pa¤cadevÅs and Prak­ti). ## A river famous in ancient India. The PÃï¬avas drank water from this river. (BhÅ«ma Parva. Chapter 9, Verse 33). ## Fort. There are six kinds of forts, viz. Marudurgam, Jaladurgam, P­thvÅdurgam Vanadurgam, Parvatadurgam, and Manu«y adurgam. Among the above six Manu«ya durga is the most important (M.B. ÁÃnti Parva, Chapter 56, 35). ## A city in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 52). ## An asura chief born in the dynasty of HiraïyÃk«a and son of Taru, Durgama was an enemy of the Devas from his very birth. He argued to himself thus: "the very strength and power of the Devas depend on the Vedas; if there is no Veda there is no yaj¤a, if there is no yaj¤a the Devas do not get their share of the havis, if they do not get the havis they will lose all their strength and prowess, and, therefore, the best means to teach the Devas a lesson is to destroy the Vedas." Durgama decided that the surest means to achieve that was to perform penance. Accordingly he went to the HimÃlayas and began doing penance abstaining from food and drink. After a thousand years Brahmà appeared to him and asked him what boon he wanted. Durgama said "I must get the Vedas; I should get all the mantras known to brahmins and Devas in the three worlds, and all the presiding deities of those mantras should come and stand before me and be subject to my control; I must also get the strength to defeat all the Devas." Brahmà granted Durgama all the boons. And, thenceforth the brahmins could not recollect the Vedas or the mantras. No bathing, no homas, no daily rites, no rites for the dead, no yaj¤as, no japa (repeating divine names) and no tapas. Symptoms of old age caught the Devas in its grips. Durgama drove them out of Devaloka and they hid in mountain caves. Within a hundred years the world reached the rock bottom of destruction. Water disappeared from the world. Alarmed beyond measure at these developments the brahmins went to the HimÃlayas and prayed to Jagadambikà (mother of the universe). Ambikà appeared to them, and their lamentations brought tears to the eyes of AmbikÃ, and thus water scarcity came to an end. Ambikà gave them ÁÃka (a vegetable) fruits and roots to eat. Because she protected her devotees by supplying ÁÃka to them she came to be known as ÁÃkambharÅ, thenceforward. Also because she shed tears from her eyes, thenceforth she came to be addressed as ÁatÃk«Å also. Being told about the above developments Durgama, with his army attacked DevÅ. The fight became fierce and furious. From DevÅ's body emerged numerous Áaktis fully armed. DhÃriïÅ, BÃlÃ, TripurÃ, BhairavÅ and KÃlÅ with 10,000 hands were some of the prominent and powerful Áaktis which thus emerged. The army of Durgama was annihilated. Then the fight commenced directly between DevÅ and Durgama. Fifteen arrows of DevÅ hit the asura at the very same time and he was killed. (DevÅ BhÃgavata, Saptama Skandha). ## See under NavarÃtri. ## A mountain in ÁÃka island. (M.B. BhÅ«ma Parva, Chapter 11, Verse 23). ## A son of King MahÃvÅrya. Duritak«aya had three sons, TraiyyÃruïi, Kavi and Pu«karÃruïi. (BhÃgavata, Skandha 9, Verse 19 and 21). ## An absolutely cruel King. Owing to the number of adharmas (evil actions he had committed) KÃla ordained him to be born and reborn twentyone times as various animals and as a BrahmarÃk«asa he roamed about forests. One of those days he caught hold of a ÁÅvayogÅ called MahÃdeva whose body was smeared with VibhÆti (the sacred ash), but as soon as the VibhÆti from the body of the ÁivayogÅ got smeared on his body also, Durjaya got back his former form and he was lifted upto Svarga. (Áiva PurÃïa, Bhasma MÃhÃtmya). ## A dÃnava born to KaÓyapa prajÃpati by Danu, his wife. (M.B. ùdi Parva, Chapter 65, Verse 23). ## (Du«parÃjaya). One of the hundred sons of Dh­tarëÂra (M.B. ùdi Parva, Chapter 116, Verse 9). ## A King. Drupada advised the PÃï¬avas to invite this King to the great war. (M.B. Udyoga Parva, Chapter 4, Verse, 16). ## Son of King SuvÅra of the Ik«vÃku dynasty. (AnuÓÃsana Parva, Chapter 2, Verse 11). ## A synonym of MahÃvi«ïu. (AnuÓÃsana Parva, Chapter 144, Verse 86). ## A powerful son of SupratÅka. While he was living as the lord over the country, having conquered the various Kingdoms he was told that Gauramukha Muni had in his possession the famous gem called CintÃmaïi. He fought to gain that gem and died. The place where he met with death came to be known as NaimiÓÃraïya in after years. (VarÃha PurÃïa, Chapter 17). ## Short form of Durjaymaïimatinagara referred to in laudatory terms in the MahÃbhÃrata. Some scholars hold that Durjaya is the Ellora caves of modern India, seven miles off Daulatabad. (Vana Parva, Chapter 96, Verse 1). ## See Durdhar«aïa. ## A son of Haæsa, the Gandharva King. Himself and UnmadÃ, the apsarà woman impersonated themselves and cheated PurÆravas and UrvaÓÅ (See UnmadÃ). Enraged at the deception UrvaÓÅ cursed that Durmada be born as a RÃk«asa and Unmadà a princess. Also, Unmadà as princess would have to marry not the person she really loved but some one else. Both Durmada and Unmadà then begged UrvaÓÅ for redemption from the curse and the latter said thus: "This Durmada will be born as son of UnmadÃ, and on seeing her son and husband die, she will end her life by burning herself, and her soul will attain Svarga". As a result of the above curse Unmadà was born as the daughter of the King of Videha and Durmada as the son of the RÃk«asa called DÅrghajaægha. As RÃk«asa, Durmada was called PiÇgalÃk«a. The King of Videha named Unmadà as HariïÅ. While HariïÅ was once walking in the garden with her companions PiÇgalÃk«a abducted her and flew off in the sky, and put her in a great forest. A prince called Vasumanas, who happened to come that way on his fast-riding horse JÅmÆta heard the lamentations of HariïÅ, and after killing PiÇgalÃk«a he took her with him to her palace. The King of Videha and his subjects, who were in great anxiety and distress at the disappearance of HariïÅ felt really happy to have her back. And, all of them opined that HariïÅ should be married to Vasumanas. Accordingly the date for her Svayaævara was announced. But, on the day of the svayaævara BhadraÓreïya, King of Hehaya who, along with other Kings was also present on the occasion, forcibly took HariïÅ and rode off with her. According to the condition laid down by UrvaÓÅ for redemption from her curse Durmada was born as son of HariïÅ and he was named Durmada. BhadraÓreïya, HariïÅ and Durmada lived very happily in the Hehaya palace. When Durmada came of age he married CitrÃÇgÅ, his uncle's daughter on the advice of sage Garga. Soon war broke out between BhadraÓreïya, and DivodÃsa, King of Këi in which BhadraÓreïya was killed. HariïÅ courted death by fire, regained her former life and under the name Unmadà returned to the world of the Apsaras. ## Son of Asura Maya. Conceited and haughty over his strength Durmada once challenged BÃli to fight, and defeated by BÃli he ran away from battlefield and hid in a cave. (ùnanda RÃmÃyaïa SÃrakÃï¬a). ## An asura, he clashed with the Devas at the churning of the sea of milk. (BhÃgavata daÓamaskandha). ## One of the 100 sons of Dh­tarëÂra. In the great war Arjuna destroyed his Gajasenà and SÃtyaki wounded him. Finally he was killed by BhÅma. After the war was over Nakula occupied his palace. (M.B. BhÅ«ma Parva, Chapter 113, Droïa Parva, 88, 89; 116 and 135). ## A son born to S­¤jaya by RëÂrapÃlÅ. He was a relation of Vasudeva. (BhÃgavata navamaskandha). ## A minister of Mahi«Ãsura. Once he was sent to BhadrakÃlÅ with a message by his master. (DevÅ BhÃgavata, Pa¤cama Skandha). ## One of the hundred sons of Dh­tarëÂra. The following information about him is gathered from the MahÃbhÃrata. (1) He was present at the Svayaævara of DraupadÅ. (ùdi Parva, Chapter 185, Verse 1). (2) During the procession to Dvaitavana, Gandharvas took him captive. (Vana Parva, Chapter 242, Verse 12). (3) In the great war he fought with Sahadeva. (BhÅ«ma Parva, Chapter 85, Verse 25). (4) He killed Arjuna's charioteer. (BhÅ«ma Parva, Chapter 47, Verse 12). (5) He defeated Árutakarman. (BhÅ«ma Parva, Chapter 79, Verse 35). (6) He was defeated by Abhimanyu. (BhÅ«ma Parva, Chapter 84, Verse 42). (7) A duel was fought between Durmukha and GhaÂotkaca. (BhÅ«ma Parva, Chapter 110, Verse 13). (8) Duel fought between Durmukha and Dh­«Âadyumna. (Droïa Parva, Chapter 20, Verse 26). (9) He fought with Purujit. (Droïa Parva, Chapter 106, Verse 13). (10) He was defeated in fight with Sahadeva. (Droïa Parva, Chapter 107, Verse 25). (11) BhÅmasena killed him in war. (Droïa Parva, Chapter 134, Verse 20). (12) After the war his beautiful palace was occupied by Sahadeva. (ÁÃnti Parva, Chapter 44, Verse 12). ## A King who flourished in the assembly of Yudhi«Âhira. (Sabhà Parva, Chapter 4, Verse 21). ## A RÃk«asa, who was a member in RÃvaïa's assembly. (Sabhà Parva, Chapter, 9, Verse 13). According to the UttararÃmÃyaïa he was the son of a RÃk«asa called MÃlyavÃn by his wife SundarÅ, and he had Vajramu«Âi, VirÆpÃk«a, Suptaghna, Yaj¤akoÓa, Matta and Unmatta as brothers and Nalà and KetumatÅ as sisters. ## A serpent. It was also present among the serpents, which had come to PrabhÃsak«etra to receive BalarÃma who, after death, went to PÃtÃlaloka. (Mausala Parva, Chapter, 4, Verse 16). ## An asura on the side of Mahi«Ãsura. TÃmra, finance minister of Mahi«Ãsura sent Durmukha with Bëkala to fight against DevÅ, who killed him. (DevÅbhÃgavata, Skandhas 5, 13). In his previous life he was one of the Paulastyas. (ùdi Parva, Chapter 61). ## A companion of the RÃk«asa woman called AjamukhÅ. See AjamukhÅ. ## Son of King Suratha of Kuï¬alanagara. When Suratha captured the yaj¤ÃÓva (sacrificial horse) of ÁrÅ RÃma ÁÃtrughna clashed with him. DurvÃra also was present on the occasion. (Padma PurÃïa, PÃtÃla khaï¬a, Chapter 49). ## An army chieftain of the King of Kamboja. He was killed in the great war by SÃtyaki. (M.B. Droïa Parva, Chapter 112, Verse 42). ## A messenger of the very powerful Jalandhara. When the Devas and the Asuras churned K«ÅrÃbdhi (ocean of milk), many excellent things emerged out of it. When those things were divided among them all, Devendra took possession of 14 gems in an unauthorised manner. When Jalandhara, through his messenger DurvÃraïa, demanded Devendra to return the gems, not only did he not return them but he also declared war against Jalandhara. When war broke out Jalandhara hesitated as to whether he should fight with Vi«ïu or with Áiva. DurvÃraïa advised him first to fight with Áiva. (Padma PurÃïa, Uttarakhaï¬a, Chapter 16). ## 1) %% A sage, who used to lose his temper very easily. He is believed to have been born from an aæÓa (part, aspect) of Áiva. 2) %% Three different stories are told in the PurÃïas relating to his birth. (1) Once a quarrel, arose between Brahmà and Áiva which developed into fighting, At the sight of Áiva seething with rage the Devas ran off frightened, and PÃrvatÅ also got frightened. She told him 'DurvÃsam bhavati me'. (It has become impossible for me to live happily with you). Realising that it was his momentary anger which made life miserable for PÃrvatÅ Áiva decided to transfer that trait of his character to someone else. The incident took place during the life period of ÁÅlavatÅ, who was very much reputed for her chastity. While ÁÅlavatÅ was carrying her husband UgraÓravas (who though a leper yet desired to visit brothels) to the house of a prostitute the muni AïumÃï¬avya cursed UgraÓravas to die before sunrise the next day with his head broken. (See under AïumÃï¬avya). ÁÅlavatÅ made the counter curse, let not the sun rise the next day, to the muni's curse. Accordingly the sun did not rise the next day, and confusion prevailed everywhere, whereupon the TrimÆrtis and the Devas, through AnasÆyÃ, the wife of Atrimahar«i, got the curse of ÁÅlavatÅ withdrawn. Pleased at this the TrimÆrtis asked AnasÆyà to choose any boon she desired, and she prayed that BrahmÃ, Vi«ïu and MaheÓvara take their partial incarnations through her. Accordingly Brahmà as Candra and MahÃvi«ïu as DattÃtreya were born as sons of AnasÆyÃ. And, Áiva deposited his anger, which had caused unhappiness to PÃrvatÅ, in AnasÆyÃ. The child born out of that aspect of Áiva to AnasÆyà was DurvÃsas. The name DurvÃsas was very apt as the child was born out of the anger of Áiva which had made life miserable (durvÃsa) for PÃrvatÅ. (BrahmÃï¬a PurÃïa, Chapter 44). (2) Once defeated in his fight with Brahmà Áiva took refuge with the NaranÃrÃyaïas who were doing penance in the plains of the HimÃlayas. Áiva told sage NÃrÃyaïa everything about his plight and he asked the former to pierce his left hand with the ÁÆla. Áiva did so and three streams of blood flowed out of the wound made on the hand of the ã«i, one stream towards the sphere of the stars, another into the skull in Áiva's hand and from the third stream DurvÃsas was born. BrahmÃ, who witnessed this miracle withdrew from war and returned to his abode. (VÃmana PurÃïa, Chapter 2). (3) In the fierce fight with the Tripuras Áiva, in great rage, ultimately shot an arrow against them, and that arrow, after killing the Tripuras, assumed the form of a child and returned to the lap of Áiva, and the child was named DurvÃsas. (M.B. AnuÓÃsana Parva, Chapter 160, Verses 14, 15). 3) %% Once while KuntÅ was living in the palace of Kuntibhoja DurvÃsas came there, and pleased with KuntÅ, he granted her five mantras. It was with the aid of those mantras that Kunti became mother of Karïa and others. (For details see under Kunti Para 2). 4) %<ÁrÅ K­«ïa bathed in pÃyasa (pudding).>% Once DurvÃsas came to DvÃrakà where K­«ïa and RukminÅ looked after him to his heart's content. Though, at times he took only meagre food, at other times he destroyed everything he saw and created trouble. K­«ïa and RukmiïÅ served him according to schedule. One day the sage asked K­«ïa to cook some pudding and it was got ready. Then the sage asked K­«ïa to smear his (K­«ïa) body with pudding. K­«ïa did so except on his feet. After that DurvÃsas got down the chariot and making K­«ïa and RukmiïÅ serve as horses himself got into it and drove away in great speed into the forest. On the way he thrashed the 'horses' one ofter the other. Neither K­«ïa nor RukmiïÅ felt sorry about this action of the sage. On reaching the forest he halted the chariot and blessed ÁrÅ K­«ïa that arrows would not hit the parts of K­«ïa's body which were smeared with the pÃyasa. The spot at which the sage blessed K­«ïa became famous as VaradÃnatÅrtha in after years. It may be noted that K­«ïa died by an arrow hitting his foot which was not smeared with the pÃyasa. (M.B. AnuÓÃsana Parva, Chapter 160). 5) %% There once was a King called Ávetaki equal to Indra. He conducted a yaj¤a of a hundred years' duration. Innumerable brahmins were engaged in the successful conduct of the yaj¤a. Some years after the yaj¤a began the brahmins went their own way leaving it unfinished as the clouds of fume all the twentyfour hours in the yaj¤aÓÃlà irked and affected their eyes. When Ávetaki requested them to further cooperate to complete the yaj¤a they insultingly asked him to invite ÁÆdras for it. Then the King went to the HimÃlayas and did tapas for Áiva, who at last deputed DurvÃsas to complete the yaj¤a, and under the mahar«i's aegis it was completed within twelve years. On account of the constant offerings of havis in Agni (fire) during the period Agni fell a prey to indigestion, which was cured only after it ate up the KhÃï¬ava forest. (See KhÃï¬ava dahana). (M.B. ùdi Parva, Chapter 235). 6) %% Once DurvÃsas went to sage Mudgala who was doing tapas in Kuruk«etra taking food only rarely and demanded some food with the object of testing his dharmav­tti (righteousness). The sage gave DurvÃsas all the food he had with him, himself starving, and DurvÃsas left the ÃÓrama after eating a part of the food and smearing his body with the rest of it. This process was repeated by DurvÃsas for six days, but Mudgala never felt or showed any offence. Greatly pleased at the firm righteousness of the King. DurvÃsas blessed him to bodily ascend to heaven. Immediately a vimÃna (aeroplane) descended from Vi«ïuloka and carried Mudgala in it to heaven. (M.B. Vana Parva, Chapter 260). 7) %% (1) DurvÃsas ran away in fear of the PÃï¬avas. (See under Duryodhana, Para 12). (2) He suffered at the hands of Haæsa and Öibhaka. (See under Öibhaka). (3) He advised Áaivapa¤cÃk«ara to the woman called KalÃvatÅ. (See under KalÃvatÅ). (4) DurvÃsas and K«ÅrÃbdhi-mathanam. (See under Am­tam). (5) DurvÃsas and Dak«ayaj¤a. (See under Dak«a). (6) Terrified DurvÃsas ran helter-skelter in the three worlds. (See under AæbarÅ«a, Para 3). (7) He was responsible for the death of Lak«maïa. (See Lak«maïa). (8) He cursed ÁakuntalÃ. (See ÁakuntalÃ). (9) He spent his time in Indra's assembly. (M.B. Sabhà Parva, Chapter 11, Verse 23: For another story see under Pit­tÅrtha). @<[Page 257b]>@ ## A particular area in ancient India. The K«atriya kings of the area presented a lot of money and foodgrains to Yudhi«Âhira at the RÃjasÆya yaj¤a. (Sabhà Parva, Chapter 52, Verse 11). ## (DURVIåAHA). One of the hundred sons of Dh­tarëÂra. He was killed in the great war by BhÅmasena. (M.B. Áalya Parva, Chapter 26, Verse 20). ## One of the hundred sons of Dh­tarëÂra killed by BhÅmasena. (Droïa Parva, Chapter 127, Verse 62). ## One of the hundred sons of Dh­tarëÂra killed by BhÅmasena (Droïa Parva, Chapter 127, Verse 62). ## (DURVIGùHA). One of the 100 sons or Dh­tarëÂra. He attended the svayaævara of PäcÃlÅ, On the occasion of the procession of Duryodhana and others, Durvi«aha was put in prison. (Vana Parva, Chapter 242, Verse 12). He was killed by BhÅmasena in the great war. (Áalya Parva, Chapter 26, Verse 20). ## Villain in the MahÃbhÃrata story; the eldest and greatest of the Kauravas. (1) %% See under Kauravas. (2) %% Dh­tarëÂra born blind married GÃndhÃrÅ. Hungry and thirsty, VyÃsa once came to Dh­tarëÂra's palace where GÃndhÃrÅ treated him sumptuously, and he blessed her to have hundred sons by her husband. Ere long GÃndhÃrÅ conceived, but even after two years she did not deliver. Grief-stricken at this she got herself aborted in secret as the result of which she 'delivered' a mass of flesh, and hearing about it VyÃsa visited her. As instructed by him hundred pots were filled with ghee, and the mass of flesh was sprayed with cold water as a result of which it got divided into hundred pieces, each the size of a thumb. Also a smaller piece of flesh remained. Those pieces of flesh were deposited in the pots filled with ghee and the pots kept in a secret place. VyÃsa departed for the HimÃlayas for tapas. In course of time the pots burst open one by one and from each pot emerged a boy. From the 101st pot a girl was born. Eldest among the boys was named Duryodhana, and the girl called DuÓÓalÃ. (For other names see under Kauravas). Duryodhana, at the time of his birth cried in the voice of an ass on hearing which the asses kept in their shed also cried. Also, such evil omens as the jackal howling, birds like crows, vultures etc. crying and storms breaking out were witnessed on the occasion. Alarmed by such evil omens Dh­tarëÂra sent for the brahmins and his other friends and well-wishers like BhÅ«ma and Vidura and enquired of them whether, after the death of Dharmaputra, Duryodhana would be able to become King. As soon as Dh­tarëÂra had asked the question, evil omens like the world becoming dim, jackals howling etc. were witnessed again. Scholars like Vidura did their best to divine what the future of Duryodhana would be, and after mature consideration Vidura and the brahmin pandits opined that because of Duryodhana's birth the country and people would be ruined, and they, therefore advised that he should be cast away and forsaken. But, paternal affection did not permit Dh­tarëÂra to accept the advice. During this period GÃndhÃrÅ was laid up for a few days with stomach trouble, and a vaiÓya woman was engaged to look after Dh­tarëÂra, who begot of her a son called Yuyutsu.\<*>\ Thus with 100 sons and DuÓÓalà for daughter Dh­tarëÂra became rich in the matter of children\<**>\ (M.B. Adi Parva, Chapter 114). (2) %% Now, PÃï¬u was dead and MÃdrÅ also died in the funeral pyre of her husband. Forlorn and helpless KuntÅ and her five sons came to HastinÃpura, and Dh­tarëÂra welcomed them to the palace. Thus arose the occasion for the PÃï¬avas and the Kauravas to live together in the HastinÃpura palace. And, naturally there used to be petty differences and quarrels between the PÃï¬ava and Kaurava princes. BhÅma being in every way a giant the Kauravas had often to suffer at his hands. To collect all the hundred Kaurava brothers together and throw them away in one lump to push them to the ground, to suffocate them by holding their heads under water etc--these were some of the childish pranks played by BhÅma on the Kauravas. The constant repetition of such pranks and mischiefs on the part of BhÅma rendered him an object of hatred for the Kauravas among whom the common conviction grew that it was essential to put an end to BhÅma's life for their safety, nay even their very existence. One day, the Kauravas, with the object of doing away with BhÅma, escorted the PÃï¬avas to PramÃïakoÂi on the banks of the GaÇgà for water sports. There all of them ate sumptuous meals and took various drinks. But, Duryodhana had secretly mixed KÃlakÆÂa poison in the food of BhÅma. After taking meals they began playing water-sports. After the sports were over they returned to their tents and slept. Owing to the effects of the poison and the overexertion during the day BhÅma slept stone dead. While all were asleep during the night Duryodhana bound the hands and legs of BhÅma with cords and threw him into the depths of the GÃÇgÃ. BhÅma who was still unconscious sank down to the very bottom of the river where the denizens of nÃgaloka saw him and the nÃgas bit him in anger. The poison of the nÃgas neutralised the effects of KÃlakÆÂa poison in BhÅma, though their bite could not make even a scratch on his skin. Freed thus from the effects of poison BhÅma shook himself up from sleep and drove off the nÃgas. Alarmed at these developments the nÃgas called VÃsuki up to the scene, and he, recognising BhÅma held him in embrace and gave him much money and costly gems etc. BhÅma refused the gifts, but asked VÃsuki for nÃgarasa, which would impart the strength of thousand nÃgas to those who used it. VÃsuki gave BhÅma eight potfuls of nÃgarasa, which the latter drank to the last dregs and thus gained immeasurable strength. When next morning after the water-sports the PÃï¬avas and the Kauravas awoke from sleep BhÅma was found missing. Duryodhana said that BhÅma had returned earlier to HastinÃpura, but this did not satisfy the PÃï¬avas. KuntÅ lamented over the absence of BhÅma. BhÅma, who drank the nÃga rasa lay on the veranda of VÃsuki for eight days in the manner of one who had lost consciousness. By the time he woke up on the eighth day the body had almost fully assimilated the rasa. VÃsuki told BhÅma that eight potfuls of nÃgarasa would impart the strength of 10,000 elephants. And then at the instance of VÃsuki BhÅma took his bath in holy waters and wore new clothes and fragrant garland. He ate the pudding offered by VÃsuki, and taking leave of him and followed by nÃgas he came up from the water to the bank of the GaÇgÃ. BhÅma gave a detailed description to his mother and brothers of all that had happened to him. Dharmaputra advised him to keep the secret. After the incident, once again was KÃlakÆÂa poison mixed in the food of BhÅma. But, Yuyutsu born of the vaiÓya woman to Dh­tarëÂra gave the PÃï¬avas confidential report about it. Because of the powerful effect of nÃga rasa, the KÃlakÆÂa consumed by BhÅma did no harm to him but it only got assimilated in his body. On another occasion Duryodhana killed the charioteer of BhÅma. (Bhëà BhÃrata, Chapter 127 and 129). 3) %% The Kauravas and the PÃï¬avas learnt the use of weapons of war at the feet of DroïÃcÃrya, and when the studies were over arrangements were made for a rehearsal, and at the rehearsal BhÅma and Duryodhana were the first to clash with each other. When the encounter reached its climax both of them pointed the club at each other. But, AÓvatthÃmà intervened and pacified them. Next Karïa entered the stage for a trial of strength with Arjuna, and at once arose from the PÃï¬ava side questions about Karïa's nobility and aristocracy of birth etc. Karïa stood there stunned, not knowing what to say or how to repel the attack. Then it was Duryodhana who rose up to announce that he was, that very moment, crowning Karïa King of AÇga. This ended the scene. (BhÃrata (MalayÃlam), ùdi Parva, Chapters 134, 135 and 136). 4) %% The above incident confirmed and completed the cleavage of the PÃï¬avas and the Kauravas into two hostile camps. Meantime another event happened. DroïÃcÃrya demanded of his pupils to bring before him King Drupada by way of gurudak«iïà (tuition fee), for the ÃcÃrya had to wreak vengeance upon Drupada (See under Droïa). Though Duryodhana tried his best he could not capture Drupada. Not only that, Drupada defeated him also in fight. At this junture it was Arjuna who presented Drupada as captive to Droïa by way of gurudak«iïÃ. The incident proved to be another provocation for Duryodhana to hate the PÃï¬avas. Now, Duryodhana made up his mind to destroy the PÃï¬avas somehow or other. With this end in view he went to his father, posing himself to be a great wellwisher of the PÃï¬avas, and obtained his permission to transfer their (PÃï¬avas') residence to another palace. Accordingly Duryodhana deputed his minister Purocana to get built at VÃraïÃvata a palace of lac. Vidura came to know of the intended mischief and gave advance notice of it to the PÃï¬avas through a messenger Kanaka. The architect built the 'lac palace' but built a tunnel also attached to it. A year after the PÃï¬avas shifted the residence to the new 'palace' Duryodhana set. fire to it, and the PÃï¬avas escaped unscathed through this tunnel. (BhÃrata (MalayÃlam) ùdi Parva, Chapters 141-151). 5) %% Duryodhana and his brothers were living very happily under the impression that the PÃï¬avas had been burnt to ashes along with the 'lac Palace'. Then it was that the PÃï¬avas, disguised as brahmins and in the presence of all the Kings, won PäcÃlÅ, the daughter of King Drupada, in svayaævara, for their wife. After the marriage the PÃï¬avas stayed in Drupada's palace and the Kauravas returned to HastinÃpura. Duryodhana and others felt all the more jealous at the PÃï¬avas' becoming more powerful as a result of their marriage. Again it was decided that the PÃï¬avas should be destroyed anyhow and at any cost. But, how to effect the destruction? Duryodhana wanted to attract the PÃï¬avas to destruction through women and to create differences and divisions among them. But, Karïa attacked the plan as impracticable, and instead he wanted to defeat Drupada and render the PÃï¬avas impotent. At this stage BhÅ«ma and Droïa argued that it was most preferable to give half the Kingdom to the PÃï¬avas and receive them with grace. Dh­tarëÂra supported the proposal as a result of which the Kauravas went to PäcÃla and escorted the PÃï¬avas back to HastinÃpura. Dh­tarëÂra partitioned the country between the Kauravas and the PÃï¬avas and the latter shifted their residence to their part of the country with KhÃï¬avaprast÷a (Indraprastha) as its capital. When the PÃï¬avas went to Indraprastha Maya built for them aï exceptionally beautiful palace where King Dharmaputra performed %% Duryodhana and others earnestly participated in it. After the rÃjasÆya the Kauravas wanted to have a look at the palace and in the course of surveying it they placed themselves in ridiculous situations due to visual illusions. Taking the bright floors of glass for watery tanks they pulled up their clothings and measured with caution every foot of theirs. Then they mistook actual pools for floor and fell into them and got wet. At the consequent discomfiture of the Kauravas BhÅma clapped his hands and roared with laughter. DraupadÅ hid her face with hands and smiled. Altogether the Kauravas cut a very ridiculous figure, and they returned to HastinÃpura. (M.B. ùdi Parva, Chapter 202, Sabhà Parva, Chapters 35, 85). 6) %% The sight of the great wealth including costly stones and gems presented by various kings to Dharmaputra at the RÃjasÆya and the humiliation experienced while surveying the palace made Duryodhana all the more mad with anger and hatred towards the PÃï¬avas. He now came to the decision either to defeat the PÃï¬avas once for all or to commit suicide by taking poison. He held secret consultations on the topic with Áakuni whose efforts at first to pacify him (Duryodhana) failed. Ultimately Áakuni, an expert in the game of dice, advised Duryodhana to invite Dharmaputra to a game, assuring him that the rest he would take care of. Dh­tarëÂra and Vidura advised Duryodhana against the move, but he did not yield. Finally Dh­tarëÂra, saying to himself that nobody would change fate, agreed to Duryodhana's proposal, and deputed Vidura to Dharmaputra to invite him for the game. Dharmaputra, in fact, did not like the game, but he succumbed to the eloquence and persuasive powers of Áakuni and at last agreed to play. Kings lined up the royal hall to witness the game. First gems were staked. and Duryodhana won the game. Then 1000 golden niskas\<***>\ and treasuries were offered to the winner. Duryodhana won that game also. Next chariot with horses and next to that 1000 maid-servants were staked and Duryodhana won those games too. 1000 horses, 1000 golden chariots with their horses, the horse decorated with gold presented by Citraratha to Arjuna, 6000 soldiers with their arms and armaments--these formed the next successive bets, and each game Dharmaputra lost. The next bet was 400 copper vessels each filled with pure gold, and Duryodhana won that game also. And, now Vidura tried to dissuade Yudhi«Âhira from playing the game; but neither he nor Duryodhana heeded the advice. And, Duryodhana by foul play snatched from Dharmaputra all his wealth, his kingdom and his brothers. Now, PäcÃlÅ alone remained, and Dharmaputra bet her too and played the last game and lost. Duryodhana deputed his SÆta, PrÃtikÃmi, to Indraprastha, to fetch DraupadÅ but she sent him back. Next DuÓÓÃsana was deputed and he brought PäcÃlÅ to the sabhà dragging her by the hair. She was proclaimed to be the maid-servant of the Kauravas. At last Dh­tarëÂra intervened and sent back the PÃï¬avas along with DraupadÅ to Indraprastha. 7) %% Duryodhana and others did not appreciate the intervention of their father. He again conspired with Áakuni and it was decided to challenge Dharmaputra to one more game. The conditions to be stipulated were that the vanquished in the game should stay in exile for twelve years in the forest and live incognito during the thirteenth year, and if found out and recognised during this period the whole process of exile and life incognito would have to be repeated. Duryodhana and Áukuni approached Dh­tarëÂra and said to him thus: "Dear father, the desire for revenge at their defeat in the game of dice gnaws at the PÃï¬avas' heart like poison. Also, they will never forget our having dragged DraupadÅ by her hair. When a suitable occasion arises they will take revenge on the whole lot of us. Therefore, we want to challenge Dharmaputra to a final game of dice, the condition being that he who gets defeated should go in exile into the forest for twelve years and then to live incognito for one year. If we get defeated we will simply carry out the condition on our part. This request of Duryodhana appealed to his father, who invited Dharmaputra once again for a game of dice. Dharmaputra accepted the invitation, in fact, in spite of himself. This time too Duryodhana won the stake and the PÃï¬avas set out to the forest. Even at the time of parting DuÓÓÃsana insulted BhÅma who retorted thus: "You, mean fellows, you cheated my brother by foul play. If I fail to tear your heart open in fight and drink blood I do not want heaven. Moreover I will kill Duryodhana, and Arjuna will kill Karïa. Áakuni, the expert in foul play in dice will be killed by Sahadeva. We will meet in the 14th year from today at the battlefield. Adieu." Thus did the PÃï¬avas depart for the forest. KuntÅ being too old Vidura took her to his house, and he consoled her, lamenting over the separation from her children. (M.B. Sabhà Parva). 8) %% The PÃï¬avas entered the KÃmyaka forest where they were welcomed by the sages. Among them Maitreya whom the misfortune of the PÃï¬avas affected much started for HastinÃpura for peace parleys. Vidura advised Dh­tarëÂra that Maitreya's proposals should be respected lest he should curse the King. Dh­tarëÂra and Duryodhana received the sage with respect. And, the sage asked them to recall the PÃï¬avas from the forest and live on friendly terms with them. Duryodhana did not in any manner respond to the advice of the sage, but stood there absolutely mum tapping his thigh with his fingers and making drawings with the fingers of his feet on the ground. This the sage interpreted as an insult to him. He stood up ablaze with anger and cursed Duryodhana thus: "You will, sooner than later reap the consequences of your false pride; your cruelty will invite terrible war, and in the fight BhÅma will rend asunder your thigh, which you struck with your fingers just now." Greatly agitated over the curse Dh­tarëÂra prayed the sage for redemption and the sage said: "if only your son resorts to forebearance and peace the curse will not take effect, otherwise it will come true." And after making this announcement the sage returned to the forest. (M.B. Vana Parva, Chapter 10). 9) %% While the PÃï¬avas were staying in the KÃmyaka forest Duryodhana and others went there on the pretext of looking after the cows. The Gandharvas took them captive; but the PÃï¬avas intervened and set them free. Feeling humiliated at the mishap Duryodhana decided to end his life after crowning DuÓÓÃsana as King. But DuÓÓÃsana did not agree to the proposal. (For details see Gho«ayÃtrÃ). 10) %% Humiliated at the procession thus and turning down the advice of friends to return to the palace, Duryodhana spread grass on the ground and lay down there to die. As his death would spell disaster to the DÃnavas they decided to send him back to his palace for which purpose they performed the VaitÃna sacrifice in PÃtÃla. While offering milk in the sacrificial fire a RÃk«asa woman, K­tyÃ, arose therefrom, and at the instance of the DÃnavas she carried Duryodhana over to PÃtÃla. There they told him thus: "Oh Duryodhana, a part of your body has been earned by us from Áiva by our penance. That part of your body above the waist is made of diamond. Therefore, arrows will not pierce your body. Grieve not. Bhagadatta and other heroes have been born to help you. Your great supporter Karïa is possessed of the soul of NarakÃsura." These words of the DÃnavas instilled fresh hope in Duryodhana, and he was taken back to his Kingdom by K­tyÃ. This incident appeared as a dream to Duryodhana. Bucking up confidence and courage again he returned to HastinÃpura and continued to rule (M.B. Vana Parva, Chapter 252). 11) %% At this juncture Duryodhana thought of performing a RÃjasÆya for which he invited brahmins to the palace. After bestowing much thought on the subject the brahmins pointed out that there was no sanction for Duryodhana to conduct a RÃjasÆya as his elders, Dh­tarëÂra and Dharmaputra were still alive. At the same time they pointed out that there was another Yaj¤a called Vi«ïu Yaj¤a as efficacious as RÃjasÆya which Duryodhana was competent to perform. Accordingly Duryodhana performed the Vi«ïu yaj¤a and earned reputation among evil monarchs. (M.B. Vana Parva, Chapters 256, 257). 12) %% Once DurvÃsas accompanied by his disciples, came to Duryodhana's palace, and Duryodhana decided somehow or other to befriend and use the mahar«i as a weapon against the PÃï¬avas. He housed the mahar«i and his disciples in the palace for a few days and pleased them by careful service at which the mahar«i asked Duryodhana to request for any boon he desired. And, Duryodhana asked the mahar«i to visit the PÃï¬avas one day in the forest with his disciples when they had finished taking their meals. The mahar«i agreed. And, this was the period of time when PäcÃlÅ had received the ak«ayapÃtra from SÆrya. Everyday the pÃtra would produce enough food for the PÃï¬avas and the other people with them, but it would become empty for the day after PäcÃlÅ had eaten her food. This was the nature of the ak«ayapÃtra. PäcÃlÅ had finished her meals one day when DurvÃsas and his disciples came to the PÃï¬avas. Not knowing that PäcÃlÅ had already finished her food Dharmaputra welcomed the mahar«i and his disciples and requested them to take bath in the GaÇgà and return for their meals. PäcÃlÅ was in a fix. The ak«ayapÃtra would not produce any more food for the day, and if not duly fed the mahar«i would get angry and curse them. In this painful dilemma she prayed to ÁrÅ K­«ïa for succour, and lo! he appeared and asked PäcÃlÅ for some food. She replied that the ak«ayapÃtra was quite empty. But, K­«ïa got from her the pÃtra and ate one particle of KÅra (a leafy vegetable) which had stuck on its side. That leafy substance fully satisfied his hunger and thirst whereupon the hunger and thirst of DurvÃsas and his disciples were also quenched. Then K­«ïa asked Sahadeva to bring back the mahar«i and his disciples from the bank of the GaÇgà and accordingly he went there and invited them. Only a few minutes had passed since the mahar«i and his disciples had felt the satisfaction of a sumptuous meal. They were also astonished to think how in such a short time food for so many people could be cooked by PäcÃlÅ. They felt rather anxious about the reaction which Dharmaputra would evince in case they returned to him to say that they required no food. DurvÃsas realised only too well that to quarrel with the PÃï¬avas, who enjoyed the friendship and support of K­«ïa was like playing with fire. Therefore, the mahar«i with his disciples ran away from the place secretly. PÃï¬avas waited long for the mahar«i and his disciples to return fearing that the object of DurvÃsas might be to return at the untimely hour and curse them. But, ÁrÅ K­«ïa told them the details about the mahar«i's departure and assured Dharmaputra that he and his disciples would not return. (M.B. Vana Parva, Chapter 263). 13) %% After twelve years' exile in the forest the PÃï¬avas began their life incogni to at VirÃÂa nagara. KÅcaka, brother-in-law of MÃtsya, the VirÃÂa King, was killed secretly by BhÅmasena, and news was spread that KÅcaka was killed by a Gandharva. None of the spies deputed by Duryodhana to spot out the PÃï¬avas during their life incognito could gather any information about them. One of those days SuÓarman, King of Trigarta, told Duryodhana that the VirÃÂa King had lost his power and spirits due to the death of KÅcaka and it was, therefore, the proper time to attack the VirÃÂa country and subjugate it thoroughly. The idea appealed to Karïa, who prompted Duryodhana to war against VirÃÂa. The army was fully mobilised. As an excuse for the war, at the instance of Duryodhana, SuÓarman, King of Trigarta lifted innumerable cows of the VirÃÂa King. This happened on the day on which the life incognito of the PÃï¬avas was to have ended. And war started thus. The VirÃÂa prince Uttara who spent his time in the zenana in the palace appeared in the field of war. Arjuna, under the assumed name of B­hannala took up the charioteership of Uttara. But, at the sight of the vast Kaurava army Uttara fainted, and Arjuna hurriedly drove the chariot over to where his bow gÃï¬Åva was kept hidden, and with the bow in his hands Arjuna jumped into the thick of the fight. A fierce war ensued in which the Kaurava army was completely routed. The life incognito of the PÃï¬avas was also over, and Duryodhana became naturally anxious about the future of things. (M.B. VirÃÂa Parva, Chapter 65). 14) %% Duryodhana refused to give the PÃïdavas, even after their return from twelve years' exile in forest and one year's life incognito, even 'as much land as would hold a pin', and war became inevitable. The PÃï¬avas and Kauravas fought the great war which lasted for eighteen days on the field of Kuruk«etra. (1) %% Preparations for the war were gathering speed and momentum. Both the sides were on the look out for more friends and allies. Being told that Arjuna had gone to DvÃrakà to seek K­«ïa's support Duryodhana rushed to the place. Seeing Duryodhana from a distance K­«ïa lay on his bed in a false sleep, and Duryodhana took his seat on a stool at the head of the bed awaiting K­«ïa to awake from sleep. Soon after, Arjuna came there and he stood at the feet of K­«ïa with head bowed down. When K­«ïa awoke from sleep it was Arjuna whom he saw first, and while exchanging greetings with Arjuna he was told that it was Duryodhana, who had come first. But when Duryodhana and Arjuna explained the object of their visit he told them thus:-- "No doubt it was Duryodhana who came first. But, it was Arjuna whom I met first. Since Duryodhana came first and I saw Arjuna first I shall help both of you in war. There is the adage that youngsters should be given priority of consideration. So, Arjuna may indicate his preference first. I shall give one of you an army of 10 lakhs of warrlors as strong in body as myself, and I shall stand by the other without arms and without fighting. Arjuna may make his choice first. And, he chose K­«ïa for his side in the war while Duryodhana was happy to get K­«ïa's mighty army. (M.B. Udyoga-Parva, Chapter 7). (2) Duryodhana sought Balabhadra's help but Balabhadra told him frankly that since he could not forsake K­«ïa he would remain neutral in the war. (M. B. Udyoga Parva, Chapter 7, Verse 25). (3) Duryodhana got an ak«auhiïÅ (a specific division of army) from K­tavarman. (Udyoga Parva, Chapter 7, Verse 32). (4) Áalya promised to captain the Kaurava army. (M.B. Udyoga Parva, Chapter 8, Verse 18). (5) Duryodhana could collect a total of eleven ak«auhiïÅs. (M.B. Udyoga Parva, Chapter 19, Verse 27). (6) He assured Dh­tarëÂra that the Kaurava army would easily defeat the PÃï¬ava army. (M.B. Udyoga Parva, Chapter 57). (7) He declared that war was a yaj¤a. (M.B. Udyoga Parva, Chapter 58). (8) At the instance of Dh­tarëÂra a rest house was built for ÁrÅ K­«ïa on his way to the Kauravas for compromise talks on behalf of the PÃï¬avas. (Udyoga Parva, Chapter 85). (9) Duryodhana opined that K­«ïa be taken captive when he came to plead for compromise and peace, but the others did not support him. (Udyoga Parva, Chapter 83, Verse 13). (10) Duryodhana worshipped K­«ïa with rare and excellent things and invited him for meals, but K­«ïa did not accept any. (Udyoga Parva, Chapter 91, Verse 13). (11) Duryodhana rejected the advice of sage Kaïva to come to terms with the PÃï¬avas. (Udyoga Parva, Chapters 97-105). (12) He emphatically announced in the Kaurava assembly that even as much land as may be required to hold a pin would not be given to the PÃï¬avas. (Udyoga Parva, Chapter 127, Verse 26). (13) K­«ïa's pleadings in the Kaurava assembly for peace and amity on behalf of the PÃï¬avas failed to have any effect. On the occasion Duryodhana, Áakuni, Karïa and DuÓÓÃsana conspired to take K­«ïa captive. SÃtyaki informed K­«ïa secretly about the conspiracy and K­«ïa informed Dh­tarëÂra about it, and he warned the conspirators against their wicked plan. (Udyoga Parva, Chapter 13, Verse 4). (14) Duryodhana appointed K­pa, Droïa, Áalya, Jayadratha, HÃrdika, AÓvatthÃmÃ, Karïa, Áakuni, BÃlhÅka and KÃmboja as commanders of the army. (Udyoga Parva, Chapter 155). (15) Duryodhana appointed BhÅ«ma as the Commander in-Chief of the army. (Udyoga Parva, Chapter 156 verse 26). (16) He appointed UlÆka as messenger and warned ÁrÅ K­«ïa, the PÃï¬avas, Drupada, VirÃÂa, Áikhaï¬Å, Dh­«Âadyumna and others. (Udyoga Parva, Chapter 10). (17) He ordered the army to the Kuruk«etra field. (Udyoga Parva, Chapter 195). (18) He appointed DuÓÓÃsana as BhÅ«ma's body-guard. (BhÅ«ma Parva, Chapter 15). (19) On the flag staff of Duryodhana studded with gems his flag with the serpent's emblem flew high in the air. (BhÅ«ma Parva, Chapter 17, Verse 25). (20) He learnt from Droïa the names of heroes on both sides before the fighting started. (BhÅ«ma Parva, Chapter 25). 15) %% The following incidents relating to Duryodhana in actual war have been noted. (1) In the first day's fighting he fainted, hit by the arrows of BhÅma. (BhÅ«ma Parva, Chapter 58, Verse 17). (2) He attacked BhÅma with the support of the elephant division (GajasenÃ) and the latter fainted. (BhÅ«ma Parva, Chapter 64, Verse 14). (3) BhÅmasena again confronted him, and again he fell down fainted. (BhÅ«ma Parva, Chapter 80, Verse 4). (4) Dh­«Âadyumna defeated him. (BhÅ«ma Parva, Chapter 82, Verse 53). (5) BhÅma killed eight brothers of Duryodhana at one stretch, and Duryodhana cried before BhÅ«ma. (BhÅ«ma Parva, Chapter 88, Verse 37). (6) He fought against GhaÂotkaca and killed four RÃk«asa attendants of the latter. (BhÅ«ma Parva, Chapter 91, Verse 20). (7) He fell down at the blows delivered by Ghatotkaca. (BhÅ«ma Parva, Chapter 92, Verse 14). (8) He thrashed BhÅma to unconsciousness. (BhÅ«ma Parva, Chapter 94, Verse 5). (9) Overpowered by GhaÂotkaca, he gave expression to his sorrows before BhÅ«ma. (BhÅ«ma Parva, Chapter 95, Verse 8). (10) He directed Áalya to fight against Yudhi«Âhira. (BhÅ«ma Parva, Chapter 105, Verse 26). (11) Grieved at the death of the warriors in his army he went to BhÅ«ma in great anguish. (BhÅ«ma Parva, Chapter 109, Verse 16). (12) Duryodhana and SÃtyaki fought against each other. (BhÅ«ma Parva, Chapter 111, Verse 14). (13) He fought with Abhimanyu. (BhÅsma Parva, Chapter 116, Verse 1). (14) He appointed Droïa as chief of the army. (BhÅ«ma Parva Chapter 6, Verse 2). (15) He prayed for Droïa's blessings to capture Yudhi«Âhira alive. (Droïa Parva Chapter 12 Verse 6). (16) He embraced Droïa at the sight of the latter disintegrating the fighting forces of the PÃï¬avas. (BhÅ«ma Parva, Chapter 23, Verse 7). (17) He accorded sanction to his warriors to kill Abhimanyu. (BhÅ«ma Parva, Chapter 39 Verse 16). (18) He prompted Karïa to fight Abhimanyu. (BhÅ«ma Parva, Chapter 40, Verse 23). (19) He ran off at the blows of Abhimanyu. (BhÅ«ma Parva, Chapter 45, Verse 30). (20) He consoled Jayadratha who ran away in fear of Arjuna. (BhÅ«ma Parva, Chapter 74, Verse 14). (21) When he admitted that he was not efficient to fight Arjuna, Droïa tied a divine talisman on his body. (BhÅ«ma Parva, Chapter 94, Verse 73). (22) Defeated by Arjuna he ran away with the talisman on him. (BhÅ«ma Parva, Chapter 103, Verse 32). (23) SÃtyaki defeated Duryodhana. (BhÅ«ma Parva, Chapter 120, Verse 40). (24) He got defeated by YudhÃmanyu and Uttamaujas (BhÅ«ma Parva Chapter 102 Verse 30). (25) He incited Karïa to kill Arjuna. (BhÅ«ma Parva, Chapter 145, Verse 12). (26) He lost his enthusiasm with the death of Jayadratha (BhÅ«ma Parva, Chapter 150). (27) He made allegations against Droïa. (BhÅ«ma Parva, Chapter 152, Verse 2). (28) He fought with Yudhi«Âhira and got defeated. (BhÅ«ma Parva, Chapter 153, Verse 23). (29) AÓvatthÃmà got ready to kill Karïa, but Duryodhana pacified him. (BhÅ«ma Parva, Chapter 150, Verse 13). (30) He fought with BhÅma and got defeated. (BhÅ«ma Parva, Chapter 166, Verse 30). (31) He deputed Áakuni to kill the PÃï¬avas. (BhÅ«ma Parva, Chapter 170, Verse 60). (32) He got defeated in fight with SÃtyaki. (BhÅ«ma Parva, Chapter 171, Verse 23). (33) He prompted Alambu«a, son of JaÂÃsura to fight with GhaÂotkaca. (BhÅ«ma Parva, Chapter 174, Verse 9). (34) He fought with Nakula and got defeated. (BhÅ«ma Parva, Chapter 187, Verse 50). (35) On the death of Droïa he ran away from the battlefield. (Droïa Parva, Chapter 193, Verse 17). (36) After the death of Droïa he appointed Karïa chief of the army. (Karïa Parva, Chapter 10, Verse 43). (37) He fought against Yudhi«Âhira and got defeated (Karïa Parva, Chapter 29, Verse 32). (38) He requested Áalya to act as Karïa's charioteer. The request so enraged Áalya that he rose from his seat at once. But, Duryodhana brought him round with praises. (Karïa Parva, Chapter 32). (39) He created so much troubles and difficulties for Nakula and Sahadeva in fight with them. (Karïa Parva, Chapter 56). (40) In further fighting he got defeated by BhÅma. (Karïa Parva, Chapter 61, Verse 51). (41) He killed the Kulinda prince. (Karïa Parva, Chapter 85, Verse 19). (42) When AÓvatthÃmà put forward certain compromise proposals he rejected them. (Karïa Parva, Chapter 88, Verse 30). (43) Karïa was killed and Duryodhana was immersed in grief. [Karïa Parva, Chapter 92, Verse 15). (44) He rejected peace proposals made by K­pa, and reaffirmed the decision to fight. (Áalya Parva, Chapter 5). (45) He appointed Áalya as chief of the army. (Áalya Parva, Chapter 7, Verse 6). (46) He was again defeated by BhÅma. (Áalya Parva, Chapter 16, Verse 42). (47) He was defeated by Dh­«Âadyumna. (Áalya Parva, Chapter 25, Verse 23). (48) After the defeat he ran away from the battlefield, entered a pool rendering the water motionless by magical power and stayed under water. (Áalya Parva, Chapter 29, Verse 54). (49) K­pÃcÃrya, AÓvatthÃmà and K­tavarman went to his hiding place and tried to arouse him for war but he expressed disinclination for war. (Áalya Parva, Chapter, 30, Verse 14). (50) Yudhi«Âhira visited Duryodhana in the latter's hiding place, but he answered Yudhi«Âhira from under water. (Áalya Parva, Chapter 31, Verse 33). (51) On the urging of Yudhi«Âhira he came out of the pool. (Áalya Parva, Chapter 32, Verse 33). (52) He got prepared for club fight with BhÅma. (Áalya Parva, Chapter 33, Verse 52). (53) Ill omens like storms, dust fall, thunder and lightning, followed his preparations for fight with BhÅma. (Áalya Parva, Chapter 56, Verse 8). (54) He fell down at the blows of BhÅma with his thigh broken. (Áalya Parva, Chapter 58, Verse 47). (55) ÁrÅ K­«ïa spoke harsh words to him and he replied to them all. (Áalya Parva, Chapter 61, Verse 27). (56) He shed tears before Áalya. (Áalya Parva, Chapter 61, Verse 7). (57) He appointed AÓvatthÃmà chief of the army. (Áalya Parva, Chapter 65, Verse 41). (58) Congratulating AÓvatthÃmà he cast away his mortal coils. (Sauptika Parva, Chapter 9, Verse 56). 16) %% (1) Duryodhana was one of the eleven mahÃrathas on the Kaurava side, others being Yuyutsu, DuÓÓÃsana, Dussaha, Durme«aïa, Vikarïa, Citrasena, Jaya, Kurumitra, Karïa and Satyavrata (all of them, sons of Dh­tarëÂra). (M.B. ùdÅ Parva, Chapter 63, Verse 18). (2) With the help of Karïa he abducted the daughter of the King of KÃÓÅ. (ÁÃnti Parva, Chapter, 4, Verse 13). (3) After his death his splendid palace was occupied by BhÅma. (ÁÃnti Parva, Chapter 44, Verse 6). (4) VyÃsa brought by his esoteric powers to the surface of the GaÇgà the souls of the heroes who were killed in the battle. Amongst them was the soul of Duryodhana also. (ùÓramavÃsika Parva, Chapter 32, Verse 9). (5) Yudhi«Âhira saw Duryodhana, after his death, living in heaven, resplendent as SÆrya in the company of holy devatÃs. (SvargÃrohaïa Parva, Chapter 1, Verse 4). 17) %% ùjamŬha, BhÃrata, BhÃrataÓÃrdÆla, BhÃrataÓre«Âha, BhÃratÃgrya, Bharatar«abha, BhÃratasattama, DhÃrtarëÂra, Dh­tarëÂraja, GÃndhÃrÅputra, Kaurava, KauravanandanÃ, Kauravendra, Kauravya, Kauraveya, KurukuladhÃma, Kurumukhya, Kurunandana, Kurupati, KurupravÅra, KurupuÇgava, Kurusattama, KururÃja, Kurusiæha, KurÆttama, Suyodhana. \<*) VyÃsa blessed GÃndhÃrÅ to have 100 sons. Then how was it that she got a daughter too? On being questioned thus by King Janamejaya VaiÓaæpÃyana replied "when VyÃsa was dividing the mass of flesh a desire to have a daughter entered the heart of GÃndhÃrÅ and divining that desire VyÃsa cut the flesh in such a manner as to have one more piece, viz. 101>\ \<**) Duryodhana was born as a part of Kali. (M.B. ùÓrama vÃsika Parva, Chapter 1).>\ \<***) 108 suvarïa weight, an ornament worn on the chest.>\ ## The MahÃbhÃrata refers to another Duryodhana, grandson of SuvÅra, and son of Durjaya. (AnuÓÃsana Parva, Chapter 2, Verse 18). A daughter called SudarÓanà was born to him by his wife NarmadÃ. Duryodhana married SudarÓanà to Agnideva. ## A RÃk«asa. DÆ«aïa, who came along with Khara to fight, was killed by ÁrÅ RÃma. (See Khara). ## One of the hundred sons of Dh­tarëÂra. He was defeated in fighting in the great war by ÁatÃnÅka. (Droïa Parva, Chapter 155). ## Last son of a merchant in PÃÂalÅputra. Short-tempered and haughty, this Du«païya killed many children. The King outlawed him. He went into the forest where he drowned the child of mahar«i UgraÓravas The mahar«i cursed him that he also should end his life by drowning and his soul roam about in unsupportable distress. The curse came true. After roaming about for many years he approached Agastya and prayed for redemption from the curse. The sage directed his disciple, SutÅk«ïa to get holy water from AgnitÅrtha in Mount GandhamÃdana and sprinkle it on the sinful soul of Du«païya. SutÅk«ïa did as he was asked by the guru, and the soul of Du«païya attained salvation. (SetumÃhÃtmyam). ## One of the hundred sons of Dh­tarëÂra. On the occasion of Duryodhana's journey to Dvaitavana Du«parÃjaya was taken captive by the Gandharvas. In the war with the Gandharvas he clashed with NÅla. (Droïa Parva, Chapter 25). He was killed by BhÅma. (Áalya Parva, Chapter 26). ## (DUåPRAHARåA). One of the hundred sons of Dh­tarëÂra. BhÅma killed him in fighting. (Áalya Parva, Chapter 26). ## A son of Dh­tarëÂra. He was wounded by the arrows of SÃtyaki and killed by BhÅma. (Droïa Parva, Chapter 135). ## One of the hundred sons of Dh­tarëÂra who was killed in war by BhÅma. (Droïa Parva, Chapter 129, Verse 39). @<[Page 263b]>@ ## The only daughter of Dh­tarëÂra by GÃndhÃrÅ. (1) She was married to Jayadratha the RÃjà of Sindhu. (2) %% See under Kauravas. (3) Yudhi«Âhira did not permit Jayadratha to be killed when he abducted PäcÃlÅ as he was the husband of DuÓÓalÃ. (Vana Parva, Chapter 271, Verse 43). (4) When Arjuna reached Vidarbha attending the AÓvamedha yaj¤a the archers obstructed his progress, and he killed them all. Suratha, son of DuÓÓalÃ, was also among those killed, and she came to the battlefield with her infant child crying, whereupon Arjuna stopped the fighting and in remorse crowned the son of Suratha as the King of Sindhu. (AÓvamedha Parva, Chapters 78 and 89). ## A son of Dh­tarëÂra. 1) %% See under Kauravas. 2) %% (1) He, along with his brothers, was present at the svayaævara of PäcÃlÅ. (ùdi Parva, Chapter 185, Verse 1). (3) He kept store and served food to the guests at the RÃjasÆya of Yudhi«Âhira. (Sabhà Parva, Chapter 35, Verse 5). (3) He dragged PäcÃlÅ and stripped her of her clothes in the assembly hall of the Kauravas. (For details see under PäcÃlÅ). (4) Gandharvas took him captive in Dvaitavana. (See under Kauravas). (5) The PÃï¬avas released the Kauravas from captivity, and Duryodhana laden with this humiliation did not desire to return to HastinÃpura. He asked DuÓÓÃsana to assume kingship and rule the subjects well. DuÓÓÃsana rejected the offer and wept. This was a good trait in the vicious character of DuÓÓÃsana like lightning in the midst of dark and thick clouds. (Vana Parva, Chapter 249). 3) %% (1) During the first day of the war he fought a duel with Nakula. (BhÅ«ma Parva, Chapter 45, Verse 22). (2) He got defeated in the duel with Arjuna. (BhÅ«ma Parva, Chapter 110, Verse 23). (3) He promised Duryodhana that he would kill Abhimanyu. Droïa Parva, Chapter 89, Verse 24). (4) Abhimanyu rendered him unconscious with his arrows. (Droïa Parva, Chapter 40, Verse 13). (5) He got defeated by Arjuna and ran away from the battlefield. (Droïa Parva, Chapter 10). (6) He fought with SÃtyaki. (Droïa Parva, Chapter 96, Verse 14). (7) He got defeated by SÃtyaki and ran off. (Droïa Parva, Chapter 121, Verse 29). (8) He defeated Prativindhya. (Droïa Parva, Chapter 168, Verse 43). (9) Sahadeva defeated him in fighting. (Droïa Parva, Chapter 188, Verse 5). (10) He fought with Dh­«Âadyumna and got defeated. (Droïa Parva, Chapter 189, Verse 5). (11) On the death of Droïa he ran away from the battle-field. (Droïa Parva, Chapter 193, Verse 15). (12) Sahadeva defeated him. (Karïa Parva, Chapter 23, Verse 18). (13) DuÓÓÃsana put Dh­«Âadyumna in prison. (Karïa Parva, Chapter 61. Verse 33). (14) He fought with BhÅma. (Karïa Parva, Chapter 82). 4) %% In the fierce fight between BhÅma and DuÓÓÃsana at Kuruk«etra BhÅma felled him with his club and sat on his chest asking him with which hand of his he pulled DraupadÅ by hair, Raising his right hand DuÓÓÃsana cried out, "This is the hand you seek for". At this reply of his BhÅma pulled out DuÓÓÃsana's right hand and thrashed him with it. He cut asunder DuÓÓÃsana's chest and drank the blood which gushed out of it (Karïa Parva, Chapter 83, Verse 8). 5) %% (1) After DuÓÓÃsana's death Arjuna occupied his palace. (ÁÃnti Parva, Chapter 44, Verse 8). (2) VyÃsa evoked the souls of the heroes who died in war and sprinkled GaÇges water on them. DuÓÓÃsana was one among those thus treated. (ùÓramavÃsika Parva, Chapter 32, Verse 9). (3) After death he attained heaven. (SvargÃrohaïa Parva, Chapter 5, Verse 21) 6) %% Bharata, BharataÓre«Âha, BharatÃpasada, Dh­tarëÂraja, Kaurava, Kauravya, KuruÓÃrdÆla etc. ## Another DuÓÓÃsana, servant of the son of King Kha¬gabÃhu of SaurëÂra is also mentioned in the PurÃïas. Kha¬gabÃhu had a famous elephant, which one night broke its chains and escaped, and all the mahouts could not chain it again. People in terror of the elephant ran helter-skelter. Now, a brahmin was going that way chanting verses of the 16th Chapter of the GÅtÃ, and even though the mahouts warned him he did not change his path. Instead he saluted the elephant by touching its cheeks and proceeded on his way unhurt by the animal. The King felt great respect for the brahmin when he was told that he owed his miraculous powers to the 16th chapter of the GÅtÃ, and he took the brahmin with him to his palace. The King gave him 100,000 golden coins and received from him the GÅtà mantra. He began reciting daily certain verses in the 16th Chapter of the BhagavadgÅtÃ. Some time afterwards the King one day went to an open ground near his palace accompanied by soldiers and set the elephant free from its chain. Then, unheeding the entreaties of the frightened people he approached the elephant, saluted it by touching its cheeks and came away unhurt. He could act in this fashion because of his firm faith in the efficacy of the BhagavadgÅtÃ. And afterwards he placed his son, on the throne and himself led a life of recluse repeating the BhagavadgÅtÃ. Some PurÃïas have another version of this episode. DuÓÓÃsana was a servant of Kha¬gabÃhu's son and he attempted to catch the elephant but was killed by it. He attained salvation by hearing the 17th Chapter of the BhagavadgÅtÃ. DuÓÓÃsana, an idiot, betting a huge sum of money with the junior mahouts of the elephant and unheeding the warnings of several people once mounted the elephant. Children agitated the animal and DuÓÓÃsana fell down from its back. The angry animal stamped the fool to death, and its rage having not yet subsided it threw around his bones. DuÓÓÃsana, who ended his life thus was reborn as an elephant and was owned by King Jayadeva of Ceylon for a long time. A great friend of King Kha¬gabÃhu, Jayadeva presented the elephant to him. At the sight of its brothers and other relations memory about its previous birth dawned on the elephant. And, it lived in great grief. After some days the King presented the animal to a poet pleased at his samasyÃpÆraïa (filling the three lines of a stanza in tune with the fourth line given). The poet sold the elephant to the King of MÃlava as it got ill with fever. In spite of the best treatment administered to it the elephant seemed to be nearing its end. Without either eating or drinking or sleeping the animal stood motionless shedding tears day and night. One day, the MÃlava King visited the elephant when, to the surprise of all assembled there, the elephant spoke to the King thus: "Oh, King: if a brahmin recites the 17th Chapter of the BhagavadgÅtà I will be completely cured of my illness." Accordingly a brahmin was brought. As soon as he chanted the GÅtà and sprinkled water on its head it got rid of its animalhood, ascended the divine aeroplane and shone forth like Indra. The MÃlava King also began daily reciting the BhagavadgÅtà and within a short time afterwards attained salvation. (Padma PurÃïa, Chapter 8). ## A harlot who lived in Prati«ÂhÃna. One DevadÃsa was her husband. When DevadÃsa had once gone to the palace on some business DuÓÓÅlà hid her paramour, with the object of doing away with her husband, on top of the ceiling of her room. He killed DevadÃsa while the latter was sleeping in the night. Next day when people gathered at her house she gave out the story that her husband was murdered by thieves. But the people got the true story about the death of DevadÃsa from his four-year-old son and beat DuÓÓÅlà to death. (KathÃsaritsÃgara, ÁaktiyaÓolaæbaka, TaraÇga 2). ## See Mitrabheda. ## A reputed King of the Lunar dynasty. 2) %% Descended from Vi«ïu thus:--BrahmÃ--Atri--Candra--Budha--PurÆravas--ùyus--Nahu«a--YayÃti--PÆru--Janamejaya--PracinvÃn--Namasyu--VÅtabhaya--Áuï¬u--Bahugava--SaæyÃti--RahovÃdÅ RaudrÃÓva--MatinÃra--Santurodha--Du«yanta. MatinÃra had two sons: Santurodha and Pratiratha, and Santurodha had three sons: Du«yanta\<*>\ PravÅra and Sumanta. Pratiratha begot Kaïva and he, MedhÃtithi. %% Within a short period of time Du«yanta bacame the emperor of India. (ùdi Parva, Chapter 68, Verse 3). His empire extended up to the sea, and he became an object of envy for other rulers. Under his rule the four castes flourished in affluence. None was threatened with illness or by thieves. The seasons marched in due order, the clouds raining at the proper time etc. "Like the ocean not getting agitated, and putting up with everything with unique patience like the earth, Du«yanta ruled the country" (ùdi Parva, Chapter 68). 3) %% Once Du«yanta set out to a forest to hunt. Seated in his chariot, which moved with the speed of Garu¬a he came to a beautiful forest. Weary with hunger and thirst the King, leaving the attendants behind walked into the hermitage of the sage Kaïva. Proceeding along the sand on the banks of MÃlinÅ river and drinking with his eyes the beauties of the hermitage he reached Kaïva's ÃÓrama. 'Who is there in the ÃÓrama?' queried the King, whereupon ÁakuntalÃ, the foster daughter of Kaïva came out, and in the absence of her father welcomed the guest. Enchanted by the beauty of ÁakuntalÃ, the King questioned her about her lineage and she told him the story about ViÓvÃmitra's love for MenakÃ, and Kaïva bringing up their daughter. Du«yanta felt deep love for her, and in accordance with rules prescribed in Dharma ÓÃstras married her in the GÃndharva way. He also accepted her stipulation that the son born to her should become the next monarch. Áakuntalà got pregnant, and after promising that she would duly be conducted to the palace Du«yanta returned. No sooner had Du«yanta left the ÃÓrama than Kaïva, who had been out returned to the ÃÓrama. With his divine eyes he understood what had happened in his absence. Kaïva blessed Áakuntalà that she would have an excellent son, who would become an excellent ruler of the world surrounded by the sea. In due course of time Áakuntalà delivered a son. Kaïva did the rites pertaining to the birth of the child, and named the child Sarvadamana. The child grew up to become six years old, and Kaïva realising that the further stay of Áakuntalà and her son at the ÃÓrama would stand in the way of the child's welfare and progress sent the mother and the child to HastinÃpura, the capital of Du«yanta, attended by his disciples. When they reached Du«yanta's palace and sent word to him about their arrival he, pleading ignorance about his marriage with ÁakuntalÃ, refused to receive her and the child. Du«yanta and Áakuntalà hotly argued the question. At last, when ÁakuntalÃ, with swelling emotions was about to leave the palace, a celestial voice announced that Du«yanta had, in fact, married ÁakuntalÃ, that Sarvadamana was his son and that he (Sarvadamana) would become a great ruler under the name Bharata. (ùdi Parva, Chapters 69-74). 4) %% (1) Du«yanta did not eat flesh. (AnuÓÃsana Parva, Chapter 115, Verse 64). (2) After his death Du«yanta stayed in Yama's assembly worshipping him. (Sabhà Parva, Chapter 8, Verse 15). \<*) The genealogy given above has been taken jointly from AgnipurÃïa, BhÃgavata and Vi«ïupurÃïa. But the MahÃbhÃrata (ùdi Parva, Chapter 94, Verse 17) gives Ilin as the name of Du«yanta's father and RathantÅ as that of his mother. It may be surmised that Santurodha and Ilin were one and the same individual.>\ ## A son born to King AjamŬha of the PÆru dynasty by his wife called NÅlÅ. He had a brother called Parame«ÂhÅ. (ùdi Parva, Chapter 94, Verse 33). Both the Kings, Du«yanta and Parame«ÂhÅ are referred to as PäcÃlas also. (ùdi Parva, Chapter 94, Verse 33). ## The word 'dÆta' has a special meaning in Vi«avidyÃ. If a man is bitten by a snake, the man who goes to the Vi«avaidya to speak to him about it and bring him if necessary is called 'dÆta'. From the external signs and symbols of the dÆta and from words spoken by him the vi«avaidya understands whether the person bitten by the snake would die or survive. These signs and words of the 'dÆta' are called lak«aïas. The following are some of the important dÆtalak«aïas. (1) The caste of the person bitten by the snake and the caste of the dÆta. (2) The first word uttered by the dÆta. If it is the name of the patient, it has a special significance. (3) If the dÆta makes an incomplete sentence, it is a significant lak«aïa. (4) The things carried by the dÆta such as stick, rope, knife. (5) The colour of the clothes worn by the dÆta. (6) The tone in which the dÆta speaks. These are the lak«aïas from which the doctor knows whether the patient can be cured. (Bhavi«ya PurÃïa, Brahma Parva, Chapter 35, Verses 19, 20). ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 57). ## The twelve sons born to KaÓyapa by his wife Aditi are called DvÃdaÓÃdityas (Twelve ùdityas) The word ùditya means 'born of Aditi'. As it occurs in Agni PurÃïa (Ch. 51) a table, showing the names of the twelve ùdityas and the sign of the Zodiac over which each ùditya predominates and the colour of it, is given below. %% %% %% 1 Varuïa. Me«a (Aries) Black. 2 SÆrya (Sun) R«abha (Taurus) Blood-colour. 3 SahasrÃæÓu Mithuna (Gemini) Slightly redcolour. 4 DhÃtà KarkaÂaka (Cancer) Yellow. 5 Tapana Siæha (Leo) White. 6 Savità Kanyà (Virgo) Pure white. 7 Gabhasti Tulà (Libra) tawny colour. 8 Ravi V­Ócika (Scorpio) Yellow. 9 Parjanya Dhanu (Sagittarius) Parrot-colour. 10 Tva«Âà Makara (Capricorn) Snow-white. 11 Mitra Kumbha (Aquarius) Smoky hue. 12 Vi«ïu\<*>\ MÅna (Pisces) Blue. \<*) This version of the episode is found in MahÃbhÃrata. The poet KÃlidÃsa has made variations, suitable to his work, the Abhij¤Ãna-ÁÃkuntala. Some deviations from the MahÃbhÃrata story may be noticed in the works of some other poets also. 2. Different names of ùdityas occur in different PurÃïas. The names given here are based on the Agni PurÃïa.>\ ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 88). ## A fast ordained in accordance with the Hindu religion to make an end of the sorrow and misery in life. There is a history behind this fast or vow which is performed in the bright lunar fortnight in the month of PhÃlguna (MÅna). It is given below. Once King MahÃbali, with a vast army of Asuras, went to the realm of the gods and drove them out of heaven. Aditi was much grieved at the misfortune that befell her sons. KaÓyapa her husband asked her the cause of her grief. She told him about the fall of gods, and asked him for a remedy. KaÓyapa told her to observe DvÃdaÓÅvrata. Aditi took DvÃdaÓÅvrata and MahÃbali was pushed down to PÃtÃla by MahÃvi«ïu who incarnated as VÃmana. From that day onwards DvÃdaÓÅvrata is considered to be holy fast. (BhÃgavata, Skandha 8). ## One of the six qualities, others being Sandhi, Vigraha, YÃna, ùsana, and SaæÓraya. Sandhi is to make peace with the enemy. Vigraha is war. The journey to battle is YÃna. ùsana is, not going for war. DvaidhÅbhÃva is dividing his army into two, i.e. if the army rose against the King, he should bring one party on his side and make the two parties fight with each other. SaæÓraya is to yield to the powerful. (Manusm­ti, Chapter 7, Stanza 160). ## A synonym of VyÃsa. He who is born in an island, i.e. VyÃsa. (See under VyÃsa). ## A lake in Kuruk«etra. During the battle of BhÃrata, Duryodhana ran away from the battlefield and hid himself in this lake. (M.B. Áalya Parva, Chapter 80, Stanza 47). ## A forest in which the PÃï¬avas lived during their forest life. (M.B. Vana Parva). ## A friend of Kali, who went to the Svayaævara of DamayantÅ accompanied by DvÃpara. (See under Kali). ## The deity of DvÃpara Yuga (the age of DvÃpara). (See under Yuga). ## See under Yuga. ## (DVùRAVATý; DVùRùVATý). The place where the capital of ÁrÅ K­«ïa stood. 1) %% The King JarÃsandha was the enemy of the YÃdavas. To save themselves from the attack of JarÃsandha, the YÃdavas united themselves under ÁrÅ K­«ïa, and built a strong city in the western islands. That beautiful city was called DvÃrakÃ. KuÓasthalÅ, is another name of this city. The beautiful mountain Raivataka stood as a fortress round the city which was so strongly built that it was not possible even for the gods to enter it. Even women could fight sitting inside the forts. The fortress Raivataka was three yojanas long. In each yojana three divisions of the army were camped. In each yojana there were hundred doors, with a strong army to guard each of them. (M.B. Sabhà Parva, Chapter 14). 2) %<ÁrÅ K­«ïa in DvÃrakÃ.>% DvÃrakà was the abode of ÁrÅ K­«ïa. It excelled even AmarÃvatÅ in beauty. There was an efficient council of the leaders of the YÃdavas. DÃÓÃrhÅ was the name of that council. Many YÃdava leaders ÁrÅ K­«ïa, Balabhadra and other luminaries attended the council. The royal palace was as luminous as the Sun and the Moon. DvÃrakà was built by ViÓvakarmÃ. There were ditches on the four sides of DvÃrakÃ. There were four beautiful parks called Nandana, MiÓraka Caitraratha and VaibhrÃja. The mountain Raivata acted as the eastern rampart of the city. Three other mountains, Veïumanda on the North, Sukak«a on the west and LatÃve«Âa on the south acted as natural forts. On the east of the city there was a beautiful lake. The city had fifty main gates to which sharp machine rockets, big iron wheels etc. were fitted for protection. It had an area of 96 yojanas (leagues). (M.B. Sabhà Parva, Chapter 38, DÃk«iïÃtya pÃÂha). 3) %% (1) Arjuna visited DvÃrakà in the course of his pilgrimage. It was then and there that he married SubhadrÃ. (M.B. ùdi Parva, 3 Chapters from 217). (2) The King of SÃlva attacked DvÃrakÃ. The YÃdavas drove him back. (M.B. Vana Parva, Chapter 15). (3) DvÃrakà is a city, procuring beatitude. There is a bath known as Piï¬Ãraka which is pure and divine. (M.B. Vana Parva, Chapter 82, Stanza 65). (4) It was at Piï¬Ãraka that N­ga, a chameleon attained beatitude. (M.B. AnuÓÃsana Parva, Chapter 70, Stanza 7). (5) It was here that the pestle of iron, which proved the cause of destruction of the YÃdavas, came out of the stomach of SÃmba. (M.B. Mausala Parva, Chapter 1). (6) After the death of ÁrÅ K­«ïa this city was swept over by the sea. (M.B. Mausala Parva, Chapter 7, Stanza 41). 4) %% According to the modern researchers DvÃrakà was situated in the sea to the west of Gujarat. There is a small locality near the sea, still called DvÃrakÃ, and the principal occupation of the people of this place still is cattle-rearing, and trading in milk. They claim to be the descendants of the family of ÁrÅ K­«ïa. ## An ancient city of BhÃrata. Nakula subjugated this city. (MahÃbhÃrata, Sabhà Parva, Chapter 32, Stanza 11). ## See under DvÃrakÃ. ## An ancient Kingdom in BhÃrata. The King of this country brought gifts to the palace of Yudhi«Âhira. (MahÃbhÃrata, Sabhà Parva, Chapter 51, Stanza 17). ## A King of the PÆru dynasty. He was the brother of AjamŬha and PurumŬha. (Agni PurÃïa, Stanza 278). ## A son of HiraïyÃk«a. Áambara, Áakuni, DvimÆrdhan, ÁaÇku and ùrya were the sons of HiraïyÃk«a. (Agni PurÃïa, Chapter 19). ## An ancient hermit. He was the son of Gautama. It is stated in MahÃbhÃrata, Áalya Parva, Chapter 37, that by the curse of his brother he became a wolf and begot monkey, scorpion, etc. ## A monkey. He was a warrior in the army of ÁrÅ RÃma. ## One of the A«Âavasus (eight Vasus). (For particulars see under A«Âavasus). ## One of the A«Âa Vasus (eight Vasus). This Vasu has another name ùpa. (For details see under A«Âavasus). ## A King of the dynasty of BhÃrgava. (BhÃgavata, Skandha 9). ## A King. He was the father of SatyavÃn. He ruled over the SÃlva country. Áaibyà was his wife. By and by he lost his eye-sight. Then another King conquered his country. Dyumatsena who lost everything went to the forest with his wife Áaibyà and child, SatyavÃn. (For particulars of how SatyavÃn married SÃvitrÅ and how Dyumatsena regained his lost kingdom, see under SatyavÃn). ## A King who fought with ÁrÅ K­«ïa. (M.B. Sabhà Parva, Chapter 38). He used to attend the council of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 4). ## A subsection of Sabhà Parva, (Chapters 46 to 73), in the MahÃbhÃrata. ## A goddess who protected Arjuna. (M.B. Vana Parva, Chapter 37, Stanza 38) ## A King of the Madra country. Vijayà the daughter of this King was the wife of Sahadeva, one of the PÃï¬avas. (M.B. ùdi Parva, Chapter 95, Stanza 80). ## A King of the SÃlva country. He gave his country to ãcÅka and attained heaven. (M.B, ÁÃnti Parva, Chapter 234, Stanza 33). ## III. Son of the King MadirÃÓva born in the Ik«vÃku dynasty. He was a mighty and bright hero. The King SuvÅra was the son of DyutimÃn. (M.B. AnuÓÃsana Parva, Chapter 2, Stanza 9). ## A hermit of the family of Bh­gu. A daughter named Lak«mÅ and sons named DhÃtà and VidhÃtà were born to Bh­gu by his wife KhyÃti. DhÃtà and VidhÃtà married the daughters of Meru named ùyati and Niyati. PrÃïa and M­kaï¬u were born to the couple. MÃrkaï¬eya was born from M­kaï¬u and VedaÓiras from MÃrkaï¬eya. A son named DyutimÃn was born to PrÃïa and RÃjapÃla was born to DyutimÃn. The family of Bh­gu owes its expansion to RÃjapÃla. (Vi«ïu PurÃïa, AæÓa 1, Chapter 10). ## This sound means 'DevÅ'. ## A follower of Skandadeva. (Áloka 13, Chapter 46, Áalya Parva). ## A village where the PÃï¬avas lived for some time during their exile. BhÅma killed Baka during their stay in a brahmin-house in the village. (See under Baka). ## A famous demon born to KaÓyapaprajÃpati of his wife Danu. Demons Áaæbara, Vipracitti, Namuci, PulomÃ, ViÓruta, Durjaya, AyaÓÓiras, AÓvaÓiras, Ketu, V­«aparvÃ, AÓvagrÅva, VirÆpÃk«a, Nikuæbha, KapaÂa and EkapÃt are brothers of Ekacakra and are equally famous. (Chapter 65, ùdi Parva, M.B.). ## A follower of Skandadeva. (Áloka 30, Chapter 46, Áalya Parva). ## A follower of Skandadeva. (Áloka 5, Chapter 46, Áalya Parva). ## Eleven adhipatis. For Devas the adhipati (ruling power) is Indra; for the stars, Candra; for PrajÃpatis, Dak«a; for wealth and Yak«arak«as, Kubera; for men Manu; for ­«is, Vasi«Âha; for Grahajyotis, the Sun; for exudations, Varuïa; for rivers, the Ocean; for BhÆtagaïas, Áiva; and for the birds, Garu¬a. ## The eleven dharmas of men are: SvÃdhyÃya, Brahmacarya, DÃna, Yaj¤a, free from K­païatva, DayÃ, AhiæsÃ, K«amÃ, Jitendriyatva, Áauca and Daiva Bhakti. (TarkadÅpikÃ). ## (1) Karaïa (one born to a VaiÓya of a ÁÆdra woman). (2) Amba«Âha (one born to a brahmin of a VaiÓya woman). (3) Ugra (one born to a K«atriya of a ÁÆdra woman). (4) MÃgadha (one born to a VaiÓya of a K«atriya woman). (5) MÃhi«ya (one born to a K«atriya of a VaiÓya woman). (6) K«attà (one born to a ÁÆdra of a K«atriya woman). (7) SÆta (one born to a K«atriya of a brahmin woman). (8) Vaidehaka (one born to a VaiÓya of a brahmin woman). (9) RathakÃra (one born to a MÃhi«ya of a Karaïa woman) (10) PÃraÓava (one born to a brahmin of a ÁÆdra woman). (11) Caï¬Ãla (one born to a ÁÆdra of a brahmin woman). (See under Puæ, Put, Putra). ## The eleven pÆjÃsthÃnas are SÆrya, Agni, Vipra, Gau, Vai«ïava, ùkÃÓa, VÃyu, Jala, BhÆmi, ùtmà and SarvabhÆtas. (TarkadÅpikÃ). ## AjaikapÃt, Ahirbudhnya, VirÆpÃk«a, SureÓvara, Jayanta, BahurÆpa, AparÃjita, SÃvitra, Tryaæbaka, Vaivasvata and Hara are the eleven Rudras. (Vi«ïu PurÃïa, Chapter 15, AæÓa 1)\<*>\ \<*) The names of EkÃdaÓarudras are found differently in different PurÃïas.>\ @<[Page 267b]>@ ## Five J¤Ãnendriyas, five Karmendriyas and mind constitute the EkÃdaÓatattvas (eleven tattvas). ## SparÓa, SaækhyÃ, PariïÃma, P­thaktva, Saæyoga, VibhÃga, Paratva, Aparatva, Vega, RÆpa and Dravatva. (TarkadÅpikÃ) are the eleven tejoguïas. ## The eleventh day after a new moon or full moon day. The vrata observed on this day is called the EkÃdaÓÅ vrata. King AmbarÅ«a observed very strictly and continuously the EkÃdaÓÅ Vrata to obtain the status of Indra. (See under AmbarÅ«a). (Navama Skandha, BhÃgavata). This vrata would fetch food for the hungry and salvation for those who are in search of it. (Agni PurÃïa). The method of observing this vrata is detailed below: Those who observe the EkÃdaÓÅ vrata should be on a regulated diet excluding meat and avoid sexual acts on the DaÓamÅ day, the day preceding EkÃdaÓÅ. On both the EkÃdaÓÅ days in a month one should not take any food at all. The period which combines EkÃdaÓÅ with DvÃdaÓÅ (the twelfth day) is called HarivÃsara because of the presence of Vi«ïu at that time. That is a good time for doing sacred yaj¤as. That day where there is only a small portion of EkÃdaÓÅ and the rest DvÃdasÅ is the best day for yaj¤as. TrayodaÓÅ (the thirteenth day) is good for breaking the fast. The day which merges DvÃdaÓÅ into TrayodaÓÅ is the best day for breaking the fast. Do not observe the Vrata on a day which combines DaÓamÅ with EkÃdaÓÅ. Hell is the result if one does so. Completely abstaining from food on the EkÃdaÓÅ day you should take food on the DvÃdaÓÅ day. As you take your food you should pray like this: "BhuÇk«yehaæ Puï¬arÅkÃk«a Óaraïaæ me bhavÃcyuta". (Oh, Puï¬arÅkÃk«a, I am going to break my fast. Oh, Bhagavan, let you be my heaven). If an EkÃdaÓÅ comes on a PÆyaæ--Pu«ya--day in the bright half of the month that day should on any account be observed. That day would give the observer unlimited good result and that EkÃdaÓÅ is qualified as PÃpanÃÓinÅ (destroyer of all evils). When EkÃdaÓÅ and DvÃdaÓÅ happen to combine on a Tiruvoïam (ÁrÃvaïa) day the EkÃdaÓÅ is qualified as VijayÃ. That day gives prosperity to devotees. It is also called Vijayà if an EkÃdaÓÅ comes in the month of PhÃlguna (March) on a PÆyaæ (Pu«ya) day. The wise extol this day as one promising crores of good effects. On the EkÃdaÓÅ day you should do Vi«ïu PÆjà which is productive of universal happiness. He who does so will acquire children and wealth in this world and attain Vi«ïuloka on death. (Chapter 178, Agni PurÃïa) ## Árotra, Tvak, Cak«us, JihvÃ, GhrÃïa, VÃk, PÃïi, PÃda, PÃyu (anus) Upastha and mind are the eleven sense-organs. ## An ancient holy place of north India. If a man bathes in a sacred pond he will get the benefit of giving away as charity a thousand cows. (Áloka 20, Chapter 83, Vana Parva). ## A demoness of the castle of RÃvaïa. This demoness talked very enticingly to coax SÅtà to surrender herself to RÃvaïa. (Sarga 23, VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a). @<[Page 268a]>@ ## A warrior of Skandadeva. (Áloka 53, Chapter 45, Áalya Parva). ## A demon born to KaÓyapaprajÃpati of his wife Danu. (Áloka 29, Chapter 65, ùdi Parva, M.B.). ## A soldier of Skandadeva. (Áloka 58, Chapter 45, Áalya Parva, M.B.). ## Each and every letter has got a separate meaning. The dictionary describing this meaning is known as EkÃk«arakoÓa. (Chapter 348, Agni PurÃïa). ## Son of Hiraïyadhanus, a King of the foresters. He went to DroïÃcÃrya to learn archery. DroïÃcÃrya refused to accept him as a disciple because he was a ÁÆdra. Undaunted he went to the forests, made a replica of the preceptor in clay and standing before it started practising archery. Soon he became a matchless archer. Some time later the PÃï¬avas went to the forests for hunting. One of the hunting dogs wandering saw Ekalavya and started barking. Ekalavya sent seven arrows to its mouth and kept it open. When the dog returned to Arjuna he was dumbfounded at the skill of the archer and when he came to know the archer was an unknown disciple of Droïa his disappointment knew no bounds. Droïa had once declared that Arjuna was the best and topmost of his disciples. Arjuna went and complained to DroïÃcÃrya. DroïÃcÃrya called Ekalavya to his side and asked him to give him as 'Gurudak«iïÃ' (fee to the preceptor) his right-hand thumb. Without the least hesitation Ekalavya offered his thumb to the guru and from that day onwards his skill faded and he became inferior to Arjuna. (Chapter 132, ùdi Parva): Ekalavya was killed by ÁrÅ K­«ïa. (Áloka 77, Chapter 48, Udyoga Parva, M.B.). A son of Ekalavya seized the sacrificial horse of Arjuna and was killed by Arjuna (Chapter 83, ùÓvamedhika Parva, M.B.). ## A King who was a rebirth of an asura, KrodhavaÓa. He participated in the great war on the side of the PÃï¬avas. (Chapter 4, Udyoga Parva, M.B.). ## A daughter of YaÓodà and hence a sister of ÁrÅ K­«ïa. It was because of her that K­«ïa could slay Kaæsa. (Chapter 38, Sabhà Parva, M.B.). ## A country of ancient BhÃrata. The King and the people of this country came to the RÃjasÆya of Yudhi«Âhira but were prevented from entering inside because of the uncontrollable crowd inside. (Áloka 17, Chapter 51, Sabhà Parva, M.B.). ## Sister of DurgÃ. EkaparïÃ, EkapÃÂalà and Aparïà were the three daughters of HimavÃn born of his wife MenÃ. Ekaparïà ate only one leaf and EkapÃÂalà ate a bunch of leaves. Aparïà did not eat even a leaf. Ekaparïà was married to a sage called Devala and EkapÃÂalà to a sage called JaigÅ«avya. (Chapter 18, Hari VaæÓa). (See under HimavÃn). ## See under EkaparïÃ. ## See under Ekacakra. ## A synonym of BhagavÃn Vi«ïu. (Áloka 95, Chapter 149, AnuÓÃsana Parva, M.B.). ## (EKAPI§GALA). Another name of VaiÓravaïa. Once VaiÓravaïa looked jealously at PÃrvatÅ seated on the left side of ParameÓvara and instantly his one eye burst. When PÃrvatÅ regained her peace of mind that one eye of VaiÓravaïa was changed into piÇgala colour. (See under Kubera). ## A sacred place. If one stays at this place righteously for one day one would attain Brahmaloka. (Áloka 182, Chapter 83. Vana Parva, M.B.). ## One of the Saptapit­s. VairÃja, Agni«vÃtta, GÃrhapati, Somapa, EkaÓ­Çga, Caturveda and KÃla are the seven pit­s. All these seven stayed in Brahmasabhà worshipping him. (Álokas 47 and 48, Chapter 11, Sabhà Parva). ## See under Vararuci. ## 1) %% An ancient sage. He was the son of the Mahar«i Gautama. He had two brothers, Dvita and Trita. 2) %% There is a story of how Ekata and Dvita duped Trita in the MahÃbhÃrata. When Gautama died Trita became the chief of the three. Dvita and Ekata did not like this. Once all the three were passing by a forest with a herd of cows for a yÃga. Trita was walking ahead and the other two were following him with the cows. At a strategic point on the way the brothers carried away the cows by a separate route without the knowledge of Trita. When Trita came to know of the loss he was greatly distressed. On reaching the shores of the river SarasvatÅ, he was frightened by a wolf and running to escape from the animal fell into a dilapidated well. He performed a yÃga from where he lay. Assuming a creeper inside the well to be SomalatÃ, Trita recited the ãks and the devas responded to his prayer. Devas like B­haspati graciously appeared before him and asked him to demand a boon from them. Trita replied that his desire was to worship the gods standing on the waves of the river SarasvatÅ. Accordingly the river was made to flow that way and standing on the waves Trita worshipped the gods. After that he went home and cursed his brothers and made Ekata and Dvita into wolves. 3) %% i) Ekata was a sage much banked on by the people of western BhÃrata. (Áloka 31, Chapter 208, ÁÃnti Parva). ii) Ekata attended a yaj¤a conducted by Uparicaravasu (Chapter 336, ÁÃnti Parva). iii) Ekata accompanied by Dvita and Trita once went to ÁvetadvÅpa to visit NÃrÃyaïa. (Áloka 12, Chapter 39, ÁÃnti Parva). iv) Ekata and his two brothers were among the sages who visited BhÅ«ma while he was lying on his bed of arrows. (Áloka 7, Chapter 26, AnuÓÃsana Parva, M.B.) v) All these three sages lived on the west coast as ãtviks of Varuïa. (Chapter 15, AnuÓÃsana Parva, M.B.). vi) SÆkta 150 in Maï¬ala 1 of ãgveda contains the eulogistic songs of Trita, one among the trio. (See under Trita). ## A follower of Skandadeva. (Áloka 24, Chapter 46, Áalya Parva). ## Wife of EkavÅra, founder of the Hehaya dynasty. (For details see under EkavÅra). @<[Page 269a]>@ ##\<*>\ (HEHAYA). A founder of the Hehaya line of kings. 1) %% Descending in order from Vi«ïu: Atri--Candra--Budha--PurÆravas--ùyus--YayÃti--Yadu--Sahasrajit--Áatajit--EkavÅra (Hehaya). 2) %% Once there was a King called Revanta who was an intimate friend of Indra. One day riding on Uccai÷Óravas, Indra's horse, he went to VaikuïÂha. Fascinated by the arresting beauty of Revanta, MahÃlak«mÅ sat gaping for a while and did not hear what Vi«ïu talked to her. Vi«ïu was offended and lost his temper. Lak«mÅ was looking with interest alternatively at Revanta and the horse when Vi«ïu cursed her to be born as a mare on earth. Horrified, shedding tears, Lak«mÅ begged for relief. Vi«ïu decreed that she would return to VaikuïÂha after giving birth to a son who would be equal in glory to Vi«ïu himself. MahÃlak«mÅ came to Earth taking the shape of a mare and lived in a forest situated at a point where the rivers KÃlindÅ and Tamasà meet and where once SÆryapatnÅ stayed and did penance. Meditating on Áiva she lived there for a thousand divine years and then one day Áiva and PÃrvatÅ appeared before her and asked her what she wanted. She then said "Oh, Bhagavan, MahÃvi«ïu cursed me and made me into a mare. He has decreed that I would go back after bringing forth a son as glorious as Vi«ïu. From whom am I to bear a son like this?" Áiva promised to find a solution and going to VaikuïÂha sent Vi«ïu to earth in the form of a horse. Vi«ïu came to Lak«mÅ and they lived together for some time and soon a son was born to Lak«mÅ. Leaving the child in the forest both of them went back to VaikuïÂha. It is this child who later on became the famous King, EkavÅra. It was because he was born of a horse that he got the names, Hehaya and Haihaya. (Skandha 6, DevÅ BhÃgavata). 3) %% It was at this time that Áatajit, son of the grandson of YayÃti was doing penance to obtain a son. He was also doing penance in the forest situated at a point where the rivers KÃlindÅ and Tamasà meet. One night a VidyÃdhara named Campaka came with a VidyÃdharÅ named MadÃlasà and seeing the infant lying helpless in the forest took it to Devaloka. Indra recognised it as the child born to Vi«ïu and Lak«mÅ on earth while they were living as horse and mare and so the VidyÃdhara put it back on earth in the same place as before. Immediately Lak«mÅ-NÃrÃyaïas appeared before Áatajit doing penance there and asking him to take care of a child lying helpless in another side of the forest disappeared. Immensely pleased at this Áatajit took the child to his palace and brought him forth as his own son giving the child the name EkavÅra. When the boy became a prince, Áatajit crowned EkavÅra King and went to the forest with his queen and after doing penance there for sometime attained Vi«ïuloka. (Skandha 6, DevÅ BhÃgavata). 4) %% Once Prince EkavÅra accompanied by the son of the minister went for a pleasure trip to the banks of the river GaÇgÃ. It was spring and the prince wandering about enjoying the sight of a flowery forest was soon arrested by the sight of a sweet smelling lotus with a hundred petals blooming in the river. By the side of the lotus was standing a beautiful damsel weeping. The prince went to her and asked her the reason for her weeping. After great persuasion she replied thus: "Oh, Prince, there is a country not far from yours which is now being ruled over by a very righteous King called Raibhya. His queen is called RukmarekhÃ. They had no children for a very long time and so Raibhya conducted a PutrakÃme«Âi yÃga. When ghee was poured profusely into the sacrificial fire the flames rose up to great heights and from inside the flames came out a lovely maiden. The King named her EkÃvalÅ and bought her forth as his daughter. I am YaÓovatÅ the daughter of the minister there. We were of the same age and so I was asked to live with her as her companion. She was very fond of lotuses and the King constructed big ponds with lotuses in them for her recreation. Yet she used to go to other ponds also in search of lotuses. One day we came to this side of the river GaÇgà to play. Then a demon of name KÃlaketu came and kidnapped her. I followed her. She never surrendered to the enticements and persuasions of KÃlaketu. Her father wanted her to be married to EkavÅra, King of Hehaya. KÃlaketu sent her to prison. Without knowing what to do next I am standing here weeping. Hearing this EkavÅra went to PÃtÃla and defeating KÃlaketu released EkÃvalÅ and brought both EkÃvalÅ and YaÓovatÅ to the palace of Raibhya. Pleased at this Raibhya gave his daughter in marriage to EkavÅra. KÃrtavÅryÃrjuna was born in the family of EkavÅra. (Skandha 6, DevÅ BhÃgavata). \<*) The genealogy of EkavÅra is stated differently in different PurÃïas. DevÅ BhÃgavata states that EkavÅra is the son of Turvasu, son of YayÃti and that he is the father of KÃrtavÅryÃrjuna. It is not correct. The genealogy chronicled here is based on Agni and Vi«ïu PurÃïas. According to that Yadu, son of YayÃti is the father of the grandfather of EkavÅra: Yadu--Sahasrajit--Satajit--Hehaya (EkavÅra). Descending from EkavÅra--Dharma--Kuïi--Bhadrasena--Dhanaka--KrtavÅra--KÃrtavÅrvÃrjuna. From the grandson of KÃrtavÅryÃrjuna, V­«ïi, starts the V­«ïi dynasty.>\ ## A serpent born to KaÓyapa of his wife KadrÆ. This serpent was very intelligent. Once there arose a dispute between Vinatà and KadrÆ over the colour of the tail of the horse of Indra, Uccai÷Óravas. KadrÆ argued that there were black hairs in the tail while Vinatà held there were none. Really there were no black hairs and KadrÆ to win the argument wanted her sons to go and hang on the hairs to create a black colour. The serpents like VÃsuki and others refused to do so and KadrÆ then cursed them saying that they would all be burnt to death at the Sarpasatra of Janamejaya. To take measures to get free from this curse a meeting of the serpents under the leadership of Áe«a and VÃsuki was held and in that assembly ElÃputra made a stirring speech. (Chapter 38, ùdi Parva, M.B.). ## (Eli = rat, PÆcca = Cat). The story of the cat and the rat described by the poet Ku¤jan NambiÃr is from KathÃsaritsÃgara. The story in original is the following. Once there lived on a big banyan tree near the city of VidiÓà a mongoose, an owl, a cat and a rat. The mongoose and the rat lived in two separate hollows at the foot of the tree, the cat in a cavity in the centre of the tree and the owl on the branches at the top. Of these the rat could be eaten by all the other three and the cat could kill all the rest. The rat and the mongoose afraid of the cat did stir out only during night time and the cat moved about day and night afraid of none wishing to catch hold of the rat and eat it. Their common place of activity was a rice-field nearby. Once a forester laid a net to catch the cat and the cat fell into the trap and lay there hanging inside the net. The rat coming that way saw the plight of the cat and jumped with joy. But soon the owl and the mongoose came to the spot and seeing their enemy, the cat, imp­isoned rushed to catch hold of the rat. The rat then did a very clever thing. It went and tore open the net imprisoning the cat and when the cat jumped out of the net the owl and the mongoose ran away and disappeared. The rat went to its hole. This is a story to demonstrate the fact that with a change in the situation an enemy may turn out to be a friend. (TaraÇga 7, Madanama¤cukÃlaæbaka, KathÃsaritsÃgara). ## An oil seed. (Sesame). Ellu originated from the body of KaÓyapa. Because Ellu is born of the body of KaÓyapa, King of ã«is, it is considered as divine to offer Ellu to anybody. (Áloka 10, Chapter 66, AnuÓÃsana Parva). ## This word in MalayÃlam means 'Seven'. (1) The seven qualities which would enhance prosperity are the following: Dhairya (courage), Áama (forbearance), Dama (control of the sense), Áucitva (cleanliness), Dayà (compassion), M­duvÃk (geniality of speech) and Ahiæsà (not giving injury to your friends). (2) The seven divisions of Kerala are VenÃÂ, PÆlinÃÂ, KarkanÃÂ, CÅtanÃÂ, KuÂÂanÃÂ, KuÂanàand MalayamanÃÂ. (3) The seven CittaÓalyas are Daylight Candra, Woman past the prime of life, a pond without lotuses, a lovely person without learning, a lord greedy of wealth, a virtuous but poor man and a cruel royal attendant. (4) Seven Karmas: Bravery, skill, courage, resourcefulness, non-withdrawal from war, magnanimity and commanding power. (5) Seven solemnities: MÃmmodÅsa, MÆron, KurbÃna, KumbasÃra, VivÃha, PaÂÂatva and TailÃbhi«eka of the sick. (6) Seven Cira¤jÅvis (People who never die): AÓvatthÃmÃ, Bali, VyÃsa, HanÆmÃn, VibhÅ«aïa, K­pa and ParaÓurÃma. (7) JÅvÃvasthÃs: Aj¤Ãna, ùvaraïa, Vik«epa, Parok«aj¤Ãna, Aparok«aj¤Ãna, Anarthaniv­tti and ùnandaprÃpti. (8) Seven islands: JambudvÅpa, Plak«advÅpa, Pu«karadvÅpa, Krau¤cadvÅpa, ÁÃkadvÅpa, ÁÃlmaladvÅpa, and KuÓadvÅpa. (9) Seven DhÃtus: Rasa, Rakta, MÃæsa, Medas, Asthi, Majjà and Áukla. (10) Seven rivers: GaÇgÃ, YamunÃ, GodÃvarÅ, SarasvatÅ, NarmadÃ, Sindhu and KÃverÅ. (11) Seven NìÅs: I¬Ã, PiÇgalÃ, Su«umnÃ, Mu«Ã; Alaæbu«Ã, AsthijihvÃ, GÃndhÃrÅ. (12) Seven wives of Vasudeva: DevakÅ, ÁrutadevÃ, YaÓodÃ, ÁrutiÓravÃ, ÁrÅdevÃ, Upadevà and SurÆpÃ. (13) Seven mountains: HimavÃn, Ni«adha, Vindhya, MÃlyavÃn, PÃriyÃtra, GandhamÃdana and HemakÆÂa. (14) Seven PÃtÃlas: Atala, Vitala, Sutala, Nitala, èalÃtala, RasÃtala, and MahÃtala. (15) Seven holy places: AyodhyÃ, MathurÃ, MÃyÃ, KÃÓÅ, KäcÅ, AvantÅ and DvÃravatÅ. (16) Seven Maruts: ùvaha, Saævaha, Pravaha, Udvaha, Vivaha, Parivaha and ParÃvaha. (17) Seven Vargas: King, Minister, Country, fort, treasury, army and strength of friends and relatives. (18) Seven colours: White, black, red, green, yellow, blue and violet. (19) Seven forests: KÃmyaka, Aditi, VyÃsa, PhalkÅ, SÆrya, Madhu and ÁÅtÃ. (20) Seven do«as (defects): Laziness, arrogance, ignorance, profligacy, Hauteur, pride and selfishness. (21) Seven vices: Hunting, dice, womanising, drinking squandering, harshness of speech and cruelty. (22) Seven seas: Lavaïa, Ik«u, SurÃ, Sarpi«, Dadhi, K«Åra and Áuddhodaka. (23) Seven notes: åadja, ã«abha, GÃndhÃra, Madhyama, Pa¤cama, Dhaivata and Ni«Ãda. ## A serpent born in the family of the Kauravas. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 16, Chapter 57, ùdi Parva). ## A sage who is greatly extolled in the ãgveda. The son of King SvaÓa fought with this sage and it was Indra who saved EtaÓa then. (SÆkta 62, AnuvÃka 11, Maï¬ala 1, ãgveda.). ## One of the horses of the Sun. (SÆkta 122, AnuvÃka 18, Maï¬ala 1, ãgveda). ## There are no words beginning with F. The letter corresponding to F in Indian languages is Ph. So all words beginning with this sound come under the letter P. ## The letter G means both Gandharva and VinÃyaka (Agni PurÃïa, Chapter 348). ## An island. Once the valiant SahasrabÃhu conquered and subjugated it. (M.B. Sabhà Parva, Chapter 38). ## A weapon. An asura called Gada was born to KaÓyapaprajÃpati by his wife Diti. Vi«ïu killed Gada, and ViÓvakarman made a weapon with his bone. Since the weapon was made from Gada's bone it came to be known as GadÃ. (Agni PurÃïa, Chapter 114). ## A brother (YÃdava) of BalabhadrarÃma. 1) %% Vasudeva had, besides DevakÅ, seven wives called RohiïÅ, BhadrÃ, MÃlinÅ, MadirÃ, IlÃ, Rocanà and PauravÅ, and out of the seven RohiïÅ had six sons called BalabhadrarÃma, Gada, SÃraïa, Durdama, Vikala and K­ta. (BhÃgavata, Navama Skandha). 2) %% (1) Gada was present at the svayaævara of DraupadÅ. (ùdi Parva, Chapter 185, Verse 32). (2) On the marriage of Arjuna with SubhadrÃ, it was Gada who brought the dowry of Subhadrà from DvÃrakà to Indraprastha. (ùdi Parva, Chapter 220, Verse 32). (3) When ÁrÅ K­«ïa came to DvÃrakà Gada received him with embraces. (M.B. Sabhà Parva, Chapter 2, Verse 35). (4) Gada also was present on the occasion when the PÃï¬avas first stepped into the beautiful palace built for them by Maya at Indraprastha. (M.B. Sabhà Parva, Chapter 4, Verse 39). (5) Along with the other YÃdavas Gada too was present at the rÃjasÆya yaj¤a of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 34, Verse 16). (6) Gada held a prominent position among the YÃdavas deputed to guard DvÃrakà against the onslaught of King SÃlva. (M.B. Vana Parva, Chapter 15, Verse 9). (7) Gada also accompanied ÁrÅ K­«ïa to the AÓvamedha yaj¤a performed by Yudhi«Âhira. (AÓvamedha Parva, Chapter 86, Verse 9). (8) ÁrÅ K­«ïa felt uncontrollably angry when Gada was attacked during the mutual fighting with iron rods by the YÃdavas which climaxed in their total annihilation. (Mausala Parva, Chapter 3, Verse 45). ## See Gada. ## A synonym of MahÃvi«ïu. There is a place called Gayà to the north of Mount KÃla¤jara to the south of HimÃlayas, to the east of KuÓasthalÅ and to the west of Vasupura. Once a king called Gaya conducted at Gayà an AÓvamedha, a Naramedha (yaj¤a at which man is offered as sacrifice) and a MahÃmedha and MahÃvi«ïu acted as gate-keeper of Gaya. As Vi«ïu stood guard there holding the gadà (club) in his hands he came to be known as GadÃdhara also thenceforth. (VÃmana PurÃïa, Chapter 76). ## A sub-parva of Áalya Parva in MahÃbhÃrata. (See MahÃbhÃrata). ## A particular centre in MadhurÃpurÅ. The name owes its origin to the following reason. When K­«ïa killed Kaæsa, his father-in-law JarÃsandha got so angry that he hurled his gadà (club) ninetynine times at MadhurÃpurÅ from his capital, Girivraja. The spot where the gadà finally fell came to be called GadÃvasÃna in course of time. (M.B. Sabhà Parva, Chapter 18, Verses 22-25). ## Father of ViÓvÃmitra. 1) %% Descended from Vi«ïu thus: BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti PÆru-Janamejaya-PrÃcinvÃn-PravÅra-Namasyu-VÅtabhaya-Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdi-RaudrÃÓva-MatinÃra-Santurodha-Du«yanta-Bharata (Vitatha)Suhotra-B­hatputra-AjamŬha-Jahnu-BalÃkÃÓva-KuÓika (KuÓa)-GÃdhi. 2) %% KuÓa had by his wife VaidarbhÅ four sons called KuÓÃmba, KuÓanÃbha, AsÆrtarajas and Vasu. Of the four sons KuÓÃmba built a city called KauÓÃmbÅ, KuÓanÃbha built the city of Mahodayapura, AsÆrtarajas the city of DharmÃraïya and Vasu the city of Girivraja, and they administered their respective cities. KuÓanÃbha had hundred daughters by his wife Gh­tÃcÅ, an Apsarà woman. He felt very sad that he had no sons. At last he performed the PutrakÃme«Âi yaj¤a, and GÃdhi was born to him. 3) %% A son named ViÓvÃmitra and a daughter called SatyavatÅ were born to GÃdhi. SatyavatÅ was married to sage ãcÅka. After the wedding of his daughter GÃdhi crowned ViÓvÃmitra as the king and left for the forest for tapas. During his stay in the forest GÃdhi was put up in the ÃÓrama of ãcÅka for a long time and he also went on many pilgrimages. (ÁÃnti Parva, Chapter 49). (See also SatyavatÅ and ViÓvÃmitra. 4) %% GÃdhi entered mahÃsamÃdhi and went to heaven. (Áalya Parva, Chapter 16). ## A brahmin who showed Vi«ïu's power of mÃyÃ. (See under MÃyÃ). ## A reputed asura, son of KaÓyapaprajÃpati by Danu. Later on, he was born as one of the five Kekeya kings. AyaÓÓiras, AÓvaÓiras, AyaÓaÇka, GaganamÆrdhà and VegavÃn were the five kings. (ùdi Parva, Chapter 67, Verse 11). ## A powerful monkey King who fought on the side of ÁrÅ RÃma against RÃvaïa. (Vana Parva, Chapter 283, Verse 3). ## Younger brother of Áakuni, the son of Subala. He, along with his brother fought in the great war against the PÃï¬avas and got killed by IrÃvÃn. (BhÅ«ma Parva, Chapter 90). ## A yak«a in Kubera's assembly. (Sabhà Parva, Chapter 10, Verse 16). ## A warrior of Skanda. (Áalya Parva, Chapter 45, Verse 60). ## The story about Indradyumna, the PÃï¬yan King being transformed into an elephant due to the curse of Agastya and his attaining heaven. (See under Indradyumna). ## A celebrated sage. 1) %% He was a son of ViÓvÃmitra. He was a brahmavÃdÅ. (Áloka 52, Chapter 4, AnuÓÃsana Parva. 2) %% There is no record of his original name in any of the PurÃïas. He got his name GÃlava later. There is a story about this both in DevÅbhÃgavata and HarivaæÓa. It is as follows: There was once a King called Aruïa in the family of MÃndhÃtÃ. Aruïa got a son and he was named Satyavrata. (It was this Satyavrata who later became the well famed TriÓaÇku). When Satyavrata was a youngster he once went inside the marriage hall of a brahmin and kidnapped the bride. Furious at this evil deed of his son the king sent him out from his palace and Satyavrata roamed about aimlessly. Nature protested against this deed of the King abandoning his heir and there was no rain in the country for twelve years. The people were all put to great trouble. Among those who suffered were the wife and children of ViÓvÃmitra. ViÓvÃmitra had at that time gone to the shores of the river KauÓikÅ, for doing penance. The family of ViÓvÃmitra was in great distress living without any means for food. The sight of the children crying for food to appease their hunger pained their mother much. So she decided to sell one child and feed the others by what she got from the sale. It was better to be without one child than all the children dying out of hunger. She made a rope out of darbha leaves and tying it round the neck of one child took it to the market for sale. Both the mother and child were weeping profusely on their way. Satyavrata saw them and took pity on them. When Satyavrata heard their sad story and knew that the woman was the wife of ViÓvÃmitra he told her thus: "Oh, Venerable Lady, you need not sell this boy. Untie the rope round his neck and throw it away. I will look after your family till the return of your husband. I will daily bring food for you all and hang it on a tree near your ÃÓrama." The mother was extremely happy to hear this and she at once untied the rope round the neck of the boy and the boy from thence became known as GÃlava. (For details see under TriÓaÇku). 3) %% GÃlava continued his education under his father. At that time Dharmadeva to test ViÓvÃmitra came to him disguised as Vasi«Âha. ViÓvÃmitra came out with rice to receive the guest but by that time the guest had disappeared. But ViÓvÃmitra remained there with the rice for hundred years till Dharmadeva returned. All these years GÃlava looked after ViÓvÃmitra's comforts. ViÓvÃmitra was immensely pleased with GÃlava and allowed him to go away free without any gurudak«iïà when his education was over. GÃlava wanted to give some dak«iïà but ViÓvÃmitra refused to accept it. GÃlava insisted on giving and then ViÓvÃmitra asked him to give whatever he liked but GÃlava wanted the Dak«iïà to be named. Disgusted with this stubbornness ViÓvÃmitra said "Go and get me eight hundred horses each with one of its ears black". GÃlava was shocked to hear the demand and greatly worried roamed about in search of horses of the type specified. Garu¬a taking pity on his sad plight took him to the palace of YayÃti. Hearing the story of GÃlava YayÃti sent his daughter MÃdhavÅ with GÃlava saying that if she was given in marriage to any king he would give him the eight hundred horses of the type he required. GÃlava took MÃdhavÅ to HaryaÓva, a King of the Ik«vÃku line of Kings. HaryaÓva was doing penance at that time to obtain a child. GÃlava said that HaryaÓva would get a son of MÃdhavÅ and he should, therefore, accept MÃdhavÅ and give him in return eight hundred horses each with one ear black. HaryaÓva was amenable to the terms but the only difficulty was that he had only two hundred horses of the type specified. Finding this difficulty MÃdhavÅ said "Oh, GÃlava please do not worry on that account. I have a boon from a brahmavÃdÅ sage that I would remain a maiden even after delivery. So give me in marriage to this King and get two hundred horses. After giving birth to a son to this King take me to another King and get two hundred horses from him and then to another and thus by giving me to four Kings you can get the eight hundred horses you require." GÃlava liked this plan and so when MÃdhavÅ gave birth to a son he took her to DivodÃsa, RÃjà of KÃÓÅ. When a son was born to him GÃlava took her to UÓÅnara, King of Bhoja. GÃlava thus got six hundred horses but there was nobody else to give him the remaining two hundred. When GÃlava was contemplating as to what he should do next Garu¬a came to his rescue. He advised GÃlava to give six hundred horses and MÃdhavÅ in lieu of the remaining two hundred horses to ViÓvÃmitra. GÃlava gave ViÓvÃmitra the horses and MÃdhavÅ and pleased with the gurudak«iïà ViÓvÃmitra blessed GÃlava. ViÓvÃmitra got a son named A«Âaka of MadhavÅ. (See under A«Âaka). 4) %% GÃlava was once having his evening prayers in the river when the spittings from the mouth of Citrasena who was travelling by air above fell on the pÆjà materials of GÃlava. GÃlava went and complained to ÁrÅ K­«ïa of this and K­«ïa in haste promised to bring before GÃlava the head of Citrasena before the sun set. NÃrada who heard this went and informed Citrasena of K­«ïa's vow. Citrasena was frightened to death. But NÃrada asked him not to lose hope and advised Sandhyà and ValÅ, wives of Citrasena, to approach SubhadrÃ, sister of K­«ïa, for protection. Both of them went to Subhadrà and made a grand fire-pit in front of her palace. Citrasena decided to end his life by jumping into the fire and as he was circling the pit his wives wept loudly. Since her husband Arjuna was away from the palace Subhadrà herself ran to the place from where she heard the cries. When they saw Subhadrà they begged for 'MaÇgalyabhik«Ã' (a boon to live with one's husband). Subhadrà agreed to give them that. Then she heard their story in full and only then did she realise that she had undertaken to do the impossible. Yet, to help SubhadrÃ, Arjuna agreed to protect Citrasena. When ÁrÅ K­«ïa attacked Citrasena Arjuna defended. The fight then ensued between Arjuna and K­«ïa. Both had very powerful and divine weapons and the world stood on the verge of a collapse by their fight. Then Subhadrà did a brave thing. She stood between the two and requested for a cease-fire. Then ÁrÅ K­«ïa asked Citrasena to bow down and touch the feet of GÃlava. GÃlava pardoned him. (Padma PurÃïa). 5) %% GÃlava once gave YayÃti one eighth portion of the goodness accrued to him by his long penance. (See YayÃti for details). 6) %% PÃtÃlaketu, a demon, used to give trouble to GÃlava daily while he used to do penance. Once this demon sent a deep hot breath to the sky and then a horse fell from the sky. Soon an unknown voice from air said, "This is a very strong horse and it would travel many a yojana in an hour." GÃlava took that horse and gave it to ãtadhvaja. (VÃmana PurÃïa, Chapter 59). 7) %% (i) He was an intimate friend of King PratÅpa. (Áloka 13, Chapter 20, HarivaæÓa). (ii) He was a shining member of the court of Yudhi«Âhira. (Áloka 15, Chapter 4, Sabhà Parva). (iii) He shone in the court of Indra. (Áloka 10, Chapter 7, Sabhà Parva). (iv) He conducted a discussion with NÃrada on the true nature of real prosperity. (Áloka 5, Chapter 287, ÁÃnti Parva). (v) On another occasion he spoke to Dharmaputra on the glory of the universe. (Áloka 52, Chapter 18, AnuÓÃsana Parva). (vi) He swore before God to prove his innocence in the lotus-theft involving Agastya. (Áloka 37, Chapter 94, AnuÓÃsana Parva). (vii) Á­Çgava who married V­ddhakanyà was a son of GÃlava. (Áloka 14, Chapter 52, Áalya Parva). For details see under ViÓvakarmÃ. ## Music. (Agni PurÃïa, Chapter 348). ## A female attendant of Skanda. (Áalya Parva, Chapter 46, Verse 3). ## An army division. Three Gulmas form one Gaïam. (See Ak«auhiïÅ). ## 1) %% A son of Áiva with face like that of an elephant. As Áiva has appointed this son as chief of the gaïas (attendants) he is called Gaïapati. 2) %% While Áiva and PÃrvatÅ assumed the form of monkeys and enjoyed themselves in the forest PÃrvatÅ got pregnant, and Áiva took the semen from the womb and gave it to VÃyu (wind God.) VÃyu deposited it in the womb of A¤janÃ, who delivered a son named HanÆmÃn. Áiva assumed the form of an elephant (tusker) and PÃrvatÅ that of a she-elephant. PÃrvatÅ delivered a son in the form of an elephant. That son was named Gaïapati. (Uttara RÃmÃyaïa). 3) %% Once ParaÓurÃma arrived at KailÃsa to meet Áiva. At that time Áiva was asleep. So Gaïapati did not allow him to get in. A duel broke out between them. In that duel one of Gaïapati's tusks was broken. (Padma PurÃïa). 4) %% An exceptionally hot summer set in once in South India. The whole land became parched. So Agastya went to Áiva and requested for some holy water, and the Lord put KÃverÅ who was worshipping him just then, in the Kamaï¬alu (something like a teapot which sannyÃsins carry with them) of Agastya and sent him back. Indra, who did not relish this action of Áiva, asked Gaïapati to some how or other upset Agastya's Kamaï¬alu of holy water, and Gaïapati, in the guise of a crow went and sat on the brink of the Kamaï¬alu and thus upset it. Agastya and the crow quarrelled with each other. Then did the crow assume its original form as Gaïapati and blessed Agastya. Moreover, Gaïapati filled Agastya's Kamaï¬alu with holy water, which the latter distributed among devotees in South India, and that is the present KÃverÅ river. 5) %% The PurÃïas contain two different stories as to how Gaïapati happened to have the elephant's head. Once PÃrvatÅ pointed out to Gaïapati the planet Saturn, and his head got burned down due to the ocular power of Saturn, and according to one story Gaïapati's head thus lost was replaced with that of an elephant. The other story is more interesting. When once Áiva tried to enter the room where PÃrvatÅ had gone to take her bath clad in a single clothing Gaïapati prevented Áiva from doing so. Áiva, enraged at the obstruction made by Gaïapati, cut off his head, and when his anger was cooled down he replaced Gaïapati's lost head with that of an elephant. (Padma PurÃïa). 6) %% Gaïapati has two wives called Siddhi and Buddhi. When Gaïapati and Subrahmaïya attained the age of marriage they were in a hurry to get married. Áiva conducted a test. Áiva and PÃrvatÅ told them that he who returned first after going round the world would be married first. Accordingly Subrahmaïya mounted his vehicle (peacock) and set out for a tour round the world. Gaïapati did nothing of the sort. But after a little time he went round his parents, viz., Áiva and PÃrvatÅ. Asked for an explanation about his action Gaïapati replied that since the whole universe existed in Áiva and PÃrvatÅ, going around them tantamounted to touring round the world. Pleased at this reply his parents got Gaïapati married first. 7) %% (Power to remove all obstacles). Gaïapati is called VighneÓvara because he is the god who removes all obstacles from the paths of men or creates them. Gaïapati has the power to get anything done without any obstructions as also the power to put obstacles in the path of anything being got done. Therefore, the custom came into vogue of worshipping Gaïapati at the very commencement of any action for its completion without any hitch or hindrance. Actions begun with such worship would be duly completed, Indians believe. In support of that belief the following story from the 6th taraÇga of LÃvÃïakalaæbakam, KathÃsaritsÃgara may be quoted. The Devas decided to appoint Subrahmaïya as chief of the army to kill TÃrakÃsura. When Indra took up the pot of water purified by mantras to anoint Subrahmaïya's head with it, his hands became benumbed, and he stood aghast. Then Áiva said that any action begun without Gaïapati pÆjà would meet with such obstacles. At once Indra worshipped Gaïapati and his hands recovered from the paralysed condition. And, Subrahmaïya was duly anointed with the holy water. 8) %% After the death of the Kauravas and the PÃï¬avas sage VyÃsa entered again into meditation. But, the whole story of the BhÃrata reflected in the mirror of his mind. He wanted to translate the story into a great poem and requested Brahmà to suggest a suitable person to write the story on his dictation, and Brahmà suggested Gaïapati's name. Then VyÃsa thought about Gaïapati and he appeared before the sage. But, Gaïapati did not appreciate the idea of serving as VyÃsa's scribe. So he stipulated a condition that he would write down the poem provided VyÃsa dictated it in such a manner that he had not to lay down his pen even once before the epic was completed. To this VyÃsa stipulated the counter condition that when he dictated without the least interruption or pause Gaïapati should not write down the matter without understanding the meaning of it. And, under such conditions the composition of the MahÃbhÃrata was completed within three years. (ùdi Parva, Chapter 1, Verses 74-80). 9) %% Gaïapati occupies the most prominent place among the Devas connected with Áiva. In South India, Gaïapati pÆjà came into vogue in the 6th century A.D., and idols of Gaïapati now extant might have been made at that period. In South India, temples dedicated to Gaïapati are in no way less in number than those to Subrahmaïya. The idol of Gaïapati is installed at the gateways of villages and forts, under the fig tree, at the entrance of temples and at the southwestern corner of Áiva temples. Two types of idols are important: the Itaæpiri (the proboscis turned to the left side) and the Valaæpiri (the proboscis turned to the right side). It is stated that the enormously big belly of Gaïapati contains in it the whole universe. 10) %% "vinÃyako vighnarÃjo dvaimÃtura-gaïÃdhipa÷ / apyekadanto heraæbo laæbodaragajÃnana÷. (amarakoÓa)." (VinÃyaka, VighnarÃja, DvaimÃtura, GaïÃdhipa, Ekadanta, Heramba, Lambodara, GajÃnana). ## A dÃsÅ, who served the saptar«is. (AnuÓÃsana Parva, Chapter 93). ## A particular locality on the banks of river Gaï¬akÅ. BhÅmasena once conquered this place. (Sabhà Parva, Chapter 10, Verse 15). ## A Yak«a of the assembly of Kubera (M.B. Sabhà Parva, Chapter 10). ## A river in Orthern India which falls into the GaÇgÃ. 2) %% There arose an argument between the Devas and the asuras about the Am­tam (nectar) got from the churning of K«ÅrÃbdhi (the milk ocean) and MahÃvi«ïu appeared in the form of MohinÅ and enticed the asuras away from the subject and gave the nectar to the Devas. Attracted by the great beauty of MohinÅ, Áiva made love to her, and the sweet produced at the time of their embrace flowed as river Gaï¬aki through the earth. (Skandha PurÃïa, ùsura Khaï¬a). 3) %% While the worms on the banks of Gaï¬akÅ were once collecting soil they fell into the river, and all at once they attained salvation, the reason being that the water in the river had been formed by the sweet of Vi«ïu and Áiva. And, from that day onwards people began worshipping Gaï¬akÅ as a holy river. (Skandha PurÃïa, ùsura Khaï¬a). 4) %% (i) He who drinks the water of the river is freed from sins. (ùdi Parva, Chapter 169, Verse 20). (ii) The river is also known as NÃrÃyaïÅ, ÁÃlagrÃmÅ, HiraïvatÅ and HiraïyavatÅ. (BhÅ«ma Parva, Chapter 9, Verse 25). (iii) ÁrÅ K­«ïa Arjuna and BhÅmasena once on their way from Indraprastha to Girivraja crossed this river. (Sabhà Parva, Chapter 20, Verse 27). (iv) The water in Gaï¬akÅ is a mixture of the waters of all holy rivers. Therefore, a bath in Gaï¬akÅ is of equal value as an AÓvamedha yaj¤a and he who bathes in it will attain SÆryaloka. (Vana Parva, Chapter 84, Verse 113). (v) Gaï¬akÅ is one of the rivers which were responsible for the origin of Agni (fire). (Vana Parva, Chapter 84, Verse 113). ## Another name of SatyavatÅ. (ùdi Parva, Chapter 95, Verse 48). ## A monkey, who had been helpful to ÁrÅ RÃma, was the son of Kubera. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Canto 17, Verse 11). This monkey usually stayed on Mount GandhamÃdana. During the RÃma-RÃvaïa war he led a contingent of monkeys. (Vana Parva, Chapter 283, Verse 5). ## A RÃk«asa King, who stays in Kubera's assembly: (Sabhà Parva, Chapter 10). ## A mountain famed in the PurÃïas and lying to the east of the HimÃlayas. (BhÃgavata, Pa¤cama Skandha). The purÃnic importance of the mountain may be summarised as follows:-- (1) KaÓyapaprajÃpati did tapas at this mountain. (ùdi Parva, Chapter 30, Verse 10). (2) Ananta (ùdiÓe«a) had once done tapas here. (ùdi Parva, Chapter 36, Verse 3). (3) Once PÃï¬u went to the ÁataÓ­Çga mountain along with his wives KuntÅ and MÃdrÅ for doing tapas, and on that occasion they visited GandhamÃdana also. (ùdi Parva, Chapter 118, Verse 48). (4) This mountain assumes the form of a divine person. attends Kubera's assembly and worships him. (Sabhà Parva, Chapter 10, Verse 32). (5) ÁrÅ K­«ïa in the company of NÃrÃyaïar«i spent 10,000 years on this mountain as an anchorite. (Vana Parva, Chapter 12, Verse 11). (6) Arjuna on his way to Mount KailÃsa to do tapas crossed the GandhamÃdana mountain. (Vana Parva, Chapter 37, Verse 41). (7) Only those who possess power got by tapas will be able to climb this mountain. (Vana Parva, Chapter 140, Verse 22). (8) There is the Badari tree and under it there is an ÃÓrama of NaranÃrÃyaïas on the heights of this mountain, and Yak«as stay there always. (Vana Parva, Chapter 141, Verse 22). (9) Once the PÃï¬avas, with the aid of GhaÂotkaca mounted this mountain. (Vana Parva, Chapter 145). (10) It was here, at this mountain that BhÅma killed MaïimÃn, a friend of Kubera. (Vana Parva, Chapter 160, Verse 76). (11) Kubera, who was driven out of LaÇkà stayed at this mountain during the initial periods. (Vana Parva, Chapter 275, Verse 33). ## A stretch of land of ancient BhÃrata. It is believed that this land stretched from the shores of river Sindhu to KÃbul. Subala was a mighty ruler of this country. His daughter GÃndhÃrÅ was the wife of Dh­tarëÂra. (Áloka 11, Chapter 111, ùdi Parva). Agni PurÃïa points out a relationship between the GÃndhÃras and the DrÃvi¬as. Descending in order from Vi«ïu were Candra--Budha--PurÆravas--ùyus--Nahu«a -YayÃti--Turvasu. In order from Turvasu were Varga--GobhÃnu--TraiÓÃni--Karandhama--Marutta--Du«yanta--VarÆtha--GÃï¬Åra--GÃndhÃra. From GÃndhÃra arose the five different provincialists: GÃndhÃras, Keralas, Colas, PÃï¬yas and Kolas. (Chapter 277, Agni PurÃïa). ## Wife of Dh­tarëÂra. 1) %% There was a King called Subala in the family of Turvasu, brother of Yadu. (For genealogy see under Subala). Subala became the King of the land of GÃndhÃra. This land extended from the river Sindhu to KÃbul. GÃndhÃrÅ was the daughter of Subala. (Chapter 111, ùdi Parva). 2) %% GÃndhÃrÅ became a devotee of Áiva even from her childhood. Áiva became pleased with her and blessed her saying that she would bear a hundred sons. BhÅ«ma came to know of this and he planned to get her married to Dh­tarëÂra. One day he sent a messenger to Subala making a proposal. Subala knew that Dh­tarëÂra was born blind but considering his lineage and the powerful alliance it would make, consented to the proposal of BhÅ«ma. Áakuni, brother of GÃndhÃrÅ, then by the order of his father took GÃndhÃrÅ to HastinÃpura and Dh­tarëÂra accepted her as his wife. GÃndhÃrÅ obeying his father's instructions without a demur accepted her blind husband with such devotion that she made herself blind by tightly covering her eyes with a silk shawl. (Chapter 110, ùdi Parva). 3) %% Once VyÃsa came to her exhausted with hunger and thirst. GÃndhÃrÅ appeased his hunger and thirst with tasty things to eat and drink. VyÃsa was immensely pleased and he also blessed her and said she would get a hundred sons. Very soon she became pregnant. But even after two years she did not deliver, while KuntÅ, wife of PÃï¬u, gave birth to a son. Grief-stricken, she hit hardly on her womb secretly and then a great mass of flesh came out. Then VyÃsa appeared before her and advised her to cut the lump of flesh into a hundred pieces and deposit one each in a jar of ghee. VyÃsa himself cut it into pieces. GÃndhÃrÅ expressed a desire to have a girl also. VyÃsa cut it into hundred and one pieces and put them in hundred and one jars of ghee. In due time the jars broke and a hundred sons and a daughter came out of the jars. The daughter was named DuÓÓalÃ. For their name see 'Kauravas'. Dh­tarëÂra got another son named Yuyutsu. (Chapters 115 and 116, ùdi Parva). 4) %% When Sa¤jaya reported about the death of Karïa at the battle both Dh­tarëÂra and GÃndhÃrÅ fainted. (Áloka 55, Chapter 96, Karïa Parva). 5) %% When the battle was over the sons of GÃndhÃrÅ and their followers were killed. Dh­tarëÂra suggested that the PÃï¬avas should visit GÃndhÃrÅ and pay homage to her. The PÃï¬avas, therefore, went and stood before GÃndhÃrÅ very respectfully. Vengeance boiled in her heart and her body shivered. GÃndhÃrÅ was about to curse the PÃï¬avas when VyÃsa, intervened saying "GÃndhÃrÅ! Don't you remember you said that victory would lie on the side of the righteous in this war? Your words are not wasted. The PÃï¬avas won the battle because right was on their side. So why should you get agitated?" GÃndhÃrÅ became calm on hearing these words and she admitted that the end of the Kuru dynasty came because of the mistakes of Duryodhana, Áakuni, Karïa and DuÓÓÃsana. She, thereafter, treated the PÃï¬avas as her own sons. (Chapter 14, StrÅ Parva, M.B.). 6) %% Following the instructions of Dh­tarëÂra, the PÃï¬avas, approached and bowed before GÃndhÃrÅ. She covered her face with a cloth and wept, tears rolling down her cheeks. When Dharmaputra bent to touch her feet the latter saw through the veil on her face the foot-nails of Dharmaputra. A few drops of the lachrymal water fell on the foot-nails of Dharmaputra making them turn blue instantly. (Chapter 15, StrÅ Parva). 7) %% At the end of the battle the aggrieved GÃndhÃrÅ went to Kuruk«etra together with K­«ïa and other relatives. Seeing mighty Kings on the Kaurava side lying dead like huge trees lying truncated GÃndhÃrÅ burst into tears. She knew that ÁrÅ K­«ïa was at the root of all this. Embittered she looked at K­«ïa and cursed him. "Ho, K­«ïa, thirtysix years from this day you will lose your sons, ministers, friends and relatives. You will become a lone walker in the forests and be killed by trickery." It was because of this curse that the YÃdava tribe perished and K­«ïa was struck by the arrow of a hunter which made him end his life on earth. 8) %% After the great Kuruk«etra battle heart-broken Dh­tarëÂra and GÃndhÃrÅ accompanied by KuntÅ, Vidura and Sa¤jaya went to the forests to spend the rest of their life there. Many people and the PÃï¬avas accompanied them up to the river GaÇgà and there near the ÃÓrama of ÁatayÆpa Dh­tarëÂra made a hut and lived with GÃndhÃrÅ and KuntÅ. The PÃï¬avas felt the separation of their relatives unbearable and lived in grief. After six years one day Dharmaputra saw his mother, KuntÅ, in a dream. He told his brothers about this and they all felt a desire to go to the forest and see their mother. The next day they reached the shores of GaÇgÃ. VyÃsa also joined them. GÃndhÃrÅ and KuntÅ expressed a desire to VyÃsa that they would like to see the dead sons and relatives once again. VyÃsa then asked them to go and take a dip in the river. When they rose up after a dip they saw standing on the shores of the river the great warriors Karïa and Duryodhana and others. By the yogic power of VyÃsa even the blind Dh­tarëÂra could get the vision. Very soon the vision faded and the PÃï¬avas returned to HastinÃpura. Two days after, fire broke out in the forest where Dh­tarëÂra was staying. Dh­tarëtra, KuntÅ and GÃndhÃrÅ were burnt to death in that fire. (Chapter 32, ùÓramavÃsika Parva). 9) %% Dharmaputra performed the obsequies of those who died in the wild fire (ùÓramavÃsika Parva, Chapter 30). Leaving the mortal bodies the souls of Dh­tarëÂra and GÃndhÃrÅ entered Kuberaloka. (Áloka 14, Chapter 5, SvargÃrohaïa Parva). 10) %% The following words have been used in the MahÃbhÃrata to denote GÃndhÃrÅ; GÃndhÃrarÃjaduhitÃ, SaubaleyÅ, SaubalÅ, SubalajÃ, SubalÃputrÅ and SubalÃtmajÃ. ## Another GÃndhÃrÅ, wife of AjamŬha, one of the great Kings of the PÆru dynasty. (Áloka 37, Chapter 95, ùdi Parva). ## Gandharvas are sons born to the famous KaÓyapaprajÃpati of his wife, Ari«Âhà (Agni Puraïa, Chapter 19). Both belonged to the race of the Devas. ## A King born in the dynasty of Janamejaya. (BhÃgavata, Navama Skandha). ## A marriage settled by the boy and the girl of their own accord. A love marriage. There are six different kinds of marriage: GÃndharva, ùr«a, PrÃjÃpatya, RÃk«asa, ùsura and PaiÓÃca. (See under VivÃha). ## VyÃsa has compared munis disappearing from sight to the fading out of Gandharva nagara. "After having thus spoken to the Kurus, and while they were looking on, the band of sages disappeared in a trice like the fading out of Gandharvanagara." (ùdi Parva, Chapter 126, Verses 35 and 36). What is this Gandharvanagara? The following description occurs in Hindi ÁabdasÃgara. "Owing to different optical illusions (sight) of man, villages and cities may appear to exist in the sky and also on seas, rivers, etc. When during summer the air on the upper strata of deserts, seas etc. gets heated, expanded, and rises up, the light passing through it becomes multi-coloured and gives reflections in the sky in the form of village parts or cities. Also can be seen therein reflections of trees, boats etc. One such reflection may be cast on earth also. This is a mere optical illusion. This reflection immediately fades out also. This unreal city which is an optical illusion is Gandharvanagara. ## Daughter of DhanavÃhana (a gandharva) who lived in SvayamprabhÃnagara on Mount KailÃsa. She was cured of leprosy by observing somavÃravrata. (Skandha PurÃïa). ## An ancient place of pilgrimage on the banks of Sarasvati in North India. The gandharva called VibhÃvasu usually dances at this place with his companions. Balabhadra RÃma once visited this holy place. (Áalya Parva, Chapter 37, Verse 9). ## The first mother of horses. KaÓyapaprajÃpati had by his wife KrodhavaÓà ten daughters: M­gÅ, M­gamandÃ, HarÅ, BhadramatÃ, MÃtaÇgÅ, ÁÃrdÆlÅ, ÁvetÃ, Surabhi, Surasà and KadrÆ. Of the ten girls Surabhi in due course of time became mother of two daughters. RohiïÅ and GandharvÅ. From RohiïÅ was born the cattlebreed and horses were born from GandharvÅ. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Canto 14). ## The name SatyavatÅ (KÃlÅ) was assumed when sage ParÃÓara had swept away her matsyagandha (fish smell). She got also another name YojanagandhÃ. (ùdi Parva, Chapter 63, Verse 80). ## The city of VÃyu (the wind God). There are said to be nine cities on top of Mount MahÃmeru: (1) ManovatÅ of Brahmà at the centre, (2) Just on the eastern side of it AmarÃvatÅ of Indra, (3) Agni's TejovatÅ in the south-eastern corner, (4) Maya's SaæyamanÅ in the south, 5) Nir­ti's K­«ïäjanà in thesouth-western corner, (6) ÁraddhÃvatÅ of Varuïa on the west, (7) GandhavatÅ of VÃyu in the northwestern corner, (8) Mahodayà of Kubera on the north, and (9) YaÓovatÅ of ýÓÃna in the north-eastern corner. (DevÅbhÃgavata, A«Âama Skandha). ## A very beautiful princess of KÃÓÅ. Ávaphalka married GÃndinÅ. (DaÓama Skandha, BhÃgavata). ## The famous bow of Arjuna. 1) %% It was Brahmà who made the bow. 'This terrible bow which can punish the unjust and the wicked has been made by BrahmÃ'. (Udyoga Parva, Chapter 98, Verse 21). 2) %% This bow is enough to fight one lakh of people at one and the same time. Both Devas and men could be defeated with it. Chiselled very smooth and shining with many colours it was a very long bow. It was worshipped by Devas, DÃnavas and Gandharvas. (VirÃÂa Parva, Chapter 43). It gained and also decreased in power as the situation called for. (Udyoga Parva, Chapter 98, Verse 20). 3) %% BrahmÃ, who made this bow kept it with him during the first 1000 years. For the next 1000 years PrajÃpati kept it with him. Next, Indra got it from PrajÃpati and he used it for 3585 years. After that Candra kept it for 500 years with him, and then Varuïa came in possession of it. After using it for 100 years Varuïa gave it to Arjuna, who used it for 65 years. 4) %% Arjuna agreed to protect the KhÃï¬ava forest from rain, if Indra sent rain when Agni began eating the forest. But, realising that Arjuna possessed no weapons to effectively oppose Indra, Agni requested Varuïa to give the following to Arjuna, viz., the GÃï¬Åva bow and a quiver wherein the arrows will never be exhausted, and the chariot marked with the symbol of monkey and drawn by four white horses -all kept by Candra. Varuïa at once made a present of the above to Arjuna. And, it was with the aid of this GÃï¬Åva, that Arjuna defeated Indra at the time of KhÃï¬avadÃha. (See KhÃï¬avadÃha). Arjuna had taken a secret vow to cut off the head of anyone who asked him to give the bow to some one else. (Karïa Parva, Chapter 69). In after years Arjuna won many wars with the help of this bow. (See Arjuna). 5) %% The great Kuruk«etra war, which shook BhÃrata, to its very foundation came to an end. Dharmaputra was crowned a King. It was at this juncture that the YÃdava dynasty got itself annihilated and ÁrÅ K­«ïa entered mahÃsamÃdhi. Now the PÃï¬avas lost all interest in mundane life, and they set out for the forest on their great journey after crowning ParÅk«it, the grandson of Arjuna as King. Their great travel took them to the shores of the Red Sea. The GÃï¬Åva was still in Arjuna's hands. On the shores of the Red Sea Agni Deva appeared before the PÃï¬avas and spoke to them "Well, PÃï¬avas, I am Agni Deva. Arjuna requires the GÃï¬Åva no more. I got it from Varuïa for Arjuna. Return it, therefore, to Varuïa." No sooner did he hear Agni Deva speak thus than did Arjuna throw it into the depths of the sea and also the quiver which never got exhausted of arrows with it. Agni Deva disappeared, and the PÃï¬avas continued their journey. (MahÃprasthÃnika Parva, Chapter 1). ## The famous and holy river of India. 1) %% GaÇgà had its origin during the incarnation of Vi«ïu as VÃmana. When VÃmana measured the three worlds in three steps the nails on his left feet were raised high. They caused a pore on the upper side of the universe. GaÇgÃ, starting from the finger of Vi«ïu's feet fell in heaven (BhÃgavata). The famous Vi«ïupadÅ, the flowing water (tÅrtha) of which washes away the sins of the people in the universe is the very same GaÇgà under discussion. For many yugas (eras) this river confined itself to the heights of the sky, otherwise called Vi«ïupada. This particular spot is known as Dhruvamaï¬ala as it is here that Dhruva, son of King UttÃnapÃda, does, his penance. The seven sages who constantly go round and round the Dhruvamaï¬ala take their bath in this holy river. The course of the river is thus: starting from Vi«ïupada it falls on devayÃna glittering with crores of vimÃnas and therefrom it descends on Candramaï¬ala which it submerges. It follows its course again from there dividing itself into four tributaries called SÅtÃ, Cak«us, Alakanandà and Bhadrà and then falls in Brahmaloka wherefrom it flows in all directions. Of the four tributaries SÅtà falls on the head of Mount Meru, flows down to GandhamÃdana, then circling through BhadrÃÓva var«a falls into the eastern sea. Cak«us falls on the peaks of mount MÃlyavÃn, flows through KetumÃla and falls into the western sea. Alakanandà falls on mount HemakÆÂa, flows through BhÃrata Var«a and falls into the southern sea. And Bhadrà falls on the head of mount Á­ÇgavÃn flows through Uttarakuru and falls into the northern sea. Alakanandà flows through BhÃrata Var«a and is regarded as the most sacred of the four tributaries. GaÇgà which flowed through heaven fell on the earth after thousands of years of its origin. (BhÃgavata, Pa¤cama, Skandha, Chapter 17). 2) %% MahÃvi«ïu was once engaged at VaikuïÂha in a pleasant talk with his wives, Lak«mÅ, SarasvatÅ and GaÇgà when GaÇgà cast lustful eyes on Vi«ïu, who, behind the backs of the other two wives returned the lustful glances. SarasvatÅ could not put up with that situation for a long time. Therefore, she got up from her seat and beat GaÇgÃ. Lak«mÅ tried to restrain SarasvatÅ lest the quarrel should become fiercer. Angered at this intervention SarasvatÅ cursed that Lak«mÅ be born on earth. GaÇgà got angry that innocent Lak«mÅ was thus cursed, and she in her turn cursed that SarasvatÅ be born as a river on earth. SarasvatÅ did not take the curse lying down, but cursed that GaÇgà also be born as a river on earth and take upon herself the sins of the whole world. When all the three wives of Vi«ïu got themselves thus into trouble he told them as follows: "Everything has happened as it should have happened. Lak«mÅ may go to the earth and be born in the home of Dharmadhvaja and grow up as his daughter, but not from the womb of his women. There you will purify the three worlds after which you will be born as the plant called tulasÅ, and be married by an asura called ÁaÇkhacƬa, who will be born as a part of me. And, after that you will be turned into a sacred river called PadmÃvatÅ, and leaving the river on earth your divine form will return to VaikuïÂha." And, to GaÇgà Vi«ïu said as follows: "You will go to earth as a holy river to wash off the sins of people there. A king called BhagÅratha will be leading you to earth, and you will, therefore, be known as BhÃgÅrathÅ also. And, you remain there on earth as the wife of the ocean of King Áantanu. Your divine form will return to mount KailÃsa as the consort of Áiva." As for SarasvatÅ, Vi«ïu asked her to be born as a river on earth, her divine form ultimately returning to Satyaloka and then becoming the consort of BrahmÃ. And, thus it was that Lak«mÅ became the consort of MahÃvÅ«ïu, GaÇgà of Áiva and SarasvatÅ of BrahmÃ. (DevÅ BhÃgavata, Navama Skandha). 3) %% MahÃbhi«ak, an emperor of the Ik«vÃku dynasty, went to Satyaloka after he had attained heaven, to worship BrahmÃ. GaÇgà too happened to be there. In the devotional atmosphere at Satyaloka a casual breeze removed GaÇgÃ's clothes slightly from position, and MahÃbhi«ak then cast a lustful glance at her which she also returned. BrahmÃ, who was observing this exchange of love got angry and cursed that MahÃbhÅ«ak be born as a King on earth and GaÇgà as his wife. GaÇgà prayed for redemption from the curse, and Brahmà told her that she would regain her old status after she had delivered the A«Âavasus. As the consequence of BrahmÃ's cure MahÃbhi«ak was born as King Áantanu in the solar dynasty on earth and he married GaÇgÃ. (ùdi Parva, Chapters 96 and 97). 4) %% King Sagara of the solar dynasty had two wives called Sumati (VaidarbhÅ) and KeÓinÅ (ÁaibyÃ). A son called Asama¤jasa was born to KeÓinÅ, and 60,000 princes were born to Sumati. Sagara drove out of the country Asamaj¤asaa, who turned out to be an enemy of the people. The 60,000 sons of Sagara also proved to be a menace to the world, and the Devas approached Brahmà for protection from the menace. He assured the Devas that a sage called Kapila will destroy the 60,000 evil fellows. During the above period of time Sagara performed an AÓvamedha Yaj¤a, and his sons went round the earth with the sacrificial horse. But, when they reached the sea-shore the horse disappeared. When the sons complained about it to their father, Sagara, he asked them to look out for the horse in every part of the world and bring it back. Not finding it anywhere on earth they dug a hole and entered PÃtÃla, where they saw Sage Kapila absorbed in meditation and the missing horse tied to a pole near the sage. (It was Indra who had carried away the horse and tied it there). The sons of Sagara, believing that it was Kapila who had stolen the horse were about to attack the sage when he opened his eyes, and they were reduced to ashes in the fire of Kapila's eyes. His sons having not returned even after a long time Sagara asked his grandson AæÓumÃn to seek them out, and after an extensive search he saw Kapila at PÃtÃla. AæÓumÃn pleased Kapila with laudatory phrases and the latter returned to him the sacrificial horse. Kapila also pronounced the blessing that the grandson of AæÓumÃn would perform the purificatory rites of Sagara's sons by bringing down GaÇgà to earth from heaven. AæÓumÃn returned to the palace with the horse and the aÓvamedha was duly concluded. From AæÓumÃn was born DilÅpa and from him BhagÅratha. On becoming King, BhagÅratha handed over the reins of government to his ministers and began efforts to bring down GaÇgà to earth. He did tapas for thousand years on the slopes of the HimÃlayas when GaÇgà asked him to please Áiva first as he alone could face her (GaÇgÃ) fall on the earth. Accordingly he pleased Áiva by his penance and Áiva agreed to receive GaÇgà on his head. With a terrific noise GaÇgà came down on Áiva's head. The haughty GaÇgà wanted to carry down Áiva also to PÃtÃla. Realising this ambition of her Áiva blocked her passage with the result that she wandered about in Áiva's matted hair for many years without finding an outlet. BhagÅratha again did tapas and pleased Áiva who shook his matted head and made fall some water therefrom on earth. The water fell into Bindusaras, and flowed in seven tributaries, the first three, HlÃdinÅ, PÃvanÅ and NalinÅ towards the east, the next three, Sucak«us, SÅtà and Sindhu towards the west and the seventh tributary followed BhagÅratha. In this manner they progressed a great distance till they reached the ÃÓrama of the sage Jahnu, and the haughty GaÇgà flooded the ÃÓrama. The sage got enraged at this and drank up GaÇgÃ. But BhagÅratha pleased the sage who then let out GaÇgà through his ears. Thenceforth GaÇgà came to be called JÃhnavÅ also. GaÇgà again followed BhagÅratha to PÃtÃla and made the sons of Sagara attain salvation by purifying them with her waters. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Cantos 43 and 44; BrahmÃï¬a PurÃïa, Chapter 97; DevÅ PurÃïa, DvitÅya Skandha; Droïa Parva, Chapter 60; AnuÓÃsana Parva, Chapter 4 and Vana Parva, Chapter 109). 5) %% After the purificatory rites of the sons of Sagara were over, BhagÅratha conducted GaÇgà to the sea and with its waters the sea became full. (Vana Parva, Chapter 109, Verses 18-21). 6) %% GaÇgà once fell in love with PratÅpa, father of Áantanu, and set on his right thigh when he (PratÅpa) was doing penance on the banks of the GaÇgà for a son. PratÅpa did not agree to GaÇgÃ's proposal that he should marry her and told her thus: "the right thigh is for the children and daughters-in-law to sit on and the left thigh for the wife; therefore, you be my son's wife." Then PratÅpa called his son Áantanu and told him: "Sometime back a divine woman came to me and I promised to wed her to you. Therefore, if any divine woman approaches you for a son you must accept her, and whatever she may do you must not object to that...". Not long after this PratÅpa crowned Áantanu King and left for the forest, (ùdi Parva, Chapter 97). 7) %% While the wife of Dyau, one of the A«Âavasus (eight Vasus) was roaming about in the forest she saw NandinÅ (the divine cow) grazing with her calf near the ÃÓrama of Vasi«Âha, and she desired to have the cow to be presented to her intimate friend JitavatÅ, the daughter of King UÓÅnara. She informed her husband, Dyau about this desire of hers, and Dyau told his relations about it. Next day the A«Âavasus, in the absence of Vasi«Âha at the ÃÓrama, stole off NandinÅ and her calf. When Vasi«Âha returned to the ÃÓrama the cow and calf were missing, and he divined the reason for it with his divine eyes. He cursed that the A«Âavasus be born as men on earth, and when they prayed for redemption from the curse Vasi«Âha told them that they would be born as men within one year from that day, die at once and return to heaven At the same time the sage said that Dyau alone, who took the leading part in stealing the cow, would live on earth for a longer period before he returned to heaven. (The reputed BhÅ«ma was this Dyau). The A«Âavasus set out for the earth to be born as men and on their way they met GaÇgà and told her about their curse etc. GaÇgà also told them about her curse, and permitted them to be born in her womb. (ùdi Parva, Chapter 99). 8) %% Once while hunting on the banks of the GaÇgà Áantanu saw a beautiful maiden and they fell in love with each other. She agreed to become his wife on the condition that he would not oppose whatever she said. Áantanu agreed to it and married her. Soon after a child was born to them and in the very presence of Áantanu, she threw the child into the GaÇgÃ. As per previous condition Áantanu kept mum at this. She threw into the river the seven A«Âavasus, who were born to her in succession. When she was about to throw the last eighth of the A«Âavasus (Dyau) into the river Áantanu prevented her. She got angry at this and disappeared with the child. (ùdi Parva, Chapter 98). 9) %<Áantanu got back the son.>% Thirtytwo years after, Áantanu went hunting again on the banks of the GaÇgà where he saw the river obstructed in its course with arrows by a handsome boy. Áantanu did not recognise that the boy was his son, who had been named Devavrata by GaÇgÃ. Devavrata disappeared after throwing Áantanu into an illusion by his magic power. All of a sudden a doubt dawned in his mind whether the boy was his own son, and he called out to GaÇgà to show him the boy. GaÇgà appeared with her son with beautiful ornaments on him and spoke to Áantanu thus: "This is Devavrata, the eighth son whom you entrusted to me. He has mastered everything in archery from Vasi«Âha, and he is Dyau (the vasu) son of AÇgiras reborn. You may please take charge of him." After saying this she returned to heaven. (ùdi Parva, Chapter 100). 10) GaÇgà and Subrahmaïya. (See under Subrahmaïya). 11) %% 12) %% MahÃbhÃrata has (AnuÓÃsana Parva, Chapter 26), the following on the greatness of GaïgÃ.-- If, after death, the bones of the dead are deposited in GaÇgà the departed will attain heaven. Even if one had sinned throughout his life he would attain Vi«ïupÃda (heaven) if he worshipped GaÇgÃ. Bathing in the GaÇgà is as beneficial as performing hundred yaj¤as. As long as the bones of one remain in the waters of the GaÇgà so long will he occupy an honourable seat in heaven. He who has come in contact with its water will shine forth as the sun devoid of all darkness. Places which are not favoured by its waters will become barren like night without the moon and trees without flowers. GaÇgà water is more than enough to satisfy living things in all the three worlds. He who does penance standing on one leg for thousand years, and he who gives up his body in the waters of the GaÇgà are on a par with each other. God attaches more importance to him who has fallen into the GaÇgà than to him, who has performed tapas hanging by his head for a thousand years. He who smears the sand on the banks of the GaÇgà on his body will get the lustre and glow of the devas, and he, who smears the sand on his head will shine forth like the Sun. All the sins of those on whom has blown the air which had come in contact with GaÇgà water will be swept away. It should be known that GaÇgà water can wash off all sins and purify mortals. The Agni PurÃïa (Chapter 110) has the following on this subject. Through whatever places the GaÇgà flows those places become sublime and sacred. GaÇgà is the refuge of all created beings who aspire for the final good. If GaÇgà is worshipped daily it will save families both on the mother's and the father's side from evil fate. To drink GaÇgà water is better than the observance of a thousand lunar months. If one worships GaÇgà for a month one will derive all the benefits of having performed all the yaj¤as. Even the blind (the ignorant) who worship GaÇgÃ, will attain equal status with the devas. The sight of GaÇgÃ, contact with its waters and drinking GaÇgà water will purify people in thousands and lakhs. 13) %% GaÇgà is RÃdhà and K­«ïa liquidified into water. Once in goloka RÃdhÃdevÅ attempted to drink GaÇgà dry, who, terror-stricken, hid herself at the feet of ÁrÅ K­«ïa, and the whole world experienced difficulties due to non-availability of water. ÁrÅ K­«ïa came to know of the situation and made GaÇgà appear again on earth. (DevÅbhÃgavata, Navama Skandha). 14) %% GaÇgÃ, white in colour rests on makaramatsya (a variety of fish) holding in her hands a pot and lotus flowers. (Agni PurÃïa, Chapter 50). 15) %% ùkÃÓagaÇgÃ, BhagÅrathasutÃ, BhÃgÅrathÅ, ÁailarÃjasutÃ, ÁaivasutÃ, DevanadÅ, HaimavatÅ, JÃhnavÅ, JahnukanyÃ, Samudramahi«Å, TripathagÃ, TripathagÃminÅ. 16) %% "gaÇgà vi«ïupadÅ jahnutanayà suranimnagà / bhÃgÅrathÅ tripathagà trisrotà bhÅ«masÆrapi //" (GaÇgÃ, Vi«ïupadÅ JahnutanayÃ, SuranimnagÃ, BhÃgÅrathÅ, TripathagÃ, TrisrotÃ, BhÅ«masÆ). (AmarakoÓa). ## See BhÅ«ma. ## The place or locality in the Indo-Gangetic plane where the river Ganges falls from the HimÃlayas. This place is known as HaridvÃra also. arHidvÃra has an epic importance. (1) It was here that King PratÅpa did tapas. (ùdi Parva, Chapter 97, Verse 1). (2) Sage BharadvÃja had stayed on the banks of the GaÇgÃ, at HaridvÃra. (ùdi Parva, Chapter 129, Verse 33). (3) Arjuna visited HaridvÃra during his tour or Pilgrimage. (ùdi Parva, Chapter 213). (4) This is the entrance to heaven. A bath here in the KoÂitÅrtha is as beneficial as the Puï¬arÅka Yaj¤a. (Vana Parva, Chapter 34, Verse 27). (5) Sage Agastya and his wife LomapÃdà once did tapas here. (Vana Parva, Chapter 97, Verse 11). (6) It was here that Áiva appeared to Jayadratha, who did tapas. (Vana Parva 72, Verse 24). (7) Dak«aprajÃpati had once performed tapas at Kanakhala in HaridvÃra. (Áalya Parva, Chapter 38, Verse 27). (8) Those who bathe at KuÓÃvarta, Vilvaka, NÅlaparvata and Kanakhala in HaridvÃra will attain heaven. (AnuÓÃsana Parva, Chapter 25, Verse 13). (9) BhÅ«ma did the funeral rites of his father at the mouth of the GaÇgÃ. (AnuÓÃsana Parva, Chapter 34, Verse 11). (10) Dh­tarëÂra, GÃndhÃrÅ, KuntÅ and others died in wild fire in the forest at GaÇgÃdvÃra, and Yudhi«Âhira conducted their funeral rites there itself. (ùÓramavÃsika Parva, Chapter 39, Verse 14). ## A sacred place on the limits of Kuruk«etra. There is a terribly deep whirlpool of the river Ganges here and that depth of the river is considered to be equivalent to three crores of sacred places. (Vana Parva, Chapter 83, and AnuÓÃsana Parva, Chapter 25). ## The particular spot on the HimÃlayan peak wherefrom GaÇgà starts. Those who go there die in ice-falls. Only Nara and NÃrÃyaïa have crossed this place. (Udyoga Parva, Chapter 111, Verse 16). ## A sacred tÅrtha, a bath in which is as beneficial as the performing of ten AÓvamedha yaj¤as. (Vana Parva, Chapter 35, Verse 4). ## A sacred tÅrtha at PrayÃga. Those who bathe in this tÅrtha will attain heaven. (Vana Parva, Chapter 48, Verse 38). ## A sacred tÅrtha in PrayÃga. Bathing in the tirtha is as beneficial as performing ten AÓvamedha yaj¤as. (Vana Parva, Chapter 85, Verse 4). ## See under BhÅ«ma. ## Subrahmaïya (See under Subrahmaïya). ## A sacred place where fasting for three nights will give the results of a VÃjapeya yaj¤a, and he who fasts here will become one with the universal soul. (Vana Parva, Chapter 84, Verse 5). ## ViÓvadeva, who used to calculate the course of time and ages. (AnuÓÃsana Parva, Chapter 91, Verse 36). ## A son of Bharata, the son of Du«yanta. Suhotra, SuhotÃ, Gaya, Garbha and Suketu were the five sons of Bharata. (Agni PurÃïa, Chapter 278). ## The PurÃïas have described the views of sages about the origin of Ãtman in woman's womb. AsitamahÃmuni stated the following about the birth of a child to King Janaka. (BrahmÃï¬a PurÃïa. Chapter 48). Of the seven elements in the human body, viz., Rasa, Rakta (blood), MÃæsa (flesh), Medas (fost), Asthi (bone), Majjà (marrow) and Áukla (seminal fluid) the last one, Áukla, is the most valuable. BrahmabÅja (the seed for production) is contained in Áukla. From the food we consume, blood and the seminal fluid take their nutrition. The Áukla emitted during coitus enters the womb of the woman propelled as it were by Kro«ÂavÃyu. It takes only one night for the Áukla to get inextricably mixed with blood in the womb. In that mixing if the proportion of blood is higher, the child born will be girl, and if the proportion of Áukla is higher, the offspring will be boy. If blood and Áukla are mixed exactly in equal proportions the child will be 'neutral', neither girl nor boy. During the first month of pregnancy the child will be in liquid form. In the second, it solidifies due to the mixing and interplay of heat, cold, air, etc. During the third, holes for eye, ear, etc. become ready and the vein system is formed. In the fourth, head, hands and legs of the child are formed, and it is during this period that the prospective mother develops certain desires. If those desires are not satisfied the child may be born with physical deformities. During the fifth month the hips and bones develop. The various organs get firmer and stronger gradually and fingers appear during the sixth month. It is during the sixth month that hairs on the head and body appear and feelings and emotions originate in the mind. During the seventh month the ten vÃyus (winds) on the basis of the nervous system are released, and the child experiences glimpses of its previous existence, and ability to feel pain also is there. During the ninth month due to the force of the wind which effects actual delivery the child gets head down in the womb, and during the tenth month it emerges out of the womb. The child loses its memory about the past because of its contact with the female organ and external wind. According to the Agni PurÃïa the process is a little different: When JÅva (the soul) has entered the womb for rebirth it remains in fluid form during the first month. During the second month it solidifies; in the third month the organs begin to develop, in the fourth month skin, flesh and bones appear, in the fifth month hairs appear, in the sixth month mind is produced, in the seventh month the child will begin to feel pain. The body is covered by a skin (Garbhacarma) and both hands are held above the head in saluting position. If the child is a female it lies in the left side of the mother's womb, if a male on the right and if 'neutral' in the middle of it. From the seventh month the child begins to experience the taste of foods consumed by the mother. During the eighth and ninth month there would be great emotional excitements and upsurges. If the mother suffered from chronic diseases the child also would inherit it. When pregnancy is matured thus, certain winds lead the child down the womb and it gets out through the female organ. The child inherits its skin, flesh and heart from the mother. The sex organ, marrow, excretion, sweet and belly are inherited from the father. Head, the nervous system and Óukla are the contributions of the Ãtman. (Agni PurÃïa, Chapter 369). ## A son of ViÓvÃmitra who was a brahmavÃdÅ. (Chapter 4, AnuÓÃsana Parva, M.B.). ## 1) %% Descended from Vi«ïu thus;--BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-Puru-Janamejaya-PrÃcÅnvÃn-PravÅra-Namasyu-VÅtabhaya-Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdi-RaudrÃÓva-MatinÃra-Santurodha-Du«yanta-Bharata-Suhotra-SuhotÃ-Gala-Garda-Suketu-B­hatk«atra-Garga. 2) %% B­haspati once approached, on the crest of a wave of lust, MamatÃ, his brother's wife who was pregnant then. The child from the mother's womb said 'no' to the move. But, B­haspati cursed the child and had his own way with MamatÃ. Thus two children developed in her womb. Just after delivering the children the mother went away leaving the child by B­haspati behind. The Devas took charge of the forsaken child and named him BharadvÃja. Ultimately they handed over the child (BharadvÃja) to king Bharata, the famous son of Du«yanta. Children had already been born to Bharata by his three wives, but as all of them were found to be immoral the mothers themselves killed them. It was at such a juncture that Bharata got BharadvÃja as adopted son. (BharadvÃja is known by another name also, Vitatha). From Vitatha was born Manyu, from Manyu B­hatk«etra from B­hatk«etra Jaya and from Jaya Garga. The famous Rantideva was the grandson of Nara. (the brother of Garga) and son of Saæk­ti. A son called Áani was born to Garga after which he took to SannyÃsa. (BhÃgavata, DaÓama Skandha, Chapters 20 and 21). 3) %% In course of time Garga became preceptor of the YÃdavas. ÁrÅ K­«ïa and BalabhadrarÃma who had returned to Mathurà from AmbÃdi were sent to sage SandÅpani in obedience to the advice of Garga. (BhÃgavata, Navama Skandha). 4) %% Garga once visited Mucukunda, son of MÃndhÃtà at his palace, and very much pleased with the devoted reception accorded to him blessed Mucukunda that one day he would see ÁrÅ K­«ïa in person. It was according to this blessing that Mucukunda, while asleep once in a cave had a sight of K­«ïa. (See under Mucukunda). 5) %% A number of reputed sage visited ÁrÅ RÃma on his return to Ayodhyà from the forest. Amongst them were present KauÓika, YavakrÅta, Raibhya, Kaïva and Garga with their numerous disciples. (Uttara RÃmÃyaïa). 6) %% There is a place called Gargasrota on the banks of river SarasvatÅ. Garga did tapas here and discovered some principles of astronomy such as the path of planets, stars etc. He was also the chief astronomer in the assembly of emperor P­thu. (ÁÃnti Parva, Chapter 59, Verse 111). 7) %% (1) While the great war was raging Garga visited Kuruk«etra and advised Droïa to end the war. (Droïa Parva, Chapter 19). (2) He advised King ViÓvÃvasu about eternity. (ÁÃnti Parva, Chapter 318, Verse 49). (3) He spoke about the greatness of the world (ViÓvamahimÃ) to Yudhi«Âhira. (AnuÓÃsana Parva, Chapter 18). @<[Page 280b]>@ ## See under Garga, Para 6. ## See under GuruparaæparÃ. ## A celebrated brahmavÃdinÅ born in the family of Garga. ## (TRIJAèA) GùRGA. A famous sage. 1) %% He was one of the sons of ViÓvÃmitra. (Áloka 55, Chapter 4, AnuÓÃsana Parva). (For genealogy see under ViÓvÃmitra). He became gradually the priest of Gudavas. He has written a famous book called Gargasm­ti. VÃlmÅki RÃmÃyaïa mentions that GÃrgya is known as TrijaÂa also. 2) %% Sage GÃrgya had many children. It was while he was staying in the forest with his wife and children that ÁrÅ RÃma came to that forest for VanavÃsa. The news of the exile of ÁrÅ RÃma spread like wild-fire and many brahmins flocked to the place and ÁrÅ RÃma gave them immense riches. Wife of GÃrgya heard the news only late and as soon as she heard the same she called her husband from the fields where he was working and taking away from him the implements sent him post-haste to the place of ÁrÅ RÃma. TrijaÂa as soon as he came to the presence of RÃma told him the purpose of his visit. Huge herds of cows were then grazing on the banks of the Yamunà river. ÁrÅ RÃma told GÃrgya to take a stump and throw it with all his strength. He did so and ÁrÅ RÃma gave him all the cows grazing up to the place where the stump fell. It was a big lot and GÃrgya became prosperous from that day onwards. (Sarga 32, Ayodhyà KÃï¬a, VÃlmÅki RÃæÃyaïa). 3) %% The following are the precepts laid down by GÃrgya on Dharma. (1) Be interested always on entertaining your guests, (2) Do not eat meat, (3) Do not give injury to cows and brahmins, (4) Perform yaj¤a with a pure mind and pure body. (M. B. AnuÓÃsana Parva, Chapter 127). 4) %% VyÃsa expounded the Vedas to Vedamitra, Saubhari and ÁÃkalya. ÁÃkalya taught what he learnt to VÃtsyÃyana, Maudgalya, ÁÃli, ùdiÓiÓira, Gokhali and YÃtukarïa, YÃtukarïa taught Nirukta to Bëkala, Krau¤ca, VaitÃla, and VÅraja. Bëkala combined all the other branches together and made 'BÃlakhilyaÓÃkhÃ' and taught it to BÃlÃyini, GÃrgya and SaæsÃra. The ãgvedÃcÃryas are those from VyÃsa to SaæsÃra. (BhÃgavata, DaÓama Skandha). 5) %% GÃrgya was a shining member of the IndrasabhÃ. (Áloka 18, Chapter 7, Sabhà Parva, M. B.). ## See under BÃlÃki. ## A place of habitation of ancient BhÃrata. This place was captured by ÁrÅ K­«ïa. (Chapter 11, Droïa Parva). ## An agni (fire). (Áloka 6, Chapter 74 ùdi Parva). ## One of the seven fathers. The seven fathers are: VairÃjas, Agni«vÃttas, GÃrhapatis, Somapas, EkaÓ­Çgas, Caturvedas and Kalas. (Chapter 11, Sabhà Parva, M.B.). ## The G­hasthÃÓrama a stage in life when you live with your family as a house-holder. The true dharma of a householder is to live with what he gets by doing the duty allotted to him. He should feed pilgrims and should not appropriate to himself what belongs to others unless and until it is given to him. (Áloka 3, Chapter 31, ùdi Parva). ## A sage worshipping Indra in his assembly. (Sabhà Parva, Chapter 7, Verse 13). ## King of birds. 1) %% Descended from Vi«ïu thus:--Brahmà -MarÅci--KaÓyapa--Garu¬a. 2) %% KaÓyapa, grandson of Brahmà and son of MarÅci married the eight daughters of Dak«a called Aditi, Diti, Danu, KÃlikÃ, TÃmrÃ, KrodhavaÓÃ, Manu and AnalÃ. And to TÃmrà five daughters were born, viz. Krau¤cÅ, BhÃsÅ, ÁyenÅ, Dh­tarëÂrÅ and ÁukÅ. Out of the five women Krau¤cÅ became mother of the owls, BhÃsÅ delivered the bhÃsas (types of birds) and from ÁyenÅ were born vultures and kites. Haæsa, Kalahaæsa, Koka etc. are children of Dh­tarëÂrÅ. From ÁukÅ was born Nalà and from NalÃ, VinatÃ; Aruïa and Garu¬a were the two sons born to VinatÃ. (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, Canto 15). There is a story in the MahÃbhÃrata about the birth of Aruïa and Garu¬a. KaÓyapa who was much pleased with the service of Vinatà and KadrÆ asked them to select any boon they desired. KadrÆ chose to have a thousand nÃgas as her children while Vinatà chose to have two sons more powerful and heroic than the thousand sons of KadrÆ. After granting them the boon KaÓyapa retreated into the forest. After some time KadrÆ laid thousand eggs and Vinatà two eggs. Both of them kept their eggs in hot pots. In the 500th year the eggs of KadrÆ hatched and thousand serpents of various kinds emerged out of them. But VinatÃ's eggs did not hatch yet, and the sight of KadrÆ playing with her children pained Vinatà much. She, therefore, broke open one of her eggs in secret, and a half-grown child stepped out of it. That child was Aruïa. Aruïa got angry that Vinatà forced open the egg prematurely. He told her that as punishment thereof she would become a slave of KadrÆ. But, Aruïa granted her redemption from the curse thus: After another 500 years the remaining egg of yours will hatch and a son endowed with exceptional power and prowess will be born to you. He will liberate you from slavery." After telling his mother so much Aruïa rose to the sky where he became the charioteer of the Sun. (ùdi Parva, Chapter 16. See also Para 6 infra). After 500 years the egg broke itself open and out came Garu¬a with blazing effulgence, and he rose up in the sky. His body glowed like the sun. The Devas who got themselves dimmed by his effulgence asked Agnideva the reason therefor. Agnideva told them about the birth of Garu¬a and also that he was equally effulgent as himself (Agnideva). Then all of them went to Garu¬a and lavished on his head all possible blessings, and Garu¬a, as requested by them, controlled his effulgence and returned to his mother. (ùdi Parva, Chapter 23). 3) %% The churning of the Milk-ocean was done before Garu¬a was born. Indra got a horse named Uccai÷Óravas from the Ocean of Milk. Between KadrÆ and Vinatà a dispute arose as regards the colour of the horse's tail, KadrÆ saying that it was black while Vinatà asserted that it was white. They further agreed to test the colour the next day, betting that she who was proved to be wrong would become the slave of the victor. As the nÃga sons of KadrÆ hung on to the tail of the horse the tail appeared to be black and Vinatà lost the bet and became KadrÆ's slave. It was at this juncture that Garu¬a was born, and he felt highly mortified to find his mother working as a slave of KadrÆ. KadrÆ and her nÃga sons once ordered Vinatà to carry them to the nÃga residence in the middle of the ocean, called RÃmaïÅyaka (Ramaïam). Accordingly Vinatà carrying KadrÆ on her shoulders and Garu¬a carrying KadrÆ's sons on his shoulders rose up in the sky. But, Garu¬a did not relish the slavish work, and he, carrying with him the nÃgas, flew up to the sun's orbit. The nÃga children fainted due to the excessive heat. But, on the request of KadrÆ Indra sent heavy rain and the nÃgas regained consciousness. By then they had reached RÃmaïÅyaka island. 4) %% Garu¬a, extremely pained at the pitiable plight of his mother, one day asked KadrÆ what price she and her children demanded for freeing Vinatà from slavery, and KadrÆ demanded Am­ta from Devaloka as the price. Garu¬a decided to get it and informed his mother about his decision to fly to Devaloka. But, what about food till he reached Devaloka? Vinatà solved the problem by advising Garu¬a to eat the ni«Ãdas he will meet on his way to Devaloka at the island called Ni«ÃdÃlaya, at the same time specially forbidding him from eating on any account, brahmins who might be there, at Ni«ÃdÃlaya. How to distinguish brahmins from others, queried Garu¬a, and his mother replied by pointing out that the brahmin will burn the throat of him who tries to eat him, like fire. Then Vinatà blessed her son that his wings would be protected by VÃyu, the lower half of his body by sun and moon, the rest of the body by the Vasus and the head by Agni. She also promised to wait there till her son returned. 5) %% After saluting his mother Garu¬a set out on his quest for Am­ta. All the fourteen worlds shook at the lashing of his wings. He reached Ni«ÃdÃlaya, where while consuming whole lots of Ni«Ãdas a brahmin and his wife also happened to get into his throat. Garu¬a felt their presence immediately in his throat and requested them to get out of his mouth. Accordingly they got out and also blessed Garu¬a, who continued on his journey. Next Garu¬a reached the forest where his father KaÓyapa was engaged in tapas. He told him about his mission and requested him for something to eat. KaÓyapa replied thus:--"You see a pool wherein an elephant and a tortoise are living for long as enemies. Long ago two brothers VibhÃvasu and SupratÅka quarrelled over their paternal wealth and at the height of it VibhÃvasu cursed SupratÅka to become an elephant when SupratÅka pronounced the counter curse that VibhÃvasu should turn out to be a tortoise. You, my son Garu¬a may eat that elephant and tortoise. May your journey for Am­ta be crowned with success. Now, Garu¬a after saluting his father, flew up in the sky carrying in his beak the elephant and the tortoise from the pool. As trees were falling uprooted due to the terrific vibrations caused by the lashing of his wings Garu¬a did not find a convenient place to sit down to eat his food. While continuing the journey Garu¬a saw a big tree, its branches spread out in a circumference of a hundred yojanas. But, as soon as Garu¬a set foot on a branch of the tree it (branch) crumbled down. On that broken branch were the sages called BÃlakhilyas doing tapas hanging their heads down. Fearing that the sages might fall down Garu¬a continued his flight holding in his beak the torn branch of the tree. But he could not find a safe place to deposit the branch with the sages. So he came again to Mount GandhamÃdana and saw KaÓyapa, who apologised to the BÃlakhilyas on behalf of his son and also explained to them about his mission. The BÃlakhilyas were pleased and they left the place for the HimÃlayas. As advised by KaÓyapa Garu¬a deposited the branch of the tree on an uninhabited mountain peak. Garu¬a ate the elephant and the tortoise there, and therefrom flew to Devaloka (ùdi Parva, Chapter 29, 30). 6) %% Even before the arrival of Garu¬a ill omens began appearing in Devaloka. Indra asked B­haspati for explanation about the ill omens. B­haspati with his divine eyes saw Garu¬a approaching Devaloka for Am­ta, and he told Indra about Garu¬a born out of the powers of the tapas of KaÓyapa and the BÃlakhilyas. He also told that such a fate as the present one befell Indra due to a curse of the BÃlakhilyas. Indra and the other Devas stood guard over the pot of Am­ta ready to repel all possible attacks. There was a reason for Garu¬a's birth from the powers of the tapas of the BÃlakhilyas, and also for Indra to be put into the present predicament due to the curse of the BÃlakhilyas. KaÓyapaprajÃpati, a long time ago, began a terrific yaj¤a for a son, and Indra and the BÃlakhilyas who numbered more than 60,000 were deputed by KaÓyapa to collect firewood for the yaj¤a. The BÃlakhilyas were only of the size of a thumb, and Indra who very easily collected all the firewood needed for the yaj¤a laughed at the tiny BÃlakhilyas who were carrying small twigs etc. for firewood. Angered at the insult the BÃlakhilyas removed themselves to another place nearby and began a yaj¤a directed against Indra who alarmed at it sought the help of KaÓyapa who then held peace talks with the BÃlakhilyas. They transferred their yÃgaÓakti (yÃj¤ic powers) also to KaÓyapa and agreed to be satisfied with the condition that as the result of KaÓyapa's yaj¤a a son should be born to him, who (the son) would defeat Indra. Thus, for the time being Indra escaped from the wrath of the BÃlakhilyas. After the yaj¤a was over Vinatà came to KaÓyapa and he blessed her with a son wishing that he should become exceptionally strong and powerful, and that was Garu¬a. (ùdi Parva, Chapter 30). 7) %% Garu¬a approached the pot of nectar, and ViÓvakarmà who attacked him first was felled to the ground. The dust storm raised by the waving of Garu¬a's wings blinded everybody. The Devas and Indra, nay, even the sun and the Moon lined up against Garu¬a, but he defeated them all, and entered the particular place where the pot of nectar was kept. Two terrific wheels were rotating round the pot and they would cut into mince-meat anybody who tried to lay hands on the pot and a machine circled the wheels. Below the wheels were two monstrous serpents with glowing eyes and protruding tongues like flashes of fire, and the serpents never closed their eyes. The very look with those eyes was enough to poison anyone to death. Garu¬a blinded those eyes by raising a torrent of dust, pierced them in the middle with his beak and and through the hole, his body reduced to such a tiny shape, went nearer to the pot. He destroyed the wheels and the machine, and carrying the pot of nectar in his beaks rose to the sky shielding the light of the sun by his outspread wings. MahÃvi«ïu, who became so much pleased with the tremendous achievements of Garu¬a asked him to choose any boon. Garu¬a requested Vi«ïu that he should be made his (Vi«ïu's) vehicle and rendered immortal without his tasting am­ta. Both the boons were granted. 8) %% Indra hit with the Vajra (his special weapon) the wings of Garu¬a who was returning from Vi«ïu. It did not wound his body, but a feather of his fell in the atmosphere. Everybody who saw the feather acclaimed Garu¬a as Suparïa (he with the good wings). Indra was wonder-struck, and he approached Garu¬a and requested that they should be friends in future and the pot of nectar be returned. Garu¬a replied that the nectar would be returned if he was granted the power to make nÃgas his food, and Indra blessed him that he would live by consuming nÃgas. And then Garu¬a told Indra thus: "I took this pot of am­ta not for my own use. The nÃgas cheated my mother and made her a slave, and she will be freed if only this pot of nectar is given to them (nÃgas). You may snatch off the pot from the nÃgas; I shall not object to it." Indra and Garu¬a thus became friends and the former followed Garu¬a on his way back home. 9) %% Garu¬a handed over the pot of nectar to the nÃgas, who on the suggestion of the former placed the pot on darbha grass spread on the ground. Also, in accordance with Garu¬a's advice that they should take a purificatory bath before tasting the am­ta the nÃgas went out to have the bath, and in their absence Indra carried off the pot of nectar back to Devaloka. Failing to find the pot of nectar on their return from bath the aggrieved nÃgas licked the darbha on which the pot was placed with the result that their tongues were cloven into two. It was from that day onwards that the nÃgas became double-tongued (dvijihvas). And, thus Garu¬a redeemed his mother from slavery. (ùdi Parva, Chapter 34). 10) %% It has been noted above that Garu¬a on his way to Devaloka rested on a fig tree. That fig is called Subhadra in VÃlmÅki RÃmÃyaïa. RÃvaïa saw the fig tree around which sages were sitting and which bore marks made by Garu¬a sitting thereon. (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, Canto 35, Verse 26). There is some connection between this tree and LaÇkÃ. Garu¬a had, as directed by KaÓyapa, deposited in the sea the branch of the tree on which the BÃlakhilyas hung in tapas and with which Garu¬a flew hither and thither fearing about the safety of the BÃlakhilyas. At the spot in the sea where the branch was deposited sprang up an island like the peak of a mountain. It was this island which in after years became reputed as LaÇkÃ. (KathÃsaritsÃgara, KathÃmukhalaæbaka, TaraÇga 4). 11) %% Garu¬a had always entertained great hatred against the nÃgas, and now Indra's permission having been obtained by him to eat the nÃgas for food, Garu¬a decided to launch a regular nÃga-hunting expedition. He began eating the nÃgas one by one. Alarmed at this the nÃgas planned for their security in a conclave, and approached Garu¬a with the proposal that one nÃga would go to him daily to serve as his food instead of his indiscriminate killing of them. Garu¬a accepted their proposal. After some time the nÃgas proposed to Garu¬a that they would conduct a sarpa-bali (sacrifice of serpents) and submit the food got out of the bali to him so that his nÃgahunting might be stopped for ever. Garu¬a agreed to this also. According to the new agreement daily one nÃga began going to Garu¬a with the food got out of the bali. But KÃliya alone did not agree to the programme as he did not recognise Garu¬a to be superior to him in power. And, Garu¬a, who wanted to teach the haughty KÃliya a lesson challenged him to fight, and the fight took place in river KÃlindÅ, KÃliya's abode. During the fight the lashing of Garu¬a's wings raised the water in KÃlindÅ up in the sky and it drenched the sage Saubhari all over, who was performing tapas on the banks of KÃlindÅ. Saubhari cursed that the body of Garu¬a be shattered into a thousand pieces if ever he entered that area in future, and thenceforth the place became a prohibited area for Garu¬a. During after years KÃliya was put up at this place. A kadamba tree alone outlived the eflect of the poison of KÃliya. The tree could outlive the deadly poison because Garu¬a had rested on it on his way back from Devaloka with am­ta. (BhÃgavata daÓama Ákandha). 12) %% King Sagara of the solar dynasty was married to Sumati, the elder sister of Garu¬a, and there is a story behind the marriage. There was once a king called SubÃhu in the solar dynasty. He married one YÃdavÅ, but for many years they had no issues. YÃdavÅ had become old by the time she conceived a child as the result of many yaj¤as etc. But, SubÃhu's other wives, viz. co-wives of YÃdavÅ, did not like the prospects of YÃdavÅ becoming a mother. They administered poison to her with the result that YÃdavÅ did not deliver in time, but continued as a pregnant woman for seven years. The sad couple, for their mental relief went into the forest and lived as disciples of a sage called Aurva. But SubÃhu died rather soon and YÃdavÅ prepared herself to follow him in the funeral pyre. But, the sage Aurva prevented her from self immolation speaking to her thus: "You shall not act rashly. The child in your womb will become a famous emperor and rule over the whole world." YÃdavÅ yielded to the sage's advice and did not court death, and soon afterwards she delivered a son, and he was named Sagara, which meant "he who was affected by poison even while he was in the mother's womb. It was this child who, in later years, became reputed as emperor Sagara. Sagara married the elder sister of Garu¬a when he was living as a boy in Aurva's ÃÓrama, and there is a story behind the marriage, a story which related to the time when Garu¬a was not born. VinatÃ, mother of Garu¬a, while she was working as the slave of KadrÆ, one day went into the woods to collect firewood for her mistress. In the terrible rain and storm that ensued, Vinatà lost her track and wandered in the forest for many days before she could take shelter in the ÃÓrama of a SannyÃsin. The pious man felt sorry for poor Vinatà and blessed her that a son, who would be able to win freedom for her would be born to her. Garu¬a was the son thus born to her. Before the birth of Garu¬a when KaÓyapa and Vinatà were living together with their daughter Sumati the boy sage Upamanyu, son of Sutapas, went to them and told KaÓyapa thus: "While touring round the earth I worshipped the pit­s at Gayà and I have been told that they (Pit­s) would get redemption only in case I married and became a father. I, therefore, request you to please give your daughter Sumati to me as wife. Vinatà did not relish this proposal. Upamanyu got angry at the rejection of his offer and cursed Vinatà saying that if Sumati was given in marriage to any other brahmin boy she (VinatÃ) would die with her head broken into pieces. It was during this period when Vinatà was in a fix about the marriage of Sumati that Garu¬a was born to her. He also thought over the problem and argued like this: the curse is only against a brahmin boy marrying my sister Sumati; why not Sumati be given in marriage to a K«atriya; but where to find an eligible K«atriya boy? At this stage Vinatà asked him to go and meet the SannyÃsin, who had promised her an illustrious son, in the forest and this SannyÃsin directed Garu¬a to Aurva, for advice and guidance. When Garu¬a met Aurva and sought his advice about the marriage of his sister, the sage thought that the context offered a very good bride to Sagara. And, according to Aurva's advice Sumati was married to Sagara, and thus Garu¬a became related to the Kings of the Solar dynasty. (BrahmÃï¬a PurÃïa, Chapters 16, 17 and 18). The Sixty thousand sons born to Sagara by Sumati were reduced to ashes in the fire which emanated from the eyes of Kapila. (See Kapila). When AæÓumÃn, the grandson of Sagara was going around the world to find out these 60,000 sons he met Garu¬a on the way, and it was he who advised that the waters of GaÇgà should be brought down on earth so that the dead sons of Sagara might get spiritual redemption. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Chapter 41). 13) %% A very beautiful daughter, GuïakeÓÅ, was born to MÃtali, the charioteer of Indra. In the course of his search for a suitable husband for GuïakeÓÅ he came to PÃtÃlaloka in the company of NÃrada, and there MÃtali selected a noble nÃga called Sumukha as his prospective son-in-law. But a month before Garu¬a had eaten Sumukha's father Cikara, and he had also given notice to Sumukha that within a month's time he too would be eaten. NÃrada and MÃtali met Sumukha at the abode of his grandfather ùryaka, who was very glad to marry his grandson to MÃtali's daughter. But, the threat of Garu¬a that he would eat Sumukha before the month was over stared them all cruelly in their face. So, they appealed to Indra for a solution to the problem, in the presence of MahÃvi«ïu. Indra gave an extension of life to Sumukha and he wedded GuïakeÓÅ. The marriage enraged Garu¬a so much that he went to Indra's assembly and insulted both Indra and Vi«ïu at which Vi«ïu extended his right hand to Garu¬a asking him whether he could hold the hand. And, when Garu¬a placed Vi«ïu's hand on his head he felt as if the whole weight of the three worlds was put on the head. Garu¬a admitted his defeat. MahÃvi«ïu thus laid low the conceit of Garu¬a. (Udyoga Parva, Chapter 105). 14) %% GÃlava was a disciple of ViÓvÃmitra. Once Dharmadeva, to test ViÓvÃmitra, went to his ÃÓrama disguised as Vasi«Âha and asked for food. As there was no ready-made food at the ÃÓrama just then, ViÓvÃmitra naturally took some time to cook new food, and he went with it, steaming hot, in a plate to the guest. Saying that he would return within minutes and receive the food, the guest (Dharmadeva) left the place, and ViÓvÃmitra stood there with the plate in hand awaiting the return of the guest. He had to remain standing thus for one hundred years, and during this whole period it was GÃlava who stood there looking after his guru. When hundred years were completed Dharmadeva returned to ViÓvÃmitra and accepted his hospitality, and then only could the latter take some rest. ViÓvÃmitra blessed GÃlava, and now it was time for him to leave the ÃÓrama. Though ViÓvÃmitra told that no gurudak«iïà (tuition fee) was required GÃlava persisted in asking him what fee or present he wanted. ViÓvÃmitra lost his temper and told GÃlava that if he was so very particular about gurudak«iïÃ, eight hundred horses all having the colour of moon, and one ear black in colour might be given as dak«iïÃ. GÃlava stood there aghast at the above pronouncement of his preceptor, when Garu¬a happened to go over there and hear from GÃlava about his sad plight. Money was required to purchase horses, but GÃlava was penniless. At any rate Garu¬a with GÃlava on his back flew eastwards and reached ã«abhaparvata and they rested on a peak of it. There the Brahmà woman, ÁÃï¬ilÅ was engaged in tapas and she served them with food. After food Garu¬a spoke disparagingly about ÁÃï¬ilÅ. Garu¬a and GÃlava slept that night on the floor, but when they woke up in the morning lo! Garu¬a was completely shed of his feathers. Garu¬a stood before ÁÃï¬ilÅ, his head bent in anguish. ÁÃï¬ilÅ blessed Garu¬a, who then got back his old feathers. Continuing their journey Garu¬a and GÃlava reached the palace of the very rich King, YayÃti. Garu¬a introduced GÃlava to YayÃti, who found it difficult to get 800 horses for GÃlava. But, YayÃti gave his daughter MÃdhavÅ to GÃlava saying that he might give her to any King and get money enough to purchase 800 horses. After thus showing the means to get money to GÃlava, Garu¬a returned home. GÃlava gave MÃdhavÅ first to King HaryaÓva of AyodhyÃ, then to King DivodÃsa of KÃÓÅ and next to King UÓÅnara of Bhoja and got from them two hundred horses each, and he submitted the horses and also MÃdhavÅ in lieu of the balance of two hundred horses to ViÓvÃmitra as dak«iïÃ. A son called A«Âaka was born to ViÓvÃmitra by MÃdhavÅ, who had been granted a boon that she would not lose her youth and beauty even though she lived with any number of people. (Udyoga-Parva Chapter 108). 15) %% ÁrÅ K­«ïa once went to Devaloka and plucked the PÃrijÃta flower from the garden Nandana, and this led to a fight between Indra and K­«ïa in which Garu¬a also joined. Garu¬a directed his main attention on AirÃvata which, at his blows, fainted and fell down. (HarivaæÓa, Chapter 73). 16) %% To churn the Milk-Ocean the Devas and Asuras decided to use Mount Mandara as the shaft and VÃsuki as the rope to rotate the shaft. The attempts of the Devas, the Asuras and the BhÆtagaïas of Áiva failed to uproot and bring with them the mountain, when Garu¬a, at the instance of Vi«ïu brought the mountain as easily as a kite carries a frog. Again, when others failed to bring VÃsuki from nÃgaloka Garu¬a went and asked the nÃga chief to follow him to the ocean of Milk. VÃsuki replied that if his presence was so indispensable he must be carried over there. Then Garu¬a caught the middle part of VÃsuki in his beak and rose in the air. But, even though Garu¬a rose beyond the horizon, when he looked down half of VÃsuki still remained on the ground. Garu¬a then tried to fold VÃsuki into two and carry it, but, again to no purpose. Disappointed and humiliated Garu¬a returned without VÃsuki. Afterwards VÃsuki was brought to the ocean of Milk by Áiva's hand stretched down into PÃtÃla. (Kamba RÃmÃyaïa, Yuddha KÃï¬a). 17) %% While, in the course of their exile in the forest, the PÃï¬avas were put up at the ÃÓrama of mahar«i ùr«Âi«eïa, Garu¬a picked up from the depths of the sea one day a nÃga called ãddhimÃn, and due to the vibration caused by the lashing of Garu¬a's wings KalhÃra flowers from the garden of Kubera were flown to the feet of PäcÃlÅ. She wore the fragrant flowers in her hair saying that if she were to have good flowers, wind had to bring them. Since there was a mild and veiled insinuation in that statement that BhÅma was inferior to the wind the former did not appreciate that comment by PäcÃlÅ. And so he rushed to Mount GandhamÃdana to collect KalhÃra flowers. (Vana Parva, Chapter 106). 18) %% Once a controversy started between the Devas and the brahmins, the former advocating the use of goat's flesh in performing yaj¤as while the brahmins contended that grains were sufficient for the purpose. Uparicaravasu, who arbitrated in the debate spoke in favour of the Devas, which the brahmins did not like, and they cursed Vasu to fall from the sky into the pits of the earth. This curse was countered by the Devas blessing him that as long as Uparicaravasu remained on earth he would not feel hungry and that he would regain his old form due to the blessings of MahÃvi«ïu. Vasu prayed to Vi«ïu, who sent Garu¬a to the former, and Garu¬a carried Vasu to the sky on his wings. Thus Vasu became again Uparicaravasu. (ÁÃnti Parva, Chapter 338). 19) %% (1) A dÃnava once stole away the crown of Á­Å K­«ïa who was on a visit to Mount Gomanta. Garu¬a retrieved it from the dÃnava and returned it to K­«ïa. (BhÃgavata, DaÓama Skandha). (2) The monkeys who searched for SÅtà visited the house of Garu¬a also. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Canto 40, Verse 39). (3) Garu¬a had married the four daughters of Dak«aprajÃpati. (BhÃgavata, 6th Skandha). (4) He had a son named Kapota. (Udyoga Parva, Chapter 101), (5) During the RÃma-RÃvaïa war Lak«maïa, SugrÅva and all the monkeys swooned hit by the nÃgÃstra of Indrajit. ÁrÅ RÃma then thought of Garu¬a, who at once came down on earth and bit away the nÃgapÃÓa. (Kamba RÃmÃyaïa YuddhakÃï¬a). (6) Garu¬a was present at the birth-day celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 50). (7) At the birth of Subrahmaïya Garu¬a submitted his own son, MayÆra, as a present. (AnuÓÃsana Parva, Chapter 86, Verse 21). 20) %% GarutmÃn Garu¬as TÃrk«yo Vainateya÷ KhageÓvara÷ NÃgÃntako Vi«ïuratha÷ Suparïa÷ PannagÃÓana÷. (GarutmÃn, Garu¬a, TÃrk«ya, Vainateya, KhageÓvara, NÃgÃntaka, Vi«ïuratha, Suparïa, PannagÃÓana. (AmarakoÓa). 21) %% AruïÃnuja, BhujagÃri, GarutmÃn, KÃÓyapeya, KhagarÃÂ, Pak«irÃja, Patagapati, PatageÓvara, Suparïa, TÃrk«ya, Vainateya, VinatÃnandavardhana, VinatÃsÆnu, VinatÃsuta, VinatÃtmaja. (For story regarding how Garu¬a stopped eating nÃgas see under JÅmÆtavÃhana). ## One of the eighteen MahÃpurÃïas. This is believed to be a narration to Garu¬a by MahÃvi«ïu. There are eight thousand Ólokas in it. There is an opinion that only the TÃrk«yakalpa is of Vi«ïu. The theme of the PurÃïa is the birth of Garu¬a from BrahmÃï¬a. If this PurÃïa is given as a gift it should be given along with the image of a swan in gold. (Chapter 272, Agni PurÃïa). ## A system of arranging soldiers on the battlefield in the shape of Garu¬a. ## A warrior of Skandadeva. (Áalya Parva, Chapter 45, Verse 67). ## A mahar«i, the son of Vasi«Âha, who had by ôrjjà seven ã«is called Rajas, GÃtra, ô­dhvabÃhu. Savana, Alaghu, Áukra and Sutapas. (Agni PurÃïa, Chapter 20). ## A mountain in the KuÓa island. (BhÅ«ma Parva, Chapter 12, Verse 4). ## A son of sage ÁamÅka. It was ÁamÅka's son Á­ÇgÅ, who cursed ParÅk«it to death by snake-bite. (See ParÅk«it). Á­ÇgÅ cursed that ParÅk«it, who had thrown a dead snake on the neck of his father while in meditation, would be bitten to death by snake within seven days. Á­ÇgÅ sent word about the curse through his disciple Gauramukha to ParÅk«it. (ùdi Parva, Chapter 42, Verses 14-22). ## Son born to Áuka (VyÃsa's son) by his wife PÅvarÅ. Áuka had four sons called K­«ïa, Gauraprabha, BhÆri and DevaÓruta and a daughter KÅrti. (DevÅbhÃgavata, Prathama Skandha). ## A royal sage who worships Yama at his sabhà (assembly). (Sabhà Parva, Chapter 8, Verse 21). ## A sage of ancient days, who worshipped Indra in his assembly. (Sabhà Parva, Chapter 7, Verse 11). ## A King, who was present at the rÃjasÆya sacrifice of Yudhi«Âhira. (Sabhà Parva, Chapter 34, Verse 12). ## See PÃrvatÅ. ## A female attendant (DevÅ) of PÃrvatÅ. (Vana Parva, Chapter 231, Verse 48). ## Wife of Varuïa. (Udyoga Parva, Chapter 117, Verse 9). ## An Indian river. (BhÅ«ma Parva, Chapter 9, Verse 25). ## A royal sage and a member of Yama's assembly. (Sabhà Parva, Chapter 8, Verse 18). ## A sacred place on the HimÃlayas. A bath in SthÃnakuï¬a here brings the same benefits as are derived from the performance of VÃjapeya and AÓvamedha sacrifices. (Vana Parva, Chapter 84, Verse 151). ## 1) %% The PurÃïas record about a sage called Gautama though nothing is known about his genealogy. Yet the genealogy of his wife Ahalyà is available. See under 'AhalyÃ'. 2) %% The eldest son of Gautama was ÁatÃnanda. (Áloka 2, Sarga, 51, BÃla KÃï¬a, VÃlmÅki RÃmÃyaïa). Gautama had two sons. ÁaradvÃn and CirakÃrÅ. ÁaradvÃn was born with arrows in his hand. (Áloka 2, Chapter 130, ùdi Parva). CirakÃrÅ used to ponder over everything before he acted and so all his actions were delayed. He got his name CirakÃrÅ. (Chapter 266, Sabhà Parva). ÁaradvÃn was known as Gautama also. That was why K­pa and K­pÅ, children of ÁaradvÃn were known as Gautama and GautamÅ. (Áloka 2, Chapter 129, ùdi Parva). Besides these, Gautama had a daughter of unknown name. There is a reference to this girl in Óloka 11 of Chapter 56 of AÓvamedha Parva. It is reported that this daughter wept when UtaÇga a disciple of Gautama came to the ÃÓrama with a huge load of firewood on his head. In Chapter 4, of VÃmana PurÃïa there is a reference to a few other daughters of Gautama, namely, JayÃ, JayantÅ and AparÃjÅ. 3) %% Once when Gautama was away from the ÃÓrama Indra came there as a guest. Considering it as her duty to treat a guest of her husband properly during his absence Ahalyà received him well and gave him fruit to ease his tiredness. Indra went back. Gautama on knowing this on his return suspected the chastity of his wife and calling his son CirakÃrÅ to his side asked him to cut off her head. After giving the order Gautama went to the forests. CirakÃrÅ had a peculiar nature. He will ponder over things deeply before taking any action. He knew he must obey the orders of his father but killing one's own mother was a greater sin than disobeying a father. Weighing the merits and demerits of the act CirakÃrÅ sat thinking without doing anything. Gautama when he reached the forest thought again about Ahalyà and her crime. After all what has she done? A guest came to the ÃÓrama and as duty bound she welcomed him. It was indeed a great sin to have killed her by her own son. Immersed in thoughts of this kind, sad and repentant, Gautama returned to the ÃÓrama to find CirakÃrÅ sitting silently deeply engrossed in thoughts. On seeing his father CirakÃrÅ was perplexed and he explained to his father about the good and bad effects of his order. Gautama was pleased at this and he blessed him with long life. 4) %% UtaÇga was the best of the disciples of Gautama. So even when all the other disciples were sent away Gautama asked UtaÇga to continue as a disciple which UtaÇga did most willingly. The disciple became old with grey hairs. Then taking pity on him Gautama received gurudak«iïà from UtaÇga and sent him away with blessings. (For details see under 'UtaÇga'). 5) %% Indra became a lover of Ahalyà and slept with her. Gautama coming to know of that cursed both Indra and AhalyÃ. (For details see under AhalyÃ). 6) %% (i) KalmëapÃda, King of AyodhyÃ. lived for twelve years as a demon following a curse of Vasi«Âha. At last he took refuge in Gautama and following his advice went to Gokarïa and doing penance there to propitiate Áiva attained mok«a. (ÁivarÃtri MÃhÃtmya). (ii) It was sage Nodhas, alias Gautama, who composed SÆkta 58, Maï¬ala one of ãgveda. (iii) Lak«maïa, brother of ÁrÅ RÃma, constructed a palace called Vaijayanta near the ÃÓrama of Gautama. (Uttara RÃmÃyaïa). (iv) Gautama is one of the seven sages (saptar«is (Áloka 50, Chapter 133, AnuÓÃsana Parva). (v) Gautama sat in the court of Brahmà and worshipped BrahmÃ. (M.B. Sabhà Parva). (vi) Gautama once blessed Dyumatsena, father of SatyavÃn, and said that he would regain his eyesight. (Áloka 11. Chapter 298, Vana Parva). (vii) When the war between the PÃï¬avas and Kauravas broke out Gautama went to the Kuruk«etra battlefield and advised Droïa to stop the battle. (Áloka 36, Chapter 190, Droïa Parva). (viii) Gautama was also one of the many sages who visited BhÅ«ma while he was lying on his bed of arrows. (ix) Once Gautama built a hermitage on the top of the mountain PÃriyÃtra and did penance there for sixtythousand years. KÃla, the God of time, then appeared before him and Gautama received him well and sent him away. (Áloka 10, Chapter 47, ÁÃnti Parva). x) Once Gautama turned the moustache of Indra green by a curse for showing disrespect to him. (Áloka 23, Chapter 352, ÁÃnti Parva). (xi) When Gautama was born, there was such brilliance that the surrounding darkness was removed and so the boy was named Gautama (Gau=light rays, Tamas=darkness) to mean the remover of darkness. (Áloka 94, Chapter 93, AnuÓÃsana Parva). (xii) Once Gautama instructed the King V­«Ãdarbhi on the evil of accepting rewards for good deeds. (Áloka 42, Chapter 93, AnuÓÃsana Parva). (xiii) Gautama was also one among the r«is who swore that they were not involved in the theft of the lotuses of the sage Agastya. (Áloka 19, Chapter 94, AnuÓÃsana Parva, M.B.). ## A brahmin who was a member of the court of Yudhi«Âhira. He was a member of Indrasabhà also. This Gautama while he was living in Girivraja had sexual relations with a ÁÆdra woman from the country of UÓÅnara and a son was born to them named Kak«ivÃn. (Álokas 17, 18 and 3 of Chapters 4, 7 and 21 respectively of Sabhà Parva, M.B.). ## An ascetic of great erudition. He had three sons named Ekata, Dvita and Trita. (See under 'Ekata'). (Áloka 79, Chapter 36, Áalya Parva). ## Another ascetic of great virtue. Once when this Gautama was going through the forest he saw an elephant babe lying wearied. He took it to his ÃÓrama and brought it up. When it became a full grown elephant Indra disguised as the emperor Dh­tarëÂra came to take it away secretly. Gautama found it out and then he was offered thousand cows and much wealth in lieu of the elephant. But Gautama refused to part with the elephant. Pleased with his extreme affection for his dependant, Indra took both Gautama and the elephant to heaven. (Chapter 102, AnuÓÃsana Parva). ## V. An ungrateful brahmin. He was born in MadhyadeÓa. He left his parents and after travelling in many lands he came to a country of foresters. The foresters received him with respect and he lived in a hut of the foresters and married a lady from among them. Gautama abandoned his brahminhood and accepted the duties of foresters. He was living like this when another brahmin boy came to that village. He searched in vain for a brahmin house to stay for the night and then knowing that a man born a brahmin but made a forester by his duties was living there he went to his house. Gautama also came there carrying the animals and birds he had hunted down that day. His body was bathed in blood. The brahmin guest felt compassion for Gautama and advised him to leave his trade and go to his house in his country. In the morning the brahmin guest went away without taking any food. The advice of his guest kept him thinking. He decided to abandon his life as a hunter and so leaving everything behind he went to the seashore. He met some merchants on the way and while they were travelling together a wild elephant attacked them. Many were killed and Gautama escaping ran swiftly and came to the base of a big banyan tree. He was tired and slept there for a while. A big vulture named NìÅjaægha lived on the top of that banyan tree. He used to go out to worship Brahmà at dusk and when he returned to his abode that day he saw a man lying wearied down below. Gautama attempted to catch the vulture and eat it but the vulture playing a benign host placed before Gautama food for him and made enquiries about him and asked him the purpose of his travels. Gautama told him that he was very poor and that he wanted to acquire some wealth somehow. NìÅjaægha then said that he would get for him enough wealth from the demon-King VirÆpÃk«a who was an intimate friend of his. Gautama was pleased. The vulture fanned him and sent him to sleep. Next morning NìÅjaægha sent Gautama to VirÆpÃk«a and the demon gave Gautama as much gold as he could carry on his shoulders. Gautama took the gold as a head load and came back to the base of the banyan tree. NìÅjaægha came to him and they talked to each other for some time. Gautama who had become a gluttonous flesh eater looked with greed at the fat body of the vulture and in an instant killed it and packed the flesh along with the load of gold and went his way. VirÆpÃk«a did not see NìÅjaægha for two days and he was worried. He, therefore, sent his son to the banyan tree to look for NìÅjaægha. When he reached the base of the tree he found to his grief only the bones and feathers of his father's friend. He knew what had happened and he immediately followed the ungrateful brahmin and capturing him brought him to his father bound hand and foot. VirÆpÃk«a without any mercy cut him into pieces and threw them for the crows to eat. But even the crows would not eat the flesh of such an ungrateful man. VirÆpÃk«a burnt the remains of NìÅjaægha in a funeral pyre. Devas assembled in the skies to watch the funeral. Then Surabhi sprinkled milk on the funeral pyre and brought back NìÅjaægha to life. The reborn vulture felt sorry for Gautama and requested Surabhi to restore to life the wretched Gautama also. Gautama also was brought back to life and he embraced NìÅjaægha. Gautama then went away with his load of gold. Gautama returned to ÁabarÃlaya and there married a ÁÆdra lady and begot evil sons. The devas were offended at this and cursing him condemned him to hell. (Chapters 168 to 173, ÁÃnti Parva). ## Another name of K­pi, wife of Droïa. (See under K­pÅ). ## The woman called JaÂilà belonging to the family of Gautama is known as GautamÅ also. (See under JaÂilÃ). ## A brÃhmaïÅ whose son succumbed to snake-bite. (See Arjuna). ## A river referred to in verse 71, Chapter 165 of AnuÓÃsana Parva. ## A monkey king. A terrific warrior, he helped ÁrÅ RÃma with 60,000 monkeys. (Vana Parva, Chapter 283, Verse 4). ## Younger brother of Áakuni, the son of Subala. In the great war he broke into the military set up of the PÃï¬avas. (BhÅ«ma Parva, Chapter 90). He was killed by IrÃvÃn, son of Arjuna. (BhÅ«ma Parva, Chapter 90). ## Father of Sa¤jaya of MahÃbhÃrata fame. (ùdi Parva, Chapter 63, Verse 97). ## A very powerful monkey King. As captain of a regiment he fought on the side of ÁrÅ RÃma in the RÃma-RÃvaïa war. (Vana Parva, Chapter 233, Verse 3). ## (GAVùMAYANAM). A yaj¤a. (Vana Parva, Chapter 84, Verse 102). ## (Áã§Gý). The son of a sage named NÃgabhÆ«aïa, GavijÃta cursed that King ParÅk«it should die of snake-bite. The curse was made under the following circumstances. King ParÅk«it went hunting one day in the forest and he who had chased a deer in hot haste for some distance felt naturally very weak and tired, and requested a sage he saw there in the forest for some water. Immersed in meditation the sage did not hear the King, and mistaking him to be a haughty fellow, the King, with his stick, lifted a dead snake and placed it round the neck of the sage. Yet he did not stir. The King returned to his palace. GavijÃta, son of the sage and a devotee of DevÅ heard of the insult heaped on his father's head while he was merry-making in the forest with his companions. The companions derided him by saying that though his father was NÃgabhÆ«ana (having snakes as ornament) the nÃga was I feless. Enraged at this and not waiting to study details about the incident he pronounced the following curse. "Whoever might be the person who threw a dead snake about my father's neck, he will be bitten to death by Tak«aka within seven days from today." Only after the curse was pronounced did he understand that it was King ParÅk«it who had become the object of the curse. And, he despatched his disciple immediately to ParÅk«it to inform him about the curse. The King's reaction was, "when the time for death comes let me die." (DevÅ BhÃgavata, DvitÅya Skandha). ## A famous asura. It was he who descended on earth as king Drumasena. (ùdi Parva, Chapter 67). ## A particular locality in North India (Nepal). Here there is Gaya mountain and a holy centre also. There is legend to the effect that Buddha did tapas here. People of this locality gave many presents to Yudhi«Âhira. (Sabhà Parva, Chapter 52, Verse 16). ## See GayÃtÅrtha. 1) %% A King of ancient India Gaya was a RÃjar«i and son of AmÆrtarayas. The RÃjar«i had conducted many yaj¤as. A very well-known yaj¤a of his is described in verse 18, Chapter 75 of Vana Parva. 2) %% (1) Gaya was a member in YamarÃja's assembly. (Sabhà Parva, Chapter 8, Verse 18). (2) He had earned reputation and wealth by visiting the sacred temples in India. (Vana Parva, Chapter 94, Verse 18). (3) The RÃjar«i had come in his vimÃna (aeroplane) to witness the fighting between Arjuna and K­pÃcÃrya in the war, which broke out as a result of the Kauravas lifting the cows of the VirÃÂa King. (VirÃÂa Parva, Chapter 56, Verse 9). (4) ÁrÅ K­«ïa met Gaya on his (K­«ïa's) way to HastinÃpura from DvÃrakÃ. (Udyoga Parva, Chapter 83, Verse 27). (5) Once King MÃndhÃtà subjugated Gaya. (Droïa Parva, Chapter 62, Verse 10). (6) SarasvatÅ devÅ once attended a yaj¤a conducted by Gaya, assuming for herself the name ViÓÃlÃ. (7) He once gifted away land to Brahmins. (ÁÃnti Parva, Chapter 234, Verse 25). (8) Gaya did not eat flesh. (AnuÓÃsana Parva, Chapter 115, Verse 59). ## A king born to ùyus, the son of King PurÆravas by his (ùyus's) wife SvarbhÃnu (SvarbhÃnavÅ). This Gaya was the brother of Nahu«a. (ùdi Parva, Chapter 65, Verse 25). ## An asura. (See GayÃtÅrtha). ## A King born in the dynasty of the famous emperor P­thu. P­thu had two sons called AntardhÃna and VÃdÅ. A son called HavirdhÃna was born to AntardhÃna by Áikhaï¬Å; he (HavirdhÃna) married Dhi«aïà born in the family of Agni and they had six sons called PrÃcÅnabarhis, Áukra, Gaya, K­«ïa, Vraja and Ajina. (HarivaæÓa, Chapter 2, Verse 31). ## A King, a descendant of Dhruva. (Agni PurÃïa, Chapter 18). @<[Page 288a]>@ ## A warrior of Subrahmaïya. (Áloka 67, Chapter 85, Áalya Parva). ## A sacred mountain. YamarÃja honoured it on a particular occasion. Brahmasaras encircled by the Devas is on this mountain. To perform the ÁrÃddha rites of the dead at Brahmasaras is considered to be excellent. (See GayÃtÅrtha). ## A peak of Gaya Mountain; it is also known as GayaÓÅr«a. (Vana Parva, Chapter 87). ## See GayaÓiras. ## The following story is told in the Agni PurÃïa about the origin of this very reputed sacred place at GayÃ. An asura called Gaya was once performing tapas here. As the intensity of his tapas went on increasing, the Devas got nervous and they approached Vi«ïu with the request that he should save them from GayÃsura. Vi«ïu agreed to oblige them. Meantime the intensity of Gaya's tapas increased daily. Ultimately Vi«ïu appeared to Gaya and as requested by him granted him the boon to the effect that he would become more holy and sanctified than all the tÅrthas in the world. Brahmà and other Devas became afraid of Gaya's power and prowess and they complained about him to Vi«ïu, who advised Brahmà to request Gaya for his body in order to perform a yaj¤a. Brahmà did so and Gaya lay down on earth so that the Yaj¤a might be performed on his body. Brahmà began the yaj¤a on his head, and made an offering when the body of Gaya was not stationary or quiet. When told about this fact Vi«ïu called up Dharmadeva (See MarÅci, Para 3) and told him thus: "You please hold devaÓilà (a divine stone) on the body of Gaya, and let all the Devas sit upon it, and I shall be seated on the stone along with the Devas, holding the gadà (club) in my hands." Dharmadeva did as he was bidden by Vi«ïu. The body of Gaya stopped shaking as soon as Vi«ïu sat upon the stone, and Brahmà made the full offerings. Thenceforth the place became a holy tirtha under the name GayÃ. After the yaj¤a was over Brahmà gave the Gaya temple 20,000 yards (5 KroÓa) in extent with 55 villages attached to it as dak«iïà (fee) to the masters of the ceremony. Brahmà presented the villages to them after creating therein hills purely of gold, rivers flowing with milk and honey, houses built of Gold and silver etc. But the brahmins who got these gifts stayed on there, their avarice only on the increase perhaps. Angry at this Brahmà cursed the people of GayÃ, and according to it the brahmins became illiterate and evilminded; rivers flowed with water instead of milk and honey. The brahmins lamenting over their evil fate submitted their grievances before BrahmÃ, who consoled them thus: Well, brahmins of GayÃ, as long as there exist the sun and the moon you will continue to be dependent upon the Gayà tÅrtha for your sustenance. Whoever comes to Gayà and gives offerings to you and performs the due rites for the souls of the departed, the souls of hundred generations of his ancestors will be transfered from hell to heaven where they will attain final beatitude." Thus did GayÃtÅrtha become famous. (Agni PurÃïa, Chapter 144). ## One of the seven horses of SÆrya. The other horses are B­hatÅ, U«ïik, JagatÅ, Tri«Âubh, Anu«Âubh, and PaÇkti. (Chapter 8, AæÓam 2, Vi«ïu PurÃïa). ## 1) %% A glorious Vedic mantra. This mantra has twentyfour letters. There are nineteen categories of movable and immovable things in this world and to this if the five elements are added the number twentyfour is obtained. That is why the GÃyatrÅ has got twentyfour letters. (Chapter 4, BhÅ«ma Parva). At the time of Tripura dahana Áiva hung this GÃyatrÅ mantra as a string on the top of his chariot (Chapter 34, Karïa Parva). 2) %% If one recites GÃyatrÅ once one will be freed from all sins done at that time; if one recites it ten times all the sins done on one day will be washed away. Thus, if one recites it a hundred times the sins of one month; thousand times, the sins of a year; one lakh times, the sins of his life time; ten lakh times, the sins of his previous birth; hundred lakh times, the sins of all his births, will be washed away, If a man recites it ten crore times he becomes a realised soul and attains mok«a. (Navama Skandha, DevÅ BhÃgavata). 3) %% It should be recited sitting still with your head slightly drawn downwards with your right palm open upwards, with the fingers raised and bent to give the shape of the hood of a snake. Starting from the centre of the ring-finger and counting down and going up through the centre of the small finger and touching the top lines on the ring, middle and forefingers, count down to the base of the forefinger, you get number ten. This is how the number of recitations is counted. This method is called the KaramÃlà (hand rosary) method. This is not the only method that could be used. You can use a rosary made of lotus seeds or glass beads. If you are using lotus seeds you should select white seeds for the rosary. (Navama Skandha, DevÅ BhÃgavata). ## A sacred place of northern BhÃrata. If one spends one night here one will get the benefit of giving away as gifts a thousand cows. (Áloka 28, Chapter 85, Vana Parva). ## A mineral obtained from mountains. (Áloka 95, Chapter 158, Vana Parva). ## This letter has two meanings: (1) Bell (2) a blow or assault; striking or killing. (Agni PurÃïa, Chapter 348). ## A particular system of Vedic studies. There are four such systems. The system of separating each word from conjunctions and combinations and combining with the word just before and after it is called JaÂÃpÃÂha. JaÂÃpÃÂha means joined or combined PÃÂha. GhanapÃÂha is there to avoid errors in JaÂÃpÃÂha GhanapÃÂha consists of padapÃÂha and KramapÃÂha. In PadapÃÂha the split words are once more combined and PrÃtiÓÃkhya lays down the rules to combine words. It is because of this scientific system of reciting that the ãgveda remains to this day pure in text without different readings. ## I. A brahmin born in Vasi«Âha's family. He spent hundred years worshipping Áiva. Once GhaïÂa asked sage Devala to give his daughter in marriage to him. But GhaïÂa's ugliness stood in the way. So he abducted the daughter of the sage and married her. Enraged at this Devala cursed and turned him into an owl. He was also given redemption from the curse that he would regain his form the day he helped Indradyumna. (Skanda PurÃïa). ## See under GhaïÂÃkarïa. ## 1) %% GhaïÂa and Karïa were two RÃk«asa brothers who attained salvation by worshipping Vi«ïu. (BhÃgavata, daÓama Skandha). But the elder brother, GhaïÂa alone is sometimes called by the name GhaïÂÃkarïa in the PurÃïas. 2) %% There is a reference in DÃrukavadha (killing of DÃrukÃsura) about the birth of GhaïÂÃka­ïa. DÃruka, after having secured a boon from BrahmÃ, used to harass the world too much and when his depredation hecame unbearable Áiva created BhadrakÃlÅ from his third eye and she killed the asura. MandodarÅ wife of DÃruka and daughter of Maya was sunk in grief at the death of her husband. She began to do tapas. Áiva appeared and gave her a few drops of sweat from his body saying that the person on whom she sprinkled the sweat drops would suffer from small-pox and that such patients would worship her (MandodarÅ) and supply her necessary food. From that day onwards MandodarÅ became the presiding deity over small-pox. On her way back to the earth with the sweat-drops MandodarÅ met BhadrakÃlÅ at whom she threw the sweatdrops to take revenge for her husband's death. Immediately BhadrakÃlÅ fell down with an attack of small-pox. Hearing about the mishap Áiva created a terrible RÃk«asa called GhaïÂÃkarïa. According to Áiva's directions GhaïÂÃkarïa licked off the small-pox from BhadrakÃlÅ's body. But, when he tried to lick it off from her face she prevented him saying that she and GhaïÂÃkarïa were sister and brother and that it was improper for the brother to lick the face of the sister. And, even to this day the small-pox on BhadrakÃlÅ's face remains as an ornament to her. 3) %% This RÃk«asa, at first, was an enemy of Vi«ïu, and did not tolerate even the mention of Vi«ïu's name. Therefore, he went about always wearing a bell so that the tinkling of it warded off the name of Vi«ïu from entering his ears. Because he wore a ghaïÂà (bell) in his Karïas (ears) he came to be known as GhaïÂÃkarïa. (M.B. Bhavi«ya Parva, Chapter 80). 4) %% GhaïÂÃkarïa became a servant of Kubera. Once he did tapas for salvation. Áiva appeared and asked him to do tapas to please Vi«ïu as Vi«ïu was greater than himself (Áiva). From that day onwards he removed the bells from his ears and became a devotee of Vi«ïu. (Bhavi«ya Parva, Chapter 80). 5) %% Handing over charge of government to SÃtyaki ÁrÅ K­«ïa once went to KailÃsa mounted on Garu¬a to see Áiva. On his way he dismounted at the BadaryÃÓrama, and while sitting deep in meditation there he heard the thundering voice of PiÓÃcas (souls of dead people roaming about without attaining salvation). He also heard the barking of dogs, and thus he understood that PiÓÃcas were hunting animals. The hunters came to K­«ïa's presence. They were led by GhaïÂÃkarïa who was reciting the name of Vi«ïu. ÁrÅ K­«ïa felt pity for him. GhaïÂÃkarïa told K­«ïa that his aim and ambition were to see Vi«ïu and that Áiva had blessed that he would realise his ambition at BadaryÃÓrama. Pleased at all this, ÁrÅ K­«ïa revealed his ViÓvarÆpa (representing in his person the whole universe), and at once GhaïÂÃkarïa brought half of the corpse of a brahmin and submitted it as a present before the Lord. He explained to K­«ïa that according to the custom of the RÃk«asas that was the best present which could be made. Without accepting the present K­«ïa patted GhaïÂÃkarïa on his back with the result that he cast off his body and rose up to VaikuïÂha. (Bhavi«ya PurÃïa, Chapters 80-82 and also BhÃgavata, DaÓama Skandha). 6) %% (Installation of his idol in temples). Though GhaïÂÃkarïa was a RÃk«asa, as he attained VaikuïÂha due to the blessings of God Almighty his idol is still installed in temples and worshipped. The installation ceremony is described in Chapter 59 of the Agni PurÃïa thus: "GhaïÂÃkarïa should have 18 hands. He cures diseases born as a result of sins. He holds in his right hand Vajra, sword, Cakra, arrow etc. And in his left hand broom, sword, cord bell, pickaxe etc. He also holds the triÓÆla (trident). GhaïÂÃkarïa who turned out to be a Deva is believed to cure small-pox. ## One of the four attendants presented by Brahmà to Subrahmaïya. Nandisena, LohitÃk«a, GhaïÂÃkarïa and KumudamÃlÅ are the four attendants. (Áalya Parva, Chapter 45, Verses 23-24). ## An asura, who was a member of Varuïa's assembly. (Sabhà Parva, Chapter 9, Verse 134). ## A King of the AÇga royal dynasty. ## An urban area in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 63). ## A notorious thief. He had a friend called Karpara. They were jointly known as GhÃÂakarparas. Once both the friends went to commit theft. Leaving GhaÂa at the door-steps Karpara entered the chamber of the princess who after enjoying sexual pleasures with him gave him some money asking him to repeat such visits in future. Karpara told GhaÂa all that had happened and handed over to him the money which the princess had given him. Karpara went again to the princess. But, owing to the weariness caused by the night's enjoyment both the princess and he slept till late in the morning. Meantime the palace guards found out the secret and took the lovers into custody. Karpara was sentenced to death and led out to be hanged. GhaÂa was present on the spot and Karpara asked him secretly to save the princess. Accordingly GhaÂa, without anybody knowing about it, took the princess over to his house. The King ordered enquiries about the absence of the princess. Under the natural presumption that some relation or other of Karpara alone might have carried away his daughter the King ordered the guards of Karpara's corpse to arrest anybody who approached the corpse and expressed grief. GhaÂa came to know of this secret order of the King. Next day evening GhaÂa posing himself as a drunkard and with a servant disguised as\<*>\ a woman walking in front and with another servant carrying rice mixed with dhatÆrà (a poisonous fruit) following him came to the guards keeping watch over Karpara's body. GhaÂa gave the poisoned rice to the guards who after eating it swooned under the effect. GhaÂa used the opportunity to burn the corpse of Karpara there itself. After that GhaÂa disappeared. The King then deputed new guards to watch over the funeral pyre of Karpara as he anticipated some one to come to pick his charred bones from the pyre. But, GhaÂa put the guards into a swoon by a mantra he had learned from a sannyÃsin and went away with the bones of his friend. Realising now that further stay there was not safe GhaÂa left the place with the princess and the sannyÃsin. But, the princess, who had already fallen in love with the sannyÃsin poisoned GhaÂa to death. \<*) According to certain PurÃnas GhaïÂÃkarïas are two individuals, GhaïÂa and Karïa. The term GhaïÂÃkarïa--singular number-is used because the brothers were inseparable from each other.>\ ## A sage who was a prominent member in Yudhi«Âhira's assembly. (Sabhà Parva, Chapter 4). Once, ÁrÅ Kr«ïa, on his way to HastinÃpura met this sage. (Udyoga Parva, Chapter 38). ## One of the nine great poets in Sanskrit reputed as the nine gems in VikramÃditya's court. "Dhanvantari--K«apaïak ùmarasiæha--ÁaÇku--VetÃlabhaÂÂa--GhaÂakarpara--KÃlidÃsÃ÷". A poem of twenty-two verses in Sanskrit called GhaÂakarpara kÃvya is attributed to him. The theme of the poem is a message despatched by the hero to his wife who has only recently been married. All the stanzas are in yamaka (repeating a word or set of words to convey different meanings at the end of each line). By composing a poem called 'Nalodaya', KÃlidÃsa answered the challenge posed by GhaÂakarpara in the use of Yamaka. GhaÂakarpara answered KÃlidÃsa in the following stanza. "eko hi do«o guïasannipÃte nimajjatÅndoriti yo babhëe / nÆnam na d­«Âaæ kavinÃpi tena dÃridryado«o guïarÃÓinÃÓÅ." (KÃlidÃsa, in verse 3, Canto 1 of KumÃrasaæbhava had written 'Eko hi do«o guïasannipÃte nimajjatÅndo÷ kiraïe«vivÃÇka÷". In the above verse by GhaÂakarpara the usage 'KavinÃpi tena' may be interpreted in two ways, viz. KavinÃ+api+tena and Kavi+nÃpitena. By the second combination GhaÂakarpara converted KÃlidÃsa into a barber (nÃpita). ## A measure of time equal to 24 minutes. Sixty vinìikÃs make one GhaÂikÃ. (See KÃlamÃna). ## 1) %% GhaÂotkaca, son of BhÅmasena played a very important part in the story of MahÃbhÃrata. He was, from his very birth, a staunch friend and ally of the PÃï¬avas. He courted a hero's death in the great war. 2) %% On the burning of the 'lac Palace' the PÃï¬avas escaped through a tunnel and reached a forest. While they were sleeping on the ground, Hi¬iæba the RÃk«asa chief in the forest saw the PÃï¬avas from the top of a tree, and he deputed his sister Hi¬imbÅ to bring over the PÃï¬avas to him for food. Hi¬iæbÅ approached the PÃï¬avas in the guise of a beautiful woman. She was attracted towards BhÅma and she prayed for the return of his love, which BhÅma refused. Impatient at the delay Hi¬iæba rushed towards the PÃï¬avas, and in the duel that ensued between him and BhÅma, he was killed by BhÅma. Then Hi¬iæbÅ approached KuntÅ and requested her to ask BhÅma to marry her. The PÃï¬avas agreed to the proposal on condition that BhÅma and Hi¬iæbÅ should enjoy their honeymoon in the forest and on mountains, but BhÅma should return to them at dusk everyday. GhaÂotkaca was the son born to BhÅma and Hi¬imbÅ, (ùdi Parva, Chapter 155). Indra bestowed on GhaÂotkaca prowess enough to be a suitable opponent to Karïa. (ùdi Parva, Chapter 155, Verse 47). GhaÂotkaca grew up to become a good friend of the PÃï¬avas. When Hi¬iæbÅ and GhaÂotkaca took leave of them KuntÅ said to GhaÂotkaca: "You are the eldest son to the PÃï¬avas. You should be ever a support to them." To this GhaÂotkaca answered that he would return to them whenever any need arose for it. 3) %% During their exile in the forest the PÃï¬avas became too tired to walk any further when BhÅma remembered GhaÂotkaca, who promptly appeared before the PÃï¬avas, and at the instance of BhÅma got down a number of RÃk«asas also. GhaÂotkaca carrying PäcÃlÅ on his shoulders, and the RÃk«asas carrying the PÃï¬ava brothers on their shoulders went by air to BadarikÃÓrama where NaranÃrÃyaïas were doing tapas, landed them there, and then they (GhaÂotkaca and his companions) took leave of the PÃï¬avas. (Vana Parva, Chapter 145). 4) %% (1) In the first day's fighting he fought against Alambu«a, Duryodhana and Bhagadatta. Frightened at the terrible course of the fight the Kauravas purposely postponed that day's fighting. (BhÅ«ma Parva, Chapters, 45, 57, 58). (2) He defeated the King of VaÇga and killed his elephant. (BhÅ«ma Parva, Chapter 92, Verse 36). (3) Defeated Vikarïa. (BhÅ«ma Parva, Chapter 29, Verse 36). (4) On receiving blows from the great Kaurava heroes, GhaÂotkaca rose up to the sky. (BhÅ«ma Parva, Chapter 93, Verse 6). (5) GhaÂotkaca made the Kaurava army take to their heels by the exercise of his magic powers. (BhÅ«ma Parva, Chapter 94, Verses 41-47). (6) Fought a duel with Durmukha. (BhÅ«ma Parva, Chapter 110, Verse 13). (7) Dh­tarëÂra praised the prowess of GhaÂotkaca. (Droïa Parva, Chapter 10, Verse 62). (8) He fought with AlÃyudha. (Droïa Parva, Chapter 96, Verse 27). (9) Killed Alambu«a. (Droïa Parva, Chapter 109, Verse 28). (10) AÓvatthÃmÃ, son of Droïa killed A¤jana ParvÃ, son of GhaÂotkaca, (Droïa Parva, Chapter 156, Verse 56). (11) GhaÂotkaca fought with Karïa. (Droïa Parva, Chapter 175). (12) He fought with JaÂÃsura. (Droïa Parva, Chapter 174). (13) He killed AlÃyudha. (Droïa Parva, Chapter 178, Verse 31). (14) Karïa clashed with GhaÂotkaca and failing to kill him by any means he (Karïa) used VaijayantÅ Áakti as the last resort. This Áakti had been given to him by Indra in exchange for his head-gear and earrings, and Karïa had been keeping the Áakti in reserve to kill Arjuna. At any rate Karïa used it against GhaÂotkaca and he was killed. After killing GhaÂotkaca the Áakti entered the sphere of the stars. (Droïa Parva, Chapter 180). 5) %% (1) GhaÂotkaca hated the brahmins and their yaj¤as. (Droïa Parva, Chapter 181, Verse 27). (2) When the souls of the heroes killed in the great war were called upon the banks of GaÇgà by VyÃsa, GhaÂotkaca's soul too had appeared. (ùÓramavÃsika Parva, Chapter 32, Verse 8). (3) After death he lived with Yak«adevas. (SvargÃrohaïa Parva, Chapter 5, Verse 37). 6) %% Bhaimaseni, Bhaimi, BhÅmasenasuta, BhÅmasenÃtmaja, BhÅmasÆnu, BhÅmasuta, Hai¬imba, Hai¬imbi, RÃk«asa, RÃk«asÃdhipa, RÃk«asapuÇgava, RÃk«aseÓvara and RÃk«asendra. ## A sub Parva of Droïa Parva, (Droïa Parva, Chapters 153-186). ## A son of sage AÇgiras. (AnuÓÃsana Parva, Chapter 85, Verse 131). ## Name of an urban region in the southwest of ancient India. The people of this region supplied money to Yudhi«Âhira. (Sabhà Parva, Chapter 52, Verse 14). ## A tapasvinÅ famed in ãgveda. She was the grand-daughter of D­gata mahar«i and daughter of sage Kak«ÅvÃn. As she contracted leprosy in her very childhood nobody came forward to marry her. Ultimately she composed a mantra in praise of AÓvinÅdevas. They cured Gho«Ã of leprosy and she got married. (ãgveda, Maï¬ala 1, AnuvÃka 7, SÆkta 117). ## The famous VÅïà of emperor Udayana. (KathÃsaritsÃgara.) ## A sub-Parva, Chapters 236251 of the Vana Parva. The procession made by Duryodhana and others to the PÃï¬avas who lived in the forest forms the theme of this sub-Parva. ## An attendant of Skanda. Always immersed in yoga he worked for the welfare of brahmins. (Áalya Parva, Chapter 45, Verse 57). ## A King of the AÇga dynasty. He was the son of Gharman and father of Vidu«a. (Agni PurÃïa, Chapter 277). ## 1) %% She was an exceptionally beautiful apsarà woman, and she revelled in disturbing the peace of the sages and becoming mother of children by them. Gh­tÃcÅ, who succeeded in breaking the penance of the sages like KuÓanÃbha, VyÃsa and BharadvÃja occupied a very prominent position among apsarà women. 2) %<Áuka, the son of VyÃsa.>% VyÃsa longed very much to have a son. Ultimately, after receiving instruction and advice from NÃrada, he reached the peaks of MahÃmeru and worshipped MahÃdeva and MahÃdevÅ for one year with the one-syllabled mantra OM which is the very seed of word. By now the great tejas (effulgence) of VyÃsa lighted up the whole world and Indra got nervous and upset. The great Lord Áiva appeared on the scene and blessed VyÃsa that he will have a son who would become a very wise man, very much interested in helping others, and very famous also. VyÃsa returned gratified to his ÃÓrama. One day, while in the process of preparing the sticks for producing fire, thoughts about a son passed through his mind. Fire is produced by the rubbing of two sticks. But, he thought, how could he who had no wife, become the father of a son? While immersed in such thoughts he saw Gh­tÃcÅ standing near him, herself having come along the sky. VyÃsa did not like the presence of Gh­tÃcÅ. Fearing the curse of VyÃsa she assumed the form of a parrot and flew away. The beauty of Gh­tÃcÅ as also the flight of the parrot kindled erotic feelings in VyÃsa and seminal emission occurred. The semen fell on the stick used for producing fire, and without knowing the fact he went on using the sticks for producing fire. And, then did appear from it a son of divine lustre. That son became reputed in later years as sage Áuka. (DevÅ BhÃgavata, Prathama Skandha). 3) %% Once sage BharadvÃja was taking his bath in the GaÇgÃ, Gh­tÃcÅ also came to bathe. On the banks of the river her clothes caught something and were removed from their position. The sight of it caused seminal emission to the Sage. The semen thus emitted was kept in a Droïa, (bamboo cup) and when it was due the Droïa broke and out of it came a child. It was this child which, in later years, became so very famous as the great DroïÃcÃrya. (ùdi Parva, Chapter 149). On another occasion also, the sight of Gh­tÃcÅ caused emission in BharadvÃja, and ÁrutÃvatÅ or ÁruvÃvatÅ was the noble daughter born out of it. (Áalya Parva, Chapter 48, Verse 63). %% KuÓanÃbha, son of KuÓa was a saintly king. Once KuÓanÃbha fell in love with Gh­tÃcÅ and a hundred daughters were born to him of her. Once Wind-God felt enamoured of the hundred girls, but they refused to satisfy his desire. So he cursed them to become crooked or bent down in body. Later on, Brahmadatta, son of the sage CÆli, straightened their bodies and married them. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Canto 32). 5) %% On another occasion Gh­tÃcÅ attracted and subjugated a King called Pramati. Ruru was the son born to Pramati by Gh­tÃcÅ. 6) %% (1) Once Gh­tÃcÅ pleased Sage A«ÂÃvakra, who introduced her into Kubera's assembly. (AnuÓÃsana Parva, Chapter 19, Verse 44). (2) Gh­tÃcÅ danced at the birthday celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 65). (3) A daughter called CitrÃÇgadà was born to ViÓvakarman by Gh­tÃcÅ. (See under ViÓvakarmÃ). (4) A daughter called DevavatÅ was born to Gh­tÃcÅ. (See under DevavatÅ). ## great sage who lived on ghee. A disciple of Brahmà he was an instructor of SanÃtana Dharma. (ÁÃnti Parva, Chapter 166, Verse 24). ## A son of Priyavrata, brother of UttÃnapÃda. SvÃyambhuvamanu had two famous sons called Priyavrata and UttÃnapÃda. Priyavrata, the elder son, married two daughters of ViÓvakarmaprajÃpati called SurÆpà and Barhi«matÅ, and of SurÆpà were born ten sons called AgnÅdhra, Idhmajihva, Yaj¤abÃhu, MahÃvÅra, RukmaÓukra, Gh­tap­«Âha, Savana, MedhÃtithi and VÅtihotra, and also one daughter called ôrjasvatÅ. (DevÅbhÃgavata, 8th Skandha). ## An important river in India. (BhÅ«ma Parva, Chapter 9, Verse 23). @<[Page 292a]>@ ## A King born in the AÇga dynasty. (Agni PurÃïa, Chapter 277). ## Foster mother of DevayÃnÅ, daughter of ÁukrÃcÃrya. (ùdi Parva, Chapter 78, Verse 25). ## It is the most ancient book of the Babylonians. It is as old as ãgveda. Another book so old as these is the "Book of the Dead" of the Egyptians. (See under Jalapralaya). ## A place of habitation on the northeastern side of BhÃrata. (Áloka 42, Chapter 9, BhÅ«ma Parva). ## Wife of Uparicaravasu. This gem of a lady was the daughter of the river ÁuktimatÅ. There is a story behind her marrying Uparicara. ÁuktimatÅ was a river flowing through the capital city of the kingdom of Uparicara. Once the mountain KolÃhala driven by amorous desires subdued ÁuktimatÅ. The next morning on finding no river in its place the people were surprised. The news reached the ears of the King. He became furious and rushing to the mountain gave it a hard kick. It created a hole in the mountain and the river flowed through it. But by that time KolÃhala had got a son and a daughter of ÁuktimatÅ. Greatly pleased at the King for setting her free from KolÃhala, ÁuktimatÅ gave her children to the King. The King brought up the son and made him the chief of his army. The girl was brought up and named Girikà and when she was of marriagable age the King married her. When once Girikà was having her monthly period the King was forced to go to the forests for hunting. While in the forests he saw the animals having sexual acts and as he thought of Girikà at home he had emission. He never wanted to waste the seminal fluid. He wrapped it in a leaf and sent it to his wife through a kite. Another kite thinking it to be something to eat attacked the packet and it fell into a river down below. A fish swallowed it and later when a fisherman caught it and opened its belly a boy and a girl came out of it. The girl was SatyavatÅ mother of VyÃsa. (10th Skandha, DevÅ BhÃgavata). ## See under Guïanidhi. ## A mountain of the country of Ni«adha. Indra once hid himself on this mountain. (Áloka 13, Chapter 315, Vana Parva). ## A city which has gained great importance in all the PurÃïas of India. 1) %% There was once a King named KuÓa in the PÆru dynasty. (For genealogy see under 'GÃdhi'). This KuÓa begot of his wife, VaidarbhÅ, four sons named KuÓÃmba, KuÓanÃbha, AsÆrtarajasa and Vasu. Each of them built a city of his own and started his rule there. Girivraja is the magnificent city built by Vasu. (Sarga 32, BÃla KÃï¬a, VÃlmÅki RÃmÃyaïa). 2) %% Vasu had a son named B­ha¬ratha and JarÃsandha was the son of B­hadratha. During the rule of JarÃsandha Girivraja became glorious like NandanodyÃna. This city lying in the midst of five mountains was the seat of prosperity then. (Chapter 21, Sabhà Parva). JarÃsandha kept many mighty kings of his time, as prisoners in this city. Unable to control his wrath against K­«ïa once he hurled his mace a hundred times and threw it from Girivraja to MathurÃ. ÁrÅ K­«ïa, BhÅmasena and Arjuna entered Girivraja in disguise and engaging JarÃsandha in a duel killed him and crowned his son as King. (Chapter 24, Sabhà Parva). Once King DuædhumÃra abandoning the gifts offered by the devas came and slept in Girivraja. (Áloka 39, Chapter 6, AnuÓÃsana Parva). ## See under Bhagavad GÅtÃ. ## A follower of Skandadeva. (Áloka 7, Chapter 46, Áalya Parva). ## A great musician among the gandharvas. When he found that sage Pulastya had no liking for music he teased the sage by making the sounds of a boar. The enraged sage cursed him and turned him into a boar. He got relief from the curse when Ik«vÃku killed him and GÅtavidyÃdhara became his old self again. (Chapter 46, S­«Âi Khaï¬a, Padma PurÃïa). ## A King of the Bharata dynasty. (5th Skandha, BhÃgavata). ## A wife of sage Pulastya. VaiÓravaïa was born of her. The son left his father and went to BrahmÃ. (Áloka 12, Chapter 274, Vana Parva). ## A King who was the grandson of Turvasu of the PÆru dynasty and son of King Varga. GobhÃnu had a son named TraiÓÃni. (Chapter 277, Agni PurÃïa). ## A follower of Skandadeva. (Áloka 28, Chapter 46, Áalya Parva). ## In ancient India it was believed to be a very great deed of moral merit to give cows as gifts. If one buys cows with the hereditary wealth and gives them as gifts one would reach an ever prosperous world and even one who buys cows with the money received by gambling and gives them as gifts would live for several years enjoying prosperity. (Chapter 73, AnuÓÃsana Parva). ## A river of South India. This river has been glorified much in the PurÃïas. (1) GodÃvarÅ is a member of the court of Varuïa. (Áloka 20, Chapter 9, Sabhà Parva). (2) This river originates from Brahmagiri, situated near TryambakajyotirliÇga of Nasik district in South India. The river is very deep and is a giver of prosperity to those who worship her. Many sages worshipped this river. (Áloka 2, Chapter 88, Vana Parva). (3) If one bathes in this river one will get the benefit of conducting a Gomedha yaj¤a. Not only that, after his death he will go to the land of VÃsuki. (Áloka 33, Chapter 85, Vana Parva). (4) The origin of Agni is from GodÃvarÅ. (Áloka, 24, Chapter 222, Vana Parva). (5) ÁrÅ RÃma, Lak«maïa and SÅtà stayed for a long time during their exile in Pa¤cavaÂÅ on the shores of this river GodÃvarÅ. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 16). (6) GodÃvarÅ is one of the most important rivers of India. (Áloka 14, Chapter 9, BhÅ«ma Parva). (7) He who bathes in GodÃvarÅ will be prosperous. (Áloka 29, Chapter 25, AnuÓÃsana Parva). ## A village in the north-east part of ancient India. (Áloka 42, Chapter 9, BhÅ«ma Parva). ## A SÃmavedamÆrti. By his curse Utatthya became a dunce and later became famous as Satyatapas. (For details see under Satyatapas). ## A servant of VaiÓravaïa. Once when Godila was travelling by air he saw PadmÃvatÅ, wife of Ugrasena, King of Vidarbha, bathing in a pond along with her companions. The very sight of the enchanting PadmÃvatÅ roused carnal passions in him and the Yak«a took the form of Ugrasena and started singing from the top of a hillock nearby. PadmÃvatÅ went to him because she mistook him for her husband. Embracing her passionately the Yak«a outraged her modesty. Subtle differences in the act created doubts in PadmÃvatÅ and, on being questioned, the Yak«a told the truth and left the place. (Chapter 49, Padma PurÃïa). ## A sub-divisional Parva of MahÃbhÃrata. See under 'MahÃbhÃrata'. ## In ancient India killing of cows was considered to be a great sin. It is interesting to note the punishment prescribed for this crime in the Agni PurÃïa. For one month he should drink barley water only. He should live in a cow-shed wearing the hide of the cow he has killed. He can have some supper and that too without salt He must bathe for two months in cow's urine. During day time he should follow the cows looking after their comfort. He should drink the menstrual discharge with his face lifted upwards. Fasting, he should give away as charity ten cows and a bull. If not, he should give as charity all his wealth to god-fearing brahmins. If a man only stops the cow for others to kill he should bear a fourth of the punishment; if he stops and ties it for killing he should bear half of the punishment and if he stops it, ties it and gives the weapon for killing he should bear three-fourths of the punishment. (Agni PurÃïa, Chapter 159), ## One of the disciples in the tradition of VyÃsa. He was the direct disciple of ÁÃkalya. ÁÃkalya divided the branch of Veda he received into six and gave one to each of the following six disciples: VÃlgÃyana, Maudgalya, ÁÃli, ùdiÓiÓira, Gokhali, and YÃtukarïa. (Skandha 12, BhÃgavata). ## See under Gokarïa. ## An incarnation of Áiva. In the seventh VarÃhakalpa Áiva was born as Gokarïa and he then got four sons named, KaÓyapa, UÓanas, Cyavana and B­haspati. (ÁatarudrasaæhitÃ, Áiva PurÃïa). ## In the great battle Karïa sent a serpentmissile against Arjuna. The serpent named AÓvasena was the power behind the missile and Gokarïà was the mother of that serpent. (Áloka 42, Chapter 90, Karïa Parva). ## A sacred place of PurÃïic importance situated on the extreme north of Kerala. (1) %% There was once on the banks of the river, TuÇgabhadrÃ, a village made sacred and prosperous by the brahmins who lived there. In that village lived a noble brahmin named ùtmadeva. His wife was a quarrelsome woman named DhundhulÅ. Even after many years of married life they got no children and ùtmadeva, greatly grief-stricken, left his home and went to the forests. He was sitting on the shore of a lake after quenching his thirst from it when a SannyÃsin came that way. ùtmadeva told him about his domestic life and pleaded that he should suggest a way to get a son for him. The sannyÃsin sat in meditation for some time and contemplated on the horoscope of ùtmadeva and regretfully informed him that according to his horoscope he was to have no children for seven successive births. He, therefore, advised ùtmadeva to abandon all his worldly pleasures and accept sannyÃsa for the rest of his life. But ùtmadeva was not to be discouraged by this prophecy and he urged the sannyÃsin to help him somehow to get a child. The sanyÃsin then gave him a fruit and asked him to give it to his wife and ask her to observe a life of fasting for a period of one year. Greatly pleased with this boon ùtmadeva returned to his house and told his wife all that had happened and gave her the fruit. She liked to eat the fruit but a year's fasting seemed troublesome to her. She was thinking of how to get over this difficulty when her younger sister came to her and suggested a plan. She said "Sister, I am pregnant. I shall give you the child I deliver. You can declare it as your child and make your husband believe so. You can announce in public that you have eaten the fruit and have consequently become pregnant. We can, to test its merit, give the fruit to a cow." DhundhulÅ liked the plan very much and so did everything like that. The news that DhundhulÅ was pregnant spread in the city. Very soon her sister gave birth to a child and that child was proclaimed as the child of DhundhulÅ. On the pretext that DhundhulÅ was short of breast-milk her sister started doing the breast-feeding. The child was named DhundhukÃri. After three months the cow that ate the fruit delivered a child. The ear of the child was like that of a cow and so he was called Gokarïa. DhundhukÃri and Gokarïa grew together. DhundhukÃri became a very evil-natured boy while Gokarïa grew into a scholarly one. DhundhukÃri who was the very seat of everything bad made the life of their parents wretched and the disappointed ùtmadeva renounced all and went to the forests and did penance and attained mok«a. Unable to bear the torture by her son, DhundhulÅ committed suicide by jumping into a well. Gokarïa started on a pilgrimage. DhundhukÃri lived in his own house surrounded by prostitutes. Thieving was his only means of livelihood. Knowing this the servants of the king started to capture DhundhukÃri and the prostitutes who lived with him, for their safety, bound DhundhukÃri with ropes and put him into fire and killed him. The soul of DhundhukÃri became a great phantom. Hearing the news of the death of his brother, Gokarïa returned home. He conducted a ÓrÃddha at Gayà to give peace to the soul of his departed brother. But the phantom of DhundhukÃri was not pacified. This phantom troubled him always. Gokarïa was not afraid of it and asked him what he wanted and the phantom pleaded that in some way Gokarïa should get him absolved of all his sins. Gokarïa then consulted Pandits to know what method should be adopted to save a soul which could not be saved even by a GayÃ-ÁrÃddha. The Pandits advised him to do penance to propitiate the Sun. The Sun who appeared before Gokarïa as a result of his penance declared that if he did read the entire BhÃgavata in seven days DhundhukÃri would get mok«a. So Gokarïa performed a SaptÃha and among those who assembled to hear it was the phantom of DhundhukÃri also. The phantom finding no place to sit crept into a sevenlayered bamboo and sat there listening to Gokarïa. When the first day was over the first layer broke and it went on like that every day and on the seventh day the seventh layer broke and when Gokarïa finished the twelfth Skandha the phantom rose from the bamboo to heaven. When it was going to heaven it looked at Gokarïa and told him that his mok«a was due to the result of his hearing the saptÃha reading. When Gokarïa asked him why none of the others who heard it got it he said that it was because none had heard it with such rapt attention as he had done. Gokarïa then conducted another reading of SaptÃha and the people present heard the same with rapt attention. When the reading was over, a chariot of Vi«ïu from VaikuïÂha descended and carried away all those who heard the reading. The place where Gokarïa sat and read the SaptÃha became known later as the famous Gokarïa. (Chapters 1 to 3, BhÃgavata MÃhÃtmya). 2) %% A King of Ayodhyà named Mitrasaha who became famous by the name of KalmëapÃda, became a demon by a curse of Vasi«Âha. He attained mok«a by living and worshipping God in the temple at Gokarïa. (See under ÁivarÃtri for details). 3) %% BrahmÃï¬a PurÃïa gives a story associating Gokarïa with the origin of Kerala. By the request of BhagÅratha the river GaÇgà fell on earth and flowing as different brooks emptied its waters in the ocean. The level of the water in the ocean went up and the temple of Gokarïa and the land of Kerala were submerged in waters. The sages who were in the temple somehow escaped and took refuge on the mountain Sahya. ParaÓurÃma was doing penance there then and the sages went to him and told him of their plight. ParaÓurÃma went and stood in Gokarïa and threw an axe to the south. All the land from Gokarïa up to the place where the axe fell rose up from the ocean to form a piece of land which was named Kerala. (Chapter 97 of BrahmÃï¬a PurÃïa). 4) %% (i) BhagÅratha did penance to bring GaÇgÃdevÅ to Earth at Gokarïa. (Sarga 12, Chapter 42, BÃla KÃï¬a, VÃlmÅki RÃmÃyaïa). ii) The serpent named Áe«a spent much time living here. (Chapter 36, Áloka 3, ùdi Parva). iii) Arjuna visited Gokarïa while he was on his pilgrimage. (Áloka 34, Chapter 26, ùdi Parva). iv) Gokarïa was one of the abodes of Áiva. BrahmÃ, Mahar«is, BhÆtas and Yak«as used to stay at Gokarïa to worship Áiva. (Áloka 24, Chapter 85, Vana Parva). v) The holy place of Gokarïa is renowned in all the three worlds (Áloka 15, Chapter 88, Vana Parva). vi) Gokarïa is a tapovana also. (Áloka 51, Chapter 6, BhÅ«ma Parva). vii) ÁrÅ K­«ïa, Arjuna and Pradyumna together killed Nikuæbha, who had kidnapped BhÃnumatÅ, at Gokarïa. (Chapter 90, Vi«ïu PurÃïa). ## A follower of Skandadeva. (M.B. Áalya Parva, Chapter 90; Áloka 42). ## The mother of an Asura named Madhupa. This woman was born from the face of Brahmà in K­tayuga. (Uttara RÃmÃyaïa). ## A divine world. Mostly cows live in this world which is above all the other worlds. Surabhi, daughter of Dak«a, acquired great powers by doing rigorous penance in this world. Pandits say that Goloka is the upper lip, Brahmaloka, the lower lip of MahÃvi«ïu. (M.B. ÁÃnti Parva, Chapter 347, Áloka 52). ## A famous mountain near DvÃrakÃ. This mountain is known as Goma and Raivataka also. Once ÁrÅ K­«ïa went to see Gomanta and on the way met ParaÓurÃma. (Skandha 10, BhÃgavata). ParaÓurÃma and ÁrÅ K­«ïa went together and saw this beautiful mountain. VyÃsa has devoted Chapter 40 of Vi«ïu Parva entirely for the description of this mountain of Gomanta. Once BalabhadrarÃma caught hold of JarÃsandha on this mountain but let him off. ## A place of habitation lying to the north-east of ancient India. (Áloka 43, Chapter 9, BhÅ«ma Parva). ## A mountain of the island of KuÓa. (Áloka 8, Chapter 12, BhÅ«ma Parva). ## (KAUÁIKý). A celebrated river of PurÃïic fame. This is worshipped as a goddess. 1) %% Kaæpa RÃmÃyaïa states that this river was KauÓikÅ, sister of ViÓvÃmitra. She became a river by a curse. KauÓikÅ was married to a sage called ãcÅka. Once ãcÅka went to devaloka to see BrahmÃ. KauÓikÅ unable to bear the separation followed her husband by her power of chastity. On the way ãcÅka saw her and cursed her and made her into a river. From that day onwards she started running as a river named KauÓikÅ. See under KauÓikÅ. (BÃla KÃï¬a, VÃlmÅki RÃmÃyaïa). 2) %% i) ÁrÅ RÃma conducted the AÓvamedha yÃga at NaimiÓÃraïya on the banks of this river. (Uttara RÃmÃyaïa). ii) The sins of those who drink the water of this river are washed away. (Áloka 20, Chapter 169, ùdi Parva). iii) The devÅ of GomatÅ river lives in the court of Varuïa worshipping him. (Áloka 23, Chapter 9, Sabhà Parva). iv) Dharmaputra came to this river during his pilgrimage. (Áloka 2, Chapter 95, Vana Parva). v) GomatÅ is the wife of Agnideva called ViÓvabhuk. (Áloka 19, Chapter 219, Vana Parva). vi) This is one of the most important rivers of BhÃratavar«a. (Áloka 18, Chapter 9, BhÅ«ma Parva). vii) The land of DivodÃsa, King of AyodhyÃ, extended from the shores of GaÇgà to the base of GomatÅ. (BrahmÃï¬a PurÃïa, Chapter 2). ## A mantra for obtaining blessings from cows. If one recites this mantra standing in the midst of cows one would get many children and great wealth and if it is recited by a woman she would get the affection and love of her husband. (Áloka 42, Chapter 81, AnuÓÃsana Parva, M. B.). ## See under Navaratna. ## A notorious King. He was born of the family of KrodhavaÓÃ. (Áloka 63, Chapter 67, ùdi Parva). ## An asura who was a follower of an asura called ÁÆrapadma. (Asura KÃï¬a, Skanda PurÃïa). ## Son of MÃtali, charioteer of Indra. (Áloka 8, Chapter 100, Udyoga Parva). ## A soldier of Skandadeva. Áloka 65, Chapter 43, Áalya Parva). @<[Page 295a]>@ ## A son born to Caï¬amahÃsena of his wife AÇgÃravatÅ. Besides GopÃlaka he had another son named PÃlaka. (KathÃsaritsÃgara, KathÃmukhalaæbaka, TaraÇga 3). ## I. A nymph. Once when Arjuna went to devaloka this celestial maiden gave a performance in dancing in his honour. (Chapter 43, Vana Parva). ## A follower of Skandadeva. (Áloka 4, Chapter 46, Áalya Parva). ## A place of habitation in the north-east part of ancient India. (Áloka 44, Chapter 9, BhÅ«ma Parva). ## A demon. He was a co-worker of another demon named KÃlaketu. ÁrÅ K­«ïa killed Gopati on the banks of the river IrÃvatÅ on the mountain Mahendra. (Chapter 38, Sabhà Parva). ## A deva gandharva. He was born to KaÓyapa of his wife Muni. (Áloka 42, Chapter 65, Vana Parva). This gandharva participated in the birthday celebrations of Arjuna. (Áloka 55, Chapter 122, ùdi Parva). ## A son of the celebrated emperor, Áibi. When ParaÓurÃma killed and made extinct all K«atriya kings it was a herd of cows that brought up this child. (Áloka 78, Chapter 49, ÁÃnti Parva). ## A synonym of Áiva used in Áloka 151, Chapter 17 of AnuÓÃsana Parva ## A synonym of Vi«ïu used in Áloka 66, Chapter 149, of AnuÓÃsana Parva. ## The army of Gopas. (Áloka 13, Chapter 71, BhÅ«ma Parva). ## See under ôrddhvapuï¬ra. ## A place on the northern bank of the river, SarayÆ. ÁrÅ RÃma with his two armies and vehicles ascended to heaven from this place. (Áloka 10, Chapter 83 MahÃbhÃrata). ## The palace of Magadha. This palace was situated on a mountain near Girivraja. (Áloka 30, Chapter 20, Sabhà Parva). ## A mahÃyaj¤a. (Áloka 17, Chapter 30, Vana Parva). ## An important mountain of South India. Sahadeva captured this mountain. (Áloka 5, Chapter 31, Sabhà Parva). ## A follower of Skandadeva. (Áloka 3, Chapter 46, Áalya Parva). ## A sage named Gotama, son of RahÆgaïa, is found everywhere in ãgveda. The seventyfourth sÆkta in the thirteenth anuvÃka of the first maï¬ala of ãgveda is composed by this sage. There are many other sÆktas also in his name. This sage is not the Gautama, husband of AhalyÃ, who made SÆkta 58, Anuvaka 11, Maï¬ala 1 of ãgveda. Once this Gotama tired of thirst asked the Maruts for some water. The Maruts took a huge well to his side and poured water into a big pot. (SÆktas 86, 87, AnuvÃka 14, Maï¬ala 1, ãgveda). It was AÓvinÅdevas who took the well to Gotama. (SÆkta 116, Anuvaka 17, Maï¬ala 1, ãgveda). ## A holy place. The PÃï¬avas visited this place during their pilgrimage. (Áloka 3, Chapter 95, Vana Parva). ## A son of Vasi«Âha. Vasi«Âha had of his wife ôrjjà seven sons named Rajas, Gotra, ôrddhvabÃhu, Savana, Anagha, Sutapas and Áukra. These holy men were saptar«is in the third Manvantara. (Chapter 1, Vi«ïu PurÃïa). ## A mountain of Ambìi (Gokula). This is believed to be a form of K­«ïa. This is called GirirÃja also. The residents of Ambìi from time immemorial used to worship Indra for getting rains. But after the advent of K­«ïa there came a change in that belief. K­«ïa told them that rains depended on Govardhana and it was enough if they worshipped that mountain and so the residents of Ambìi started worshipping the mountain. Indra got enraged at this and sent heavy rains to AmbìŠintending to submerge it in water. But ÁrÅ K­«ïa lifted the mountain over Ambìi like an umbrella and saved the city from the wrath of Indra. See under 'K­«ïa' for more details. (DaÓama Skandha, BhÃgavata) ## A King of the country called Áivi. The daughter of this King, DevikÃ, married Yudhi«Âhira in a svayaævara. Once GovÃsana met in a duel the son of AbhibhÆ, King of KÃÓÅ. (Áloka 38, Chapter 95, Droïa Parva). ## A country of ancient India. The people of this place presented Yudhi«Âhira with much wealth. (Áloka 5, Chapter 51, Sabhà Parva). ## The man who puts nose-bands on bullocks. (Áloka 9, Chapter 2, VirÃÂa Parva). ## A synonym of ÁrÅ K­«ïa (MahÃvi«ïu). He got this name because he saved the people and cows of Ambìi by lifting the Govardhana mountain and using it as an umbrella. (DÃk«iïÃtya pÃÂha Chapter 38, Sabhà Parva). ## A brahmin of great fame who resided in Bahusuvarïaka, a city on the banks of the river GaÇgÃ. His wife was a very pious woman. They had five children. Once when both the parents were away from the house a sage called VaiÓvÃnara came there but the children did not receive him and treat him properly. Knowing this Govindadatta abandoned all his children. (KathÃsaritsÃgara, KathÃpÅÂhalaæbaka). ## A mountain of Krau¤cadvÅpa. (Áloka 19, Chapter 12, BhÅ«ma Parva). ## A brahmin who lived in olden times in the city of KÃÓÅ. (See under Siæhadhvaja). ## A peculiar kind of horse sacrifice. Sage Kaïva once made his grandson, Bharata, conduct a sacrifice of this kind. (Áloka 130, Chapter 74, ùdi Parva) ## A soldier of Skandadeva. (Áloka 66, Chapter 45, Áalya Parva). ## Indians from very ancient days have maintained certain definite ideas and inferences about the planets. Though those ideas differ somewhat from the results of modern researches, the influence of the ancient ideas is discernible in all the PurÃïic texts in India. The main ideas are summarised below. SÆrya (Sun), Candra (Moon), Áukra (Venus), Budha (Mercury), Kuja (Mars), B­haspati (Jupiter), Áani (Saturn), RÃhu and Ketu are the navagrahas (the nine planets). "sÆryaÓcandro maÇgalaÓca budhaÓcÃpi b­haspati÷ Óukra÷ ÓanaiÓcaro rÃhu÷ ketuÓceti navagrahÃ÷" Besides the above nine planets, Indian astronomers take into account a starry sphere in the sky called Saptar«is and the star called Dhruva. 1) %% The sun gives light to all the other planets. It has an area of 50 crore yojanas and its distance from the earth is 22 crore yojanas. ÁÆrya exists within the universe, and is called also MÃrtaï¬a as it originated from dead (m­ta) egg (aï¬a). SÆrya divides the sky, heaven, hell, the earth, east, west, north, south etc. from one another. According to the course of SÆrya three periods of time or 'seasons' like uttarÃyaïa, dak«iïÃyana and vi«uvat are caused. Five months from May is the uttarÃyaïa period, five months from November the dak«iïÃyana period, and the months of April and October are the Vi«uvats. Since during the uttarÃyaïa the sun rises up comparatively slowly (mandagati) during this period the day is longer than night. As in dak«iïÃyana the course of the sun is quicker in pace (ÁÅghragati) night is longer than day, and during vi«uvat, (samagati) day and night are of equal duration. The other planets have three positions called Jaradgava, AirÃvata and VaiÓvÃnara, the first being the central position, the second the northern position and the third the southern position. Nine stars, AÓvinÅ, BharaïÅ, K­ttikÃ, RohiïÅ, M­gaÓiras, ùrdrÃ, Punarvasu and Pu«ya occupy the AirÃvata vÅthÅ (northern position or segment). Another nine stars, MaghÃ, PÆrva PhalgunÅ, Uttara PhalgunÅ, Hasta, CitrÃ, SvÃtÅ, ViÓakhÃ, AnurÃdhà and Jye«Âhà occupy the central position, and the last nine stars, MÆla, Purvëìha, Uttarëìha, Áravaïa, Áravi«ÂhÃ, Áatabhi«ak, PÆrvapro«Âhapada, Uttarapro«Âhapada and RevatÅ occupy the southern position. To the east, south, west and north of Mount MahÃmeru exist DevadhÃnikà (IndrapurÅ) SaæyamanÅ (YamapurÅ) §imlocanÅ (VaruïapurÅ) and VibhÃvarÅ (KuberapurÅ) respectively. When SÆrya appears in DevadhÃnikà it will be dawn, when he has travelled to SaæyamanÅ it will be noon, when he is in NimlocanÅ it will be sunset and when he is in VibhÃvarÅ it will be mid-night. This is how Áurya circles the MahÃmeru. Within 15 nìikÃs (6 hours) the sun travels 2(1/2) crores plus 2(1/2) lakhs of yojanas. SÆrya's chariot has one wheel and twelve spokes. The wheel represents a year and the twelve spokes stand for the twelve months of the year. The chariot has also three nÃbhis representing the three cÃturmÃsyas, and six bands representing the six seasons. The height of the chariot is 36 lakhs yojanas and it has a width of 8 yojanas inside. Aruïadeva is the charioteer, and the seven chandas are the horses. The seven chandas are, GÃyatrÅ, B­hatÅ, U«ïik, JagatÅ, Tri«Âubh, Anu«Âubh and PaÇkti). Night is called U«Ã and day Vyu«Âi and the time in between is SandhyÃ. When Sandhyà begins the terrible RÃk«asas called Mandehas attempt to consume SÆrya. They have been granted the boon that everyday they will be dying though they may not be losing their bodies. So, everyday there rages a fierce fight between them and SÆrya. When the fight is on, noble brahmins throw up water sanctified by GÃyatrÅ mantra with 'Om'. The water turns into VajrÃyudha and burns the RÃk«asas to ashes. The first offering in Agnihotra is made with the recitation of the mantra beginning 'SÆryo Jyoti' because of which the sun is able to shine with thousands of rays with the result that the RÃk«asas are burned to death. The BÃlakhilyas who number more than 60,000 form SÆryÃ's body-guard. (See under SÆrya for PurÃïÅc stories about him). 2) %% Candra exists at one lakh yojanas away from SÆrya, and it revolves round the earth. A cÃndra month of twentyseven days is divided into twelve rÃÓis (houses) viz. Siæha (Leo), Kanyà (Virgo) Tulà (Libra) V­Ócika (Scorpio) Dhanus (Sagittarius) Makara (Capricorn) Kuæbha (Aquarius) MÅna (Pisces) Me«a (Aries) V­«abha (Taurus) Mithuna (Gemini) and KarkaÂaka (Cancer). Every month Candra stays in each of the above houses only for 2(1/4) days. The full moon makes Pit­s happy, divides the month into two halves, K­«ïa Pak«a (the dark fortnight) and Áukla Pak«a (the bright fortnight) and functions as the very life of all living beings. The twentyseven stars from AÓvinÅ to RevatÅ are the wives of Candra. There is another view that Candra has twentyeight wives including another star called Abhijit. Candra has another name, Sarvamaya. Candra with his pleasing rays, as sweet as Am­ta (Nectar) bestows happiness on devas, Pit­s and all other living beings. So he is called Sarvamaya. Candra's chariot has three wheels. Ten beautiful horses white as Jasmine flowers draw the chariot. These horses also like those of SÆrya live for a Kalpa era. Because the Devas drink its digits Candra wanes into one digit (KalÃ). Then SÆrya makes him wax again with one single ray of his called Su«umnÃ. When only two KalÃs of his remain Candra enters the orbit of SÆrya and stays there in the ray called 'amÃ', and that day, therefore is called amÃvÃsyÃ. And on that day Candra enters waters for the first time, and after that dwells in trees, creepers etc. While Candra is thus in trees etc. those who cut them will be committing the sin of brahmahatyÃ. (slaughter of a brahmin). When only a little of the 15th kalà remains on new moon day hordes of Pit­s gather round the enfeebled Candra to drink him, and they drink the am­ta kalÃ, one of the two kalÃs still remaining with him. Thus the three classes of Pit­s, Barhi«adas, Saumyas and Agni«vÃttas get absolutely satisfied for one month. Thus Candra nurtures Devas in the Áukla Pak«a and pit­s in K­«ïa Pak«a, and grows trees, creepers etc. with life-giving water. (For details see under Candra). 3) %<Áukra (Venus).>% Áukra is an auspicious Deva very much interested in doing good to the world and making people happy. His course is also, like that of ÁÆrya, of three types, intense (quick), slow and of equal pace. Two-and-a-half yojanas above SÆrya, Áukra follows a course alternating in front of and behind SÆrya. Áukra never goes very far away from ÁÆrya, and he possesses a big chariot drawn by horses from earth. (For details see under Áukra). 4) %% Though inherently auspicious Budha, in contact with inauspicious planets takes their character and becomes weak. Budha also has the three paces, quick, slow and medium. Budha moves close to SÆrya and if he moves from SÆrya storms, failure of rain etc. will be the result. He is considered to be the son of Candra. His chariot is made of wind and fire, golden in colour and is drawn by eight horses having the speed of wind. (See under Budha for more details). 5) %% Kuja is two lakhs of yojanas above Budha, and remains in every rÃÓi (house) more or less for 45 days. When the position is affected it causes inauspicious experiences to living beings. The chariot of Kuja is made of gold, glittering and of huge size. Eight horses born from Agni draw the chariot. 6) %% Jupiter travels 2 lakhs of yojanas away from Kuja's sphere. Though it is an auspicious planet its reverse course is productive of evil results. Jupiter travels for twelve months in every rÃÓi (house). His golden chariot is drawn by eight white horses. (See B­haspati). 7) %<Áani (Saturn).>% Áani is 2 lakhs of yojanas away from Jupiter's sphere, and it stays in every house for twenty months. As it moves only slowly it is called ÁanaiÓcara also. Áani is considered to be the son of SÆrya. It is an inauspicious planet. His chariot is drawn by multicoloured horses born in the sky. 8) %% His ash-coloured chariot is drawn by eight horses as dark as beetles. Once the horses are harnessed to the chariot it will always be running. On full moon days RÃhu starts from SÆrya and reaches Candra and returns to SÆrya on new moon days. It is an inauspicious planet. (For details see under RÃhu). 9) %% His chariot is drawn by eight horses, which have the speed of wind. It is also an inauspicious planet. 10) %% Thirteen crores of yojanas away from the zone of Áani exists the Saptar«i zone. Seven mahar«is are incessantly on the move in that sphere, wishing all that is well for the whole world. (See Saptar«is). 11) %% Thirteen crores of yojanas away from the saptar«imaï¬ala there is a place called Vi«ïupada. Dhruva, son of UttÃnapÃda lives there in the company of Indra, Agni, KaÓyapa, Dharma and others. The Dhruvamaï¬ala remains there stationary like the supporting pillar of all the planets ever on the move. (See Dhruva; DevÅbhÃgavata 8th Skandha; Vi«ïu PurÃïa, Part II). Astrologers aver that living beings pass through the periods and positions of the following planets, viz. Ketu, Áukra (Venus) ùditya (Sun), Candra (Moon), Kuja (Mars), RÃhu, B­haspati (Jupiter), Áani (Saturn) and Budha (Mercury). The following table shows how people born under different stars pass through the different daÓÃs. The order of succession of the daÓÃs and the period of each daÓà can also be seen from this table. Stars (Day of birth)\<*>\ DaÓà Years AÓvinÅ (AÓvayuk) Maghà MÆla Ketu 7 BharaïÅ PÆrvà PhalgunÅ PÆrvëìha Áukra 20 K­ttikà UttaraphalgunÅ Uttarëìha ùditya 6 RohiïÅ Hastam Áravaïa Candra 10 M­gaÓiras Citrà Áravi«Âhà Kuja 7 ùrdrà SvÃtÅ Áatabhi«aj RÃhu 18 PunarvasÆ ViÓÃkhà PÆrvapro«Âhapada B­haspati 18 Pu«ya AnurÃdhà ôttarapro«Âhapada Áani 19 ùÓle«Ã Jye«Âhà RevatÅ Budha 17 \<*) To find out your daÓà at the time of birth, please see the above table. Any one born under any of the stars is considered born in the daÓà shown in the right hand side against that star; e. g. People born under (AÓvayuk) AÓvinÅ, M­gaÓÅ­«a and MÆla are born into the Ketu daÓÃ. So with the other stars also as shown in the above table. To calculate how long the daÓà into which a particular person is born will last requires some astrological skill; also the exact time of birth should be known. A star remains dominant for about 24 hours. If a man is born under a star when half this period of dominance is over, then that man will get only half the period of the corresponding daÓÃ. The portion of the daÓà that the man will get is proportionate to the period of dominance of the star. For example, a man is born under the star AÓvainÅ (AÓvyuk) when the star is in the last quarter of the Ketu daÓÃ. The total period of this daÓà is 7 years. But the man will get only the last quarter of it, namely about 1(3/4) years. After that he will pass on to the next daÓÃ--ÁukradaÓÃ.>\ ## (Adverse planetary effects on children) Astrologers hold the view that planets affect or exercise some influence on the lives of people. According to that given hereunder is a brief description of planets, which affect a child from its very birth as also of remedial measures to keep the child free from such adverse planetary effects. On the very day of the birth of the child a female planet called PÃpinÅ affects it as a result of which it will refuse all food and be lying turning its head this way and that. PÃpinÅ will tap the health not only of the child but of the mother also. Bali (sacrificial offering with flesh, fish and liquor as also waving with flowers and fragrant materials and lighted lamp, and smearing the child's body with sandal paste, mancetti powder, tÃtiri flower, bark of pachotti, are remedies against the attack of PÃpinÅ. Burning of buffalo dung also is useful. On the second night after the birth of the child another female planet called BhÅ«aïÅ attacks it. Symptoms of the attack are coughing, deep breath and shrinking of bodily organs. The remedies for the attack are: smearing of the body with paste made in sheep's urine of tippalÅ (long pepper), rÃmacca, root of "KaÂalÃÂi" and sandalwood. The child should also be exposed to the fumes got by burning the horn tooth and hairs of the cow. And, with the above-mentioned things bali should be offered to the planet. On the third night the female planet called GhaïÂÃlÅ affects the child. Frequent crying, yawning, shivering and loss of appetite are the main symptoms of the attack. Smearing the body with a paste of lotus styles, a¤jana stone and tooth of cow and elephant mixed with goat's skin is a good remedy for the illness. The child should be treated with the fumes got by burning the leaves of nÃguïa (a tree) and bilva and bali as aforesaid should also be offered. KÃkolÅ (female planet) affects the child on the fourth night. Shivering, loss of appetite, frothing and wandering of the eyes are the main symptoms of the attack. In this case bali should be offered with liquor and flesh; the body should be smeared with a paste in horse's urine of elephant's tusk and the outer skin of snakes. The child should also be subjected to the fume of tamarind and margosa leaves. HaæsÃdhikà (female planet) affects the child on the fifth night. Yawning, breathing out alone and closing of fingers are the main symptoms of the attack. Bali with fish etc. should be offered to this planet, and the child smeared with a paste of goat-horn, roots of the vÃtyala plant, bark of pÃchotti (Tilva) manayola and haritÃla. PhalkÃrÅ (female planet) attacks the child on the sixth night. Startling, fainting, waking frequently from sleep and crying much, loss of appetite and turning the body round and round are the chief symptoms of the attack. In this case bali with fish etc. is called for. The child is also to be exposed to the fumes produced by the burning of dried tamarind, gulgulu, Kottam and elephant's tusk. MuktakeÓÅ (female planet) attacks the child on the seventh night. Bad odour, yawning, weakening of body and cough form the main symptoms of the attack. Exposure to fumes produced by burning leopard's teeth and the smearing of the body with a paste made of orris root and cow's dung and urine should also be done. ÁrÅdaï¬Å (female planet) attacks the child on the eighth night. Wandering of the eyes, crying and also making a barking noise and quick movement of the tongue are the main symptoms. Bali with fish etc. and smearing the body with a paste of orris root, mustard seed and garlic are the treatment for the attack. The terrible female planet, ôrdhvagrÃhÅ attacks the child on the ninth night. Startling, breathing out alone and biting the fists of both hands form the chief symptoms of the attack. Smearing of the body with a paste of red sandalwood, Costus speciosus etc. and exposure to fumes produced by burning the hairs and nail of the monkey are remedies for the illness. RodanÅ attacks the child on the tenth night. Incessant crying and bodily fragrance and blue colour are the main symptoms of the attack. Exposure to fume produced by burning margosa leaves and application of a paste made of orris root, tamarind are good remedies. Bali should be offered with fried paddy, flesh and barley rice. For thirteen days from its birth the child should be treated in the above manner. A terrible female planet called PÆtanà attacks the child when it is one month old. Crying like the crow, frequent breathing, smell of urine on the body and reddening of the eyes are the chief symptoms of the attack. Remedies thereof are as follows: bathing in cow's urine and exposure to the fumes got by burning cow's teeth, bali to be offered with yellow clothes. red flower, red sandalwood, lamps lighted, three varieties of pÃyasa (pudding), liquor, gingelly seeds and flesh. Bali with the above materials should be offered for seven days under an 'Ung' tree on the southern side. MukuÂÃ, (female planet) attacks the child two months old. Coldness of the body, vomiting, parching of mouth etc. are the chief symptoms. Remedy for the attack is offering of bali with flower, Sandalwood, clothes and bread (all black in colour) and lighting of lamps and fuming. GomukhÅ attacks the child, in the third month. Abnormal sleep, exessive urination etc. are the main symptoms of the attack. Bali in the morning with barley, flesh, milk, rice etc. and exposure to the fumes of ghee at noon are the treatment for the illness. To bathe the child in water boiled with the leaves of five trees is also good. PiÇgalà attacks the child, when it is four months old. Excessive coldness of body, bad odour and emaciation of body are the main signs of the attack. PiÇgalÃ's attack often proves fatal. During the fifth month the planet Lalanà attacks the child. Weakness, blood coming out of the mouth, and excretion yellow in colour are the main symptoms of the attack. Bali with fish etc. on the southern side of the house is the treatment for it. PaÇkajà attacks the child during the sixth month. Various kinds of awkward movements, crying in awkward and peculiar voice are the main symptoms of the attack. Offerings of liquor, fish, flesh, rice, flowers etc. will cure the illness. During the seventh month NirÃhÃrà attacks the child. Bad odour, tooth-ache etc. are the main symptoms. Bali with fish, flesh etc. is the cure. Yamunà attacks the child during the eighth month. Skin eruptions etc. are the chief symptoms. No special treatment is required for this. During the ninth month KumbhakarïÅ attacks the child. Fever, vomiting and abnormal crying form the chief symptoms. Bali with flesh and liquor is the cure for it. TÃpasÅ attacks the child during the tenth month. Refusing to eat food and rolling of the eye-balls form the main symptoms. Bali on level ground with flesh etc. is the remedy for it. During the eleventh month RÃk«asÅ attacks the child. No treatment is called for. Ca¤calà attacks the child during the twelfth month. Breathing problems, palpitation etc. are the main symptoms. Bali during the first half of the day with Kalmëa etc. is the remedy. During the second year of its life the child is attacked by RodanÅ. Shivering of the body, crying and emission of blood and urine form the main symptoms. In such cases bali should be offered with pudding of molasses and gingelly seeds made into small balls. Also an idol should be made of gingelly seeds and it should be bathed in gingelly water. The child should further be exposed to the fumes got by burning the leaves of five trees. CaÂukà (a female planet) attacks the child during the fourth year. Fever, swellings, and weakness of limbs are the main symptoms. Bai with fish, flesh, gingelly seeds and also fuming form the treatment. Pa¤cÃlà attacks the child when it is five years old. Fever, weakness of limbs are the symptoms. Bali with flesh, rice, etc. and fuming with the excretion of sheep form the treatment. Bathing in water boiled with leaves of jack fruit tree, peepal tree etc. is also good. DhÃvanÅ attacks the child when it is six years old. Thinning of face, tastelessness of mouth and weakness of limbs are the main symptoms in such cases. Bali for seven days with the above-mentioned things and bathing in kanjunny (Bh­ÇgarÃja creeper) water are the treatment. Yavanà attacks the child in the seventh year. Speechlessness, vomiting, laughing and crying for no apparent reason form the symptoms. Bali with liquor, flesh, pudding etc. and fuming and bathing form the treatment. JÃtavedà attacks the child in the eighth year. The child refuses food and cries. Bali with cooked gingelly, gingelly bread and curds, and bathing and fuming form the treatment. KÃlà (KÃlÅ) attacks the child during the ninth year. Feelings of fear, roaring etc. are the symptoms. Bali with gingelly rice, gingelly bread, gingelly powder, Kalmëa and pudding form the treatment. KalahaæsÅ attacks the child during the tenth year. Fever, burning sensation and emaciation are the symptoms. Bali for five days with bread called Paulik and rice mixed with ghee, exposure to fumes of margosa leaf and smearing the body with a paste of Kottam form the treatment. DevabhÆti attacks the child when it is eleven years old. Then he will utter harsh and cruel words. Bali and smearing as above form the treatment. Valikà attacks the child in the 12th year. Frequent hiccoughs is the symptom. Treatment is the same as above. VÃyasÅ attacks the child when it is 13 years old. All the limbs except the face get emaciated. Treatment is as follows: bali with red rice, red sandal-wood and red flowers; bath in water boiled with the leaves of five trees; and exposure to the fumes of margosa and mustard. Yak«iïÅ attacks the child when it is fourteen years old. Awkward physical expressions, stomach-ache, fever and thirst are the symptoms. Bali with flesh, rice etc. and bathing etc. as above form the treatment. Muï¬ikà attacks the child when it is fifteen years old. Various kinds of pains, bleeding etc. are the symptoms. The mother of the child is to be treated for this. VÃnarÅ attacks the child during the 16th year. Falling down, continuous sleep and fever form the symptoms. Bali during three nights with pudding etc. and bathing and fuming as above form the treatment. GandhavatÅ attacks the child during the seventeenth year. Agitation of limbs and crying are the symptoms. Bali with Kalmëa etc. and bathing and fuming as above form the treatment. The following mantra should be repeated in all balis and gifts. Oæ nama÷ sarvamÃt­bhyo bÃlapŬÃsaæyogaæ bhu¤ja bhu¤ja cuÂa cuÂa SphoÂaya sphoÂaya sphura sphura g­hÃïa g­hÃïa ÃkaÂÂaya ÃkaÂÂaya kaÂÂaya kaÂÂaya evam siddharÆpo j¤Ãpayati hara hara nirdo«e kuru kuru bÃlikÃæ bÃlaæ striyaæ puru«aæ và sarvagrahÃïÃmupakramÃt-cÃmuï¬e namo devyai hruæ hruæ hrÅm apasara du«tagrahÃn hram tadyathà gacchantu g­hyatÃm anyatra panthÃnam rudro j¤Ãpayati. (Agni PurÃïa, Chapter 299). ## India is predominantly a rural country with a number of villages, and the rural folk depend mainly upon agriculture for living. Agricultural land, rain and epidemics which affect them as well as their cattle--these are the main concern of the villagers. Indians, from very ancient days, used to believe that each of the above has its own presiding devatÃs. Such devatÃs are the grÃmadevatÃs. DevÅ is the chief grÃmadevatà of South India. DevÅ is called Durgà and KÃlÅ also. But, DevÅ is worshipped in sixtyfour different forms or aspects. The gentle DevÅ, viz. in her gentle aspect or attitude has three forms, KanyÃ, KÃmÃk«Å, and MÆkÃmbikÃ. In Kerala DevÅ is called BhagavatÅ also. ValiyaÇgìi BhagavatÅ of Calicut is Lak«mÅdevÅ. KÃlÅ temples in KarïÃÂaka are called 'KoÂÂÃpuraæ Lak«mÅ K«etras'. There are such temples in Andhra also. Most of them are JokulÃmbikà temples. In Tamil Nadu there are grÃmadevatÃs called Mariyamma, KÃlÅyamma, and DraupadÅyamma. Not the DraupadÅ mentioned in the MahÃbhÃrata; but the KaïïakÅ of CilappadikÃra is the DevÅ worshipped in Tamil Nadu. There are two kinds of DevÅs called SaptamÃt­s and SaptakanyÃs. SaptamÃt­s have puru«as (husbands) and saptakanyÃs have seven brothers for help and support. DevÅ pÆjà is very much prevalent in South India. The custom is supposed to be as old as 5000 B.C. Idols of DevÅ have been unearthed from Mohanjo-daro and Harappa. Even the Buddhists worship the DevÅs called Yak«Å and HÃrÅtÅ. When in after years Hinduism was revitalised these grÃmadevatÃs got promoted as the great DevatÃs of the epics and the PurÃïas. The RÃmÃyaïa mentions the incident of the DevÅ called LaÇkÃlak«mÅ driving away HanÆmÃn. There are famous KÃlÅ temples in UjjayinÅ and Calcutta. It is believed that in the temple at Cidambaram also KÃlÅ occupied a prominent place. But, according to legends, Áiva defeated KÃlÅ in a dance competition and ousted her to her present temple at the outskirts of the city. CÃmuï¬Å is worshipped as the ancestral guardian deity in Mysore. The KÃmÃk«Å temple of KäcÅ, MÅnÃk«Å temple of Madura and MÆkÃmbikà temple of North KarïÃÂaka may be cited as examples for the worship of the gentle form of DevÅ. Alarmel MaÇkattÃyÃr temple at TiruccÃnÆr is a very important DevÅ temple. The 'Aditi' in the Vedas and KoÂÂravai of Tamil SaÇgha texts point to the very long past of the DevÅ in India. KÃlidÃsa and KÃlamegha (a Tamil poet of the fifteenth century have worshipped KÃlÅ. ÁrÅ RÃmak­«ïa Paramahaæsa and the great modern Tamil poet BhÃratÅ were devotees of KÃlÅ. There are also grÃmadevas worshipped like the grÃmadevatÃs. MunÅÓvara and Karuppan are two prominent grÃmadevas. In certain villages Bhairava, VÅra Irula, KÃÂÂeri and NoÇgi are worshipped as grÃmadevas. In South KarïÃÂaka a set of Devas called BhÆtas are worshipped, Pa¤curuli being one of them. ÁÃstà or Ayyappa is another grÃmadeva. ÁÃstà is most popular in Kerala and in Tamil Nìu. Buddha also is called ÁÃstÃ. In certain places idols of ÁÃstà with two wives, called PÆrïà and Pu«kalà are also found. Áabarimala ÁÃstà is yogamÆrti (in yogic pose). In most of the grÃmadeva temples idols of the Devas are not found. A pÅÂha (stool-like seat) is supoosed as the seat of the Deva and it represents the Deva also. But, in some temples weapons like the sword, the club etc. are found. Offerings to the deity in grÃmak«etras and annual festivals are common in such temples. (NÃm vaïamguæ daivaægal-Tamil). ## A bhÆtagaïa (set of attendants) of Áiva. Sins of those who worship this gaïa will be removed. (AnuÓÃsana Parva, Chapter 150, Verse 25). ## One born in the family of the K«atriya, who is the governor of village. Nakula defeated the grÃmaïÅyas during the conquest of lands in connection with the aÓvamedha of Dharmaputra. (Sabhà Parva; Chapter 32, Verse 9). ## Name assumed by Nakula during his life incognito at the VirÃÂa palace. (VirÃÂa Parva, Chapter 3, Verse 4). @<[Page 300a]>@ ## A mountain of northern India. The LaæÓÆras gave protection to B­hadratha at this mountain. (Áloka 82, Chapter 49, ÁÃnti Parva). ## A soldier of Skandadeva, (Áloka 74, Chapter 45, Áalya Parva). ## A mount of the HimÃlayas. This mount is the abode of MahÃdeva. Those brahmins who visit this place would get mok«a and those of other castes would be absolved of all sins. (Áloka 91, Chapter 84, Vana Parva). ## A bird. KaÓyapa begot of his wife TÃmrÃ, the six birds namely KÃkÅ, ÁyenÅ, BhÃsÅ, G­ddhrikÃ, Áuci and GrÅvÃ. (Agni PurÃïa, Chapter 19) ## Greek is one of the most important Indo-European languages. As an independent branch of the original Indo-European language Greek established itself by about 2000 B.C. Even during its earliest period Greek had four local dialects as a result of the arrival of the Greek-speaking people at different periods of time. Iolic, Ionic-Attic, Arcado Cyprean and western Greek are the four dialects. Iolese was prevalent in the Lesbos region, and this is the dialect mainly used in the poetry of Homer. The Ionic and Attic dialects were prevalent in Ionia and Attica respectively. After Homer, the major portion of Greek literature was written in this dialect. The Arcado-Cyprean dialect was used in Arcadio and Cyprus. The fourth dialect was also called Doric. Naval traditions, commerce and political power contributed to the growth and development of Greek language and literature. In each dialect, even from the very beginning, literary efforts were made. Each of the four spoken languages very soon developed into a written language. But, in the very initial periods each of the spoken dialects continued its existence in the form of ballads and songs transferred from one man to another. It was Homer who gave those popular ballads an epic form and status and sowed the seeds of the great literature of Greece. The golden period of Greek literature was when the city of Athens enjoyed supreme political power. Literature during the period set the model for future generations. It was during this period that Greek achieved the best in different literary forms like tragedy, comedy, lyric, elegy, history, philosophy, oratory etc. Pindar, Aeschylus, Herodotus, Sophocles-Euripides, Aristophanes, Thucydides, Plato and Demosthenes-these are distinguished names who were responsible for the great development of the literary forms referred to above. Greek literature passed the Alexandrian, Roman and Byzantian periods before it arrived at the modern period. It was Solomos and Valoritus and others who gave impetus and inspiration to modern Greek literature. ## Another name of the demoness JarÃ. (See under JarÃ). ## A sage. There is a story in Áiva PurÃïa about this sage. ViÓvÃnara father of G­hapati was living with his wife Áuci«matÅ in a hermitage on the banks of the river NarmadÃ. They had no children and Áuci«matÅ, was grieved much on this account. She requested her husband find out ways and means to get a child. ViÓvÃnara, went to KÃÓÅ and did penance to propitiate ViÓveÓvara and the God appeared before him and blessed him and said: "You will soon get a son". Very soon the wife of ViÓvÃnara delivered a child and the son was named G­hapati. When the child was nine years old NÃrada came there once and warned them against fire. ViÓvÃnara immediately went and did penance to propitiate Áiva and obtained from him for his son the qualities of fire also so that fire would be unable to act on him. It was on account of this that G­hapati when he installed an idol of Áiva at KÃÓÅ gave it the name of AgnÅÓvara. ## In ancient India the life of a male person was divided into four stages, namely, Brahmacarya GÃrhasthya, VÃnaprastha and SannyÃsa. He who is in the second stage of life is called a G­hastha. When a person marries, he becomes a G­hastha. The bride should have certain qualities to be an ideal wife. The girl should be only a third of the age of the male. She should not have hair either too much or too little. She should not be black or of a piÇgala hue. She should not have any of her organs extra at the time of birth. The following types of girls are to be avoided for marriage. (1) Girls bred up by low-caste people (2) girls with hair over the body (3) not born of a good family (4) sick ones (5) ill-natured ones (6) girls who use abusive language (7) with hereditary diseases (8) with ÓmaÓru (hair on the face) (9) girls with masculine features (10) with the sound of males (11) lean ones (12) with the voice of a crow (13) with thick eyelashes (14) round eyes. Again avoid girls having hair on their legs, raised heels and those with small depressions on their cheeks when they laugh. Girls whose bodies are too bright, with white nails, red eyes and fat hands and legs are not good for marriage. Girls too tall or too short, with eyelashes touching each other, with broad and raised teeth are to be avoided. A true G­hastha is one who marries a girl who is separated from him by five generations on the maternal side and seven generations on the paternal side. A true G­hastha should daily worship devas, cows, brahmins, scholars, old men and preceptors. He should worship sandhyà (dawn and dusk) daily and also fire. He should wear on his body leaves of Vi«ïukrÃnti, Karuka (couch grass), TulasÅ (holy basil plant). He should appear neat and smart wearing good dress, with white flowers on his well combed head. He should never steal, speak unpleasant words to anybody nor speak an untruth even if it be pleasant. He should not openly speak about the sins of others. He should not covet another man's wife. He should not travel in a damaged vehicle nor should he sit under the shade of a tree on the banks of a river. A G­hastha should not mingle with such persons as (1) men hated by the people (2) outcastes from society (3) insane men (4) those having a great number of enemies (5) those who torment others (6) prostitutes (7) husbands of prostitutes (8) those who use abusive language (9) those who tell lies (10) spendthrifts (11) scandalmongers and (12) rogues. Never travel alone. He should not bathe against the flow in a river. Never enter a house on fire nor climb to the extreme top of trees. He should not grind his teeth, squeeze out his nose, yawn without covering the mouth. breathe or spit, with the face covered, laugh noisily, breathe out with a sound, bite the teeth, pinch grasses or write or draw on the ground (AæÓa 3, Vi«ïu PurÃïa). ## A daughter in bird form born to KaÓyapaprajÃpati by his wife TÃmrÃ. GrÅvà had the following sisters, KÃkÅ, ÁyenÅ, BhÃsÅ, G­ddhrikà and Áuci, all birds. (Agni PurÃïa, Chapter 1). ## A celebrated sage. He was the son of a sage called VÅtahavya. G­tsamada was equal to B­haspati and a great friend of Indra. Once this sage lectured to Yudhi«Âhira on the glory of Áiva. Many have mistaken Grtsamada for Indra. Once the asuras bound him by ropes mistaking him for Indra. He had a son named KucetÃ. (For more details see under Vari«ÂhÃ) (Chapters 18 and 30, AnuÓÃsana Parva). ## A King of the BhÃrgava dynasty. He was the son of King Suhotra. G­tsamada had two brothers. KÃÓya and KuÓa, and a son, Áunaka. (9th Skandha, BhÃgavata). ## The son born to Indra of MukundÃ. There is the following story about him in GaïeÓa PurÃïa. Once when RukmÃÇgada was out from the palace, Indra, in the guise of RukmÃÇgada, went to MukundÃ, wife of RukmÃÇgada, and slept with her who was at that time sexually hungry. She delivered a child in due course. This boy was G­tsamada. He grew into a great scholar. Nobody was able to defeat him in any verbal duel. Once G­tsamada went to the palace of the king of Magadha to attend a ÁrÃddha (an offering to the manes) along with Vasi«Âha and others. Atri Mahar«i who was present there then spoke slightingly of G­tsamada's parentage and G­tsamada coming home questioned his mother. The mother then told him what had happened and G­tsamada getting angry at the immoral act committed by his mother cursed her and said "May you be a KaïÂaka tree". Mukundà also did not leave her son free. She cursed him thus "You will have a demon as your son". But G­tsamada went and did penance to propitiate Gaïapati and got BrÃhmaïya. ## He was the son of Kapila, a King of the PÆru dynasty. He had a brother called KauÓika. G­tsapati had sons in all the four castes, namely, BrÃhmaïa, K«atriya, VaiÓya and ÁÆdra. (Chapter 277, Agni PurÃïa). ## Another name of Arjuna. He got the name because he conquered sleep. (Áloka 8, Chapter 138, ùdi Parva). ## A King of the country of Pu«karÃvatÅ. ## King of the country of Ni«Ãdas alias Á­Çgiverapura, on the banks of the river GaÇgÃ. ÁrÅ RÃma when he went on exile to the forests went to the residence of Guha accompanied by Lak«maïa and SÅtÃ. Guha, a devotee of RÃma, received them with respect offering them many kinds of fruits and roots to eat. But ÁrÅ RÃma said that it was not proper to accept fruits and roots and so he drank only pure water from him. But Guha was asked to feed his horse. At night when Lak«maïa stood watch over RÃma and SÅtÃ, Guha volunteered to stand guard but Lak«maïa refused to accept the offer. So Guha kept company with Lak«maïa and both of them spent the night talking to each other. In the morning as per RÃma's request Guha brought a canoe and Guha himself took RÃma, Lak«maïa and SÅtà to the other side of the river. (Sarga 50, VÃlmÅki RÃæÃyaïa, Ayodhyà KÃï¬a). Guha is seen next when Bharata comes to the forest in search of RÃma. When Bharata returned from Kekaya he went in search of ÁrÅ RÃma and Lak«maïa and came to Guha in Á­Çgiverapura. Guha then gave Bharata all available information regarding ÁrÅ RÃma. Guha then sent the DÃÓa army along with Bharata. (Sarga 84, Ayodhyà KÃï¬a, VÃlmÅki RÃmÃyaïa). Guha, chief of Á­Çgiverapura, spent the night with RÃma and Lak«maïa under an Oka tree. (Chapter 6, Agni PurÃïa). ## A tribe of people of ancient India. ùndhras, Pulindas, Cucukas, Guhas, Áabaras and Bhadras are some of the tribes of the south. (Áloka 42, Chapter 207, ÁÃnti Parva). ## See under DevasmitÃ. ## A Yak«a. (A division of Yak«as who were prominent members of the court of Kubera). They were present at the marriage of DraupadÅ. (Áloka 7, Chapter 186, ùdi Parva). %% (i) The palace of Kubera in the sky is borne by Guhyakas. (Áloka 3, Chapter 10, Sabhà Parva). (ii) BhÅmasena slew many Guhyakas on the mountain of GandhamÃdana. (Áloka 55, Chapter 11, Áalya Parva). (iii) Some of the soldiers who died in the MahÃbhÃrata battle went to the world of the Guhyakas. (Áloka 23, Chapter 4, SvargÃrohaïa Parva). ## A hunter who was given mok«a by the sage UttaÇga. This hunter once made an attempt to steal the gold plates on the roof of the Vi«ïu temple at the palace of SauvÅra. UttaÇga was present at the temple then and, Gulika tried to kill the sage. The sage cursed him and killed him. Taking pity on him later UttaÇga sprinkled some water from the river GaÇgÃ, on him and the hunter attained VaikuïÂha. (NÃradÅya PurÃna). ## See under Pattu (Ten). ## He is the author of the celebrated B­hatkathà which is a precious mine of Sanskrit Literature. Guïìhya had written this in satanic (paiÓÃcika) language difficult for ordinary people to read or understand. This was translated into Sanskrit by the poet K«emendra in a book called B­hatkathÃma¤jarÅ. This was the first translation and it was in an abridged form. Somadeva made a more elaborate translation and it is this translation that is now known as the KathÃsaritsÃgara. Guïìhya is believed to be an incarnation of the ÁivapÃr«ada, MÃlyavÃn. There is a story behind MÃlyavÃn being cursed and made to be born as man by PÃrvatÅ. Once PÃrvatÅ worried Áiva to tell her a story original and interesting and not heard of by anybody before. Placing NandikeÓa at the door and instructing him not to allow anybody inside Áiva started narrating the story of the VidyÃdharas to PÃrvatÅ. At that time Pu«padanta, chief of the genie-guards of Áiva who was at liberty to go to the presence of Áiva at any time, came there and heedless of the protests of NandikeÓa entered the room. There he found Áiva telling a story to PÃrvatÅ and she was hearing the same with rapt attention. The story was so interesting that Pu«padanta also heard it standing concealed in a place in the room. After having heard the whole story Pu«padanta went back unnoticed and told the story to his wife, JayÃ. Jayà on another occasion told the story to PÃrvatÅ and the latter was taken aback and she went to Áiva and complained: "Your Lordship told me that the story was unique, not heard of before by anybody. But even Jayà knows it." And she wept with disappointment. Then Áiva stood in meditation for sometime, and knew how Pu«padanta had entered the room unnoticed and how he had told the story he had heard to JayÃ. Áiva explained this to PÃrvatÅ and she immediately sent word for Pu«padanta who came trembling and confessed everything. PÃrvatÅ then cursed Pu«padanta and also MÃlyavÃn who came to speak on behalf of Pu«padanta and made them men. They begged for relief from the curse and then she said, "Long ago VaiÓravaïa cursed a Yak«a named SupratÅka and converted him into a devil named KÃïabhÆti. This devil is now living in the deep forests on the Vindhya mountains. When you talk with him you will become your old selves again. Pu«padanta should first tell the story he has heard from Áiva to KÃïabhÆti and then he will be relieved from the curse. KÃïabhÆti will then tell MÃlyavÃn many stories. Then KÃïabhÆti will get release from the curse. MÃlyavÃn should make public all the stories he had heard from KÃïabhÆti and then he will also get release from the curse." Accordingly Pu«padanta was born as Vararuci in the city of KauÓÃæbÅ and MÃlyavÃn as Guïìhya in the city of Suprati«Âhita. (For details see under Vararuci). The story of how SupratÅka became KÃïabhÆti is this: The Yak«a, SupratÅka, got friendly with a demon named ÁÆlaÓiras and they moved about freely as chums. VaiÓravaïa did not like this and he cursed SupratÅka and converted him into a satan. At once, DÅrghajaÇgha, elder brother of SupratÅka, came and begged for relief. VaiÓravaïa then said: "Pu«padanta will be born on the earth by a curse as man and he will one day come and tell SupratÅka many great stories. After hearing them he should narrate them to MÃlyavÃn who will then be born on the earth as man. SupratÅka will then get release from the curse and become his old self again". SupratÅka was born in the forests of Vindhya as KÃïabhÆti. This is the story of the birth of Guïìhya. There is a city called Suprati«Âhita in the country of Prati«ÂhÃna and there lived a brahmin named SomaÓarmÃ. He had two sons, Vatsa and Gulmaka and a daughter named ÁrutÃrthÃ. Before long the parents died and ÁrutÃrthà grew up under the protection of her brothers. KÅrtisena, brother of VÃsuki, married her by gÃndharva rites and Guïìhya was the child born to them. Even while he was a boy he went to the south for his education and there from a brahmin he studied all arts and sciences. When he completed his studies he started on a tour and at that time became the minister of a king called SÃtavÃhana. He married from there. One day his (SÃtavÃhana's) wife rebuked the king when the latter made some linguistic errors and SÃtavÃhana became dejected and moody from that day onwards. Then there came to the court of the King a brahmin named Áarvavarman who promised to make the King proficient in languages within six months. But Guïìhya said that it was not possible to do so within six months. They made a bet. Guïìhya swore that if Áarvavarman would teach the King the ÁabdasÃstra (science of language-sounds) within six months he (Guïìhya) would abandon his knowledge of Sanskrit, Prakrit and local language. On the other hand if Áarvavarmà failed to accomplish the feat the latter should wear on his head for twelve years the chappals of Guïìhya. Áarvavarman agreed and went to do penance to please Subrahmaïya. Subrahmaïya granted him a boon by the power of which Áarvavarman made SÃtavÃhana a scholar in Sanskrit. Defeated, Guïìhya abandoned his knowledge of all languages and bidding adieu to the King by gestures left for the Vindhyan forests. When Guïìhya went to the forests KÃïabhÆti, King of the Satans was not in his place. He heard the satans speaking in their peculiar language and intelligent that he was he picked up the language. and when KÃïabhÆti came he spoke to him in his own language. KÃïabhÆti told in the satanic language the great stories of seven VidyÃdharas. Guïìhya took seven years to write the stories in the satanic language and compile them into seven lakhs of granthas to form a MahÃkÃvya. There were no writing materials available for him and Guïìhya wrote them all on leaves using blood and twigs. When he started reading his book all the devas assembled in the sky to hear it. On hearing it KÃïabhÆti got release from the curse. It is this book containing seven lakhs of granthas that is called the B­hatkathÃ. Guïìhya then thought of how to keep alive such an interesting and gigantic book and then two of his companions Guïadeva and Nandideva suggested to him to dedicate the book to the King, SÃtavÃhana. Guïìhya agreed to that and the two disciples took the book to the King. The King read the whole story. But did not like it. It was very elaborate. The language was satanic. It was written with blood. The King looked at the book with contempt. When the disciples found that the King was not in favour of the work, they took it back to GuïÃdhya. Guïìhya felt a great dejection. He went to a hillock nearby with his disciples and made a big fire-pit. He set aside the story of the VidyÃdhara named NaravÃhanadatta composed of a lakh of granthas for the use of his disciples and then started putting into the fire-pit the rest, reading aloud each leaf before he put it into the fire. The sad disciples watched it weeping. Even the wild animals of the forest flocked to the place and stood there listening to Guïìhya. At that time SÃtavÃhana became a sick man. The physicians of the palace said that the illness was caused by the dry flesh he was taking. The cook was called in and he accused the hunters who supplied them with flesh daily. The hunters were questioned and they informed the King that only such flesh was available since all the beasts and birds were standing without food listening to a man who was reading something from a leaf and then burning it in a fire-pit before him. SÃtavÃhana immediately went to the place guided by the hunters. There to his astonishment he found Guïìhya sitting before a fire-pit surrounded by weeping beasts and birds and throwing leaves of his book one by one into the fire after reading each before it was put into the fire. SÃtavÃhana ran to him and prostrated before him. Guïìhya then told SÃtavÃhana his story in satanic language beginning from the curse on Pu«padanta down to his destroying his own work in the fire. His disciples translated his talk to the King. The King was awe-strickeÇ and he asked for the granthas. But by that time he had already burnt six lakhs of granthas containing six stories. He gave to the King the remaining one lakh of granthas. After that, bidding farewell to the King, Guïìhya jumped into the fire and abandoned his life on earth and went to the presence of Áiva. King SÃtavÃhana accompanied by the disciples of GuÇìhya came to his palace carrying the 'B­hatkathÃ' containing the story of NaravÃhanadatta. He gave presents to Guïadeva and Nandideva who explained to him the book in Sanskrit. King SÃtavÃhana added a preface to the book to explain to the public how the book came to be written in satanic language. The book very soon got world fame. (PÅÂhÃnulaæbaka KathÃsarit sÃgara). ## Daughter of MÃtali, charioteer of Indra. She was more beautiful and well-behaved than many other girls. MÃtali went about in search of a suitable husband for her in all the three worlds. At last he met NÃrada going to the presence of Kubera. He told NÃrada about this and NÃrada took MÃtali to PÃtÃlaloka to search for a suitable bridegroom. Then they found out a serpent boy named Sumukha (good looking) worthy of his name who was the grandson of ùryaka and son of Cikura born of the family of AirÃvata. But Sumukha was in danger at that time. Garu¬a had taken a vow that he would eat Sumukha the next month. ùryaka told NÃrada about this. NÃrada took Sumukha to the court of Indra. MahÃvi«ïu was also present there. When NÃrada told the story there Indra blessed Sumukha and granted him long life. This made Garu¬a angry and he went to the court of Indra and rebuked Indra. MahÃvi«ïu who was present there then did not like this act of Garu¬a and he called the latter to his side and asked him whether he could bear the weight of one of his arms. With arrogance Garu¬a said 'yes' and Vi«ïu then placed one of his arms on the shoulder of Garu¬a But Garu¬a found the weight unbearable and begged pardon of Vi«ïu, bereft of all his arrogance. The marriage of Sumukha with GuïakeÓÅ was then conducted. (Chapters 97 to 105. Udyoga Parva.) ## A celestial maiden who took part in the birthday celebrations of Arjuna. She gave a dance there then. (Áloka 61, Chapter 122, ùdi Parva). ## A PurÃïic character who lived a sinful life and yet attained Svarga. In the country of Kosala there was once a noble brahmin named GirinÃtha who was rich, erudite and well-versed in the Vedas. Considering his greatness people called him GirinÃthadÅk«ita. Guïanidhi was his son. When Guïanidhi grew up he started his education under a preceptor called Sudhi«ïa. Sudhi«ïa had a wife named MuktÃvalÅ. After some time Guïanidhi started having clandestine relations with MuktÃvalÅ. This developed so much that Guïanidhi gave poison to his guru and killed him. His parents came to know of this and they came and reprimanded him. Evilnatured Guïanidhi thought that the presence of his parents would be an annoyance to him in future. So Guïanidhi and MuktÃvalÅ planned together to kill his parents and one day they poisoned them. After some time Guïanidhi and his wife lost all they had and gradually Guïanidhi turned himself into a thief and drunkard. Nobody in the village liked the couple and all the villagers combined together and sent the couple away from the place. Guïanidhi and MuktÃvalÅ went to the forests and there they started a life of looting the travellers. After some years of a sinful life Guïanidhi one day died lying beneath a RudrÃk«a tree. Servants of both Yama and Áiva came to claim the soul of Guïanidhi. The servants of Yama said that the right place of Guïanidhi the sinner, was in hell but the servants of Áiva said that even if he was a great sinner his place was in heaven because he died lying beneath a RudrÃk«a tree. In the end the ÁivadÆtas won and took Guïanidhi to heaven. This story was once told by Áiva himself to demonstrate the glory of RudrÃk«a. (Skandha 11, DevÅ BhÃgavata) ## A character of the PurÃïas well versed in all arts and sciences. He was the son of the brahmin ùdityaÓarman of UjjayinÅ. The birth of GuïaÓarman bears a story. Once ùdityaÓarman went to the forests and by his spiritual powers made SulocanÃ, a celestial nymph, to merge with him. A son was born to them and he was named GuïaÓarman. ùdityaÓarman became a deva. Even from boyhood he became very erudite. Once Indra came to see ùdityaÓarman. ùdityaÓarman who was in deep thoughts did not see Indra and so did not rise up when Indra came. Indra felt insulted and cursed him to be born again on Earth. ùdityaÓarman prostrated before Indra and asked for pardon. Indra then said that it would be enough if his son was born on Earth in his stead. So GuïaÓarman was born on Earth to bear the curse of his father. At that time UjjayinÅ was being ruled over by a King called MahÃsena. He had a very beautiful wife named AÓokavatÅ. GuïaÓarman became gradually an intimate friend of the King. Knowing that GuïaÓarman was well versed in all arts the King and queen asked him to give them a performance in dancing. The dance was so excellent that the King engaged GuïaÓarman to teach dancing to AÓokavatÅ. Once a royal attendant tried to give poisoned food to the King and GuïaÓarman finding it out saved the King. From that day onwards the King loved him more. When once MahÃsena was imprisoned by his enemies GuïaÓarman by his magic powers released him. In return for this help the King gave GuïaÓarman a thousand villages. Then to the misfortune of all AÓokavatÅ fell in love with GuïaÓarman. GuïaÓarman bluntly refused her love. Embittered at this AÓokavatÅ started talking ill of GuïaÓarman and the King at last sent GuïaÓarman out from the palace. The servants of the King tried to capture him and put him into prison but GuïaÓarman escaped from the royal servants by his magic powers. He then went and stayed in the house of a brahmin named Agnidattà and married his daughter, Sundari. Then on the advice of the brahmin GuïaÓraman did penance to propitiate Subrahmaïya and got many more powers from him. GunaÓarman equipped with these additional powers conquered MahÃsena and his country and became King there. He then sent MahÃsena and his wife AÓokavatÅ, out from the country. (SÆryaprabhÃlaæbaka, TaraÇga 6, KathÃsaritsÃgara). @<[Page 304a]>@ ## A heroine, devoted to her husband, in the ancient literature of India. There is a story in KathÃsaritsÃgara describing the depth of her devotion to her husband. Guïavarà was the queen of VÅrabhuja, King of the country of VardhamÃna. He had besides Guïavarà ninetynine other wives. But none had any children. So, the King asked the chief physician of the state to suggest a way to remedy this. The physician asked for a white and horned goat to be brought and he then made with its flesh a preparation. Then sprinkling over it a special medicinal dust, he gave it to the wives to eat. But Guïavarà who never left her husband for a moment came late to take the preparation and by the time she came the others had already consumed the whole lot. Then by an order of the King the horns of the goat were made into a similar preparation and Guïavarà took it with the dust sprinkled over it. All the wives got a child each. GuïavarÃ's son was named Á­Çgabhuja. All the other wives of VÅrabhuja became jealous of GuïavarÃ. They told the King that Guïavarà was in love with a servant of the palace. The King did not believe it. But he thought he would test her. The King called the servant in question and accusing him of having committed the murder of a brahmin sent him away from the state on a pilgrimage. Sorrow-stricken the servant set out for the pilgrimage. The King then approached Guïavarà and said that a sannyÃsin had declared that he, the King, would lose his crown if one of his wives was not put in a cell underground. Guïavarà who adored her husband readily agreed to live underground. The other wives were satisfied and yet they wanted to send away her son, Á­Çgabhuja also from the palace. One day when all the children were playing in the court-yard a stork came and sat perched on the top of the palace. The princes attempted to catch hold of it. A sannyÃsin who came there then informed the children that the stork was none other than AgniÓikha, a demon, who had come there to capture and take away the children. All the children then tried to drop it down by arrows. But none succeeded. Then Á­Çgabhuja took a golden arrow from the palace and sent it against the bird. The arrow struck the demon but the bird flew away carrying the golden arrow. The other princes found it as an opportunity to rebuke Á­Çgabhuja and they, led by NirvÃsabhuja, reproached him for losing the golden arrow. Unable to bear their insult Á­Çgabhuja went after the stork following the path of the blood drops which fell on the ground from the wound. At last he reached DhÆmapura, the land of AgniÓikha. There he fell in love with RÆpaÓikhÃ, the daughter of AgniÓikha. They were soon married and yet AgniÓikha gave Á­Çgabhuja great trouble. At last Á­Çgabhuja and RÆpaÓikhà took the golden arrow and eloped from the place one night and reached the city of VardhamÃna. AgniÓikha followed them but the magic powers of RÆpaÓikhà made him turn back. When King VÅrabhuja saw his son Á­Çgabhuja he was extremely happy. The King then released Guïavarà from the dungeon and praised her for her devotion to her husband. He loved her more and treated her with greater affection than before. At that time the servant who had been sent away also returned. (TaraÇga 5, RatnaprabhÃlaæbaka, KathÃsaritsÃgara). ## A celestial lady. This lady was present at the birthday celebration of Arjuna and gave there then a performance in dancing. (Áloka 61, Chapter 122, ùdi Parva). ## ùdityasena, King of UjjayinÅ, had a wife named TejasvatÅ. Guïavarman was the father of TejasvatÅ. (TaraÇga 4, LÃvÃïakalaæbaka, KathÃsaritsÃgara). ## Mother of MandodarÅ (See under MandodarÅ). ## Daughter born to SunÃbha, younger brother of VajranÃbha. She had an elder sister named CandramatÅ. PrabhÃvatÅ, daughter of VajranÃbha, was married to Pradyumna, son of ÁrÅ K­«ïa. One day when PrabhÃvatÅ and Pradyumna were engaged in amorous conversation GuïavatÅ and CandramatÅ came to them and they expressed a desire to get husbands for themselves from among the YÃdavas. PrabhÃvatÅ advised CandramatÅ to marry Gada, brother of K­«ïa and GuïavatÅ to marry SÃæba, son of K­«ïa. (Chapter 94. HarivaæÓa). ## A river. Once ParaÓurÃma slew some K«atriyas on the northern banks of this river. (Áloka 8, Chapter 70, Droïa Parva). ## A caste appellation. In ancient India appellations to the names were put to distinguish one caste from another. So 'ÁarmÃ' was added to a brahmin name, 'VarmÃ' to a K«atriya name 'Gupta' to a Vai«ya name and 'DÃsa' to a ÁÆdra name. Such appellations were considered to be a mark of nobility in those olden days. (Chapter 153, Agni PurÃïa). ## A prince of the country of SauvÅra. He was a friend of the famous Jayadratha. In the great battle he was killed by Arjuna. (Áloka 27, Chapter 271, Vana Parva). ## A companion of DevayÃnÅ. (Chapter 78, ùdi Parva). ## The following five persons are to be considered as gurus: Father, mother, Preceptor, Agni (Fire) and ùtman (soul), (Áloka 27, Chapter 214, Vana Parva). ## A son of Garu¬a. (Áloka 13, Chapter 101, Udyoga Parva). ## The origin of the Vedas and the lineage of Gurus is given below: 1) %% At the time of creation the Veda was born from the face of God. It contained a lakh of granthas with four pÃdas like ãk. From the Veda were born the ten yaj¤as. The Veda was originally one. It was VyÃsa who divided it into four divisions resulting in the four Vedas. VyÃsa divided the Vedas thus: When Brahmà commanded VyÃsa to divide the Vedas into divisions he first selected four disciples who could see the end of the Vedas. He accepted Paila to study ãgveda, VaiÓaæpÃyana to study Yajurveda, Jaimini to study SÃmaveda and Sumantu to study Atharvaveda. Besides these he selected the highly intelligent Romahar«aïa alias SÆta to study the ItihÃsas and PurÃïas. At first, the Veda was one. VyÃsa divided it into four. He based the division on the cÃturhotra, performance of four hot­s. He arranged the performance of Adhvaryu as Yajus, that of hot­ as ãks, that of UdgÃt­ as SÃmans and that of Brahmà as Atharvans. Then he separated the ãks to form ãgveda, Yajus to form Yajurveda and SÃmans to form SÃmaveda. He devoted Atharvaveda to specify the rites and duties of Kings and the deeds of BrahmÃ. VedavyÃsa thus split the single Veda tree into four and from there arose later a forest of Veda trees. 2) %% Paila divided ãgveda into two saæhitÃs and gave one each to Indrapramati and Bëkala. Sage Bëkala divided his Saæhità again into four and taught it to four of his disciples, Bodhi, ùdimìhava, YÃj¤avalkya and ParÃÓara. Indrapramati without splitting his saæhità taught it to his renowned son, MÃï¬Ækeya. The branch of Indrapramati thus went down into circulation through the disciples of MÃï¬Ækeya and the disciples of the disciples and so on. Vedamitra of ÁÃkalya gotra, one sage in the line of the disciples of MÃï¬Ækeya, split the saæhità into five, and taught it to Mudgala, Gomukha, VÃtsya, ÁÃlÅya and ÁarÅra. ÁÃkapÆrïa a colleague of Vedamitra divided it into three and added a division to it by composing a Nirukta of his own. He taught them to VaitÃlika, BalÃka and Krau¤ca. This was how the Indrapramati Saæhità produced branches and sub-branches. Bëkala divided his saæhità into another set of three and taught it to KÃlÃyani, GÃrgya, and KathÃjava. The sages mentioned above are the ones who spread ãgveda in the world. 3) %% VaiÓampÃyana, disciple of Veda VyÃsa, made twentyseven divisions of Yajurveda and taught them to his disciples. Among those disciples was YÃj¤avalkya, son of BrahmarÃta. The branch TaittirÅya originated from YÃj¤avalkya. 4) %% Once all the sages learned in the Vedas made a decision. He who does not attend the BrahmasamÃja meeting held at the mountain of MahÃmeru will be tainted with the sin of Brahmahatyà (murder of a brahmin). At one time VaiÓampÃyana was not able to attend and so was charged with the sin of BrahmahatyÃ. He called his disciples to his side and told them that they should observe a Vrata to absolve VaiÓampÃyana of his sin. Then one of his disciples, YÃj¤avalkya, stood up and said that he would observe the vrata alone and that there was no need of anybody else in that matter. When asked why he said so he replied that none of the colleagues of his was so brilliant and majestic as he was. VaiÓampÃyana did not like this arrogance of YÃj¤avalkya and so angrily commanded YÃj¤avalkya to give back all that had been taught to him by VaiÓampÃyana. Obeying orders YÃj¤avalkya vomited all the yajus and went away from the place. The other sages taking the form of the bird, Tittiri, accepted the vomited yajus. Therefore that branch of the Veda got the name of TaittirÅya and those sages were known as the TaittirÅyas. 5) %% On his leaving VaiÓampÃyana YÃj¤avalkya put into operation a new set of Yajus called AyÃtayÃma unknown even to VaiÓampÃyana. This was how it happened. YÃj¤avalkya after leaving the BrahmasamÃja went and did penance to propitiate the Sun-god. The Sun appeared before him in the form of a horse. YÃj¤avalkya then requested him to grant him new yajus unknown even to VaiÓampÃyana. The Sun then remaining in the shape of the horse (VÃji) itself imparted to him instructions on a new set of Yajus called AyÃtayÃma which were not known to anybody else, even to VaiÓampÃyana. Those who studied it were called VÃjis. There are fifteen branches of the VÃjis, KÃnnu being one of them. All were put into operation by YÃj¤avalkya. 6) %% VedavyÃsa taught SÃmaveda to Jaimini. Jaimini had a son, Sumantu, and he in turn had a son named Sutva. Sumantu and Sutva were very intelligent and they studied one branch each of the Vedas. Sutva had a son, SukarmÃ, and he divided SÃmavedasaæhità into a thousand branches. Sukarmà had two disciples: HiraïyanÃbha and Pau«pi¤ji, and both of them studied all the thousand divisions of the SÃmaveda. The five hundred disciples of HiraïyanÃbha who came from the north and studied SÃmaveda were called UdÅcya SÃmagas (those come from the north). Another five hundred came from the east and studied SÃmavedasaæhità from HiraïyanÃbha and they were called PrÃcya sÃmagas. (HiraïyanÃbha is known as KauÓalya also.) Pau«pi¤ji had four disciples: LogÃk«i, Kauthumi, Kak«ÅvÃn and LÃÇgali. These four and their disciples split their saæhitÃs and increased them. K­ti, one of the disciples of HiraïyanÃbha, taught his disciples twentyfour saæhitÃs. They also split them into many more and made the SÃmaveda bigger. 7) %% VyÃsa taught Atharvaveda to Sumantu. Sage Sumantu taught it to his disciple Kabandha first. Kabandha split it into two and gave one each to his disciples: DevÃdarÓa and Pathya. Deva had four discÅples: Medhà Brahmabali, ÁÃntakÃyani and PippalÃda. Pathya had three: JÃbÃli, Kumuda and Áaunaka. All these made saæhitÃs. Áaunaka split his saæhità into two and taught one to Badru and another to Saindhava. Mu¤jikeÓa learnt it from Saindhava. He split it into two first and then again into three. The five ÓaæhitÃs of Mu¤jikeÓa namely, Nak«atrakalpa, Vedakalpa, SaæhitÃkalpa, ùÇgirasakalpa and ÁÃntikalpa are the most important divisions of the Atharvaveda. The Nak«atrakalpa contains methods of worshipping Nak«atras; the Vedakalpa contains the rites of the ãtvik BrahmÃ, and the SaæhitÃkalpa contains the science of the care of horses and elephants. 8) %% VyÃsa compiled a PurÃïa saæhità using speeches, appendices, poems and Kalpanirïayas and taught it to Romahar«aïa alias SÆta. SÆta had six disciples named Sumati, Agnivarcas, MitrÃyus, SÃæÓapÃyana, Ak­tavraïa, and SÃvarïi. Ak­tavraïa, SÃvarïi and ÁÃæÓapÃyana born of KaÓyapagotra have themselves made PurÃïasaæhitÃs. There is another saæhità composed by Romahar«aïa based on the saæhÅtÃs made by the above three. Vi«ïu PurÃïa is based on the latter four saæhitÃs. There are eighteen PurÃïas, namely, ùgneya, BrÃhma, BrahmÃï¬a, Brahmavaivarta, BhÃgavata, Bhavi«ya, Garu¬a, KÆrma, LiÇga, MÃrkaï¬eya, Matsya, NÃradÅya, Padma, Áiva, Skanda, VÃmana, VarÃha and Vi«ïu. There are eighteen sub PurÃïas also. In all these are described the creation, the deluge, the dynasties of the devas, history of kingly dynasties, changes of generations etc. (AæÓa 3, Vi«ïu PurÃïa; 12th Skandha, BhÃgavata). @<[Page 306a]>@ ## See under Ak«auhiïÅ. ## The uncle of Guïìhya. Guïìhya is the author of the famous book 'B­hatkathÃ'. In the city of Suprati«Âhita there was a brahmin named SomaÓarmà who had three children, namely, Vatsa, Gulmaka and ÁrutÃrtha. Guïìhya was the son of ÁrutÃrtha (TaraÇga 6, KathÃpiÂhalaæbaka, KathÃsaritsÃgara). ## This letter has two meanings: (1) Understanding (2) Rudra. (Agni PurÃïa, Chapter 348). ## A Gandharva, the son of KaÓyapaprajÃpati by his wife PradhÃ. (ùdi Parva, Chapter 122, Verse 59). %% (1) HÃhà was present at the birthday celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 59). (2) He lives in Kubera's assembly. (Sabhà Parva, Chapter 10, Verse 25). (3) HÃhà welcomed Arjuna in the Devaloka when once he visited the place. (Vana Parva, Chapter 43. Verse 14). ## A King, the son of Vatsa, born in the dynasty of ÁaryÃti. He was the founder of the Haihaya dynasty. He became a brahmin by choosing Sage Bh­gu as his Preceptor. He was also known as VÅtahavya. (AnuÓÃsana Parva, Chapter 30, Verses 54-57). ## A region north of the HimÃlayas made famous in the PurÃïas. Áukabrahmar«i on his way from MahÃmeru to MithilÃpurÅ crossed this region. (ÁÃnti Parva, Chapter 325, Verse 14). ## A synonym of river Áatadru, (See under Áatadru). ## A wife of ViÓvÃmitra. (Udyoga Parva, Chapter 117, Verse 13). ## A wife of ÁrÅ K­«ïa. When K­«ïa was cremated HaimavatÅ also ended her life in the funeral pyre. (Mausala Parva, Chapter 7, Verse 73). ## A river which flowed along Hiraïmaya, a PurÃïic region. (BhÅ«ma Parva, Chapter 8, Verse 5). ## A synonym of BalarÃma. (See under BalabhadrarÃma). ## A sect of asuras, who were the first creation of the TrimÆrtis, when they also possessed the power of creation. The HÃlÃhalas, who became very powerful within a short period of time earned from Brahmà all the boons they wanted, and they then conquered the three worlds. At last they barricaded KailÃsa and VaikuïÂha also, and Hariharas (Vi«ïu and Áiva) defeated them after a fierce fight lasting for a thousand years. The Hariharas returned to their abodes and spoke about their achievements. Their wives laughed at the bravado of their husbands. At this MahÃvi«ïu got angry with Lak«mÅ and Áiva with PÃrvatÅ, and in protest the DevÅs left their husbands. From that day onwards Vi«ïu and Áiva began losing their power. BrahmÃ, who divined the reason for the growing weakness of Vi«ïu and Áiva persuaded Lak«mÅ and PÃrvatÅ to return to their husbands so that they might regain their former power. Yet, Brahmà told them that in future he alone would handle the work of creation. Thus was Vi«ïu and Áiva divested of their right to creation. (DevÅ BhÃgavata, 7th Skandha). @<[Page 306b]>@ ## A Sanskrit poet who lived in the 10th century A.D. A mahÃkÃvya called Kavirahasya is his most important work The hero in the great poem is Kr«ïa III. A King of the RëÂrakÆÂa dynasty, and poet HalÃyudha was a courtier of his. ## A prominent nÃga born in the KaÓyapa dynasty. (ùdi Parva, Chapter 15). ## One of the SaptamÃt­s (seven mothers). (Vana Parva, Chapter 22, Verse 10). ## A nÃga born in the family of VÃsuki. He was burnt to death in the serpent yaj¤a of Janamejaya. (ùdi Parva, Chapter 57, Verse 5). ## An incarnation of Mahà Vi«ïu in K­tayuga. He instructed great sages like Sanaka on yoga in the presence of BrahmÃ. He is also called yaj¤a. (BhÃgavata 11th Skandha). Hamsa, who was a prajÃpati as well advised the SÃdhyadevas about the means to attain salvation and the advice is known as HaæsagÅtÃ. (ÁÃnti Parva, Chapter 288). ## A son born to KaÓyapa of his wife, Ari«ÂÃ. He was a Gandharva and it is believed that Dh­tarëÂra was an aæÓÃvatÃra of this Gandharva. (M.B. ùdi Parva, Chapter 6, See also under AæÓÃvatía). ## 1) %% A minister of JarÃsandha. Haæsa and Öiæbhaka were the sons of Brahmadatta, the chief of SÃlva, and they were adepts in archery. ParaÓurÃma was their preceptor. (HarivaæÓa 3, 103). The MahÃbhÃrata calls Haæsa's brother Öibhaka. 2) %% Vicakra and JanÃrdana were intimate friends of Haæsa from their very infancy, of whom JanÃrdana was the son of Mitrasaha, a friend of Brahmadatta. Haæsa, Öimbhaka and JanÃrdana had their education together and their marriages also were conducted at the same time. After some time Áiva presented them many weapons like RudrÃstra, MaheÓvarÃstra and BrahmaÓirÃstra, and also two attendants for self-protection. (HarivaæÓa 3, 105). 3) %% Swollen-headed and haughty on account of Áiva's boon, Haæsa and Öiæbhaka turned out to be a nightmare to the world, and they once tried to give trouble to DurvÃsas, who cursed them to be killed by MahÃvi«ïu. Sometime later the sage himself informed ÁrÅ K­«ïa about this curse of his. 4) %% The Haæsa brothers began an aÓvamedha (Horse Sacrifice) and deputed JanÃrdana to collect the tax thereof. ÁrÅ K­«ïa alone refused to pay the tax with the result that Haæsa clashed with K­«ïa who killed Öimbhaka and kicked Haæsa down to PÃtÃla. He died there, in PÃtÃla of snake-bite. (HarivaæÓa 3, 128). 5) %% Haæsa's death caused much grief to JarÃsandha, and for many years after it, he shed tears over the death of his friend. Even at the time when BhÅmasena, during his triumphal tour of the east, attacked JarÃsandha he remembered the dead Haæsa and Öimbhaka. (Sabhà Parva, 13, 37). ## Swan. For story about the origin of haæsa on earth see under S­«Âi, Para 12. ## A Yak«a, who worships Kubera in his assembly. (Sabhà Parva, Chapter 10, Verse 17). ## A King of CampÃnagarÅ, who was a great devotee of Vi«ïu. During his reign monogamy prevailed in the country. He took the yÃj¤ic horse of Yudhi«Âhira captive, and in the fight to release the horse Arjuna killed Sudhanvà and Suratha, sons of Haæsadhvaja. Grieved and enraged at their death Haæsadhvaja took the field against Arjuna, and ÁrÅ K­«ïa finding that Arjuna's life was in danger pacified them both. Also K­«ïa requested Haæsadhvaja to be a supporter of Arjuna in future. Haæsadhvaja had five sons called Suratha, SudhanvÃ, SudarÓa, Subala and Sama. (Jaimini, AÓvamedha Parva, 17, 21). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 68). ## A K«atriya by caste, HaæsakÃya was present at the rÃjasÆya of Yudhi«Âhira. (Sabhà Parva, Chapter 52, Verse 14). ## (õ). A mountain lying between HastinÃpura and the ÁataÓ­Çga mountain. On his way to ÁataÓ­Çga PÃï¬u crossed HaæsakÆÂam. (ùdi Parva, Chapter 118, Verse 50). ÁrÅ K­«ïa once tore off a peak of the mountain and established it in DvÃrakÃ. (BhÃrata, åouthern text, Chapter 38). ## A region famous in the PurÃïas. The armies from this place fought in the great war. They fought taking their position at the grÅvÃsthÃna (neck position) of the Garu¬a vyÆha (A particular array of soldiers) set up by Droïa. (Droïa Parva, Chapter 20, Verse 7). ## A sacred place at PrayÃga on the banks of the GaÇgÃ. (Vana Parva, Chapter 85, Verse 87). ## A warrior who fought on the side of Subrahmaïya and defeated the Asuras. (Áalya Parva, Chapter 45, Verse 75). ## A daughter of BhagÅratha whom sage Kautsa married. (AnuÓÃsana Parva, Chapter 137, Verse 26). ## A daughter of Surabhi. This cow is said to be supporting the southern region. (Udyoga Parva, Chapter 102, Verse 7). ## A monkey born of the elements and aspects of Devas. In the epics of no other country could be found a character that belongs to the animal kingdom who is as powerful, erudite and philosophic as HanÆmÃn. 1) %% Many and different are the stories about the birth of HanÆmÃn told in PurÃïic literature, and they are briefly noted below. (1) The semen discharged by Áiva, whose erotic feelings were excited by the sight of Vi«ïu disguised as MohinÅ was received by the Saptar«is and deposited in the womb of A¤janÃ, and HanÆmÃn was born out of it. (Áiva PurÃïa, ÁatarudrasaæhitÃ). (2) DaÓaratha divided among his wives the divine pÃyasa (pudding) got from the putrakÃme«Âi yaj¤a which was performed so that he might be blessed with children. Somehow or other a kite snatched some pudding and flew off with it. On its way the pudding fell down from the beaks of the kite on the fingers of A¤janà doing tapas in the forest. She ate that pudding and HanÆmÃn was born as the son of A¤janà due to the extraordinary powers of the pudding. (ùnanda RÃmÃyaïa). (3) Áiva, once in his fierce and effulgent form (aspect) entered KesarÅ, the husband of A¤janà and had coitus with her. After that VÃyu (Wind-god) also had coitus with her. Thus as a result of the sexual act by both the Devas A¤janà got pregnant. Later, A¤janà was about to throw into the valley of the mountain her new-born child as it was an ugly one when VÃyu (Wind god) intervened and saved the child. HanÆmÃn was the child thus born of Áiva and VÃyu. (Bhavi«ya PurÃïa, Pratisarga Parva). (4) HanÆæÃn's actual father was Áiva. Gaïapati was born to Áiva and PÃrvatÅ as they played in the forest disguised as elephants. After that Áiva and PÃrvatÅ played about in the forest disguised as monkeys as a result of which PÃrvatÅ got pregnant. Since PÃrvatÅ did not like the idea of being the mother of a monkey, Áiva, by his yogic power entrusted the child, (in embryo) that was in the womb of PÃrvatÅ to VÃyu (Wind god), who carried it with him hither and thither till it became mature, when it was deposited in A¤janÃ, the monkey woman. The monkey called KesarÅ was her husband. Thus HanÆmÃn was born as the son of A¤janÃ. A¤janà also has a story of her own. Once upon a time she was the maid-servant called Pu¤jikasthalà of B­haspati. One day she went out to gather flowers when the love-makings of other young women attracted her so much that, without gathering flowers, and her erotic sentiments being aroused much, she returned home and covered B­haspati with kisses. B­haspati got really angry with the misbehaviour of his maid-servant and cursed her into a female monkey. She was told that, after she had lived for sometime with a monkeyhusband she would get a child from the vitality of Áiva, after which she would return to him as maid servant as of old. And, accordingly, Pu¤jikasthalà became a female monkey under the name A¤janà and lived at A¤janà forest with a handsome monkey called KesarÅ as her husband. It was while A¤janà was doing tapas so that she might become pregnant by Áiva that Áiva and PÃrvatÅ played in that forest disguised as monkeys, and PÃrvatÅ conceived and the child ultimately came out as the son of A¤janÃ. Even while A¤janà was pregnant the child in her womb had much to suffer at the hands of BÃli. Hearing from NÃrada that Áiva's son had been born in A¤janÃ's womb BÃli feared that the actual birth of such a son would jeopardise his lordship over the monkeys. To ward off the threatened contingency, BÃli, as advised by NÃrada, let in the five metals (gold, copper, iron, tin and zinc) in watery form into the stomach of A¤janÃ. (This is a means of causing abortion). But, the attempt misfired. Instead of the five metals killing the child in A¤janÃ's womb, they became ear-ornaments for it, and HanÆmÃn was thus born with ornaments in his ears. (Kaæba RÃmÃyaïa PÆrvakÃï¬a). 2) %% As soon as HanÆmÃn was born A¤janà was released from the curse, and she wanted to return to heaven. The monkey child asked its mother what its future would be and how it was to earn its living. She assured him that he would never be destroyed and that fruits as ripe as the rising sun (she pointed the sun out to him) would form his food. And, A¤janà returned to heaven. Thinking that the glowing and glittering Sun was food for him to be eaten, the monkey child made just one jump at it (Sun) and quite neared it. But seeing RÃhu, bigger than the Sun he jumped at it. Then it was that it saw AirÃvata and it tried to eat it. And, seeing this attempt of the monkey-child, Indra used his vajrÃyudha (Thunderbolt) against it. The weapon hit its chin and wounded it, and in precarious condition it fell down on earth. VÃyu (Wind god) who saw his child falling down wounded carried it off to PÃtÃla. When VÃyu (air) quitted the earth everything thereon came to a dead-stop. Living things were on the verge of death due to suffocation. And, then Brahmà and others went to PÃtÃla, comforted VÃyu and congratulated the monkey child. On the basis of Indra's vajra having made a scar on its hanu (jaw-bone or chin) the monkey child was named HanÆmÃn by the Devas, who, one by one blessed him as follows:-- Brahmadeva; May you live long, so long as Brahmà exists. MahÃvi«ïu: May you live all your life as the greatest devotee of God. Indra: No weapon of any kind will wound or hit your body. Agni: Fire will never affect you. KÃla: May not death ever court you. All the Devas: None will ever equal you in strength and speed. Brahmà blessed HanÆmÃn again giving him more physical power than Garu¬a and VÃyu blessed him to have more speed than himself. (air). (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Canto 15; UttararÃmÃyaïa; KambarÃmÃyaïa, PÆrvakÃï¬a; AdbhutarÃmÃyaïa). 3) %% Being born of Áiva and on account of the ÁivaÓakti in him, HanÆmÃn reached boyhood immediately. To learn the four Vedas and the six ÓÃstras he chose SÆrya mentally as his preceptor, and approached him with the request to be taught the Vedas etc. SÆrya agreed to have HanÆmÃn as his disciple subject to the condition that the latter would not be permitted to sit with the BÃlakhilyas in his (SÆrya's) chariot and study. HanÆmÃn agreed to the condition to learn from SÆrya walking in front of him. With book opened in his hand and concentrating all his attention on the face of SÆrya HanÆmÃn traversed the sky and within a short period of sixty hours he mastered all the Vedas and the ÓÃstras thoroughly well. Though SÆrya said that he would consider the great interest HanÆmÃn took in his studies as dak«iïà (tuition fee) HanÆmÃn wanted SÆrya to accept something more by way of dak«iïÃ, and SÆrya said as follows:--"If you are so very particular about offering me something more as dak«iïà I shall tell you. My son SugrÅva is living on earth with BÃli and he is not as strong and powerful as BÃli. You be of help to SugrÅva as his minister and constant companion." Happy at SÆrya's words HanÆmÃn returned to the forest and lived as SugrÅva's minister for the rest of his life. 4) %<ÁrÅ RÃma's servant.>% From the day he met ÁrÅ RÃma after the abduction of SÅtà by RÃvaïa till RÃma's death his story is inextricably connected with that of RÃma. (See under RÃma). 5) %% Once in a musical competition HanÆmÃn defeated NÃrada. (AdbhutarÃmÃyaïa; also see Para 8 under NÃrada). 6) %<ÁivaliÇga at RÃmeÓvaram.>% There is a story in the YuddhakÃï¬a of RÃmÃyaïa connecting HanÆmÃn with the ÁivaliÇga installed in the temple at RÃmeÓvaram. (See under RÃmeÓvaram). 7) %% Once due to a curse of sage T­ïabindu HanÆmÃn lost his great strength and vitality. But, he would regain the lost power when one reminded him of it. During the search for SÅtà HanumÃn felt it difficult to jump across the southern sea to LaÇkà due to the above curse. But, when JÃmbavÃn described to him about his noble origin and powers HanÆmÃn regained his lost power and vitality, and successfully jumped across the sea to LaÇkÃ. (See T­ïabindu II, Para 2). 8) %% He made a fort of his tail and saved RÃma and Lak«maïa within it. (See PÃtÃlarÃmÃyaïa). 9) %% (See Sahasramukha RÃvaïa). 10) %% Áatrughna, who conducted the horse in connection with the AÓvamedha performed by ÁrÅ RÃma after his return from exile in the forest, fell down unconscious in his fight with King VÅramaïi, and then HanÆmÃn brought a herbal medicine called 'Droïa' from the HimÃlayas and with its aid brought back Áatrughna to consciousness. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 44). 11) %% The Yaj¤ÃÓva (sacrificial horse) of the AÓvamedha yaj¤a of ÁrÅ RÃma led by a contingent of RÃma's army was resting in a tent put up near the hermitage of Gautama when KuÓa and Lava together captured the horse. HanÆmÃn, who rushed over to the spot on receiving intimation of the news was bound hand and foot with creepers by KuÓa and Lava and dragged to the hermitage. SÅtÃ, was then in the hermitage brooding over the past, and the repetition of the word 'RÃma' by the humiliated HanÆmÃn awoke her from her reverie. She was taken aback to see HanÆmÃn there in that plight and got him released from captivity by her sons. (Kamba RÃmÃyaïa, UttarakÃï¬a). 12) %% Having witnessed RÃmÃvatÃra (incarnation of RÃma) to its very end, HanÆmÃn, who had by now become quite old, spent his days guarding the KadalÅ forest. BhÅma, who happened to go there to collect Saugandhika flowers got defeated in fight by HanÆmÃn. (See BhÅma, Para 7). 13) %% (See under Arjuna 17B). 14) %% When an idol of HanÆmÃn is installed in a temple, he must be represented as holding Vajra in one hand and his feet must seem to tear the ground under them. (Agni PurÃïa, Chapter 51). ## A famous place in south India mentioned in the PurÃïas. (BhÅ«ma Parva, Chapter 9, Verse 69). ## A famous DÃnava, born to KaÓyapa of his wife DanÆ. He was reborn as King SubÃhu. (ùdi Parva, Chapter 67, Verse 23). ## One of the eleven Rudras. (ÁÃnti Parva, Chapter 208, Verse 19). ## A synonym of Áiva. ## A region of PurÃïic fame. Nakula subjugated the King of HÃra by a simple command without any resort to arms, and the King attended Yudhi«Âhira's RÃjasÆya with presents. (Sabhà Parva, Chapter 51, Verse 54). ## One of the sons born to Vipracitti by SiæhÅ. ParaÓurÃma killed him. (VÃyu PurÃïa, 68, 19). ## See under Lavaïa. II ## An asura born from the tear drops of BrahmÃ. He was burnt to death in the flames emerging from ÁivaliÇga. (Skanda PurÃïa, 5, 2, 48). ## A K«atriya King born from an aæÓa of the asura called AÓvapati. (ùdi Parva, Chapter 67, Verse 15). ## K­tavarman. He was called HÃrdika because he was the son of H­dika of the Yadu dynasty. (See under K­tavarman). ## A synonym of Vi«ïu. (See under Vi«ïu). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 61). ## A warrior who fought on the side of the PÃï¬avas and was killed by Karïa. ## An asura, the son of TÃrakÃk«a, who got from Brahmà a boon enabling him to prepare M­tasaÇjÅvanÅ. (a medicine to revive dead people). (Karïa Parva, Chapter 33, Verse 27). ## Son of King Akaæpana. Though he was as powerful and proficient in archery as MahÃvi«ïu, and equal in prowess to Indra in war he got into the hands of his enemies and was killed. (Droïa Parva, Chapter 52, Verse 27). ## A particular sect of the attendants of RÃvaïa. They attacked the army of monkeys. (Vana Parva, Chapter 285). ## A very powerful bird born in Garu¬a's dynasty. (Udyoga Parva, Chapter 101, Verse 13). ## A particular species of horses. They possess long hairs on the neck and are golden in colour. (Droïa Parva, Chapter 23, Verse 13). ## A daughter born to KaÓyapaprajÃpati by his wife KrodhavaÓÃ. Lions and monkeys originated from this Hari. (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, Canto 14). ## A son of Dharmadeva. Dharmadeva begot four sons, Hari, K­«ïa, Nara and NÃrÃyaïa of the daughters of Dak«a. (Devi BhÃgavata, 4th Skandha). ## A sect of Devas. During the TÃmasamanvantara there were four such sects, viz. Haris, Satyas, SupÃras and SudhÅs. (See Manvantara). ## A great sage, who was a member of Yudhi«Âhira's assembly. (Sabhà Parva, Chapter 4, Verse 16). ## Daughter of KaÓyapa by KrodhÃ. She was given in marriage to sage Pulaha and from them were born the monkeys, Kinnaras, Kiæpuru«as etc. (BrahmÃï¬a PurÃïa). ## A monkey King, son of Pulaha by ÁvetÃ. (BrahmÃï¬a PurÃïa). ## A great sage who was reborn in his next birth as RaÇgaveïÅ, a gopÅ in Gokula (Cowherds' colony) as he had chanted the K­«ïa mantra of twenty letters during his life as sage. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 72). ## A nÃga born in KaÓyapa's dynasty. (ùdi Parva, Chapter 35, Verse 12). ## One of the RÃk«asa women who kept guard over SÅtà in the AÓoka grove. (VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a, 23, 5). @<[Page 309b]>@ ## A saintly King of ancient days. He once conducted a yaj¤a and a daughter called DhvajavatÅ was born to him. She lived in the western regio¤s (Udyoga Parva, Chapter 110, Verse 13) ## A brahmin, who had his ÃÓrama on the banks of the YamunÃ. Owing to his association with Harimitra a sinner called Vikuï¬ala took his bath in the sacred waters of the KÃlindÅ during two MÃgha months. The first bath released him from all his sins and the second bath made him eligible to go to heaven. Thus Harimitra was responsible for the attainment of heaven by the sinner Vikuï¬ala. (Padma PurÃïa, ùdi Khaï¬a, Chapter 31). ## A nÃga which belonged to the AirÃvata family. It was burnt to death at the Sarpasatra of Janamejava. (ùdi Parva, Chapter 57, Verse 11). ## A King in ancient India. He once got from King Raghu a sword with divine powers which he presented to King Áunaka. (ÁÃnti Parva, Chapter 166). ## A daughter of HiraïyakaÓipu, also called RohiïÅ. She was married to ViÓvapati, an Asura. Vana Parva, 211, 18). ## A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 24). ## A King of the solar dynasty very much reputed for his unique truthfulness and integrity. He was the son of the famous TriÓaÇku. 1) %% See under TriÓaÇku. 2) %% To keep his plighted word and for the sake of truth he gifted away the whole of his kingdom to ViÓvÃmitra. When that was not sufficient he cleared his debts to ViÓvÃmitra with the money got by selling his wife, CandramatÅ, his son, LohitÃÓva and finally himself. And, he earned his livelihood with the wages he got for cremating corpses, himself doing duties as guard at a burning ghat and as the slave to a CÃï¬Ãla. Ultimately the TrimÆrtis (BrahmÃ, Vi«ïu and Áiva) appeared and heaped on him all the boons he desired and rewarded him with high honours. (See for details para 4 under ViÓvÃmitra). ## An emperor of ancient times, to whom Brahmà gave as a gift a palace which automatically produced everything desired by its owner. He was lord over the seven islands. About his former birth and the plenitude of his riches the Padma PurÃïa (Uttara khaï¬a, Chapter 32) has the following story to say:- HariÓcandra himself was surprised that he became so very rich in the matter of children and of wealth. Wondering what actions of his entitled him to so much wealth and to his position which was equal to Indra's the emperor went to Sumeru by vimÃna where he questioned SanatkumÃra, a brahminical sage seated in meditation on a golden stone as to who he was in his past life and to which actions of his past life he owed all the present wealth and prosperity. The great sage replied as follows:- "In the past birth you were a truthful and purehearted vaiÓya; you gave up your own profession and so you were ousted from home by your own people. At that time a famine and other scarcity conditions occurred there. One day you got into a pond along with your wife, collected lotus flowers from it and went to KÃÓÅ to sell the flowers. But, no one purchased the flowers. At last, CandramatÅ, daughter of Indradyumna purchased the flowers for a yaj¤a she was performing. When you saw Vi«ïu installed along with ùdityabhagavÃn (Sun-God) and worshipped with flowers, feelings of devotion swept your mind and you too worshipped the idols with lotus flowers. You enjoy today the fruits of that action in the past life. (It is not quite definite whether HariÓcandra I and II are one and the same person). ## A Sanskrit poet who lived in the 9th century A.D. The mahÃkÃvya called "DharmaÓarmÃbhyudaya" is his main work. This mahÃkÃvya comprises of 21 contos. He has composed another work called "JÅvandharacampÆ". ## A King who was the grandson of HariÓcandra and son of Rohita. (BhÃgavata, 10th Skandha). ## A King, who was the son of Vapu«mÃn and grandson of SvÃyambhuvamanu. He was King of Haritavar«a in the island of ÁÃlmali. (MÃrkaï¬eya PurÃïa 50, 28; BrahmÃï¬a PurÃïa, 2, 3). ## A son born to Yadu of the nÃga woman called DhÆmravaïÃ. He founded an independent kingdom in the NÃga island and became a prominent leader of the Madgura tribe. (Hari VaæÓa, 2, 38; 29, 34). ## A great sage who visited BhÅ«ma in his bed of arrows (ÁaraÓayyÃ). (Áanti Parva, Chapter 47, Verse 7). Once he attended Yudhi«Âhira's assembly and spoke on eternal truths conducive to mental peace. That talk of his became famous as HÃrÅtagÅtÃ. (ÁÃnti Parva, Chapter 278). ## An author on Sm­tis (codes of conduct). He has written two texts on the subject called LaghuhÃrÅta sm­ti and VrddhahÃrÅtasm­ti. ## (õ) A mineral (yellow orpiment) got from mountains, which is red like the clouds at dusk. (Vana Parva, Chapter 158, 94). ## 1) %% A King born in the solar dynasty. In the art of music he defeated NÃrada and shamed SarasvatÅ (Goddess of language), pleased Brahmà and by the melody of his music sent Vi«ïu to sleep. The mounting achievements of the King in the art of music evoked jealousy in ÁivaÓaÇkara, the lord of music. When ÁaÇkaramÆrti in a competitive spirit played the rÃga ÁaÇkarÃbharaïa (a particular tune) HaritÃÓva) pointed out that ÁÃntarasa (the calmness and poise) which was suited to that rÃga had given place to raudra rasa which was a serious mistake. Enraged at this Áiva opened his eye of fire at the King who retorted boldly thus, 'even if the eye of fire was opened a mistake was a mistake'. This stand of the King pleased Áiva so much that he bestowed on the King boons and good wishes as presents for his (king's) victory over all. 2) %% AndhakÃsura conquered Svarga and took Indra prisoner during the period when HaritÃÓva was King. The combined efforts of BrahmÃ, Vi«ïu and Áiva could not kill Andhaka. At last at the instance of B­haspati a representative of the Devas visited HaritÃÓva at Ayodhyà and sought his help to kill Andhaka and accordingly the King set out for war against the demon. Agastya told the King in secret that Andhaka treasured an image of Áiva and PÃrvatÅ in his stomach, and after removing, with his arrows the idol from his stomach, HaritÃÓva killed him and restored the Deva-loka to Indra. (Kamba RÃmÃyaïa, Yuddha KÃï¬a). ## An appendix to the MahÃbhÃrata in 10,000 verses. The main object of it is to sing the praises of MahÃvi«ïu. It contains three parts called respectively HarivaæÓa Parva, Vi«ïu Parva, and Bhavi«ya Parva. Creation of the world, kings of the solar dynasty and of the lunar dynasty, Yadu dynasty and the birth of ÁrÅ K­«ïa form the theme of HarivaæÓa Parva. Vi«ïu Parva deals mainly with the pranks and games of ÁrÅ K­«ïa in his childhood. Though there occur certain hints about the future at the beginning of the Bhavi«ya Parva, the creation of the world, the incarnation of Vi«ïu as VÃmana (Dwarf) and as Narasiæha (half man and half lion), Áiva and Vi«ïu constitute its main theme. The following verses prove that the HarivaæÓa also was composed by VyÃsa. "harivaæÓastata÷ parvapurÃïaæ khilasaæj¤itam / vi«ïuparvaÓi ÓoÓcaryà visïo÷kaæsavadhastathà // bhavi«yam parvacÃpyuktaæ khile«vevÃdbhutaæ mahat/ etat parvaÓatam pÆrïam vyÃsenoktaæ mahÃtmanà //" (ùdi Parva, Chapter 2, Verses 83-84). ## The northern part of Mount Hemaparvata. Arjuna, during his triumphal tour of the northern regions conquered this region and took away a lot of costly gems. (BhÃrata, southern text, sabhà Parva, Chapter 28). ## See DhanaÓarman. ## One of the three sons of Dharmadeva, the other two being Áama and KÃma. Har«a married NandÃ. (ùdi Parva, Chapter 66, Verse 32). ## A great poet in Sanskrit, who flourished in the 12th century A.D., his most reputed work being the MahÃkÃvya called Nai«adha, one of the five MahÃkÃvyas (Epic Poems) in Sanskrit language. Another wellknown work of his is Khaï¬anakhaï¬akhÃdya. He was a member of the literary assembly of King Jayacanda of Kanauj. HÅra was his father and MÃmalladevÅ, his mother. ## King Har«avardhana who ruled over North India between A.D. 660 and 668. He is remembered and respected more as a poet in Sanskrit than anything else. NÃgÃnanda, RatnÃvalÅ and PriyadarÓikà are his more important works. The poet BÃïa has written the biography of Har«a. ## A King born in the royal dynasty of AÇga. He was the son of King Caæpa and father of King B­hadratha. (Agni PurÃïa, Chapter 277). ## The five thousand sons born to Dak«a by his wife AsiknÅ are known as HaryaÓvas. (See AsiknÅ II). ## A King of the solar dynasty. The following information about him is culled from the MahÃbhÃrata. (1) He was king of AyodhyÃ. A Powerful ruler, he had a fully equipped army. (Udyoga Parva, Chapter 115. Verse 18). (2) He took MÃdhavÅ, daughter of YayÃti as his wife and thus solved the problem of gurudaksiïà for GÃlava. (See under GÃlava). (3) Never in life did he eat flesh. (AnuÓÃsana Parva, Chapter 11, Verse 67). ## Father of Sudeva, King of KÃÓÅ. He was killed by the sons of VÅtahavya. (AnuÓÃsana Parva, Chapter 30, Verse 10). ## An apsarà woman of AlakÃpurÅ. She once danced in Kubera's assembly to welcome sage A«ÂÃvakra (AnuÓÃsana Parva, Chapter 19, Verse 45). ## A disciple of ÁrÅ ÁaÇkara. (See under ÁaÇkarÃcÃrya, Para 7). ## A King born in the lunar dynasty. (ùdi Parva, Chapter 94 Verse 58). ## Another king of the lunar dynasty. His father was Suhotra and mother SuvarïÃ, who belonged to the Ik«vÃku dynasty. This Hasti married YaÓodharÃ, daughter of King Trigarta, and a son called VikaïÂha was born to them. HastinÃpura was the city newly built by Hasti. (ùdi Parva Chapter 95, Verse 34). ## A nÃga born in the KaÓyapa dynasty. (Udyoga Parva, Chapter 103, Verse 13). ## A great sage who lived in North India in very olden days. He once met and talked with ÁrÅ K­«ïa, who was doing tapas on the mountains. (AnuÓÃsana Parva, Chapter 139, Verse 11). ## Capital city of the PÃï¬avas. (See under Hasti II). ## A nÃga born in the KaÓyapa dynasty. (ùdi Parva, Chapter 35 Verse 9). ## A nÃga born in the KaÓyapa dynasty (ùdi Parva, Chapter 35, Verse 14). ## A famous river mentioned frequently in the PurÃïas. (BhÅ«ma Parva, Chapter 9, Verse 19) ## A region to the north of the HimÃlayas, where the guhyakas lived. Arjuna, during his triumphal tour in the north made the guhyakas his allies. (Sabhà Parva, Chapter 28, Verse 3). ## A drink (rasÃyana). Those who live in Atala a section of PÃtÃla drink this tonic. (See PÃtÃla). ## A river. ParameÓvara and PÃrvatÅ once had intercourse at Vitala, a section of PÃtÃla and their semen formed itself into the river called HÃÂakÅ. (BhÃgavata, 5th Skandha). ## One of the eleven Rudras. (AnuÓÃsana Parva, Chapter 150, Verse 13). ## A King of ancient days, who was one of those who were to be remembered both in the morning and the evening. (AnuÓÃsana Parva, Chapter 155, Verse 58). ## Wife of Pulastya. (See Pulastya). ## Son of AntardhÃman of the Manu dynasty. (AnuÓÃsana Parva, Chapter 147, Verse 24). ## A grandson of emperor P­thu, who had two sons called AntardhÃna and VÃdi and to AntardhÃna was born a son called HavirdhÃna by Áikhaï¬inÅ, and they had six sons called PrÃcÅnabarhis, Áukra, Gaya, K­«ïa, Vraja and Ajina. (Vi«ïu PurÃïa, Part 1, Chapter 14). ## A great sage who was a member of the assembly of Indra. (Sabhà Parva, Chapter 7, Verse 13). ## A daughter of AÇgiras. (Vana Parva, Chapter 218, Verse 6). ## A King born in the family of Kuru, a King of the lunar dynasty. (ùdi Parva, Chapter 94, Verse 59). ## A RÃk«asa about whom the following story is told in the BrahmÃï¬a PurÃïa. Havyaghna was born from the smoke which rose from the fire of a yaj¤a which sage BharadvÃja along with his wife PaiÂhÅnasÅ conducted on the banks of river GautamÅ, and he began eating the havis. Questioned about it by BharadvÃja Havyaghna answered as follows:--"I am an unfortunate fellow called K­«ïa cursed by BrahmÃ. If you would kindly sprinkle on me the GaÇgà water, Suvarïa, ghee and soma I will be redeemed from the curse. BharadvÃja complied with the request of Havyaghna and he got redemption from the curse. ## An Asura, the son of KaÓyapaprajÃpati by his wife Danu. (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, Canto 14). As a child the Asura began tapas on the banks of river SarasvatÅ, and after a thousand years DevÅ appeared and asked him to choose any boon he wanted, and he wanted to become invincible by Devas and Asuras, and also deathless. When DevÅ told him that such a boon was out of question, he wanted the boon that he (HayagrÅva) should not be killed by anyone but by a HayagrÅva (one with the horse's neck). DevÅ granted him the boon. HayagrÅva, who became haughty and overconfident on receiving such a boon, went about the three worlds troubling good people, and at last he clashed with the Devas. As he could be killed only by one with the head of a horse the combined attack of MahÃvi«ïu and the Devas did not succeed in defeating him and MahÃvi«ïu decided to rest for some time to recoup himself from weariness. During his rest his head was hit by the end of his own bow and the head was severed from the trunk. MahÃvi«ïu replaced the head thus lost with that of a horse and killed HayagrÅva in fight. (For details see Cital). ## An asura who guarded the kingdom of NarakÃsura. He was killed by ÁrÅ K­«ïa, (Udyoga Parva, Chapter 130 Verse 50). ## A King born in the Videha dynasty. (Udyoga Parva, Chapter 74, Verse 15). ## A saintly king. Though he defeated his enemies, yet, as he had no backing and support, he was finally killed. The story of HayagrÅva was told by VyÃsa to teach Dharmaputra the lesson that even the greatest of heroes requires the support of others. Though killed, HayagrÅva secured a place in heaven. (ÁÃnti Parva, Chapter 24, Verse 23). ## An incarnation of Vi«ïu. 1) %%--In Vedic literature incarnation as HayagrÅva is attributed not to Vi«ïu, but to Yaj¤a. But the TaittirÅya Ãraïyaka depicts yaj¤a as a protoform of Vi«ïu. The inference that may be drawn from the above is that the root of the HayagrÅva story detailed in Vedic and PurÃïic literature is one and the same. About the HayagrÅva incarnation the Pa¤caviæsabrÃhmaïa contains the following story. Agni, Indra, VÃyu and Yaj¤a (Vi«ïu) once began a yaj¤a on the understanding that the havirbhÃga obtained from it should be divided among all the Devas. But, in violation of the agreement, yaj¤a left the place carrying away the whole Yaj¤abhÃga with him, and he drove back the Devas who followed him with the help of the bow presented to him by DevÅ. Finally the Devas got the string of the bow bitten off by termites and the bow which got straightened up cut off yaj¤a's head. Yaj¤a then apologized for his offence and then the devas got the AÓvinÅdevas to fix the head of a horse to the trunk of Yaj¤a. (Pa¤caviæÓabrÃhmaïa 7, 5, 6; TaittirÅya Ãraïyaka 5, 1; TaittirÅya SaæhitÃ, 4-9, 1). 2) %% The above story is told in Skanda PurÃïa with slight modifications as follows:- Once Brahmà and other DevatÃs conducted a test as to which one amongst them was the greatest, and when it became evident tha tMahÃvi«ïu was, in every respect, superior to all the others Brahmà cursed that Vi«ïu should lose his head. Vi«ïu, who got thus bereft of his head attended a yaj¤a conducted by the Devas with the head of a horse attached to his trunk. After the yaj¤a was over he went to dharmÃraïya and did tapas there and by the blessings of Áiva got back his former head instead of that of the horse. ## The science of controlling horses. (Vana Parva. Chapter 77, 17). ## HayagrÅva. (See HayagrÅva V). ## See EkavÅra and ParaÓurÃma). ## A lover (wife) of Maya, the asura. (For details see Maya, Indra, Para 61 and sub para 3 of Para, 24, RÃma and SvayamprabhÃ.). ## A King, son of King ViÓÃla and father of Sucandra. (BhÃgavata, 9th Skandha). ## A nÃga born in KaÓyapa's dynasty. (ùdi Parva, Chapter 35, Verse 9). ## Son of King KuÓaketu of VaÇga. He committed the sin of brahmahatyà as he killed the sage, ÁatÃrcas. Later on he redeemed himself from the sin by giving water to Trita, a brahmin. (Skanda PurÃïa). ## A vaiÓya. (See Vikuï¬ala). ## A mountain in the North. Arjuna once went to Harivar«a after stationing his army here. (Sabhà Parva, Chapter 28). ## A mountain on the banks of the river NandÃ, known also as ã«abhakÆÂa. Once Yudhi«Âhira went to this mountain and enjoyed the many beautiful scenes there. (See ã«abha II). ## He used to supply flowers to VaiÓravaïa. He had a beautiful wife called ViÓÃlÃk«Å. Once when he returned with flowers from MÃnasasaras he felt an onrush of love and spent time at home in love pranks with his wife. Kubera went to the temple for worshipping Áiva at noon and though he waited there till dusk time for HemamÃlÅ to bring the flowers the latter did not come. Kubera got angry and sent for HemamÃlÅ and he came trembling with fear. Kubera's curse turned him into a leper afflicted with eighteen varieties of leprosy, and separated from wife he fell from AlakÃpurÅ. At last he came to HemÃdri where he met sage MÃrkaï¬eya. HemamÃlÅ told him all about his misfortune and the sage advised him to observe ù«Ã¬hak­«ïaikÃdasÅ. HemamÃlÅ did so and got cured of the fell disease and returned to Devaloka. (Padma PurÃïa, Uttarakhaï¬a, Chapter 54). @<[Page 312b]>@ ## A son of King Drupada. He was killed in the great war by AÓvatthÃmÃ. (Droïa Parva, Chapter 156, 182). ## A Yak«a. He worships Kubera in his assembly. (Sabhà Parva, Chapter 10, Verse 17). ## See under Vallabha. ## See under Varatanu. ## A King of the solar dynasty. Grandson of Citraratha, Hemaratha was the son of K«emà and father of Satyaratha. (BhÃgavata, 9th Skandha). ## Son of King RocamÃna. He fought in the great war on the side of the PÃï¬avas against the Kauravas, (Droïa Parva, Chapter 23, Verse 67). ## A region of South India, the inhabitants of which are known as the Heraæbas. Sahadeva, during his triumphal tour of the South defeated the Heraæbas. (Sabhà Parva, Chapter 31, Verse 13). ## An Asura. (See under Praheti). ## A RÃk«asa, whom the PÃï¬avas confronted in the forest after their escape from the lac palace. BhÅma killed him and married his sister, Hi¬iæbÅ. GhaÂotkaca was BhÅma's son by Hi¬iæbÅ. (For details see GhaÂotkaca). ## (HIÖIMBý). Mother of GhaÂotkaca. (See GhaÂotkaca). ## A sub Parva of ùdi Parva. (ùdi Parva, Chapters 151-155 form the sub Parva). ## The forest where Hi¬iæba dwelt. (See Ghatotkaca). ## (HIDIMBù). See Gha«otkaca. ## A class of fiends (PiÓÃcas). (BhÃgavata 10th Skandha). ## A RÃk«asa who lived in the river VipÃÓÃ. He was a companion of another RÃk«asa called Bahi and to them, jointly was born a son called BÃhÅka. (Karïa Parva, Chapter 44, Verse 41). ## (THE HIMùLAYAS). 1) %% The great mountain on the northern borders of India. In the literature and the religious thought of India the HimÃlayas occupy a position of universal respect and adulation. The Indian belief is that the mountain has got a divine soul. (e.g. it is referred to as "devatÃtmÃ" in KÃlidÃsa's KumÃrasaæbhava). The HimÃlayas are referred to very often in the PurÃïas and epics. 2) %% (1) The BÃlakhilyas had performed tapas on the HimÃlayas. (ùdi Parva, Chapter 30, Verse 3). (2) The NÃga named Áe«a once resided there to practise control of the mind in solitude. (ùdi Parva, Chapter 36, Verse 3). (3) VyÃsa performed tapas there. (ùdi Parva, Chapter 114, Verse 24). (4) PÃï¬u, father of the PÃï¬avas had to cross the KÃlakÆÂa mountain and the HimÃlayas to reach GandhamÃdana. (ùdi Parva, Chapter 148, Verse 48). (5) BhÃrgava women hid themselves in the HimÃlayas at the time when the K«atriyas were hunting out people of the Bh­gu dynasty. (ùdi Parva, Chapter 177, Verse 20). (6) The whole fire of the yaj¤a conducted by sage ParÃÓ, ara to annihilate the RÃk«asas was deposited in the extensive forest near the HimÃlayas, (ùdi Parva-Chapter 180, Verse 22). (7) Arjuna once sojourned on the HimÃlayas. (ùdi Parva, Chapter 214, Verse 1). (8) The Devatà of the mountain worships Kubera in his assembly. (Sabhà Parva, Chapter 10, Verse 31). (9) As suggested by SÆrya, once NÃrada did penance for 1000 years on the peaks of the HimÃlayas so that he might see Indra's assembly. (Sabhà Parva, Chapter 11, Verse 8). (10) Arjuna once crossed the HimÃlayas and encamped at Dhavalagiri. (Sabhà Parva, Chapter 27, Verse 29). (11) BhÅmasena once stopped for a short time near the HimÃlayas imagining himself to be emperor of the whole world. (Sabhà Parva, Chapter 30, Verse 4). (12) It was at the HimÃlayas that MerusÃvarïi imparted advice to Yudhi«Âhira. (Sabhà Parva, Chapter 78, Verse 14). (13) BhagÅratha performed tapas on the HimÃlayas. (Vana Parva, Chapter 108, Verse 3). (14) The kingdom of SubÃhu, King of Kalinda was on the plains of the HimÃlayas. The PÃï¬avas stopped there for a night and left for the HimÃlayas the next day. (Vana Parva, Chapter 140, Verse 24). (15) The PÃï¬avas, on the seventeenth day of their life in exile in the forest came to the top of the HimÃlayas, and visited the ÃÓrama of V­«aparvan there. (Vana Pa­va, Chapter 18). (16) It was while BhÅmasena was hunting in the HiæÃlayas and appreciating the beauties there that a python caught him by the leg. (Vana Parva, Chapter 178). (17) Sage MÃrkaï¬eya once saw in the stomach of child K­«ïa mountains like the HimÃlayas, HemakÆÂa etc. (Vana Parva, Chapter 188, Verse 112). (18) Much anterior to sage MÃrkaï¬eya an owl called PrÃvÃrakarïa had lived on the HimÃlayas. (Vana Parva, Chapter 199, Verse 4). (19) Karïa conquered all the kingdoms on the HimÃlayas and collected taxes from them all. (Vana Parva, Chapter 254, Verse 4). (20) On the northern heights of the HimÃlayas live Áiva and PÃrvatÅ for ever. (Udyoga Parva, Chapter 115, Verse 5). (21) HimavÃn is one of the six rain-producing mountains stretching from the east to the west. (BhÅ«ma Parva, Chapter 6, Verse 3). (22) Arjuna during his tour of KailÃsa in dream with ÁrÅ K­«ïa saw all the peaks of HimavÃn. (Droïa Parva, Chapter 80, Verse 23). (23) When Áiva burnt to ashes the Tripuras, HimavÃn and Vindhya served as the axles of Áiva's chariot. (Karïa Parva, Chapter 34, Verse 22). (24) The River GaÇgà deposited Áiva's semen on a high peak of HimavÃn and Subrahmaïya was born from it. (Karïa Parva, Chapter 44, Verse 9). (25) HimavÃn, the Devatà of the mountain, also was present at the installation of Subrahmaïya as chief of the army. (Áalya Parva, Chapter 45, Verse 14). (26) HimavÃn presented to Subrahmaïya two attendants called Suvarcas and Ativarcas. (Áalya Parva, Chapter 45, Verse 46). (27) ÁrÅ K­«ïa once performed tapas on HimavÃn, and as a result of it was born his son Pradyumna from RukmiïÅ. (Sauptika Parva, Chapter 12, Verse 30). (28) HimavÃn presented inexhaustible wealth to emperor P­thu. (ÁÃnti Parva, Chapter 59, Verse 113). (29) The peaks of HimavÃn have an area of 100 yojanas; Brahmà once conducted a yaj¤a there. (ÁÃnti Parva, Chapter 166, Verse 32). (30) Dak«aprajÃpati once conducted a yaj¤a at the place called GaÇgÃdvÃra on the slopes of HimavÃn. (ÁÃnti Parva, Chapter 284, Verse 3). (31) In Chapter 327 of the ÁÃnti Parva the following statement occurs about HimavÃn. According to the advice of King Janaka Áuka brahmar«i mounted the HimÃlayas. Siddha-cÃraïas lived on the mountain. Celestial women walked all over the place. The mountain always reverberated with the noise of different varieties of living beings. The noise produced by Kinnaras, peacocks and many other birds could always be heard there. HimavÃn was the permanent abode of Garu¬a. The A«ÂadikpÃlakas also lived there. (32) When Áuka moved up to the world above it appeared as though the HimavÃn was being cut open. He saw two divine peaks of mountains on the two sides of the path; one of them was the peak of the MahÃmeru and the other that of HimavÃn. Both the peaks gave way to Áuka. (ÁÃnti Parva, Chapter 333). (33) Áiva desired to secure UmÃ, the daughter of HimavÃn as his wife. Meantime sage Bh­gu demanded that Umà be wedded to him. When HimavÃn told the sage that it had already been decided to gave Umà in marriage to Áiva, the Sage cursed that there would not be, in future, gems in the HimavÃn. (ÁÃnti Parva, Chapter 342, Verse 62). (34) Vi«ïu and Áiva once fought with each other on the HimavÃn, and then it seemed as though the mountain was being cleft into pieces. (ÁÃnti Parva, Chapter 342, Verse 122). (35) NÃrada had his ÃÓrama there, on the HimavÃn. (ÁÃnti Parva, Chapter 346, Verse 3). (36) ÁrÅ K­«ïa once visited the ÃÓrama of Upamanyu on the HimavÃn. (AnuÓÃsana Parva, Chapter 14, Verse 43). (37) King Marutta performed a yaj¤a on the HimÃlayas and brahmins went away leaving a lot of wealth there. (ùÓvamedhika Parva, Chapter 3, Verse 20). (38) Sa¤jaya left for the HimÃlayas after Dh­tarëÂra and GÃndhÃrÅ were burnt to death in a wild fire. (ùÓramavÃsika Parva, Chapter 37, Verse 33). (39) During their mahÃprasthÃna (great journey) the PÃï¬avas travelled by the HimÃlayas and Dharmaputra ascended to heaven from the top of the HimÃlayan peak. (MahÃprÃsthÃnika Parva, Chapter 2, Verse 1). ## A mineral (vermillion) obtained from mountainous regions. It has the colour (red) of the sky at sunset. (Vana Parva, Chapter 158, Verse 94). ## A Greek scientist and thinker. Father of the Allopathic system of medicine. He has written a book on medicine consisting of nearly seventy parts, His theory is that the heart is the centre of origin of life and the heat of the body is the manifestation of life. Out of the five elements of the Indian system of medicine he accepts four, viz. P­thvÅ (earth), Ap (Water), Agni (fire) and VÃyu (air). Till the 18th century A.D. his theories were very popular. ## A particular region in JambÆ island, to the south of NÅla mountain and to the north of mount Ni«adha. (BhÃgavata, 5th Skandha). ## (HiraïyakaÓipu, HiraïyÃk«a) 1) %% Owing to a curse Jaya and Vijaya who were gate-keepers at VaikuïÂha were born as two asuras, HiraïyÃk«a (elder brother) and HiraïyakaÓipu (younger brother). These brothers are known also as the Hiraïyas. (See Jayavijayas). 2) %% Three sons called HiraïyÃk«a, HiraïyakaÓipu and VajrÃÇga and a daughter, Siæhikà were born to KaÓyapaprajÃpati by his wife Diti. To HiraïyakaÓipu were born four sons called AnuhlÃda, HlÃda PrahlÃda and SaæhlÃda. (Vi«ïu PurÃïa, Part 1, Chapter 15). There is yet another story relating to the birth of these asuras. Though the other wives of KaÓyapa became mothers Diti alone was not blessed with a child for a long time. One day at dusk while KaÓyapa was immersed in meditation Diti rushed into his room and began lamenting and complaining about her having not yet been made a mother, and urgently asked KaÓyapa to make her one. But, KaÓyapa pointed out that it was not the proper time for such things. It was dusk when Áiva with his attendants would be out sight-seeing covered with ashes from burning ghats spread all around by storms. So KaÓyapa wanted to wait for some time more. But, she was not in a mood to pay heed to his advice and KaÓyapa had to yield to her proposal. After obliging her, once again he took his bath and began meditation. Diti became pregnant. She also got alarmed about the indiscretion committed at dusk time that day and, KaÓyapa told her: "Your mind became impure, you did not obey me, you insulted the Devas also. There are two kids of a very low type in your womb. They will oppress the three worlds and kill innocent people. MahÃvi«ïu will never tolerate such things. He will incarnate himself to kill them. But since you feel penitent now, a grand-son of yours will become liked by all good people, and he will be a great devotee of MahÃvi«ïu. (This was PrahlÃda). At any rate, one hundred years after her getting pregnant Diti delivered twin sons. The first born was named HiraïyÃk«a and the next one HiraïyakaÓipu. (According to certain PurÃïas HiraïyakaÓipu was the first born). 3) %% The boys grew up to become a growing menace to the whole world. HiraïyÃk«a toured all the three worlds with a club. He besieged svarga. Devas ran away in fear. HiraïyÃk«a, shaking his club, jumped from the sky into the sea and engaged himself in the sport of thrashing the waves with his club. Years passed by like this, and at last he went to VibhÃvarÅ, the capital of Varuïa and challenged him to fight. Varuïa came out of the palace, admitted his incapacity to fight HiraïyÃk«a, and suggested to him to challenge MahÃvi«ïu. Accordingly he set out in search of MahÃvi«ïu. It was during this period of time that the earth got engulfed in water. SvÃyambhuvamanu requested his father, Brahmà to raise up the earth from water. But, nowhere could be seen the earth, everywhere it was only a vast expanse of water. Brahmà then meditated upon Mahà vi«ïu, who came out through BrahmÃ's nose in the form of a tiny boar. It grew up into a very big boar within no time, and jumped from the sky into the ocean, and within a few minutes it picked up from under the ocean the earth on its tusks and appeared on the surface of the water. HiraïyÃk«a understood that the boar, which without the least fear picked up the earth from PÃtÃla was none other than MahÃvisïu and he challenged Vi«ïu to fight. After replacing the earth in its old position Vi«ïu fought with HiraïyÃk«a and killed him. 4) %% With the killing of his brother, HiraïyakaÓipu's hatred and enmity towards Vi«ïu increased very much. He, by doing tapas for very long years, secured boons from Brahmà and conquered the three worlds and ruled them as Triloka Cakravarti (Emperor of the three worlds). He prohibited throughout the empire not only the chanting of Vi«ïu's name, but even thinking about him (Vi«ïu) by his subjects. "HiraïyÃya nama÷" (salutations to Hiraïya) replaced the old custom of chanting 'NÃrÃyaïÃya nama÷' (salutations to NÃrÃyaïa). Meantime, a son called PrahlÃda, a great devotee of MahÃvi«ïu was born to HiraïyakaÓipu. (For the story of HiraïyakaÓipu's death see PrahlÃda). (Kamba RÃmÃyaïa, Yuddha KÃï¬a; Padma PurÃïa, BhÆmikhaï¬a, Chapter 20). 5) %% Sage KaÓyapa once conducted an AÓvamedha yaj¤a. A golden seat was put up there for the great sages who came to participate in the yaj¤a. Diti was pregnant during the time of the yaj¤a, and while it was duly progressing she one day came and sat on the above-mentioned golden seat, and very shortly she delivered a child. As the child was delivered on the golden seat the child came to be called HiraïyakaÓipu. (BrahmÃï¬a PurÃïa, 8, 5, 7-12; VÃyu PurÃïa 67, 69). ## A nÃga born in VÃsuki's dynasty. He was burnt to death at the sarpa satra of Janamejaya. (ùdi Parva, Chapter 57, Verse 6). ## A sacred place near the HimÃlayas. During his pilgrimage Arjuna visited this place also. A bath in this tÅrtha will wash off one's sins. Hiraïyabindu is situated on the top of Mount KÃla¤jara. ## A King of forest tribes. Ekalavya, the great master of archery was Hiraïyadhanus's son (See Ekalavya). ## A synonym of ÁrÅ K­«ïa. (ÁÃnti Parva, Chapter 342, Verse 96). ## A son born to princess VadhrimatÅ thanks to the blessing of the AÓvinÅdevas. She was married by a eunuch. Sorrow-stricken at such a marriage the princess requested the AÓvinÅdevas for children and they gave her a son, (ãgveda, Maï¬ala 1, AnuvÃka 17, SÆkta 116) who was called Hiraïyahasta. He became a sage and married the beautiful daughter of King MadirÃÓva. (ÁÃnti Parva, Chapter 234, Verse 35). ## (See Hiraïya). ## A dÃnava. He once shook Mount Meru and Áiva granted him welfare and prosperity. (AnuÓÃsana Parva, Chapter 14, Verse 73). ## A brother of HiraïyakaÓipu. (See Hiraïya). ## One of the sons of ViÓvÃmitra, who was a BrahmavÃdin. (AnuÓÃsana Parva. Chapter 4, Verse 57). ## A King born in the solar dynasty. He was the son of Vidh­ti and the father of Pu«ya. (BhÃgavata, 9th Skandha). ## II. A son of S­¤jaya. A child named Suvarïa«ÂhÅvÅ was born to S­¤jaya, but it died before long, and then it was NÃrada who brought it back to life again. After its rebirth the child came to be called HiraïyanÃbha also. HiraïyanÃbha lived for 1000 years. (ÁÃnti Parva, Chapter 149). ## A city of the Daityas. The Daitya woman, Pulomà got the city for her children by tapas. Pulomà is called KÃlakà also. (Certain PurÃïas aver that KÃlakà was the sister of PulomÃ). The children of Pulomà are known as KÃlakeyas for whose safety and security she did tapas for 1000 years. And, when Brahmà asked her to choose any boon she desired, Pulomà said as follows:- "There should arise no reason or cause for my sons to feel sorrow in their life; Devas, snakes or RÃk«asas should not kill them and they must have a beautiful city to live in. Brahmà granted her all the boons. Hiraïyapura was built by Brahmà for the KÃlakeyas to live in. It was full of gems and it could easily travel in the sky. When life became impossible for the Devas due to the depredations of the KÃlakeyas, Indra brought Arjuna to Devaloka. As the KÃlakeyas were granted the boon that they would not be killed by the Devas, Arjuna's help had thus to be sought by Indra. Arjuna killed the KÃlakeyas and destroyed Hiraïyapura. (Vana Parva, Chapter 173). On one occasion NÃrada gave a correct description of Hiraïyapura to MÃtali, the charioteer of Indra. (Udyoga Parva, Chapter 100). ## One of the sons of Priyavrata, Hiraïyaretas was king of the KuÓa island and had seven sons called Vasu, VasudÃna, D­¬haruci, NÃbhigupta, Satyavrata, Vivikta and VÃmadeva. (BhÃgavata 5th Skandha). ## A king of Vidarbha who exercised suzerainty over the southern regions. He was also known as BhÅ«maka. (See BhÅ«maka). ## An ancient tÅrtha of the western regions. Candra washed off his sins by bathing here. (ÁÃnti Parva, Chapter 342, Verse 57). ## An extensive mountain to the north of Mount MainÃka, which is to the north of Mount KailÃsa. This mountain is said to be a mine of gems. (Sabhà Parva, Chapter 3, Verse 10; BhÅ«ma Parva, Chapter 6, Verse 42). ## A great sage, the son of AÇgiras. (ãgveda, Maï¬ala 1, AnuvÃka 7, SÆkta 31). ## A king of DaÓÃrïa, His daughter was married by Áikhaï¬Å. (See AæbÃ). ## A book written in Sanskrit on the basis of the Pa¤catantra. It is a collection of fortythree stories, and twentyfive of the stories are found in the Pa¤catantra. There is also not much difference in the stories, about the origin of the two books. The author of HitopadeÓa is considered to be one NÃrÃyaïa Paï¬ita, a dependant of King Dhavalacandra. Of the manuscripts available of the book, the oldest one is dated 1373 A.D. It has been surmised that the book was written somewhere between the 10th and 12th centuries A.D. There are four parts to the book called MitralÃbha (gaining friends), Suh­dbheda (creating dissensions between friends) Vigraha (separation) and Sandhi (union). ## (HRùDA). A synonym for HrÃda, son of HiraïyakaÓipu. (See HrÃda). ## A tributary of the GaÇgÃ. GaÇgà brought down by BhagÅratha to the earth first fell on Áiva's head and thence on Bindusaras, and therefrom flowed in seven tributaries. Three tributaries, HlÃdinÅ, PÃvanÅ and NalinÅ flowed eastwards, Sucak«us, SÅtà and Sindhu westwards, and the seventh tributary followed BhagÅratha. The mortal remains of the sons of Sagara were flooded with its waters, and their souls attained heaven. ## A king belonging to the dynasty of Bharata. He was the son of K­Óadratha and father of Sutapas. (BhÃgavata, 9th Skandha). ## The cow, which offers milk needed for yaj¤a. ## The pit for making offerings during yaj¤as. Rules about making the pit are described in chapter 24 of the Agni PurÃïa as follows:-- First, demarcate a piece of ground one yard square with thread and dig it one yard deep. After leaving two aægulas (inches) space on all the four sides of the pit make three divisions in it. The three divisions should be 12"x8" and 4" deep; the inner division 12" deep, the middle one 8" and the one outside of it 4" deep. All the three divisions should be four feet in width. The above three divisions are called SatvamekhalÃ, Rajomekhala and TÃmasamekhalÃ, and this is the pit, viz. Homakuï¬a. On the western side of it a yoni (receptacle) 10x15 aægulas should be made. Its depth should gradually decrease in the descending order 6, 4, 2 aægulas. In shape the yoni will be of the shape of the peepal leaf. (Yoni is that of Áakti; the Kuï¬a is her stomach. The conception about Áakti is that of a woman lying on her back, head towards the east.). The priest performs the rites, himself seated to the west of the yoni and his head turned to the east. ## A saintly king, who was the grandfather of AæbÃ. (see under AæbÃ). ## Also called HlÃda, a son of HiraïyakaÓipu. (See under AnuhlÃda). ## A nÃga. HrÃda was also present in the company of nÃgas, which carried the soul of BalabhadrarÃma to PÃtÃla. (Mausala Parva, Chapter 4, Verse 16). ## A RÃk«asa, who was killed by Subrahmaïya in the war between the Devas and the Asuras. (Áalya Parva, Chapter 46, 75). ## A YÃdava. He was the father of K­tavarman. (ùdi Parva, Chapter 63, Verse 105). ## A great sage. He lives in the assembly of Indra. (Sabhà Parva, Chapter 7, 13). ## 1) %% One of the 16 daughters born to SvÃyambhuvamanu by his wife called ÁatarÆpÃ. (BhÃgavata, 4th Skandha). 2) %% (1) HrÅdevÅ worships Brahmà in his assembly. (2) When Arjuna started for Indraloka DraupadÅ meditated upon HrÅ so that no dangers might overtake him. (Vana Parva, Chapters 37, 38). (3) HrÅ too was present at the installation ceremony of Subrahmaïya. (Áalya Parva, Chapter 45, 13). ## A SanÃtanaviÓvadeva. (eternal Deva of the universe). (AnuÓÃsana Parva, Chapter 91, 31). ## A saintly king born in the Asura dynasty. He was one of the ancient kings whom fate had made to relinquish their kingdoms. (ÁÃnti Parva, Chapter 227, 31). @<[Page 316a]>@ ## A Gandharva, son of KaÓyapaprajÃpati by PradhÃ. (1) He was present at the birthday celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 59). (2) HÆhÆ was among the Gandharvas who welcomed Arjuna in Devaloka. (Vana Parva, Chapter 48, Verse 14). (3) HÆhÆ lives in IndrasabhÃ. (4) Once he was turned into an alligator on account of the curse of Devala. (See under Indradyumna). ## A tribe. There are a number of references in the PurÃïas to the HÆïas, who were created from the froth in the mouth of NandinÅ, the cow which was in Vasi«Âha's ÃÓrama. (ùdi Parva, Chapter 174, Verse 18). Nakula conquered the HÆïas in the western regions. (Sabhà Parva, Chapter 32). The HÆïa kings took part in the RÃjasÆya of Yudhi«Âhira and made costly presents. (Sabhà Parva, Chapter 51, Verse 24). ## An asura, the son of Vipracitti. (He abducted AÓokasundarÅ, sister of Subrahmaïya. (Padma PurÃïa). (See under AÓokasundarÅ). ## An urban region in ancient India. The people of this area were known as Huï¬as. ýn the great war they fought on the side of the PÃï¬avas. They took their positions in the Krau¤cÃruïa vyÆha formed by Nakula and Sahadeva. (BhÅ«ma Parva, Chapter 50, Verse 51). ## One of the five great yaj¤as. (See Prahutam). ## One of the two sons of Dhara, the Vasu, the other son being Draviïa. (ùdi Parva, Chapter 66, Verse 21). ## This letter means KÃmadeva. (Agni PurÃïa, Chapter 348). #<ý># This letter means 'Rati' and Lak«mÅ. Agni PurÃïa, Chapter 348). ## Daughter of VÃyu (wind-god). I¬Ã had a son Utkala by Dhruva. ## Daughter of Manu. In TaittirÅya BrÃhmaïa, we find the following reference to this I¬Ã:-- Once Manu came to know that Devas and Asuras had performed an AgnyÃdhÃna (consecration of the fire). To ascertain whether it was deposited at the proper time, Manu sent I¬Ã to them. I¬Ã found that both parties had followed the wrong method, She said to Manu:--"Your yaj¤a (AgnyÃdhÃna) should not be as ineffectual as that of the Devas and Asuras. Therefore I myself shall deposit the TrividhÃgnis (the three Agnis which are to be set in the proper place) at the proper place." Manu agreed and began his yÃga. As a result of it the Devas attained plenty and prosperity. Once when I¬Ã was in the presence of Manu. the Devas invited her openly and the Asuras invited her covertly. Since I¬Ã accepted the invitation of the Devas, all creatures abandoned the Asuras and joined the party of Devas. (TaittirÅya SaæhitÃ). ## SvÃyambhuva Manu had two famous sons--Priyavrata and UttÃnapÃda. Of them Priyavrata married SurÆpà and Barhi«matÅ, the two daughters of ViÓvakarmà PrajÃpati. Idhmajihva was born to him by his first wife. Idhmajihva had nine brothers Viz, AgnÅdhra, Yaj¤abÃhu, MahÃvÅra, RukmaÓukra, Gh­tap­«Âha, Savana, MedhÃtithi, VÅtihotra and Kavi. ôrjjasvatÅ was their youngest sister. (Mahà DevÅ BhÃgavata, 8th Skandha), ## Son of Agastya and his wife LopÃmudrÃ. The actual name of IdhmavÃha was Tridasyu. There is a story in the MahÃbhÃrata about the birth of this boy. When LopÃmudrà was pregnant, Agastya asked her:-"1000 sons of average ability; or 100 sons, each of them having the worth of 10 sons; or 10 sons, each having the worth of 100 sons; or a single son having the nobility and greatness of more than a thousand sons; which would you prefer?" LopÃmudrà chose a single son with the greatness of a thousand sons. Tridasyu or IdhmavÃha was the son born according to her wish. The child was in the womb for seven years before he was born. He began to recite Vedas even from the moment of his birth. As the boy grew up, he used to bring small pieces of firewoods and twigs to feed the fire for his father's homa. That was why he got the name IdhmavÃha. (One who brings the necessary things for homa). (Idhma=fuel; vÃha=one who carries). ## An important river. (M.B. BhÅ«ma Parva, Chapter 9, Verse 17). ## A river. It flows near Kuruk«etra. The nÃgas, Tak«aka and AÓvasena lived in this river. (M.B. ùdi Parva, Chapter 3, Verse 138). KuÓadhvaja, brother of the King of Mithilà used to live in the Ik«umatÅ river valley, (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a. 7th Sarga, Verse 2). There is a reference to this river in KathÃsaritsÃgara, Madanama¤cukÃlaæbaka, 2nd taraÇga also. ##\<*>\ A son of Vaivasvata Manu. 1) %% From Vi«ïu were descended in the following order--BrahmÃ--MarÅci--KaÓyapa--VivasvÃn -Vaivasvata Manu--Ik«vÃku. ÁraddhÃ, Vaivasvata Manu's wife bore him ten sons-Ik«vÃku, N­ga, ÁaryÃti, Di«Âa, Dh­«Âa, KarÆ«a, Nari«yanta, NÃbhÃga, P­«adhra and Kavi. Vaivasvata Manu had six more sons by another wife, ChÃyÃ. They were Manu, Yama, YamÅ, AÓvinÅkumÃra, Revanta, Sudyumna. The Ik«vÃku family takes its source from Ik«vÃku. The Kings of the solar dynasty were all born in the Ik«vÃku family. This dynasty is named "Solar Dynasty" because Ik«vÃku was born to VivasvÃn (Sun) the son of KaÓyapa. In DevÅ BhÃgavata, 7th Skandha we see that Ik«vÃku was born from Manu's spittle. The descendants of Ik«vÃku up to ÁrÅ RÃmÃ's sons Lava and KuÓa are given below:-- Ik«vÃku had three sons--Daï¬a, Vikuk«i, and Nimi. From Vikuk«i was born ÁaÓÃda; from ÁaÓÃda, Pura¤jaya; from Pura¤jaya, Kakutstha; from Kakutstha, Anenas; from Anenas, P­thulÃÓva; from P­thulÃÓva Prasenajit; from Prasenajit, YuvanÃÓva; and from YuvanÃÓva was born MÃndhÃtÃ. AmbarÅ«a, Mucukunda and Purukutsa were the sons of MÃndhÃtÃ. Besides them he had fifty daughters also. The sage Saubhari married them. The family-tree continues again from Purukutsa, one of the sons of MÃndhÃtÃ. From Purukutsa, Trasadasyu was born; from Trasadasyu, Anaraïya; from Anaraïya, AryaÓva; from AryaÓva, Vasumanas; from Vasumanas, SutanvÃ; from SutanvÃ, TrairyyÃruïa; from TraiyyÃruïa, Satyavrata or TriÓaÇku; from him HariÓcandra; from HariÓcandra, RohitÃÓva; from RohitÃÓvÃ, Harita; from Harita, Cu¤cu; from Cu¤cu, Sudeva; from Sudeva, Bharuka and from Bharuka Sagara was born. Sagara had two wives--Sumati and KeÓinÅ. Sumati gave birth to 60,000 children, while KeÓinÅ had a single son, Asama¤jasa. AæÓumÃn was the son of Asama¤jasa; BhagÅratha was the son of AæÓumÃn; ÁrutanÃbha was the son of BhagÅratha; SindhudvÅpa was the son of ÁrutanÃbha; AyutÃyus was the son of SindhudvÅpa; ãtuvarïa was the son of AyutÃyus; SarvakÃma was the son of ãtuvarïa; SudÃs was the son of SarvakÃma; Mitrasaha, the son of SudÃs; KalmëapÃda was the son of Mitrasaha; AÓmaka was the son of KalmëapÃda; MÆlaka was the son of AÓmaka; KhaÂvÃÇga was the son of MÆlaka; DÅrghabÃhu (DilÅpa) was the son of KhaÂvÃÇga; Raghu was the son of DÅrghabÃhu; Aja was the son of Raghu; DaÓaratha was the son of Aja. DaÓaratha had three wives. KausalyÃ, KaikeyÅ and SumitrÃ. ÁrÅ RÃma was born to KausalyÃ, Bharata, was the son of KaikeyÅ and Sumitrà had two sons, Lak«maïa and Áatrughïa. Lava and KuÓa were ÁrÅ RÃma's sons by SÅtÃ. (See the word KÃlabrÃhmaïa)\<**>\ \<*) MahÃbhÃrata AÓvamedha Parva (Chapter 4) says that MahÃbÃhu was the son of Vaivasvata Manu, Prasandhi was the son of MahÃbÃhu, K«upa was the son of Prasandhi and Ik«vÃku was the son of K«upa.>\ \<**) There are certain variations in the genealogy according to some PurÃïas. The genealogy given above is based on BhÃgavata and Agni PurÃïa.>\ ## The name taken by Sudyumna when, after becoming woman, he became man again (See under ILù I). ## Daughter of Vaivasvata Manu. 1) %% Descended from Vi«ïu in this order:-BrahmÃ--MarÅci--KaÓyapa--Vaivasvata Manu--IlÃ. Vaivasvata Manu was the son of KaÓyapa by his wife Aditi, and Ilà the daughter of Vaivasvata Manu by his wife, ÁraddhÃ. Ik«vÃku, the ancestral father of the solar dynasty of Kings was brother of IlÃ. 2) Vaivasvata Manu and Áraddhà had, for a long time no children. Manu got performed once by Agastya a yaj¤a to propitiate the MitrÃvaruïas so that a son might be born to him (Manu). Soon a daughter was born to him and she was called IlÃ. Then Manu asked Vasi«tha why a daughter was born to him instead of a son for whom the yaj¤a was performed by Agastya. At once, Vasi«tha by his will-power turned the girl Ilà into a boy, and the boy was named Sudyumna. (BhÃgavata). 3) %% Once Áunaka and some other sages went to the great forest KumÃra Vana near KailÃsa to salute Sri ParameÓvara ignorant of the fact that just then PÃrvatÅ and ParmeÓvara were enjoying themselves. The sudden appearance of Áunaka and others was not relished by the divine couple, who were then naked. They therefore, pronounced the curse that anybody who entered the forest in future would be turned into a woman. (BhÃgavata). Sudyumna, now a young man, went for hunting one day. Sudyumna who was ignorant of this curse entered this forest with his friends while hunting. At once all of them were transformed into women. Grief-stricken, they stayed in the forest for some days, and then started for the palace. Sudyumna bearing the name Ilà walked at the head of the party as a beautiful woman. On the way Budha met IlÃ, they fell in love with each other and got married. A son, PurÆravas was born to Budha by IlÃ. (BhÃgavata). 4) %% Ilà expressed to Vasi«Âha, her grief at having been turned into a woman, the sage requested ÁrÅ ParameÓvara to restore her to her former form as a man. Áiva said that Ilà would be a man and a woman every alternate month, throughout life. During the month when she was a man he would engage himself in matters of Government, and the next month, when a woman, she would stay in the inner apartments in the palace. BrahmÃï¬a PurÃïa, Chapter 32 says that Ik«vÃku, brother of PurÆravas ruled the state till the latter became a major. As soon as PurÆravas attained majority Sudyumna handed over to him the reins of Government and retired to the forest for tapas, and during this period he was taught the NavÃk«ara mantra by sage NÃrada. Sudyumna adored DevÅ with this Mantra. She appeared to him and blessed him with the state of salvation. (BhÃgavata). PurÆravas married UrvaÓÅ, and ruled the country. (BhÃgavata, 9th Skandha; DevÅ BhÃgavata, First Skandha; M.B. ùdi Parva, Chapter 75 and AnuÓÃsana Parva, Chapter 147, Verse 26). ## A river. At the birth of Subrahmaïya this river paid homage to him with fruits and roots. (M.B. AnuÓÃsana Parva, Chapter 86, Verse 24). Dharmaputra along with the brahmins bathed in this river. (M.B. Vana Parva, Chapter 156, Verse 8). ## An ancient holy bathing ghat. A dip in the holy waters wards off ill-fate and confers the benefits of the VÃjapeya yaj¤a. (M.B. Vana Parva, Chapter 83, Verses 77, 78). ## (ILùVãTA). A King in the line of Priyavrata, son of SvÃyambhuva Manu, (See Genealogy). ## (ILAVãTTA). A locality. (See BhÆguïita). ## That part of the country in the centre of JambÆdvÅpa. (M.B. Sabhà Parva, Chapter 28). ## See VÃyu, Para 6. ## The wife of ViÓravas and mother of Kubera. ViÓravas was born as the son of Pulastya, one of the PrajÃpatis by MÃninÅ. ViÓravas had two wives, KaikasÅ and Ilibilà alias DevavarïinÅ and VaiÓravaïa (Kubera) was born of IlibilÃ. Hence Kubera is called Ailibili also; To ViÓravas was born by KaikasÅ, RÃvaïa, VibhÅ«aïa, Kumbhakarïa and ÁÆrpaïakhÃ. ## A King of PÆruvaæÓa; father of King Du«yanta. (M.B. ùdi Parva, Chapter 71). RathantarÅ was Ilila's wife. (ùdi Parva, Chapter 74). Some PurÃïas call Ilila by the name ýlina and RathantarÅ as RathaædarÅ also. MatinÃra, the most righteous of Kings had four sons endowed with great prowess named Taæsu, MahÃn, Atiratha and Druhyu. Taæsu was responsible for the growth of the PÆru dynasty. He conquered the whole of earth and won fame. ýlina was Taæsu's son. He also conquered the whole world, and he had five sons. (M.B. ùdi Parva, Chapter 94, Verses 14-18). #<ýLINA># Son of king Taæsu of the PÆru dynasty. His wife was RathantarÅ. ýlina had five sons by her. They were: Du«yanta, ÁÆra, BhÅma, Pravasu and Vasu. (M.B. ùdi Parva, Chapters 16-18. See also under the word Ilila). @<[Page 318a]>@ ## A person who led a very ideal family life. Son of a VaiÓya in the city of MathurÃ, Illaka had a very beautiful wife. Illaka had one day to go to another place and his wife wanted to accompany him. But, Illaka did not allow that and went alone. Then she waited at the gates looking towards the husband moving fast away. And, when he completely disappeared from sight she, who could not bear the separation, fell down on the spot and expired. Illaka heard about the death and without delay, he hurried back home. He placed the dead body of his wife on his lap and wept. Weeping thus he also expired. (KathÃsaritsÃgara, LÃvÃïakalaæbaka, TaraÇga I). ## An Asura, who lived in the MaïimatÅ city. Ilvala and his brother VÃtÃpi ate up a number of brahmins and Agastya cursed them to death. (See Agastya). ## 'South Áarakh', a newspaper published from the United Arab Republic with the assistance of the Indian Embassy gives the following account of how the land originally known as 'BhÃrata' came to be called India. The name 'India' was given to "BhÃrata" by the Arabs. Even from very early times, Arabs used to give the name 'Hind' to their girls. In ancient Arabic love poems, this name could be seen very frequently. There were commercial and cultural contacts between BhÃrata and Arab lands, from very old times. The words 'Kharan FÆl' (spices) 'PulfÆl' (Pepper) etc. may be seen in Arabic poems of the pre-Islamic period. These contacts became more intimate in later years and the Arabs began to take very great interest in the products and the people of this country. They began to call 'BhÃrata' by the pet name 'Hind' which they used for their little children. They began to use the term 'Al Hind' when referring to BhÃrata in their poems, records and trade agreements In course of time this was shortened to 'Hind' and finally became 'INDIA'. ## A Gandharva. He was the son of NalanÃbha, the chief of the VidyÃdharas. There is a story about this Gandharva in MÃrkaï¬eya PurÃïa, Chapter 60:-- IndÅvarÃk«a went to the sage Brahmamitra to learn ùyurveda. For some unknown reason, the sage did not teach him. IndÅvarÃk«a decided to learn by overhearing what the guru taught the other pupils from a hiding place. In six months' time he learnt ùyurveda. Overjoyed at the thought that he was able to acquire as much learning in this science as the other pupils, within such a short time, and oblivious of his surroundings, he laughed loudly. The guru who understood the secret, uttered a curse that he would become a RÃk«asa within seven days. The repentant IndÅvarÃk«a begged for his pardon. Then the sage told him that he would be restored to his own form and give up the RÃk«asa shape when he was shot with arrows by his own children. Once when he approached his daughter Manoramà to devour her, his son-in law, Svarocis who had learnt the science of archery from that girl, defeated him. In this way, IndÅvarÃk«a got his own former form. After that he taught Svarocis, the sciences of archery which he had learnt from his own daughter and also from Brahmamitra. ## Son of ParityÃgasena a King who ruled the city of IrÃvatÅ. ParityÃgasena had two queens--Adhikasaægamà and KÃvyÃlaÇkÃra. As they had no children, the distressed King with his queens worshipped the goddess DurgÃ. Durgà gave the King two fruits. She blessed that the queens would bear children when they ate the fruits. Adhikasaægamà ate both the fruits without showing them to the other wife. Two sons were born to her. IndÅvarasena was the elder son. (KathÃsaritsÃgara, Ratnaprabhà laæbaka, 8th TaraÇga). ## 1) %% Vi«ïu--BrahmÃ--MarÅci--Kasyapa--Indra. 2) %% KaÓyapa was born to MarÅci, the eldest of the spiritual sons of BrahmÃ. Indra was the son of KaÓyapa and Aditi, the eldest daughter of Dak«a. The twelve sons who were born to KaÓyapa and Aditi are called ùdityas. The twelve ùdityas are--DhÃtÃ, AryamÃ, Mitra, Rudra, Varuïa, SÆrya, Bhaga, VivasvÃn, PÆ«Ã, SavitÃ, Tva«ÂÃ, and Vi«ïu. In addition to them, Aditi had twentyone sons more. Indra is the eldest of the 33 sons. (M.B. ùdi Parva, Chapter 65, Verses 9-15). Indra became the ruler of the Devas. AirÃvata is Indra's elephant, UccaiÓÓravas, his horse, and Vajra his weapon. (Agni PurÃïa, Chapter 51, M.B. ùdi Parva, Chapter 18). 3) %% KaÓyapa had two sons, Garu¬a and Aruïa by Vinatà and a large number of NÃgas by his other wife, KadrÆ. KadrÆ and her children kept Vinatà and her son Garu¬a as their servants. KadrÆ agreed to set them free if they brought Am­ta from Devaloka. Once KadrÆ and her children asked Garu¬a to carry them to the beautiful NÃgÃlaya in the middle of the ocean. Garu¬a carried them on his shoulders and flew very high near the sky. The excessive heat of the sun made the NÃgas unconscious. KadrÆ, in her distress, prayed to Indra. Indra showered rain and cooled the atmosphere. (M.B. ùdi Parva, Chapter 25, Verses 717). They reached the lovely island in the middle of the ocean. Garu¬a decided to earn his freedom by bringing Am­ta from Devaloka. With determination, he flew up into heaven and secured Am­ta. The enraged Indra attacked him with his weapon, Vajra. But Garu¬a spread his feathers in such a way that he was not wounded. Indra was struck with wonder, and pleased with the beautiful feathers (Parïa) of Garu¬a, named him 'Suparïa'. At last Indra was pleased and allowed Garu¬a to take Am­ta with him. (M.B. ùdi Parva, Chapter 32, Verses 18-25). 4) %% (See TilottamÃ, 2nd Para). 5) %% (1) KuntÅ, PÃï¬u's wife had received five mantras from DurvÃsas for begetting sons. One of those Mantras was chanted meditating on the sun even before she was married and Karïa was born. After marriage she used three more of the Mantras and three sons were born to her from Yama, VÃyu and Indra respectively. The fifth Mantra was presented to MÃdrÅ the other wife of PÃï¬u. Thus Arjuna was the son of KuntÅ by Indra. (M.B. ùdi Parva, Chapter 123). (2) There is a story of a rivalry between Indra and Arjuna in the MahÃbhÃrata. (See under 'KhÃï¬avadÃha'). (3) During their life in the forest, once Arjuna started to KailÃsa to worship Áiva. On the way Indra appeared before him and showered his blessings on him. (M.B. Vana Parva, Chapter 41, Verses 15, 16). (4) During his life in the forest, Indra presented to Arjuna who visited him in Indra's residence, a Gandharva named Citrasena as his companion. Citrasena taught him music, dance, etc. (M.B. Araïya Parva, Chapter 44, Verse 9). (5) At the palace of Indra, as secretly instructed by Indra, UrvaÓÅ approached Arjuna with advances of love. Arjuna who refused to yield to her temptations was turned into a eunuch by her curse. But Indra lifted the curse by saying that this curse would be an advantage to him during the incognito life of the PÃï¬avas. It was Citrasena who was used as a tool by Indra to test Arjuna's self control. (M.B. Araïya Parva, Chapters 44, 45). (6) In order to ensure Arjuna's victory in battle, Indra, disguised as a Brahmin, obtained by begging Karïa's ear-rings. (M.B. Araïya Parva, Chapter 310). 6) %% A famous exploit of Indra was the killing of V­trÃsura. Under the leadership of V­trÃsura, the KÃlakeyas and many other RÃk«asas besieged the Devas. The battle raged furiously. Indra fell down unconscious owing to the shower of arrows from V­tra. At once Vasi«Âha with his divine power restored Indra to consciousness. Finding it impossible to kill V­tra, the nonplussed Devas under the leadership of Indra approached MahÃvi«ïu. Vi«ïu told them that V­tra could be killed only with the bone of the sage DadhÅca. So all of them approached DadhÅca. Realising the situation, DadhÅca let Indra have his bone for the purpose. Indra made his weapon Vajra with that bone and receiving a fatal stroke from it, V­tra fell down dead. (M.B. Vana Parva, Chapter 101, Verses 14, 15; ÁÃnti Parva, Chapter 281, Verses 13-21). By killing V­tra Indra incurred the sin of BrahmahatyÃ. To expiate for that sin the Devas and ã«is took Indra to SarayÆ river and performed his holy bath there. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, 24th Sarga). (For further details about V­trÃsura see under V­trÃsura). 7) %% Indra did not allow the AÓvinÅdevas to drink soma juice. The sad AÓvinÅdevas left Indraloka and while passing through a forest, they met SukanyÃ, wife of the sage Cyavana. She was extremely beautiful. The AÓvinÅdevas advised her to become their wife instead of being the wife of the blind Cyavana. But Sukanyà rejected their advice. Pleased by her conjugal fidelity, they restored Cyavana's eyesight and made him a youth with beautiful eyes. In his gratitude, Cyavana promised to get permission for them to drink soma juice. He performed a yÃga. Indra, AÓvinÅ devas and other gods attended it. Indra insisted that the AÓvinÅs should not be allowed to drink Soma juice. Cyavana disputed with him and in the dispute Indra was defeated. From that time the AÓvinÅs were allowed Soma drinking. See also 'Cyavana'. (M.B. Vana Parva, Chapter 124, Verse 14; AnuÓÃsana Parva, Chapter 156, Verses 16-31). 8) %% Indra's brother Tva«Â­ did not like some of Indra's activities. With the object of rebuking Indra, Tva«Â­ begot a son named ViÓvarÆpa, ViÓvarÆpa had three faces and so he was also called TriÓiras. With one face he used to recite Vedas, with the second he drank alcohol and he used the third face for observing the world. He performed a rigorous tapas. Indra, who was alarmed at it, sent goddesses to allure him, but in vain. At last Indra himself went to the forest riding on his elephant AirÃvata and killed TriÓiras with his VajrÃyudha. In his violent fury he had the three heads of TriÓiras cut by a carpenter. From that day, it was ordained that the head of the cow sacrificed at yÃgas should be given to a carpenter. Tva«Â­ who was enraged by Indra's killing of his son TriÓiras, begot another son V­trÃsura. (DevÅ BhÃgavata, 6th Skandha). 9) %% See the word Agastya. 10) %% When Indra defeated and drove away the Asuras, MahÃbali, the Asura emperor assumed the form of an ass and hid himself in an empty house. Brahmà informed Indra of this. Indra found him out there, but set him free without killing at the behest of BrahmÃ. (M.B. ÁÃnti Parva, Chapter 223). 11) %% YayÃti was the son of Nahu«a. In his old age, he handed over the kingly duties to his younger son PÆru and went to the forest for performing penance. After performing penance, he reached Indraloka in the end. Indra did not like YayÃti's boast that there was none who had greater power of tapas than himself. Indra pushed him down to the world. (M.B. ùdi Parva, Chapter 88). 12) %% ÁaradvÃn was born as the son of Sage Gautama. ÁaradvÃn started a penance for acquiring divine arrows. Devendra who was alarmed, sent the Apsarà woman JÃnapatÅ to obstruct his tapas. Deeply affected by her irresistible charm and fascinated by her temptations, he had an involuntary emission of semen, which fell on the Áarastamba and split itself into two parts. Two children a boy and a girl, were born from it. The King's servants brought them to HastinÃpura. The boy was named K­pa and the girl was named K­pÅ. (M.B. ùdi Parva, Chapter 130). 13) %% The King named Kuru was once ploughing the field at the place known as Kuruk«etra. (This was long before Kuruk«etra became famous as the battlefield of BhÃrata Yuddha). Indra who happened to come that way at the time, seeing the King tilling the land, asked him why he was doing so. The King replied that he was performing a yÃga to enable the men who fell dead there, to attain Heaven. Indra returned to Heaven, smiling. Other devas came to know of this from Indra. They said that if all men came to Devaloka, the share of yaj¤a which was to be received by the gods, would be diminished and so they advised Indra to go and give some boon to King Kuru. Indra returned to earth and gave his blessing to Kuru as follows: The following classes of people will attain heaven if they die there (at Kuruk«etra). (1) Those who die of starvation. (2) Those who die fighting heroically. (3) Those who were men in their previous life, but who have been born as animals. From that time Kuruk«etra became an important place. (M.B. Áalya Parva, Chapter 53). 14) %% Indra's friend, a NÃga named Tak«aka lived in KhÃï¬ava forest. When Agni burned KhÃï¬ava forest, Indra caused the rain to fall in order to save Tak«aka. See under 'KhÃï¬avadÃha'. (M.B. Araïya Parva, Chapter 235). For the story of how Indra saved Tak«aka from the Sarpasatra see under 'ùstika'. 15) %% At the time of KhÃï¬avadÃha, ÁrÅ K­«ïa and Arjuna fought against Devendra. 16) %% Maya undertook to build a sabhà (assembly hall) for the PÃï¬avas at Indraprastha. When it was being discussed, the sage NÃrada described to them Indra's sabhà as given below:-- Indra has a Sabhà which dazzles with divine effulgence. It is 150 yojanas in length and 100 yojanas in breadth. It has a height of five yojanas. Beautiful storeyed buildings and divine trees add to the grandeur of the sabhÃ. Indra is seated within the holy light in it. ÁacÅdevÅ takes her seat near him. Indra is very handsome. He wears a crown, he is dressed in spotlessly pure clothes, and wears a garland round his neck. Maruts, Siddhas, Devas, ã«is and a host of others stand around attending on him. They are all bright with the halo of fire. ParÃÓara, Parvata, SÃvarïi, GÃlava, Áaækha, Likhita, GauraÓiras, DurvÃsas, Akrodhana, Áyena, DÅrghatamas, PavitrapÃïi, BhÃluvi, YÃj¤avalkya, UddÃlaka, Ávetaketu, PÃï¬ya and other famous sages are members of Indra's assembly. In this way, Indra's Sabhà is the most magnificent. (M.B. Sabhà Parva, Chapter 7). 17) %% Once Indra saw Surabhi, the KÃmadhenu, crying in the Indraloka. He asked her why she was crying. Surabhi answerd: "My Lord, the cattle, who are my children are groaning in the world under the yoke of the farmer. I was overwhelmed with grief at the sight of their sufferings" Indra's heart meltted due to KÃmadhenu's tears. He caused very heavy showers in the world when ploughing the fields became impossible. In this way as a result of Surabhi's tears Indra caused heavy rainfall which gave rest to the cattle in the world. (M.B. Araïya Parva, Chapter 9). 18) %% Nala proceeded to Vidarbha to attend DamayantÅ's Svayaævara. On the way, the four gods, Indra, Agni, Varuïa and Yama met him. (For further details see the word 'Nala'). Nala married Damayanti with the blessings of these gods. When the devas returned, they met Kali and DvÃpara. to whom they described Nala's marriage. Kali and DvÃpara who wished to marry DamayantÅ, naturally felt disappointed and angry. Kali was about to pronounce a curse on Nala. But on the advice of Devendra he did not do so. Still he decided to gain secret entrance into Nala's body and to bring about the loss of his Kingdom. (M.B. Vana Parva, Chapter 58). 19) %% A King named YuvanÃÓva was born in the Ik«vÃku dynasty. He earned great reputation by performing many AÓvamedha yÃgas. But he was very much distressed because he had no children. So he entrusted his kingly duties to his ministers and proceeded to the forest. One day during his wandering he arrived at the ÃÓrama of the sage Bh­gu. He was tired and thirsty. Bh­gu had filled a pot with water by reciting a mantra and placing it on a low stool, he had gone to sleep. Not knowing that it was a pot of water intended to cause pregnancy, and in his intense thirst, YuvanÃÓva drank water from it. He became pregnant and in due course YuvanÃÓva brought forth a son. Indra, accompanied by other gods came to see the child. When the Devas asked how the child was going to drink milk, Indra put his index finger into the child's mouth and the child began to suck it. Indra said "The child will drink me". The Sanskrit words "MÃæ dhÃtÃ" mean "one who drinks me". Thus the child was named "MÃndhÃtÃ" by Indra and the other gods. (M.B. Araïya Parva Chapter 126). 20) %% Once Indra and Agni tested the strength of Emperor Áibi's 'dharma'. Indra took the form of an eagle and Agni that of a dove. The dove flew down into the lap of Áibi. The eagle pursued it. The dove entreated Áibi to save it from the eagle. Áibi promised to do so. The eagle argued that the dove was its prey and should be returned to it. But Áibi offered to give the eagle his own flesh, equal in weight to that of the dove. Accordingly, the dove was placed in one pan, but even when all the flesh from his body was cut and placed in the other pan, it did not weigh equal to the dove. At this stage, Indra and Agni appeared to Áibi in their own forms and blessed him to be more happy and prosperous than before. (M.B. Vana Parva, Chapter 131). 21) %% Long ago there was a sage named YavakrÅta. He started a tapas with the ambition of acquiring all knowledge by himself, without the help of a Guru. Indra was alarmed at the sternness and rigour of the tapas. He induced YavakrÅta to stop tapas, but it was in vain. At last Indra disguised himself as an old Brahmin and went to the bank of the GaÇgà where YavakrÅta was performing tapas. He began to build a dam across the river with sand. Seeing this YavakrÅta ridiculed him. The old Brahmin retorted that YavakrÅta's tapas was also equally ridiculous. But YavakrÅta was not shaken even by his taunt. He resumed his tapas with renewed strength. At last finding no other alternative, Indra appeared to YavakrÅta and granted his wish. (M.B. Vana Parva, Chapter 135). 22) %% Once NarakÃsura went to heaven, fought with the gods and robbed Indra of his umbrella and the earrings of Aditi, Indra's mother. Grief-stricken Indra complained to ÁrÅ K­«ïa. Accompanied by SatyabhÃmà and riding on the back of Garu¬a, ÁrÅ K­«ïa went to the city of PrÃgjyoti«a, the residence of NarakÃsura and razed it to the ground. He recovered the umbrella and ear-rings and returned to heaven with SatyabhÃmÃ. Indra and Aditi were overjoyed on getting back the lost articles. On their return journey, ÁrÅ K­«ïa at the request of SatyabhÃmà cut for her a twig of the PÃrijÃta tree. This made Indra angry and he fought against ÁrÅ K­«ïa. After defeating Indra and other gods, ÁrÅ K­«ïa accompanied by SatyabhÃmà returned to DvÃrakà with the PÃrijÃta. (BhÃgavata, 10th Skandha). 23) %% The Asura called Naraka once performed a very severe penance on the GandhamÃdana mountain with the object of usurping Indra's place. Indra was alarmed and rushed to MahÃvi«ïu for help. Vi«ïu went to GandhamÃdana mountain and killed NarakÃsura. (M.B. Vana Parva, Chapter 142). 24) %% After the war between Devas and Asuras, Indra, in a peaceful state of mind, was going around the world, riding on his elephant, AirÃvata. When he reached an ùÓrama on the eastern coast of the sea, he met the great sage Baka. A conversation about the happiness of longevity took place between Indra and sage Baka who was hundred thousand years old. After that Indra returned to Devaloka. (M.B. Vana Parva, Chapter 193). 25) %% Long ago a terrible war took place between Devas and Asuras. At that time an Asura called KeÓÅ attempted to abduct DevasenÃ, daughter of a PrajÃpati. Hearing her shrieks, Indra rushed to the spot. In the clash between KeÓÅ and Indra, KeÓÅ's club was broken into two with Indra's weapon Vajra. Suddenly KeÓÅ lifted a mountain and threw it at Indra. Indra broke that mountain also into two. One part of it fell on KeÓÅ himself, who fled frightened. After that, Indra asked Devasenà how she happened to fall in KeÓÅ's hands. Devasenà answered thus:--"I am the daughter of PrajÃpati. My name is DevasenÃ. KeÓÅ had abducted my elder sister, DaityasenÃ. My sister and I used to come to take our bath in this MÃnasa lake. KeÓÅ had expressed his wish to abduct both of us. My father has given me his blessing that a person who is worshipped by gods and asuras will become my husband. Having heard these facts, Indra held consultations with Brahmà and arranged the marriage between Subrahmaïya and DevasenÃ. See also the word "Subrahmaïya". (M.B. Vana Parva, Chapter 223). 26) %% After killing V­trÃsura, Indra hid himself in a lotus flower in the MÃnasa lake, to expiate for the sin of Brahmahatyà (killing a Brahmin). It was at that time that Nahu«a became Indra. After Nahu«a had been forced to go back to the earth as a serpent by the curse of Agastya, the Devas brought back Indra. At that time, AÇgiras praised Indra with mantras from Atharvaveda. From that day AÇgiras got the name of 'AtharvÃÇgiras'. Indra was pleased and blessed AÇgiras that his name would become famous throughout the world. (M.B. Udyoga Parva, Chapter 18). 27) %% Karïa had a bow called Vijaya. It was made by ViÓvakarmà according to Indra's liking. (M.B. Karïa Parva, Chapter 31. Verse 42). 28) %% The TripurÃsuras performed penance and received boons from BrahmÃ. After that they clashed with Indra. Indra was not able to kill them. The vanquished Indra had the Tripuras killed by Áiva. See the word "Tripura". (M.B. Karïa Parva, Chapter 33). 29) %% When Karïa and Arjuna came into conflict at the BhÃrata battle, a controversy raged in heaven between Indra and SÆrya. Indra argued that Arjuna would win, while SÆrya asserted that Karïa would gain victory. The Devas joined the side of Arjuna and Asuras joined Karïa's side. In the end, Arjuna came out victorious and thus SÆrya was defeated by Indra. (M.B. Karïa Parva, Chapter 87). 30) %% The RÃk«asa Namuci once evaded capture by Indra by remaining hidden in the rays of the Sun. Indra went to him and pretending friendship, promised not to kill him either with wet thing or dry things or at night or in day time. Trusting his words, Namuci came out. Then Indra cut off Namuci's head with the froth scraped from the waves of the sea at the time of dusk. The head pursued him shouting, "You murderer of a friend, by breaking your promise!" Indra sought refuge under BrahmÃ. Brahmà advised him to bathe in Áoïapuïya tÅrtha to expiate for the sin. Accordingly Indra bathed in the river SarasvatÅ and washed off his sin. %% There is a story about how SarasvatÅ river became Áoïapuïya tÅrtha. There were frequent quarrels between Vasi«Âha and ViÓvÃmitra. Once ViÓvÃmitra got angry when he came to know that Vasi«Âha was performing a penance on the banks of the river SarasvatÅ. He summoned SarasvatÅ and ordered her to produce Vasi«Âha before him immediately. SarasvatÅ was in a dilemma. If she brought Vasi«Âha to ViÓvÃmitra, Vasi«Âha would curse her; if on the other hand, she did not bring him ViÓvÃmitra would curse her. At last she decided to produce Vasi«Âha before ViÓvÃmitra. By eroding the earth on her bank little by little near the place where Vasi«Âha was performing his penance, SarasvatÅ managed to bring him down into her own current. Then she carried him floating down to the place where ViÓvÃmitra was waiting. When Vasi«Âha reached his presence, ViÓvÃmitra was pleased. But without allowing ViÓvÃmitra to capture Vasi«Âha she took him away in her current, eastwards. Enraged at this, ViÓvÃmitra pronounced a curse that blood should flow through the river SarasvatÅ. Thus the water in the river became blood-red. The great sages who came there afterwards sympathised with SarasvatÅ in her ill-luck and as a result of their prayers Áiva made her ÁoïapuïyatÅrtha. It was in this river that Indra took his bath and washed off his sin. (M.B. Áalya Parva, Chapter 43). 31) %% BharadvÃja's daughter ÁrutÃvatÅ (ÁruvÃvatÅ) performed a very severe penance to get Indra as her husband. To test her character, Indra assumed the shape of Vasi«Âha and went to ÁrutÃvatÅ. She received the guest with due reverence. Pleased with her treatment, the guest handed her five raw fruits and asked her to cook them for him. ÁrutÃvatÅ gladly undertook that service. She proceeded to cook the fruits but even after burning all the fuel she had, the fruits were not properly cooked. So she began to use her limbs one by one as fuel and burned them up. Indra was deeply impressed by her selfsacrifice and appearing to her in his own form married ÁrutÃvatÅ, (M.B. Áalya Parva, Chapter 48). 32) %% Indra performed one hundred sacrifices at the place called IndratÅrtha. Thus he became Áatakratu. It was there that he gave much wealth to B­haspati. (M.B. Áalya Parva, Chapter 49, Verse 2). 33) %% Once Indra took the form of a bird and went to the forest and preached moral and spiritual duties to the sages who had gathered there. (M.B. ÁÃnti Parva, Chapter 11). 34) %% Once Dantideva received a boon from Indra that he should have plenty of food and enough travellers to eat it. (M.B. ÁÃnti Parva, Chapter 29, Verses 120, 121). 35) %% Once B­haspati told Indra that everything in the world could be achieved with soothing speech. (M.B. Áalya Parva, Chapter 84, Verse 2). B­haspati's wife TÃrà once fell in love with Candra (the Moon god). She deserted B­haspati and went to live in Candra's residence. B­haspati complained about it to Indra. Indra promised to bring her back and to restore her to B­haspati by whatever means possible. Accordingly he sent a messenger to Candra. Compromise talks with Candra ended in failure. So preparations were started for a dreadful war between Indra and Candra. Áukra, the preceptor of Asuras also joined the side of Indra. Brahmà who came to know of all this, came riding on his swan and reconciled Indra and Candra. As directed by BrahmÃ, Candra agreed to restore TÃrà to her lawful husband, B­haspati, (DevÅ BhÃgavata, First Skandha). 36) %% The great King PrahlÃda once conquered Heaven. Indra, who lost his kingdom and glory, accepted B­haspati's advice and went to meet ÁukrÃcÃrya. Áukra told Indra that PrahlÃda was the noblest person and that he had earned that nobility by his good qualities. Indra decided to acquire those good qualities from PrahlÃda. Indra disguised himself as a Brahmin boy and approached PrahlÃda with a request for moral and spiritual advice. PrahlÃda accepted him as his pupil and gave him moral and spiritual advice. Pleased with the pupil's devotion, PrahlÃda agreed to give him whatever boon he wanted. The pupil said that he wanted only the good qualities of the Guru. PrahlÃda agreed to it. Then a shadow-like figure appeared to emerge from PrahlÃda's body. PrahlÃda who was puzzled asked the figure:--"Who are you" "The figure answered:--"I am your virtuous character. Now I am leaving you and entering this boy's body." Saying thus it left PrahlÃda's body and entered Indra's body. Following it, all the good qualities of PrahlÃda, like charity, truth, glory etc. entered Indra's body one after another. It was only in the end that PrahlÃda came to know that the cunning pupil was Indra. Thus from that day, PrahlÃda began to decline in his good qualities and Indra began to prosper. (M.B. ÁÃnti Parva, Chapter 124). 37) %% There is a story in the MahÃbhÃrata, of how Indra restored life to a dead Brahmin. Gautama was a Brahmin who had left his own home and settled down to live in the village of Dasyus (an aboriginal tribe). He married from a low caste and followed the customs of Dasyus. At that time another Brahmin happened to come there. He ridiculed Gautama who had lost his caste. Next morning Gautama left his residence and went to another place. Tired after his long journey, he fell asleep under a banyan tree. A King of birds named NìÅjaægha lived on that tree. NìÅjaægha who was the son of KaÓyapa, became very friendly with Gautama. He brought fish from the river GaÇgà to feed Gautama and fanned him with his wings. Gautama told the bird that he was a poor Brahmin and that he was anxious to get some wealth. There was a wealthy RÃk«asa King named VirÆpÃk«a in that country, who was a close friend of NìÅjaægha. NìÅjaægha sent Gautama to VirÆpÃk«a with a request to give Gautama some wealth. VirÆpÃk«a gave plenty of gold to Gautama. He returned to the foot of the banyan tree carrying the gold on his head. Gautama who was quite tired after his long walk, was hospitably received by NìÅjaægha. That kingly bird lay asleep close by Gautama. An evil desire to eat the flesh of NìÅjaægha dawned upon the mind of Gautama. He killed that King of birds in his sleep. VirÆpÃk«a who came to know of this, killed Gautama and gave his flesh as food for Dasyus. VirÆpÃk«a, with tears in his eyes, made a funeral pyre and cremated NÃdÅjaægha's body. At that time, as directed by BrahmÃ, Surabhi caused milk to flow from heaven and revived NìÅjaægha. VirÆpÃk«a told the whole story to Indra who came there at that time. Indra said that NìÅjaægha died as the result of BrahmÃ's curse. He had offended Brahmà on a former occasion by refusing to attend BrahmÃ's assembly, although he was invited. NìÅjaægha who was restored to life, was noble enough to request Indra to bring back Gautama also to life. Accordingly Indra revived Gautama. NìÅjaægha returned the gold to Gautama and sent him away with his good wishes. Indra returned to heaven. (M.B. ÁÃnti Parva, Chapter 173). 38) %% Indra, once fell in love with AhalyÃ, the wife of Gautama. Sage Gautama who came to know of it, cursed Indra. For further details, see under AhalyÃ. 39) %% Once a haughty VaiÓya knocked down a young sage named KaÓyapa, with his chariot. The disgraced sage decided to commit suicide. Knowing this Indra went to the sage in the form of a fox and spoke to him, dwelling upon the evil aspects of suicide. At last the young sage gave up the idea of committing suicide and returned to his hermitage. (M.B. ÁÃnti Parva, Chapter 130). 40) %% Long ago the Asuras led by TÃrakÃsura, persecuted the gods in many ways. TÃrakÃsura had received a boon from Brahmà that only the son born to Áiva could slay him. So, to distract ParameÓvara from his penance, in order to make it possible for him to beget a son, Indra sent KÃmadeva (god of love) to him. But KÃmadeva was burnt up in the fire from the third eye of Áiva. After that PÃrvatÅ won Áiva as her husband as a result of her austere penance. She prayed to Áiva that KÃmadeva should be brought back to life and that a son should be born to her. Áiva replied to her:-- "KÃma was born from BrahmÃ's mind. As soon as he was born, he asked Brahmà "Kaæ Darpam?" which means--whom shall I tempt and conquer?" So Brahmà called him "Kandarpa". Brahmà had advised him even at that time that he should never tempt me. Disregarding that advice he came to attack me and I burned him up. Now it is not possible for him to be born in a physical form I shall beget of you a son with my spiritual power. I do not need the urge of KÃmadeva for this, as in the case of ordinary mortals". As they were discussing this problem, Indra and Brahmà arrived there. At their request Áiva agreed to beget a son by PÃrvatÅ. Since it is not desirable that all living beings should perish, Áiva allowed KÃmadeva to be born in the minds of all creatures. Brahmà and Indra returned quite happy. One day, Áiva and PÃrvatÅ began their amorous dalliance. They did not stop it even after a hundred years. The whole world began to shake to its very foundations. Fearing that the world might perish, the devas, as ordered by Brahmà prayed to Agni, to interrupt the amorous play of Áiva and PÃrvatÅ. Agni, who understood that it was not possible to achieve their object, fled and concealed himself under water. The Devas went out in search of Agni. By that time, the creatures in the water who could not bear the heat of Agni, told them the secret. Then Agni deprived them of the power of speech by a curse. After that he went and hid himself on the Mandara mountain. Elephants and parrots disclosed the secrets of Agni, who was hiding within the hollow of the trunk of a tree. Agni deprived them of their tongues by a curse. At last the gods discovered Agni. They sent him at once to Áiva to stop him in his amorous dalliance. Agni succeeded in his mission by his intense heat. Áiva transferred his semen to Agni who became pregnant. Being unable to bear its weight Agni deposited it in the river GaÇgÃ, who at the behest of Áiva himself, left it in the woods on the MahÃmeru mountain. Áiva's attendant bhÆtas (spirits) offered PÆjà to it there. After a thousand years a boy with six faces (Subrahmaïya) was born out of it. He was suckled by the K­ttikÃs employed for that purpose by PÃrvatÅ and the boy grew up with astonishing rapidity within a few days. Having been suckled by the K­ttikÃs, the boy got the name "KÃrttikeya". In those days, Devendra who was defeated by TÃrakÃsura, decided to give up war and was living in MahÃmeru. The Devas and the sages used to go to Subrahmaïya for protection. When Devendra knew it, he became angry and went to war with Subrahmaïya. Subrahmaïya was wounded on the face with Indra's weapon. From the wound two sons named ÁÃkha and ViÓÃkha were born to Subrahmaïya. With their help Subrahmaïya encountered Indra again. At this stage Áiva appeared there and informed Indra that Subrahmaïya had been born with a mission to kill TÃrakÃsura and to restore Indra's kingdom to him. It was then that Indra recognized Subrahmaïya. He begged pardon of Subrahmaïya and expressed his desire to instal him as his military commander. When he tried to perform the ceremony of installation by sprinkling the holy water on Subrahmaïya's head, the water refused to come out of the pot. Áiva told Indra that it was because he had tried to perform the installation before propitiating Gaïapati. Indra then offered worship to VighneÓvara (Gaïapati) and the ceremony went off without any hitch. Subrahmaïya who thus became Indra's commander, killed TÃrakÃsura shortly afterwards. (KathÃsaritsÃgara, LÃvÃïakalaæbaka, 6th TaraÇga). 41) %% The vanquished MahÃbali who had left his home and country was in gloom and despair when once Indra paid him a visit. At that time MahÃlak«mÅ emerged from MahÃbali's body and entered Indra's body. (M.B. ÁÃnti Parva, Chapter 224). 42) %% Once Indra asked Brahmà about the efficacy of godÃna or giving a cow as gift. Brahmà told him that there is a world free from the infirmities of old age and diseases and it is called "Goloka". He added that those who perform GodÃna would get a place in Goloka. 43) %% A hunter in KÃÓÅ once went to shoot birds with poisoned arrows. One of his arrows hit a big tree accidentally and the powerful poison dried up the whole tree. In the hollow of the trunk of that tree there lived a bird with mystic powers. It did not like to leave that tree which had been its refuge ever since its birth. One day Devendra, in the guise of a Brahmin came to the bird, who recognized him by its mystic power. In the conversation between them Devendra advised the bird to leave the tree and find some other suitable place for its residence. The bird did not accept his advice. Indra was pleased at the bird's loyalty and gratitude towards that tree which had been its shelter all along. So he took the bird along with him to Devaloka. (M.B. AnuÓÃsana Parva, Chapter 5). 44) %% There was a King named BhaægÃÓva. Once he performed a sacrifice called "Indradvi«Âa" which was believed to have the power of blessing him with children. Indra being not invited was displeased with him and was waiting for an opportunity to wreak vengeance on him. One hundred sons were born to BhaægÃÓva. Once he went to the forest after entrusting the affairs of the kingdom to his sons. Indra cunningly misguided him and made him lose his way in the forest. Wandering alone with his horse in the forest, he reached the bank of a river. Weary and thirsty, he stepped down into the river. To his amazement, he was instantly transformed into a woman! The bewildered "woman" somehow reached BhaægÃÓva's palace. All the members of his family were deeply grieved over his change of sex. To avoid embarrassment to himself and others, BhaægÃÓva returned as a woman to the forest and there lived as the wife of a sage and became the mother of a hundred sons. After some years "she" went back to the palace with the sons and leaving them there returned again to the forest. Indra went to the palace at this time and made the two sets of hundred sons quarrel with one another until all of them perished in fighting. Hearing about this the mother who was in the forest, wept bitterly. Indra visited her (BhaægÃÓva) there and she told him the whole story of her misfortunes and begged his pardon for performing Indradvi«Âa sacrifice without inviting Indra. Pleased with her repentance Indra promised to resuscitate one set of her hundred sons. She wanted all the hundred sons who were born when she was a woman, to be restored to life. Indra was ready to restore her manhood too, but she preferred to continue as a woman. Indra restored to life all the 200 sons of BhaægÃÓva and leaving BhaægÃÓva as a woman, returned to Devaloka. (M.B. AnuÓÃsana Parva, Chapter 12). 45) %% A story is found in the MahÃ-BhÃrata under the title of "Indra-Mataæga-SaævÃda" which illustrates that a K«atriya, VaiÓya or ÁÆdra can never become a BrÃhmaïa by any means. It was told by BhÅ«ma to Arjuna as follows:-- "Long ago a BrÃhmaïa's wife gave birth to a boy. The boy was given the name Mataæga. His father sent him in a chariot drawn by a donkey, in connection with a yÃga which he wanted to perform. Mataæga whipped the donkey mercilessly. Seeing this, the donkey's mother said to Mataæga--"You are not a BrÃhmaïa. BrÃhmaïas cannot be so cruel. You are a Caï¬Ãla (a man of the lowest caste) born to your mother by a barber." Mataæga sadly returned to his father and after telling him what he had heard from the mother-donkey set out to perform an austere penance with the object of becoming a BrÃhmaïa. Devendra appeared to him and asked him what he wanted. Mataæga asked for a boon whereby he could become a BrÃhmaïa; Indra vanished after saying that it was impossible. After that Mataæga performed penance for hundred years, standing on one foot. Indra appeared again and repeated that it was impossible for Mataæga to become a BrÃhmaïa. Then Mataæga continued his penance for a thousand years, standing on his toe. Indra appeared again and transformed Mataæga into a Deva named "Chandodeva". Indra told him that though he could become a Deva, he could never achieve Brahminhood. In his extreme grief Mataæga renounced his life and entered Heaven. (M.B. AnuÓÃsana Parva, Chapters 27, 28 and 29). 46) %% There is a story in the Mahà BhÃrata in which an Asura named Áaæbara explained the greatness of Brahminhood to Indra. Once Indra approached the Asura, Áaæbara and asked him what was the source of his glory and prosperity. Áaæbara replied that it was all due to his whole-hearted worship of BrÃhmaïas. From that time Indra began to offer worship to BrÃhmaïas and thus he won the place of Indra. (M.B. AnuÓÃsana Parva, Chapter 36). 47) %% There is a story in the MahÃbhÃrata of how a sage named Vipula who was born in the family of Bh­gu once saved Ruci, his Guru's wife from Indra. Long ago, a great sage named DevaÓarmà lived in a forest. His wife Ruci being enchantingly beautiful, many suitors were attracted to her. Chief among them was Indra. DevaÓarmà was aware of this. Once he had to leave his ÃÓrama in connection with a yÃga. So he ordered his disciple Vipula to guard his wife Ruci during his absence. He had given a hint to Vipula that Indra who was an expert in disguises, might appear in the ÃÓrama in any form. Vipula, by means of his mystic power entered into his guru's wife and guarded her. After some time, Indra reached the ùÓrama in the guise of a handsome youth. He disclosed his real identity to Ruci and told her that he had come there to spend a night with her. Ruci fell in love with him. But since she was under the mystic control of Vipula, Indra was unable to fulfil his desire. At last Vipula sent him away in disgrace. (M.B. AnuÓÃsana Parva, Chapter 4, 44). 48) %% Indra once stole Agastya's lotuses. (See under Agastya). 49) %% Indra once stole an elephant belonging to the great sage Gautama. The sage complained to Dh­tarëÂra, who advised him to offer prayers to Indra. Accordingly Gautama pleased Indra by his prayers. Indra appeared and after returning the elephant took both the elephant and Gautama along with him to Devaloka. (M.B. AnuÓÃsana Parva, Chapter 102). 50) %% Long ago there was a famous king named Marutta. Indra was closely associated with him in many of his activities. (For more details see Marutta). 51) %% Another anecdote about Indra which deals with the last part of Dharmaputra's life is given in the MahÃbhÃrata. The PÃï¬avas, towards the end of their lives entered the forest and were travelling to the north. Dharmaputra who was walking in front, was followed by a dog. On the way the four brothers and PäcÃlÅ fell down dead. Dharmaputra continued his journey accompanied by the dog without turning back or looking behind. At the end of the journey, Indra was waiting for him with his chariot. He told Dharmaputra that his brothers and wife had already taken their places in Heaven and that he should leave behind the dog and get into the chariot to go to Devaloka. Dharmaputra pleaded that it was not right for him to enter Devaloka after deserting the dog which had followed him so far. Even though Indra pressed him very much to enter the chariot without the dog, Dharmaputra did not yield. At last the dog assumed the form of Yama who appeared and explained to them that he had taken the form of a dog and followed his son Dharmaputra to test his noble nature. They were all happy and all the three of them proceeded in the chariot to Devaloka. (M.B. MahÃprasthÃnika Parva, Chapter 3). 52) %% In Uttara RÃmÃyaïa there is a story as given below, about the birth of BÃli, a son of Indra:-- Aruïa, the charioteer of SÆrya (the sun-god) went one night to Indraloka to see the goddesses dancing. Men were not allowed to enter the dancing hall. So, Aruïa managed to enter the hall by disguising himself as a beautiful lady. The moment Indra saw her he fell in love with her. The name she assumed at that time was AruïÅ. Indra secretly took her outside and they had a sexual union. BÃli was the son born from their union. 53) %% A King named Sagara once performed a sacrifice. Devendra stole the sacrificial horse. Sagara sent all his 60,000 sons in search of the horse. They dug up the earth and went to the Nether worlds where they saw the horse tied in front of the sage Kapila. The enraged sons of Sagara tried to capture and bind the sage. But Kapila reduced all the 60,000 princes to ashes by his curse. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Chapter 39). 54) %% Diti and Aditi were the daughters of Dak«a. KaÓyapa married them. Indra was born as the son of Aditi. At this birth of a son to Aditi, Diti became jealous of her sister. One day she told her husband KaÓyapa that she too wanted to have a virtuous, heroic and brave son who would be equal to Indra in every respect. KaÓyapa promised to grant her wish. In due course, Diti became pregnant. Now it was Aditi's turn to become jealous of Diti. She could not bear the thought of Diti having a son equal to her own son Indra, in glory and splendour. So she called Indra and secretly instructed him to destroy Diti's child in the womb, by whatever means. In obedience to his mother, Indra approached Diti pretending friendship and spent a lot of time in her company. He soon won her confidence and love by his affectionate attentions. On one occasion, when she was in sound sleep, Indra, by his mystic power, entered into Diti's womb with his weapon Vajra and cut the child in the womb into seven pieces. The child began to cry loudly, but Indra said "Mà ruda" which means "do not cry" and cut each of the pieces again into seven parts. Thus the embryo (child) was finally cut into fortynine pieces, which later became the fortynine "MÃrutas" or "Maruts". When she woke up, Diti realized Indra's treachery and in her fury she cursed Indra and Aditi. She cursed that Indra would lose his kingdom of Devaloka and that Aditi would be imprisoned and her sons would be killed. As a result of this curse Devendra lost his kingdom on one occasion. Aditi, in her next birth, was born as DevakÅ, wife of Vasudeva and was imprisoned by Kaæsa who killed her children. (DevÅ BhÃgavata, Fourth Skandha). 55) %% (1) King AæbarÅ«a had a minister named Sudeva. Sudeva fell fighting in the battle-field. After some years, AæbarÅ«a also died. When AæbarÅ«a arrived in Heaven, he was surprised to find that Sudeva had already secured a place there long ago. AmbarÅ«a had performed many more acts of holiness than Sudeva. Yet Sudeva attained Heaven earlier than AæbarÅ«a. AæbarÅ«a asked Indra why it was so. Indra answered that just as AæbarÅ«a had performed many sacifices, Sudeva had performed many war-sacrifices. He added that war-sacrifices were as efficacious for attaining Heaven as other kinds of sacrifices (M.B. ÁÃnti Parva, Chapter 98). (2) AæbarÅ«a, King of Ayodhyà was performing a sacrifice. At that time, Indra had stolen the sacrificial animal. To continue the sacrifice without interruption, the King decided to substitute ÁunaÓÓepha, the son of ãcÅka, for the cow. But ÁunaÓÓepha prayed to Indra who came and rescued him from the jaws of death. (This story is given in other PurÃïas with slight variations. VÃlæÅki RÃmÃyaïa, BÃla KÃï¬a, 61st Sarga). 56) %% There is a story that Indra once pushed down from Heaven, TriÓaÇku a King of the SÆrya vaæÓa (Solar dynasty). See under TRIÁA§KU. 57) %% Once ViÓvÃmitra observed a vow of silence for a period of one thousand years. At the end of that period, when he was about to take his food, Indra appeared in the form of a Brahmin and asked for that food. ViÓvÃmitra gave that food to the Brahmin and resumed his austere penance. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, 65th Sarga). 58) %% (1). At the time when ÁrÅ RÃma and Lak«maïa were leading their life in the forest, one day Indra paid a visit to the ùÓrama of the sage ÁarabhaÇga. Devendra wished to take the sage with him to Devaloka. As they were talking, they saw ÁrÅ RÃma coming to the ùÓrama. Indra advised ÁarabhaÇga to speak to ÁrÅ RÃma and left the place. As suggested by Indra, the sage had a conversation with ÁrÅ RÃma. After it ÁarabhaÇga offered his body to the fire and went to Devaloka. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, 5th Sarga). (2) When the battle between ÁrÅ RÃma and RÃvaïa was in progress, Indra presented to ÁrÅ RÃma, an excellent chariot along with the horses. The chariot and horses were handed over to ÁrÅ RÃma on the battlefield by MÃtali; Indra's charioteer. ÁrÅ RÃma fought against RÃvaïa from that chariot and slew him. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Sarga 103). (3) After the war with RÃvaïa, Indra appeared before ÁrÅ RÃma and asked him what boon he wanted. ÁrÅ RÃma replied that all those monkeys who died in the war should come back to life and the forests in which they lived should abound in fruits and flowers in all the seasons of the year. Indra restored all those monkeys to life and made all the forests in which they lived, green and rich with luxuriant vegetation. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Sarga 129). 59) %% During their life in the forest ÁrÅ RÃma and Lak«maïa, accompanied by SÅtà entered Daï¬akÃraïya. ÁrÅ RÃma's chief object in going there was to give protection to the sages and their hermitages in the forest. But seeing that he had made the killing of RÃk«asas his main purpose, SÅtà told him that this change in the objective would spoil other important matters. To illustrate this she told him the following story:-- 'Once upon a time, a great sage was observing holy rites with great austerity. Indra was alarmed at it. He went to the sage's hermitage in the form of a warrior armed with a sword. Indra handed over his sword to the sage for safe custody. The sage accepted it and from that time all his attention was concentrated on the sword. All his time was spent in guarding the sword and he began to neglect his devotional duties as a sage. As a result of it his mystic power declined and ultimately he fell into Hell. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, 9th Sarga). 60) %% See under Kabandha. 61) %% Indra was anointed as King of Devas on MeghavÃn mountain. In the 42nd Sarga of Ki«kindhà kÃï¬a of VÃlmÅki RÃmÃyaïa we find that SugrÅva had ordered the monkeys to search for SÅtà on that mountain also. 62) %% Maya, the carpenter of the Asuras, performed penance to Brahmà and acquired complete mastery in the science of carpentry and architecture. After that he constructed a forest mansion of golden colour and took up his residence in it. Once Maya set his eyes on a goddess named HemÃ. When Indra knew this he became angry and killed Maya with his weapon--Vajra. From that time Hemà got Maya's golden mansion. This was told by HemÃ's maid, Svayaæprabhà to HanÆmÃn. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, 51st Sarga). 63). %% In K­tayuga all the Mountains in the world had wings. They used to fly about here and there like Garu¬a with the speed of wind. The sages and the Devas feared that they might fall on their heads. The Devas held a conference and elected Indra to find a remedy for this. Indra cut off the wings of the mountains with his Vajra. The MainÃka mountain was a friend of wind. When Indra was about to cut off the wings of that mountain, Wind suddenly removed it and deposited it in the ocean. It is out of his gratitude for this that the MainÃka mountain rose up from the ocean and provided a resting place for HanÆmÃn, the son of Wind god, when he jumped to LaÇkÃ. This story was told by MainÃka mountain to HanÆmÃn. (VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a, 1st Sarga). 64) %% Once Devendra accepted a sage named ViÓvarÆpa as his preceptor for a sacrifice. ViÓvarÆpa's mother was a DÃnava partisan. So this priest, as directed by his mother, performed the sacrifice with the prayer--"May the gods and the Asuras prosper." As a result of the prayer, both the gods who performed the sacrifice and the Asuras who did not perform it, prospered. At this Devendra became furious and he cut off the head of the Guru. (DevÅ BhÃgavata, 3rd Skandha). 65) %% See under Mahi«Ãsura. 66) %% Long ago there was a King called Kakutstha in the Ik«vÃku dynasty. When he was ruling over the kingdom of AyodhyÃ, a war broke out between Devas and Asuras. In that war, the Devas were not able to defeat the Asuras. Indra in distress approached Vi«ïu for refuge. Vi«ïu advised him to seek the help of Kakutstha, King of AyodhyÃ. So Indra with the other gods went to AyodhyÃ. When Kakutstha heard about their appeal for help, he glady offered his help but only on condition that Indra became his vehicle. Seeing no other way, Indra assumed the form of a bull and Kakutstha, riding on the back of the bull fought against the Asuras and defeated them. It is from that day that the King came to be called "Kakutstha", "Indra-vÃhana" and "Pura¤jaya". (His original name is unknown). "Kakut" means the "hamp of a bull". Because he was seated on the "Kakut" he got the name "Kakutstha". Because he made Indra "vÃhana" (vehicle) he got the name of "IndravÃhana". As he defeated the Asuras and conquered their city (pura) he was called "Pura¤jaya". Kakutstha was the son of ÁaÓÃda and the father of P­thu. ÁrÅ RÃma is called "KÃkutstha" because he was born in the family of Kakutstha. (DevÅ BhÃgavata, 7th Skandha). 67) %% DevÅ BhÃgavata, 8th Skandha says that Indra is one of the "A«ÂadikpÃlakas (the eight protectors of the quarters) and the name of his city is "AmarÃvatÅ". 68). %% The DevÅ BhÃgavata 5th Skandha says that two life-spans of Brahmà make Vi«ïu's life-span. Áiva has double the life-span of Vi«ïu, that during the life of BrahmÃ, fourteen Indras will drop down from Heaven and perish, and one day of Brahmà is made up of one thousand "Caturyugas." There are fourteen Manvantaras during the life of the present Brahmà (See under Manvantara). This means that fourteen Manus will be born and will die one after another during this period. Each Manvantara will have its own Indra and the Devas. The first Manu was SvÃyambhuva. After him five more Manus, SvÃroci«a, Uttama, TÃmasa, Raivata and CÃk«u«a, have passed away. The present Manu is Vaivasvata the son of SÆrya. The current Vaivasvata Manvantara is the seventh. At the end of seven more Manvantaras, the present Brahmà will perish and a new Brahmà will be born. For the names of the Indras of different Manvantaras, see under Manvantara. (Vi«ïu PurÃïa, Part 2, Chapter 1). 69) %% (See under P­thu). 70) %% Sardar K.M. Panikkar in his preface to ãgveda Saæhità says that Indra got the name Purandara because he destroyed the cities (Puras) of the Dasyus. But in Chapter 71, of VÃmana PurÃïa, we are told that he got this name because he killed "Pura", the son of MahÃbali. 71) %% Once an Asura named ÁÆrapadma obtained from BrahmÃ, a boon to enable him to conquer the whole world. He persecuted the inhabitants of all the three worlds. He sent his followers to bring IndrÃïÅ (Indra's wife) to him as a captive. Indra, who came to know of this, secretly went away with IndrÃïÅ to the KoÇkaïa land and lived in a temple there. After some days, entrusting IndrÃïÅ to the protection of ÁÃstÃ, he went to KailÃsa. Just at this time, ÁÆrapadma's sister AjÃmukhÅ came there and tempted IndrÃïÅ. ÁÃstà cut off the hands of AjÃmukhÅ and took IndrÃïÅ to KailÃsa. (Skanda PurÃïa, Asura KÃï¬a). 72) %% Mucukunda, a King of the Ik«vÃku dynasty, once went to Devaloka at the invitation of Indra. In the war between the Devas and Asuras, Mucukunda helped Indra and the Asuras were defeated. Indra was pleased and asked Mucukunda what boon he wanted. Mucukunda asked for a boon which would give him long and sound sleep. Indra granted it and in addition declared that anyone who disturbed Mucukunda's sleep would be reduced to ashes. After that Mucukunda went to sleep in a cave in the middle of a dense forest. A King of the tribe Yavana performed penance to Brahmà and obtained his boon which would enable him to defeat the YÃdavas (ÁrÅ K­«ïa's clan) and he began to fight with ÁrÅ K­«ïa. Because of BrahmÃ's boon, ÁrÅ K­«ïa was not able to kill him. He drove Yavana into the cave in which Mucukunda was sleeping. Mucukunda suddenly woke up from his sleep and looked at him with great anger. Yavana was at once reduced to ashes. (BhÃgavata, 10th Skandha). 73) %% The juice of the Soma Plant is the favourite drink of Indra. (ãgveda, 1st Maï¬ala, 1st AnuvÃka, 1st SÆkta). 74) %% Sage AÇgiras began worshipping the Devas, hoping to have a son who will be equal in glory to Indra. Indra who did not like another person to be his equal, took birth himself as the son of AÇgiras. Savya is the name of that son. Once Savya assumed the form of a goat and ate up the soma plant of a sage called MedhÃtithi. The sage then called him Me«a (goat). Indra is still known by the name, Me«a. (ãgveda, 1st Maï¬ala, 1st AnuvÃka, 5 1st SÆkta). 75) %% Once Indra took birth as the daughter of a king named V­«aïÃÓva and assumed the name MenÃ. (ãgveda, 1st Maï¬ala, 1st AnuvÃka, 52nd SÆkta). 76) %% Once Indra helped a King named ãjiÓvà to defeat the Asuras, Kara¤ja, Parïaya and Vaæg­da. (ãgveda, 1st Maï¬ala, 1st AnuvÃka, 53rd SÆkta). 77) %% A King named SvaÓva offered prayers to SÆrya to bless him with children. SÆrya himself took birth as his son. Once a great sage called EtaÓa got involved in a fight with this son (SÆrya). When the sage was about to collapse, Indra came to his rescue. (ãgveda, 1st Maï¬ala, 11th AnuvÃka, 62nd SÆkta). 78) %% Once an asura called Païi stole some cows and hid them in some unknown place. Indra asked SaramÃ, the bitch of the Devas to find out and inform him where the cows were kept concealed. Saramà replied that she was prepared to do so, if Indra would give milk to her child and look after it in her absence. Indra undertook that task and the bitch went out and found out the place where the cows were hidden and reported it to Indra, (ãgveda, 1st Maï¬ala, 11th AnuvÃka, 62nd SÆkta). 79) %% DadhÅca (DadhÅci) was the son of Atharva. He used to scare away the Asuras by his eerrible look. Once when he had gone to Heaven, the earth became infested with Asuras. Indra set out to fight them. He tried to find out whether DadhÅca had left behind anything to be used as a weapon. "DadhÅca had with him a horse-head", he was told. Indra went in search of it and at last found it in a lake at a place called Áaraïya. It is with its bone that he killed the Asuras. (ãgveda, 1st Maï¬ala, 13th AnuvÃka, 84th SÆkta). 80) %% Indra taught Madhuvidyà (The science of intoxicating drinks) to DadhyaÇ. He was warned by Indra that if he communicated that lore to anyone else, his head would be cut off. Once the AÓvinÅs wanted to learn it. Since Indra had denied Soma drinking to AÓvinÅs, they were not on good terms with Indra. So they approached DadhyaÇ to acquire that Knowledge. But he refused to teach them due to his fear that Indra would cut off his head. So the AÓvinÅs cut off DadhyaÇ's head and fixed a horse's head in its place. With that horse-head DadhyaÇ taught the AÓvinÅs Madhu VidyÃ. After they had learnt the knowledge, they replaced his own head after removing the horse-head. (ãgveda, 1st Maï¬ala, 17th AnuvÃka, 116th SÆkta). 81) It is said that once, in a light mood, Indra made a mare give birth to a cow. (ãgveda, 1st Maï¬ala, 18th AnuvÃka, 121st SÆkta). 82) %% ÁatÃnÅka was a King of the Lunar dynasty who ruled over the city of KauÓÃmbÅ. Indra who was highly impressed by his heroic exploits once invited him to Devaloka to suppress the Asuras. In the war with Asuras, ÁatÃnÅka was killed. After that ÁatÃnÅka's son, SahasrÃnÅka went to Devaloka and killed the Asuras. Indra who was pleased declared that SahasrÃnÅka would marry the beautiful M­gÃvatÅ and they were married. See under M­gÃvatÅ. (KathÃsaritsÃgara, KathÃmukha laæbaka, 1st TaraÇga). 83) %% VÃsavadattà who was the wife of Udayana was born in the world by Indra's blessing. See under "VÃsavadattÃ". (KathÃsaritsÃgara, KathÃmukha laæbaka, 1st TaraÇga). 84) %% RÃvaïa conquered the world with the help of BrahmÃ's blessing. In his pride he came into conflict with Indra. After a fierce battle, RÃvaïa's son, MeghanÃda defeated Indra. He took Indra to LaÇkà as a prisoner. RÃvaïa chained ýndra's hands and feet and tied him to his flagstaff. The Devas in distress approached Brahmà for help. Brahmà went to LaÇkà and secured the release of Indra. After giving the title of Indrajit to MeghanÃda, Brahmà returned to Brahmaloka. Sometime before this Devendra had committed adultery with AhalyÃ, Sage Gautama's wife. At that time Gautama had uttered a curse on him, that he would have to spend a year in prison, chained by an enemy. His life in RÃvaïa's prison in LaÇkà was in fulfilment of that curse. (Uttara RÃmÃyaïa). 85) %% HanÆmÃn, the son of VÃyu (wind) sprang up into the sky as soon as he was born, seeing the brilliant rising sun, and mistaking it to be some delicious food. He saw RÃhu who was standing near the sun and made a leap towards him. When he came near, he saw AirÃvata, Indra's elephant, standing in Devaloka. At once he turned towards that elephant to swallow him. Seeing the struggle between HanÆmÃn and AirÃvata Indra used his weapon Vajra which cut the monkey's "hanu" (jaw bone) and he fell down dead on the earth. VÃyu, in deep sorrow, took the dead body of his son and went to PÃtÃla. When VÃyu (wind) left the world, the creatures of the world underwent great suffering. Then the Devas led by Brahmà went to PÃtÃla, consoled VÃyu and revived HanÆmÃn. Since his "Hanu" was cut with Vajra, the monkey was named "HanÆmÃn" by Indra. Besides, Indra gave him a blessing that HanÆmÃn would die only when he wished. (Uttara RÃmÃyaïa, VÃlmÅki RÃmÃyaïa; Ki«kindhà KÃï¬a; 66th Sarga). 86) %% For the story of how the people of Gokula (Cowherds' colony) stopped the worship of Indra, how Indra caused a heavy shower of rain, and how ÁrÅ K­«ïa used the Govardhana mountain as an umbrella, see under "K­«ïa". 87) %% Once the sage DurvÃsas went to Devaloka. The goddesses gave him a grand reception at which Menakà presented him with a garland made of fragrant flowers. The sage gave it to Devendra. Indra placed it on AirÃvata's tusk. The fragrance of the garland attracted a large number of bees to it. They swarmed round the head of the elephant and annoyed it. AirÃvata picked up the garland trampled it under his foot, pulled it to pieces and threw it away. DurvÃsas took this as an insult to himself and pronounced a curse that all the gods would be subjected to wrinkles and grey hair of old age. Indra and the other gods fell victims to old age. Indra requested DurvÃsas to release him from his curse. The sage relented and told him that if the Devas drank Am­ta obtained by churning the ocean of milk they would recover their youth. Accordingly, the ocean of milk was churned by the joint effort of the Devas and Asuras and in the end the Devas snatched it away. When the Devas drank Am­ta, the symptoms of old age disappeared and they recovered their youth. (Uttara RÃmÃyana). 88) %% Daï¬a the son of Ik«vÃku, a King of the Solar dynasty, ruled over the territory between the Vindhya and the HimÃlayas. Once when he was out ahunting in the neighbourhood of the mountains, he saw a charming woman. She was "ArÃ", the daughter of the sage Áukra. The King was fascinated by her beauty and fell desperately in love with her at the very first sight. He seized her by force and committed rape on her. When Áukra knew about this, he was furious and uttered a curse that Indra should shower a rain of fire on Daï¬a's kingdom. Thus the whole country of Daï¬a was destroyed by Indra's rain of fire. In course of time that region was turned into a dense forest and came to be called "Daï¬akÃraïya". (Uttara RÃmÃyaïa). 89) %% Indra; MarutvÃn, MaghavÃn, Bi¬aujas, PÃkaÓÃsana, V­ddhaÓravas, SunÃsÅra, PuruhÆta, Purandara, Ji«ïu, Lekhar«abha, Áakra, Áatamanyu, Divaspati, SutrÃmÃ, Gotrabhit, Vaj­Å, VÃsava, V­trahÃ, V­«Ã, VÃsto«pati, SurapaÂi ValÃrÃti, ÁacÅpati, Jambhabhedin, Harihaya, SvÃrÃt, NamucisÆdana, Saækrandana, DuÓcyavana, TurëÃt MeghavÃhana, ùkhaï¬ala, SahasrÃk«a, ãbhuk«Ã. 90) %% In the earliest stage of Hinduism, Indra had occupied one of the most eminent places among the gods. MahÃvi«ïu had only the place of younger brother of Indra at that time. In Amara KoÓa we find "Upendra IndrÃvaraja" as the synonym of Vi«ïu. In ãgveda Indra has a more important place. Although Rudra is a divinity or deity and although there are references to Kapardin, there is not even a single stuti (praise) about Áiva in the ãgveda. ãgveda does not recognize DevÅpÆjà and idol worship. But in the PurÃïic age, Indra was transformed into a lascivious "Deva Prabhu" (Lord among the gods). Sardar K.M. Panikkar, in his preface to "ãgveda SaæhitÃ" says about Indra:--"The main actor in ãgveda is Indra. In the war against the Dasyus the ùryas seek the help chiefly of Indra. Indra is represented as very handsome and of a golden complexion. His weapon is Vajra, thunderbolt which was made by Tva«ÂÃ. VÃyu (wind) is his charioteer. He is constantly travelling about in the sky driving in his golden chariot. Indra likes drinking Soma juice more than the other gods. Indra is even referred to as "Somapa". He is also sometimes described as the twin brother of Agni. Sages have sung unendingly about the exploits of Indra. HiraïyastÆpa, a sage, has composed a work entitled "Indrastuti" which celebrates many of the heroic deeds of Indra. Indra was VajrapÃïi who had slain the Asuras like Ahi, Tu«ïa, Áaæbara, Vala, V­tra and others. There are also several stories in the Vedas about the birth of this hero. At the time of Indra's birth, somehow, his mother felt that he was incapable of being killed. So she decided to abandon him. Fearing trouble for herself, she asked the child to leave her and go to some other place. Indra refused to do so and followed her to the house of Tva«ÂÃ. There he drank the juice of the soma plant and gained strength to kill his enemies. But unaware of this, his mother, tried to keep him concealed. Indra, however, came out of the place in his dazzling attire and encountered the enemies. V­tra who met Indra got ready for a fight. In the fight Vyaæsa struck down Indra. The devas fled in fear. Indra who was left alone called upon Vi«ïu and sought his aid. Although Indra needed help in his fight with V­tra, he was the chief support to the ùrynas in their fight against the Dasyus. It was Indra's Vajra which broke up the fortresses of many Dasyu kings. That was why he got the name "Purandara". Once Indra dried up the whole river to enable his army to cross it for the sake of SudÃs. When SuÓravas became helpless, Indra destroyed twenty kings and 60099 soldiers with his chariot wheel. Thus we see Indra in the ãgveda as the destroyer of the Dasyus and the protector of ùryans." IndrÃïÅ, ÁacÅ and Pulomajà are the names of Indra's wife. Indra's son, Jayanta is also known by the name of PÃkaÓÃsani. Indra's city is AmarÃvatÅ; his chariot "VimÃna", his charioteer MÃtali, and his garden Nandanavana. "Vaijayanta" is the name of his mansion. Indra's weapon has several other names, such as, HrÃdinÅ, KuliÓa, Bhidura, Pavi, ÁatakoÂi, Svaru, ÁÃmba, Dambholi, AÓani etc. Indra's assembly is called "SudharmÃ". Indra's bow is the rainbow, his sword is Para¤jaya and his residence is Heaven. The trees in Heaven are, MandÃra, PÃrijÃta, SantÃna, Kalpav­k«a and Haricandana. The festival celebrated in honour of Indra is called "ÁakradhvajotthÃna" or "Indrotsava". 91) %% See under UttaÇka. 92) %% See the second para under the name Kabandha. 93) %% See under GÃdhi. 94) %<Áiva ended Indra's pride.>% See under PÃï¬avas. 95) %% For the story of how Indra stole the cows from Gokula see under K­«ïa. 96) %% Once MahÃÓani, the son of Hiraïya defeated the gods in a battle and took Indra and IndrÃïÅ to PÃtÃla as captives. The Devas who knew that MahÃÓani was a relative of Varuïa, sought the help of Varuïa. At the instance. of Varuïa, Indra was released. The revengeful Indra prayed to Áiva. Áiva appeared and asked Indra to submit his complaint to Vi«ïu. Indra offered his prayers to Vi«ïu. As a result of it, a man who had the elements of Áiva and Vi«ïu, in him, took his birth from the water of the GaÇgÃ. He killed MahÃÓani. (BrahmÃï¬a PurÃïa). ## A yaj¤a (sacrifice) performed in order to get children. King YuvanÃÓva got the yaj¤a conducted. After it was over the King drank water from pots filled by brahmins, and became pregnant. (See MÃndhÃtÃ). (DevÅ BhÃgavata, 7th Skandha). ## A King who gifted a lot of money to Brahmins. (M.B. ÁÃnti Parva, Chapter 234, Verse 18). ## See 'Vararuci'. ## A flag staff. It is erected in order to get rain. If anybody dreams that it has broken and fallen, it is a bad omen. It means that some disaster will befall the country. (Agni PurÃïa, Chapter 229). ## (INDRA ISLAND). MahÃbhÃrata, Sabhà Parva refers to the island as having once been conquered and subjugated by king SahasrabÃhu. ## A King born in the dynasty of SvÃyambhuva Manu, and a king of the PÃï¬ya country. 1) %% Descended from Vi«ïu in this order:-Vi«ïu--BrahmÃ--SvÃyambhuva Manu--Priyavrata--AgnÅdhra--NÃbhi--ã«abha--Bharata--Sumati--Indradyumna. 2) %% Indradyumna, a devottee of Vi«ïu handed over governance of the country to his children when he became old, and performed penance in the Malaya mountain. One day, when he was immersed in meditation Agastya came there. Naturally, Indradyumna did not notice Agastya's arrival. Enraged at this the latter cursed Indradyumna and turned him into an elephant. Being told immediately about the curse by his servants Indradyumna sought redemption from the curse from Agastya himself. Redemption was granted thus: Indradyumna would roam in the forest for years as an elephant, a devotee of Vi«ïu and he would attain salvation when Lord Vi«ïu came down to the earth and patted the elephant on its back. Accordingly Indradyumna who was turned into an elephant roamed about in the forest for many years in the company of a herd of wild elephants. At last it arrived at Mount TrikÆÂa. There was a lake there on the banks of which was sage Devala engaged in penance. HÆhÆ, the Gandharva had once come to this lake with a number of Apsarà women and they indulged in amorous sports, which Devala did not like. He cursed HÆhÆ and turned him into a crocodile, and the crocodile lived in the same lake. Indradyumna who was turned into an elephant, stepped into the lake to drink water when the crocodile caught hold of its hind leg. Neither did the elephant yield nor the crocodile leave the former free. Their tug of war continued for 1000 years when MahÃvi«ïu appeared on the scene, killed the crocodile and saved the elephant. At once the elephant was re-transformed into Indradyumna and he attained VaikuïÂha (the abode of Vi«ïu). (BhÃgavata, 8th Skandha). A Malayalam verse summarises the above story as follows:--Impelled by Agastya's curse the elephant went to the lake at Mount TrikÆÂa, and suffered for 1000 years as the crocodile which caught hold of its hind leg did not loosen its grip. Then appeared on the scene the killer of MurÃsura (Lord Vi«ïu) on his vehicle, Garu¬a, killed the crocodile with his discus and granted salvation to the elephant. 3) %% The merits or the result of his good and noble deeds having been exhausted, Indradyumna, the saintly king once descended from heaven to earth, and the sad King approached sage MÃrkaï¬eya. But, the sage did not recognize him. The King and the sage went to PrÃvÅrakarïa, an owl living on the top of the HimÃlayas. It also did not recognise the King. Then they went to NìÅjaægha, a stork very much older than the owl and living in the lake known as Indradyumna. NìÅjaægha also could not recognise the King. In another part of the lake was living a tortoise called AkÆpÃra, who was older than NìÅjaægha. At last the King, the sage, PrÃvÅrakarïa and NìÅjaægha approached AkÆpÃra. At his very sight AkÆpÃra recognized the King. AkÆpÃra told sage MÃrkaï¬eya that Indradyumna was a very famous King and quite liberal and munificent in distributing gifts, and that the lake Indradyumna was formed by the passage of the cows gifted by the King. Having heard these details regarding the King the sage sent him back to heaven. (M.B. Vana Parva, Chapter 199). ## MahÃbhÃrata, Vana Parva, Chapter 12, Verse 32 refers to a certain King Indradyumna, a contemporary of ÁrÅ K­«ïa; K­«ïa killed him. ## A sage Indradyumna is mentioned in the list of Saints who paid their homage to Dharmaputra during his forest life. (M.B. Vana Parva, Chapter 26, Verse 22). ## Name of King Janaka's father. ## A king of the Ik«vÃku dynasty. (See Para 2, under ViÓvakarman). ## A king who lived in the K­ta yuga, and a devotee of Vi«ïu. He visited the JagannÃtha temple in O¬ra DeÓa once to worship Lord JagannÃtha. The Lord was then hidden in the sand. When the King, disappointed at this was about to return, determined to fast unto death at Mount NÅla when a celestial voice cried, "Thou shalt see Him". Afterwards the King performed a horse sacrifice and built a magnificent Vi«ïu temple. NarasiæhamÆrti brought by NÃrada was installed in the temple. During sleep the King had a darÓana (sight) of Lord JagannÃtha. Also an astral voice directed him to cut down the fragrant tree on the seashore and make idols with it. Accordingly the king got idols of Vi«ïu, BalarÃma, SudarÓana and Subhadrà made and installed them in the temple. (Skanda PurÃïa). ## A lake. A stork called NìÅjaægha and the ùdikÆrma called AkÆpÃra lived in this lake. It came into existence when the cows given in gift by King Indradyumna passed along that way. (M.B. Araïya Parva, Chapter 198). The pool lay near Mount GandhamÃdana, and the PÃï¬avas once visited it. (M.B. ùdi Parva, Chapter 118, Verse 18). ## RÃvaïa's son, MeghanÃda. 1) %% Descended from Vi«ïu thus:--Vi«ïu,-BrahmÃ--Pulastya--ViÓravas--RÃvaïa--MeghanÃda (Indrajit). To Pulastya, one of the PrajÃpatis was born by MÃlinÅ, ViÓravas. ViÓravas had two wives, DevavarïinÅ, also called Ilibilà and KaikasÅ. VaiÓravaïa or Kubera was his son by Ilibilà and RÃvaïa, Kumbhakarïa, VibhÅ«aïa and ÁÆrpaïakhà (daughter) being the offsprings of KaikasÅ. RÃvaïa married MandodarÅ and three sons, MeghanÃda, AtikÃya and Ak«akumÃra were born to them. MeghanÃda came to be known as Indrajit also, because he had defeated Indra once. 2) %% Though it was MandodarÅ, RÃvaïa's wife, who gave birth to MeghanÃda (Indrajit) the UttararÃmÃyaïa refers to him as the son of Áiva in a story as follows:-- Once, after religious fasting and other rites on a Monday (to propitiate the Sun-God) MadhurÃ, an Apsarà woman, adorned with all kinds of ornaments went to Mount KailÃsa to offer salutations to Lord Áiva. PÃrvatÅ, Áiva's consort was not present then, and Madhurà used the opportunity to please the Lord, and she got pregnant by him. All on a sudden PÃrvatÅ appeared on the scene, and knowing what had happened in her absence she cursed Madhurà to fall into an abandoned well as a frog. Madhurà prayed for redemption from the curÓe, and Áiva pitying her sad plight blessed her that after 12 years she would get herself transformed into a fair damsel and become the daughter of Maya and would, then, be married by a great King. According to PÃrvatÅ's curse Madhurà fell into a well in the forest as a frog. MayÃsura was performing penance near the well to get a daughter. On the expiry of 12 years after Madhurà fell into the well as a frog, MayÃsura looked into it and beheld a beautiful girl. He took her to his palace named her MandodarÅ and brought her up as his own daughter. RÃvaïa married her. It was at this stage that Áiva's vital fluid which had, twelve years before, entered her womb made its appearance in the form of a son. RÃvaïa named him MeghanÃda. Being Áiva's son he grew up with great prowess. (Uttara RÃmÃyaïa). 3) %% When once RÃvaïa was away from LaÇkà on a conquest of the world, MeghanÃda went to NikumbhilÃ, the central place for conducting yaj¤as, and performed seven yaj¤as with sage Áukra as the chief priest. By the time all the seven yaj¤as, viz. Agni«Âoma, AÓvamedha, Bahusvarïa, Vai«ïava, MÃheÓvara, RÃjasÆya and Gosava were over, RÃvaïa returned to LaÇkà and sage Áukra gave him details about the yaj¤as conducted by his son MeghanÃda. RÃvaïa did not like the Vai«ïava yÃga performed by his son, and Áukra, who got angry at this cursed, RÃvaïa that he would meet with his death at the hands of Vi«ïu. (Uttara RÃmÃyaïa). By performing a Áaiva yÃga, MeghanÃda got the blessings of Áiva, who taught him (MeghanÃda) the great art of SamÃdhi, which helped one to move amongst others invisible to them. 4) %% Once RÃvaïa encircled Indraloka with a big army, and Indra, very much alarmed ran up to Vi«ïu for protection. Vi«ïu told Indra that it was not yet time for RÃvaïa's death and when it was time Vi«ïu himself would slay him. Disappointed at this Indra returned, and a fierce war ensued between him and RÃvaïa. Indra fought with RÃvaïa, and Jayanta, his son fought with MeghanÃda. When fighting reached its climax MeghanÃda resorted to the art of SamÃdhi taught by Áiva, and became invisible to others. Then he showered his arrows. Jayanta fainted on the battlefield. PulomÃ, father of IndrÃïÅ, carried away Jayanta without others knowing and concealed him in the ocean. Everyone thought that Jayanta was dead. Burning with grief and revenge Indra confronted RÃvaïa again. RÃvaïa fell down at the blow with Indra's vajra (thunderbolt). Then once more making himself invisible to others, MeghanÃda jumped into Indra's chariot and bound him prisoner. By that time RÃvaïa got up on his feet, and he and MeghanÃda carried away Indra to LaÇkà and chained him to the foot of the flagstaff. The Devas, grief-stricken at this sad fate of Indra went to Brahmà and submitted their grievance. Brahmà reached LaÇkÃ, and named MeghanÃda Indrajit. (He who gained victory over Indra). Indrajit prayed to Brahmà for the boon, which would ward off death for ever. When Brahmà told him that the boon of eternal deathlessness was out of the question he sought the following boon: that when he had performed a yaj¤a, out of the sacrificial fire should emerge a chariot and necessary horses and that he should not be killed by any one while fighting from that chariot, and that he did not mind being killed by enemies if he got away without completing the yaj¤a. Brahmà granted him the boon. And, as directed by Brahmà RÃvaïa released Indra from imprisonment after one year. (Uttara RÃmÃyaïa). 5) %% A clash occurred between Indrajit and HanÆmÃn, who landed in LaÇkà in search of SÅtÃ, and the former got HanÆmÃn bound by BrahmÃstra. (VÃlmÅki RÃmÃyaïa). 6) %% At the height of the fierce war between RÃma and RÃvaïa, Indrajit and Lak«maïa clashed with each other. Finding victory impossible Indrajit created a fake SÅtà and killed her. Thinking that SÅtà was dead, grief-stricken HanÆmÃn, Lak«maïa and the regiment of monkeys withdrew from the fight. Informed of SÅtÃ's death RÃma fainted. Indrajit began the yaj¤a for victory over RÃma at the place called NikumbhilÃ. VibhÅ«aïa told RÃma and Lak«maïa about the warning of Brahmà that Indrajit would be killed if the yaj¤a was obstructed. Happy at the information RÃma and Lak«maïa immediately went to Nikumbhilà to fight with Indrajit who was engaged in performing the yaj¤a, and without completing the yaj¤a he came out and began fighting, and Lak«maïa killed him. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Chapters 82-91). ## A mountain in front of the HimÃlaya and GandhamÃdana mountains. The presiding deity of this mountain is a devotee of Kubera. (M.B. Vana Parva, Chapter 37). @<[Page 330b]>@ ## A sub Parva in MahÃbhÃrata. ## An ancient sacred place (bathing ghaÂ) Those who take a dip in the holy waters there will attain heaven. (M.B. AnuÓÃsana Parva, Chapter 25, Verse 9). ## Wife of Indra (ÁacÅ). 1) %% Descended from Vi«ïu thus: Vi«ïu--BrahmÃ--KaÓyapa--PulomÃ--ÁacÅ (IndrÃïÅ). Pulomà was an asura born to KaÓyapa by his wife Danu. Indra married ÁacÅ, the daughter of PulomÃ, and hence ÁacÅ is called IndrÃïÅ also. She is called PaulomÅ also as she was the daughter of PulomÃ. 2) %% An Asura called ÁÆrapadma once coveted IndrÃïÅ. He deputed his men to fetch ÁacÅ somehow or other to him. Hearing about this, Indra, keeping IndrÃïÅ with him, went to and stayed in the ChÅyÃli temple in KoÇkaïadeÓa, and afterwards Indra went to Mount KailÃsa after asking ÁÃstà to guard IndrÃïÅ. During Indra's absence AjÃmukhÅ, sister of ÁÆrapadma met IndrÃïÅ and induced her to become ÁÆrapadma's wife. IndrÃïÅ refused. Ultimately Indra returned and took IndrÃïÅ back to Devaloka. 3) %% See under Agastya. 4) %% MahÃbhÃrata says that PäcÃlÅ was a partial incarnation of IndrÃïÅ. (See under PäcÃlÅ). A part of ÁacÅ was born in the family of Drupada as DraupadÅ, viz. PäcÃlÅ. (M.B. ùdi Parva, Chapter 67). (1) IndrÃïÅ once went to the assembly of Brahmà and worshipped him. (M.B. Sabhà Parva, Chapter 11, Verse 42). (2) When once SatyabhÃmà came to Devaloka with ÁrÅ K­«ïa, IndrÃïÅ conducted her to Aditi, mother of the Devas. (M.B. Sabhà Parva, Chapter 36). (3) ÁacÅ also was present at the birth of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Verse 13). (4) IndrÃïÅ and Arjuna. (See under Arjuna). ## A mountain in Videha. (M.B. Sabhà Parva, Chapter 30, Verse 15). ## A disciple of Paila. He belonged to the line of VyÃsa's disciples. For other details see under VyÃsa. ## Capital city of the PÃï¬avas. It is the same as Delhi, the capital of modern India. 1) %% As ordained by Dh­tarëÂra, Dharmaputra, claimant to half of the kingdom, went to the forest KhÃï¬avaprastha with his brothers. ÁrÅ K­«ïa stood by them; great sages like VyÃsa helped them. There, in the forest, they built a city called Indraprastha as beautiful as Indraloka. (M.B. Sabhà Parva, Chapter 211). 2) %% Once Agni burned down the KhÃï¬ava forest. (See under KhÃï¬avadÃha). Arjuna saved Maya and five others from the fire. Maya asked Arjuna what he should do in return for saving his life. Arjuna replied that it was not proper to expect any reward for saving one's life and that, if Maya was very keen about doing something in return, it might be done for K­«ïa. Then K­«ïa asked Maya to build for the PÃï¬avas a palace, the most beautiful one in the world at Indraprastha. And, accordingly, after getting the Brahmins duly feasted, Maya marked the ground ten thousand Ki«kus\<*>\ in extent. Then Maya went to the mountain MainÃka to the west of Mount KailÃsa, where in the pool called Bindu he had stored a large quantity of gold and gems. Maya brought those materials as also a conch called Devadatta from there and built the most beautiful palace in the world at Indraprastha. Within the palace were made many a beautiful pool and various patterns with galleries etc. in glass. It was built so beautifully and in such a manner as to create, at the very sight, the illusion that there was water where there was really no water and vice versa. It took fourteen months to complete the construction of that most beautiful model of architecture. (M.B. Sabhà Parva, Chapters 1-3). 3) Vajra, son of Aniruddha of the YÃdava dynasty was made master of Indraprastha after the time of the PÃï¬avas. (M.B. Mausala Parva, Chapter 7, Verse 11). \<*) Ki«ku means a cubit. "Ki«kur haste" (Amara).>\ ## This pÆjà (Indra-worship) is also called Indrotsava. It was during the reign of Vasu, a king of the lunar dynasty that Indrotsava began being celebrated in an organised manner. Pleased at the long penance of Vasu, Indra appeared to him and presented a Veïudaï¬a. Vasu planted the daï¬a on earth and conducted IndrapÆjÃ. Thenceforward raising the Veïudaï¬a became the first item in celebrating Indrotsava. The staff is decorated with flowers, sandal, garlands etc. To the top of the staff is attached the form of a Haæsa and offerings are given to it. The reason for this is the fact that it was in the form of a Haæsa that Indra appeared to Vasu. Pleased by the IndrapÆjà of Vasu, Indra announced as follows:--If men, and especially kings worship me in the manner done by Vasu, prosperity and welfare will accrue to them and to their kingdoms. (M.B. ùdi Parva, Chapter 63). ## A son of King Nala. (M.B. Vana Parva, Chapter 60, Verse 23). Nala had also a daughter called IndrasenÃ. ## Son of King ParÅk«it. (M.B. ùdi Parva, Chapter 94, Verse 55). ## MahÃbhÃrata, Sabhà Parva, Chapter 33. Verse 30 refers to one Indrasena, charioteer of the PÃï¬avas. He accompanied the PÃï¬avas in their forest life. (M.B. Vana Parva, Chapter 1, Verse 11). When the PÃï¬avas arrived at Mount GandhamÃdana they left Indrasena with SubÃhu, the Pulinda King. (M.B. Vana Parva, Chapter 140, Verse 27). After some time the PÃï¬avas sent him to DvÃrakÃ. (M.B. VirÃÂa Parva, Chapter 4, Verse 58). Indrasena was present at the wedding of Abhimanyu which was celebrated in the city of Upaplavya. (M.B. VirÃÂa Parva, Chapter 72, Verse 23). ## A King who fought on the side of the Kauravas. (M.B. Droïa Parva, Chapter 156, Verse 122). ## Name of PäcÃlÅ in her former birth. (See under PäcÃlÅ). ## Daughter of King Nala. ## NÃlÃyanÅ, a princess of AÇga. She was married by the sage ã«yaÓ­Çga. (See under ã«yaÓ­Çga). (M.B. Vana Parva, Chapter 113, Verse 11). Indrasenà served her husband for 100 years. M.B. VirÃÂa Parva, Chapter 21, Verse 11). ## An Asura, who was a devotee of Varuïa. (M.B. Sabhà Parva, Chapter 8, Verse 15). ## A sacred place on the banks of the river SarasvatÅ. It was here that Indra performed 100 yaj¤as. (M.B. Áalya Parva, Chapter 48, Verse 49). ## A river near Mount GandhamÃdana. Bathing in the river and staying there for three nights is tantamount to performing the horse sacrifice. (M.B. AnuÓÃsana Parva, Chapter 25, Verse 11). ## King Kakutstha of the Ik«vÃku dynasty made Indra his vehicle in the form of an ox and fought the Asuras thus. Hence the name IndravÃhana. (See under Kakutstha). ## A King of MÃlava, he fought on the side of the PÃï¬avas, and got killed by an elephant called AÓvatthÃmÃ. (M.B. Droïa Parva, Chapter 190, Verse 15). ## A sage, son of Áuka, the great sage, and also called Áaunaka. Janamejaya, son of King ParÅk«it once killed a brahmin, and at once Brahmahatyà (sin of having killed a brahmin) seized the King. The King lost all mental peace at this and sought the advice of many sages for redemption from the sin, and Indrota (Áaunaka) advised him to go on a pilgrimage and perform righteous duties (dharma). The King acted accordingly and got rid of the sin of killing the brahmin. This story occurs under the title IndrotapÃrik«itÅyam in ÁÃnti Parva in three chapters. (Chapters 150-152). ## See under IndrapÆjÃ. ## See under MalayaprabhÃ. ## Daughter of Candrasena, King of Siæhala and his queen, GuïavatÅ. (Áee under CandrasenÃ). ## Mother of Nahu«a. (See under Nahu«a). ## Wife of Raghu. ## One of the wives of KaÓyapa. Aditi, Diti, Danu, Ari«ÂÃ, SurasÃ, KhaÓÃ, Surabhi, VinatÃ, TÃmrÃ, KrodhavaÓÃ, IrÃ, KadrÆ and Muni were the wives of KaÓyapa. Grass on earth originated from IrÃ. (Agni PurÃïa, Chapter 19). ## There was a devÅ called Irà among the attendants of Kubera. (M.B. Sabhà Parva, Chapter 10, Verse 11). ## A river. Sage MÃrkaï¬eya is reported to have once seen this river in the stomach of child K­«ïa. (Vana Parva, Chapter 188, Verse 104. Also see under MÃrkaï¬eya). ## A son born to Arjuna of the serpent damsel (NÃgakanyÃ) named UlÆpÅ. (For genealogy see under Arjuna). 1) %% According to the practice laid down PäcÃlÅ used to live with each husband for one year by turn. When she was living with one husband the other four husbands had no admission there. When once Arjuna wanted his arms to redeem the cows of a brahmin stolen by thieves he entered the apartment of Dharmaputra where the arms had been kept and took them. For thus having entered, against rules, the apartment then kept by Dharmaputra and PäcÃlÅ, Arjuna had to go on a pilgrimage for one year. Numerous brahmins accompanied Arjuna and while spending the night on the banks of the GaÇgÃ, Arjuna entered its waters for bathing. There he saw the NÃga damsel, UlÆpÅ. They fell in love with each other and got married. And, a son named IrÃvÃn was born to them. UlÆpÅ granted Arjuna the boon that all water-animals would obey him and that in water he would be invincible. Leaving UlÆpÅ and IrÃvÃn behind, Arjuna continued his stay in the forest. 2) %% (1) In the great war IrÃvÃn fought on the side of the PÃï¬avas. During the first day's fighting IrÃvÃn and ÁrutÃyu fought a duel. (M.B. BhÅ«ma Parva, Chapter 45, Verses 69-71). (2) IrÃvÃn defeated Vinda and Anuvinda in fight. (BhÅ«ma Parva, Chapter 83, Verses 18-22). (3) IrÃvÃn killed five brothers of Áakuni. (BhÅ«ma Parva, Chapter 90, Verses 27-46). (4) IrÃvÃn fought against Alambu«a and was killed by the latter. (BhÅ«ma Parva, Chapter 90, Verses 5676). ## Grand daughter of KaÓyapa. Ten daughters were born to KaÓyapa by his wife KrodhavaÓÃ, viz. M­gÅ, M­gamandÃ, HarÅ, BhadramatÃ, MÃtaægÅ, ÁÃrdÆlÅ, ÁvetÃ, Surabhi and KadrÆ, and IrÃvatÅ was KadrÆ's daughter. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a). ## A sacred river. (M.B. AnuÓÃsana Parva, Chapter 146, Verse 18). #<ýRJIKA># A locality. (M.B. BhÅ«ma Parva, Chapter 9, Verse 52). #<ýRI># There are hundred Kings in the palace of Yama worshipping him, and they are called the ýris. (M.B. Sabhà Parva, Chapter 8, Verse 23). ## A Malayalam word meaning 'iron'. The metal iron originated in the following way. The Devas sought BrahmÃ's protection against the onslaughts of TÃrakÃsura, who had obtained a boon to the effect that he could be killed only by a son born to Áiva. And, implored by Brahmà and others Áiva entered into the sex act with PÃrvatÅ. The impact shook the universe. Agni separated them from the process and the semen of Áiva dropped in Agni. Agni deposited it in the GaÇgÃ. The GaÇgà could not bear it and it coursed through her (GaÇgÃ's) arteries and out of it was born Subrahmaïya. Also from the particles of the semen gold and silver were produced. From the intensity of the heat were produced iron and copper. See under Subrahmaïya. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Canto 37). #<ýÁA># A ViÓvadeva. (Universal deva). (M.B. AnuÓÃsana Parva, Chapter 91, Verse 31). #<ýÁùNA># (ÁIVA). ýÓÃna, with matted hair rides on the ox. See under Áiva. (Agni PurÃïa, Chapter 51). #<ýÁùNùDHYUåýTA TýRTHA># An ancient tÅrtha. Tasting the water of this tÅrtha will give all the benefits of the horse sacrifice. (M.B. Vana Parva, Chapter 84, Verses 8, 9). ## A King mentioned in the ãgveda. He performed many yaj¤as. (ãgveda, Maï¬ala 1, AnuvÃka 13, SÆkta 123). ## A King mentioned in the ãgveda. He performed many yaj¤as. (ãgveda, Maï¬ala 1, AnuvÃka 19, SÆkta 124). ## An Asura born to KaÓyapa and his wife, Danu. (M.B. ùdi Parva, Chapter 65, Verse 25). This I«upÃda was reborn in his next life as the very heroic and powerful King Nagnajit. (M.B. ùdi Parva, Chapter 67, Verses 20, 21). #<ýÁVARA># Once DevÅ told HimavÃn who, according to the Hindu religion, God is, and how creation takes place from ýÓvara (God). The famous discussion about Godhood, called DevÅgÅtà is quoted hereunder. "(1) ahamevÃsa pÆrvaæ tu nÃnyad kiæcit nagÃdhipa / tadÃtmarÆpaæ cit saævit parabrahmaikanÃmakam. //" (Before the creation of the universe commenced, I alone was; there was nothing else. Then I was called Parabrahman, CitsvarÆpÅ, SaævitsvarÆpÅ and ùtmarÆpÅ). "(2) apratarkyamanirdeÓyamanaupamyamanÃmayam / tasya kÃcit svata÷ siddhà ÓaktirmÃyeti viÓrutà //" (That form is beyond discussion (Apratarkyam); beyond description (AnirdeÓyam); incapable of being compared (Anaupamyam); beyond birth, death youth, old age etc. (AnÃmayam). In this form of mine resides mÃyÃÓakti. "(3) na satÅ Óà nÃsatÅ sÃnobhayÃtmà virodhata÷ / etadvilak«aïà kÃcidvastubhÆtÃsti sarvadà //" (That mÃyÃÓakti cannot be said to be existing or not existing. Thus it is neither existing nor not existing. The statement existing and not existing is subject to the error, paradox. That great force exists always in me with the pair of aspects. "(4) pÃvakasyo«ïateveyamu«ïÃæÓoriva dÅdhiti÷ / candrasya candrikeveyaæ mameyaæ sahajà dhruvà //" (Fire does not exist without heat, nor Sun without light nor Moon without its rays. Just like this, that mÃyÃÓakti is coeval with me. It is permanent. "(5) tasyÃæ karmÃïi jivÃnÃæ jÅvÃ÷ kÃlÃÓca sa¤care / abhedena vilÅnÃ÷ syu÷ su«uptau vyavahÃravat //" (Just as all actions, feelings and even the sense of time remain latent in deep sleep, even so all the actions and emotions of all living beings lie absorbed in MÃyÃ). "(6) svaÓakteÓca samÃyogÃdahaæ bÅjÃtmatÃæ gatà / svÃdhÃrÃvaraïÃttasyado«atvaæ ca samÃgatam //" (I am myself the source of this MÃyÃ; but it has a strange power called Ãvaraïa which hides my real nature). "(7) caitanyasya samÃyogÃd nimittatvaæ ca kathyate / prapa¤capariïÃmÃcca samavÃyitvamucyate //" (Being joined to Caitanya (Brahman) MÃyà becomes the material as well as the immediate cause of the universe (Prapa¤ca). "(8) kecittÃm tapa ityÃhustama÷ kecijja¬Ãæ pare / j¤Ãnaæ mÃyÃæ pradhÃnaæ ca prak­tiæ ÓaktimapyajÃm //" (This mÃyà is referred to differently by different people as tapas, tamas, ja¬a, j¤Ãna, mÃyÃ, pradhÃna, prak­ti and ajÃ.). "(9) vimarÓa iti tÃæ prÃhu÷ ÓaivaÓÃstraviÓÃradÃ÷ / avidyÃmitare prÃhurvedatatvÃrthacintakÃ÷ //" (Experts in Áaiva philosophical thought refer to this mÃyà as vimarÓa and Vedic seers call it avidyÃ). "(10) evam nÃnÃvidhÃni syu÷ nÃmÃni nigamÃdi«u / tasyÃ÷ ja¬atvaæ d­ÓyatvÃt j¤ÃnanÃÓÃttato'satÅ //" (Thus Vedas refer to mÃyà by various names. Because of visibility mÃyà is called ja¬a, and because it is destructive of true knowledge it is called asat). "(11) caitanyasya na d­Óyatvaæ d­Óyatve ja¬ameva tat / svaprakÃÓaæ ca caitanyaæ na pareïa prakÃÓitam //" (Caitanya (Effulgence) is not visible. What is seen is ja¬a (material expression). Caitanya is self-illuminating; it is not illuminated by something else). "(12) anavasthÃdo«asatvÃnna svenÃpi prakÃÓitam / karmakart­virodha÷ syÃttasmÃttaddÅpavat svayam // (13) prakÃÓamÃnamanye«Ãæ bhÃsakaæ viddhi parvata / ata eva ca nityatvaæ siddhaæ samvittanormama //" (If caitanya is not self-illuminating then it is subject to the drawback of AnavasthÃdo«a (Absence of finality). If Caitanya does not possess the quality of light and illumination there should necessarily be something else, which illuminates it, and there should again be something to illuminate that which illuminates Caitanya. And, it continues ad infinitum. This state of no conclusion is called anavasthà do«a. Also one thing cannot be, at the same time, the subject (actor) and the object of action, and that invites the draw-back of paradox. Therefore, O King of mountains! understand that Caitanya is self-illuminating and it illuminates other things by its own illumination. And this, therefore, proves that my Caitanya is eternal). "(14) jÃgratsvapnasu«uptyÃdau d­Óyasya vyabhicÃrata÷ / saævido vyabhicÃraÓca nÃnubhÆtosti karhicit //" (All visible things go on changing in the three states of awaking, dream and deep sleep. But, like visible things Caitanya is not subject to change, and does not experience the three states). "(15) yadi tasyÃpyanubhÃvastarhyayaæ yena sÃk«iïà / anubhÆta÷ sa evÃtra Ói«Âa÷ saævidvapu÷ purà //" (If it is argued that it (Caitanya) experiences the three states then there must be something else as 'witness' for the experience. But, since it is established as self-illuminating there cannot be something else as 'witness'. "(16) ata eva ca nityatvaæ proktaæ sacchÃstrakovidai÷ / ÃnandarÆpatà cÃsyÃ÷ parapremÃspadatvata÷ //" (Because of the above reasons experts in the science of philosophy hold that this Caitanya is eternal, and that, since it is the basis of bhakti which assumes the form of absolute love, it is ÃnandarÆpa). "(17) mà na bhÆvaæ hi bhÆyÃsamiti premÃtmani sthitaæ / sarvasyÃnyasya mithyÃtvÃdasaægatvaæ sphuÂaæ mama //" (No living souls think 'I am not'. Every body cherishes always his self-importance, the 'I'. It is present there in every living soul in the form of love. This fact itself proves that I am different from all material objects). "(18) aparicchinnatÃpyevamata eva matà mama / tacca j¤Ãnaæ nÃtmadharmo dharmatve ja¬atÃtmana÷ //" (That I am indivisible is quite definite. Knowledge is not an attribute of the soul (Ãtman) but is the very form of the soul itself. If knowledge were only an attribute of the soul it (soul) should have been material (ja¬a) and it is quite a certitude that the soul is not material, because knowledge is the very nature of the soul). "(19) j¤Ãnasya ja¬aÓe«atvaæ na d­«Âam na ca saæbhavi / ciddharmatvaæ tathà nÃsti ciraÓcid nahi bhidyate //" (The soul is pure knowledge without any touch of the ja¬a. It is also pure existence. It is one and indivisible). "(20) tasmÃdÃtmà j¤ÃnarÆpa÷ sukharÆpaÓca sarvadà / satya÷ pÆrïopyasaægaÓca dvaitajÃlavivarjita÷ //" (The Ãtman (soul) is therefore j¤ÃnarÆpa (of the nature of pure knowledge), SukharÆpa (of the nature of pure joy) and satyarÆpa (of the nature of absolute truth). It is unattached to anything and free from duality). "(21) sa puna÷ kÃmakarmÃdiyuktayà svÅyamÃyayà / pÆrvÃnubhÆtasaæskÃrÃt kÃlakarmavipÃkata÷ // (22) avivekÃcca tattvasya sis­k«ÃvÃn prajÃyate / abuddhipÆrva÷ sargo'yaæ kathitaste nagÃdhipa // (23) etaddhi yanmayà proktaæ mama rÆpamalaukikam / avyÃk­taæ tadavyaktaæ mÃyÃÓabalamityapi // (24) procyate sarvaÓÃstre«u sarvakÃraïakÃraïam tattvÃnÃmÃdibhÆtaæ ca saccidÃnandavigraham // (25) sarvakarmaghanÅbhÆtamicchÃj¤ÃnakriyÃÓrayam / hrÅækÃramantravÃcyaæ tadÃdi tatvaæ taducyate //" (Impelled by the VÃsanÃs of previous actions the MÃyÃÓakti proceeds to create the world, beginning with the 24 tattvas. My form which is immaterial and unmanifested is praised by all ÓÃstras to be the cause of all causes and the basis of all tattvas. It is also the basis of all knowledge, action and volition and realizable only through the hrÅækÃra mantra). "(26) tasmÃdÃkÃÓa utpanna÷ ÓabdatanmÃtrarÆpaka÷ / bhavet sparÓÃtmako vÃyustejorÆpÃtmakaæ puna÷ // (27) jalaæ rasÃtmakaæ paÓcÃt-tato gandhÃtmikà dharà / Óabdaikaguïa ÃkÃÓo vÃyussparÓaravÃnvita÷ (28) ÓabdasparÓarÆpaguïaæ teja ityucyate budhai÷ / ÓabdasparÓarÆparasairÃpo vedaguïÃ÷ sm­tÃ÷ // (29) ÓabdasparÓarÆparasagandhai÷ pa¤caguïà dharà / tebhyobhavan mahatsÆtraæ yalliægaæ paricak«ate // (30) sarvÃtmakaæ tat saæproktaæ sÆk«madeho'yamÃtmana÷ / avyaktaæ kÃraïo deha÷ sa cokta÷ pÆrvameva hi //" (From this primordial principle the five elements (pa¤cabhÆtas) were born. The first of these is ether which is the element of sound because sound travels through ether (Óabda-tanmÃtra-rÆpa). Then air (vÃyu) gave rise to the sense of touch and so air is called sparÓarÆpa. This vÃyu again gave rise to Agni (VÃyoragni÷). Then came water which corresponds to the sense of taste (rasarÆpa). From water came earth which is gandharÆpa (the source of smell) (UdakÃdbhÆmi÷). ùkÃÓa (ether) has only one guïa, namely sound. VÃyu (air) has two guïas--Sabda and SparÓa (Sound and touch). Agni has three guïas:--rÆpa, Óabda and sparÓa. Jalaæ (water) has four guïas--Óabda, sparÓa, rÆpa, and rasa. The last element--earth--has five guïas--Óabda, sparÓa, rÆpa, rasa and gandha. From these five tanmÃtrÃs is born the liÇga-ÓarÅra or sÆk«ma-ÓarÅra). "(31) yasmin jagadbÅjarÆpaæ sthitaæ liÇgodbhavo yata÷ / tata÷ sthÆlÃni bhÆtÃni pa¤cÅkaraïamÃrgata÷ // (32) pa¤casaækhyÃni jÃyante tatprakÃrastvathocyate / pÆrvoktÃni ca bhÆtÃni pratyekaæ vibhajeddvidhà //" (The jagat (universe) remained in embryo form (bÅjarÆpa) in these pa¤catanmÃtrÃs. Then by the process of Pa¤cÅkaraïa all the gross material objects were created. These pa¤cabhÆtas were first divided into two (each was divided into two). Then by a process of the combination of these ten parts different substances were born as detailed in the following stanzas. "(33) ekaikaæ bhÃgamekasya caturdhà vibhajed gire / svasvetaradvitÅyÃæÓe yojanÃt pa¤ca pa¤ca te //" (Each half of each of these five bhÆtas is again subdivided into four parts. These 1/8 parts are joined to the other halves and by combining them in other fractions the material bodies (sthÆlaÓarÅras) of all beings are made). "(34) tatkÃryaæ ca viràdeha÷ sthÆladeho yamÃtmana÷ / pa¤cabhÆtasthasatvÃæÓai÷ ÓrotrÃdÅnÃæ samudbhava÷ //" VirÃÂdeha (Cosmic body) is the sum total of these individual material bodies. The inner conscience and bodily organs like ear etc. originate from the gentle and pure aspects of the five elements. "(35) jnÃnendriyÃïÃm rÃjendra! pratyekaæ militaistu tai÷ / anta÷karaïamekaæ syÃd v­ttibhedÃccaturvidham // (36) yadà tu saækalpavikalpak­tyaæ tadÃbhavettanmana ityabhikhyam / syÃd buddhisaæj¤aæ ca yadà pravetti suniÓcitaæ saæÓayahÅnarÆpam // (37) anusandhÃnarÆpaæ taccittaæ ca parikÅrtitam / ahaæ k­tyÃtmav­ttyà tu tadahaækÃratÃæ gatam " (Anta÷karaïa, due to differences in state assumes four forms. When once conception and doubt arise in a subject, then it is called mind. When there is no doubt, but there is assuredness it is called understanding (buddhi). The function of examining a subject again and over again belongs to citta. To think of 'I' is egoism or ahaækÃra). "(38) te«Ãæ rajoæÓairjÃtÃni kramÃt karmendriyÃïi ca / pratyekaæ militaistaistu prÃïo bhavati pa¤cadhà // (39) h­di prÃïo gude'pÃno nÃbhisthastu samÃnaka÷ / kaïÂhadeÓepyudÃnassyÃdvyÃna÷ sarvaÓarÅraga÷ //" (From the coarse (rÃjasic) aspects of the five senseorgans originate the five organs of action like word, foot, hand, excretory and the genital organ, and also the five prÃïas (breaths) called prÃïa, apÃna, samÃna, udÃna and vyÃïa. PrÃïa is located in the heart, apÃna in the anus, samÃna in the nÃbhi (navel) udÃna in the throat and vyÃna all over the body). "(40) j¤ÃnendriyÃïi pa¤caiva pa¤cakarmendriyÃïi ca / prÃïÃdi pa¤cakaæ caiva dhiyà ca sahitam mana÷ // (41) etat sÆk«maÓarÅraæ syÃn mama liÇgaæ yaducyate / tatra yà prakrti÷ proktà sà rÃjan dvividhà sm­tà //" (Organs of knowlege 5, of actions 5, and prÃïas 5, and buddhi 1, mind 1, the body is composed of these 17 factors). This forms the SÆk«maÓarÅra whose prak­ti is two-fold (as mentioned below). "(42) satvÃtmikà tu mÃyà syÃdavidyà guïamiÓrità / svÃÓrayaæ yà tu saærak«et sà mÃyeti nigadyate //" One is pure mÃyà and the other is avidyà possessing properties). "(43) tasyÃæ yat pratibiæbaæsyÃdbimbabhÆtasya ceÓitu÷ sa ÅÓvara÷ samÃkhyÃta÷ svÃÓrayaj¤ÃnavÃn para÷ // (44) sarvaj¤a÷ sarvakartà ca sarvÃnugrahakÃraka÷ / avidyÃyÃæ tu yat kiæcit pratibiæbaæ nagÃdhipa // " (Brahmacaitanya reflected in this mÃyà is ýÓvara (God). That ýÓvara is the same as the Ãtman (soul), brahman absolute, creator of everything, omniscient, and the cause of all blessings. The soul reflects to a small extent in avidyà also). "(45) tadeva jÅvasaæj¤aæ syÃt sarvadu÷khÃÓrayaæ puna÷ / dvayorapÅha saæproktaæ dehatrayamavidyayà //" (This jÅva is the receptacle of all sorrows. Due to vidyà and avidyà both get three kinds of bodies). "(46) dehatrayÃbhimÃnÃccÃpyabhÆnnÃmatrayaæ puna÷ / prÃj¤astu kÃraïÃtmà syÃt sÆk«madehÅ tu taijasa÷ // (47) sthÆladehÅ tu viÓvÃkhyastrividha÷ parikÅrtita÷ / evamÅÓopi samprokto jÅvasÆtravirÃÂpadai÷ // (48) prathamo vya«ÂirÆpaÓtu sama«ÂyÃtmà para÷ sm­ta÷ / sa hi sarveÓvara÷ sÃk«Ãt jÅvÃnugrahakÃmyayà // (49) karoti vividhaæ viÓvaæ nÃnÃbhogÃÓrayaæ puna÷ / macchaktiprerito nityaæ mayi rÃjan prakalpita÷. //" He who is attached and is proud about the material body is called ViÓva; he who attaches importance to the subtle body is called Taijasa, and he who is aware of the causal body is called PrÃj¤a. The jÅva is Vya«ÂisvarÆpa (has individuality) but ýÓvara is Sama«ÂyÃtmaka (embraces all the jÅvas). ýÓvara works impelled by my power). #<ýYAM># ýyaæ in Malayalam means the metal lead. A metal formed out of the dirt in river GaÇgÃ. (See Irimpu). ## This letter means jaya (victory). (Agni PurÃïa, Chapter 348). ## The mother of the hermit SatyakÃma. (For details see under SatyakÃma). ## A famous hermit. In MahÃbhÃrata, AnuÓÃsana Parva, Chapter 4, Stanza 55, it is stated that JÃbÃli was one of the sons of ViÓvÃmitra. They were expounders of the Vedas. Though he was the son of ViÓvÃmitra his life was mostly connected with Vasi«Âha. The PurÃïas do not make it clear how this son of ViÓvÃmitra happened to fall into the circle of Vasi«Âha who was a foe of ViÓvÃmitra. He was one of the seven spiritual advisers of King DaÓaratha. It is mentioned in VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 48 that eight hermits such as Suyaj¤a, VÃmadeva, JÃbÃli, KaÓyapa Vasi«Âha and others lived in Ayodhyà in the palace of the King DaÓaratha. When Bharata went to the forest, to bring ÁrÅ RÃma back to AyodhyÃ, JÃbÃli also followed him. JÃbÃli argued with ÁrÅ RÃma, using several arguments, to make him return to AyodhyÃ. These arguments made ÁrÅ RÃma angry. But he was pacified by the consoling words of Vasi«Âha. (VÃlmÅki RÃmÃyaïa, Ayodhyà KÃï¬a). JÃbÃli comes in the line of disciples of VyÃsa. VyÃsa divided the Veda and taught Sumantu Atharvaveda. The hermit Sumantu first taught Atharvaveda to his disciple Kabandha who divided it into two parts and taught two disciples DevadarÓa, and Pathya. The disciples of DevadarÓa were Magadha, Brahmabali, SautkÃyani and PippalÃda. Pathya had three disciples. They were JÃbÃli, Kumuda and Áaunaka. Of these JÃbÃli was a famous expounder of Atharvaveda. (Vi«ïu PurÃïa, AæÓa 3). ## Son of ãtadhvaja, a hermit. (See under ViÓvakarmÃ, Para 2). ## A hermit. The descendants of this hermit also are known by this name. JÃbÃli who performed penance on the mountain of Mandara had several disciples. While JÃbÃli was going along the forest he saw a young man of handsome appearance {??}gaged in penance on the shore of a lake. JÃbÃli wanted to know about him and his penance. But as the young man was in deep meditation JÃbÃli had to wait there for several years. At last the young man awoke from his meditation and told JÃbÃli the secrets of devotional meditation and contemplation of K­«ïa. The remaining life of JÃbÃli was spent in the worship of K­«ïa, in consequence of which in the next birth he was reborn as a cowherdess, named Citragandhà in the house of the cowherd Pracaï¬a. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapters 30, 72 and 109). ## A hermit. The intensive penance of this hermit compelled Indra to depute the celestial maid Rambhà to hinder it. JÃbÃli became a prey to the enticement of this heavenly beauty and a daughter was born to them. This damsel was carried away by the King CitrÃÇgada. The hermit JÃbÃli cursed CitrÃÇgada to become a leper. (Skanda PurÃïa. Chapters 3, 143, and 144). ## An immoral brahmin. Ja¬a, who set out to do commercial business once was killed by thieves. As a result of sins committed in previous births he was turned into a PiÓÃca. After his death his son, who led quite a moral life went to KÃÓÅ (Banares) to perform his father's obsequies, and at the particular spot where his father was living as PiÓÃca the son recited Chapter 3 of the GÅtÃ, on hearing which Ja¬a got released from his state as PiÓÃca. (Padma PurÃïa, Uttarakhaï¬a and MÃrkaï¬eya PurÃïa). ## A very powerful and ruthless literary critic in Sanskrit. He lived between 1590 and 1665. He is also known as Paï¬itarÃja (King of scholars). His most important and well-known work is RasagaÇgÃdhara. To this day it remains as an invaluable treasure in rhetorics. (AlaÇkÃra ÁÃstra). His poetic theory is "RamaïÅyÃrthapratipÃdaka÷ Áabda÷ KÃvyam". (Words which convey beautiful meanings constitute poetry). He vehemently opposed the dhvani vÃda (suggestive words and phrases conveying more meanings produce more rasa than they literally and apparently appear to carry). CitramÅmÃæsÃ-Khaï¬ana is another work of the Paï¬itarÃja. In this work another rhetorician named AppayadÅk«ita is strongly criticised. The allegoric poem, "BhÃminÅvilÃsam", is supposed to have been written by this great rhetorician based on the untimely death of his wife, BhÃminÅ. He has also written five other works, the five LaharÅs [GaÇgÃlaharÅ etc]. ## One of the seven horses which draw the chariot of SÆrya. GÃyatrÅ, B­hatÅ, U«ïik, JagatÅ, T­«Âubh, Anu«Âubh and PaÇkti are the seven horses. (Vi«ïu PurÃïa, Part II, Chapter 8). @<[Page 336a]>@ ## According to the vision of ã«is or sages, every living being has four states. They are JÃgrat (waking state), Svapna (dream), Su«upti (profound sleep) and TurÅya (the fourth state of the soul, i.e. oneness with Brahman in different degrees). The hermits and sages have said about the four states of soul as given below:-- 1) %% In this state the individual soul is awake. The five organs of senses, the five organs of activity and the four inner organs of the living being will be active, when the soul is awake. In this state he enjoys the outer world through the five senses. That is, he sees with the eyes, hears with the ears, tastes with tongue, smells with the nose and feels with the skin. Every man thinks that his understanding through the senses is real. It is the individual soul which is responsible for this understanding. But it is difficult to say whether these perceptions through the senses are real or unreal. A hermit says as follows:--"An individual soul travels from JÃgrat to Svapna and from Svapna to JÃgrat as a fish which goes from one shore to the other without touching anything. For an individual soul the state of jÃgrat is only one of the four states. So we cannot give the verdict that the state of JÃgrat alone is real and all the rest are unreal." The individual soul which is in the state of JÃgrat enjoys the outer world and so it is 'bahi÷praj¤a' (external--knowing). In this state the individual soul enjoys the external world with the seven organs and the nineteen faces. The seven organs are, the two eyes, head, soul, body, urinal bladder and the legs. The nineteen faces are the five senses, the five organs of activity, the five life-breaths and the four inner organs of mind, intellect, egoism and will. The individual soul in the state of JÃgrat enjoys the external world with these organs and faces. The soul in this state is called 'VaiÓvÃnara'. This state is experienced by all the human beings of the world and so it is called VaiÓvÃnaras\<*>\ (B­hadÃraïyaka, MÃï¬Ækyopani«ad). 2) %% The second state of the individual soul, is svapna (dream). He who indulges in dream, forgets everything he had experienced in the state of JÃgrat and creating new worlds he enjoys them. While the five organs of senses and the five organs of activity of the dreamer take rest, the four inner organs of citta (will) AhaÇkÃra (egoism) Buddhi (reason) and manas (Mind) will be working. See what the author of Upani«ad says. "The dreamer separates his self from the wide universe and creates his own radiance by his own radiance. The light of the self is the light for the dreamer. That man creates a chariot or an assemblage of chariots or roads where there is no chariot or an assemblage of chariots or a road; joy, delight or extreme delight where there is no joy or delight or extreme delight; ponds, wells and rivers where there are no ponds, wells and rivers. A dreamer is a Lord; the state of the dream is the state of activity." Another hermit says as follows about the state of dream:-"The dreaming individual soul which sees again things which were seen here and there, hears again things which were heard here and there, enjoys again things which were enjoyed in places far and near, is really enjoying greatness. He sees things seen and not seen, heard and not heard enjoyed and not enjoyed. The dreamer, like a King who travels with his train throughout his country, as he pleases, plays by getting in and out of his own body, and enjoys lofty experiences, and so he is happier than he who eats alone and enjoys his food. The individual soul in its state of dream is called the Taijasa (the radiant) because he illuminates himself by his own radiance. In this state the individual soul does not touch anything and so it is sinless.\<**>\ 3) %% The third state of the individual soul is su«upti (profound sleep). The soul alone is active in this state. In su«upti the individual soul desires for nothing and does not indulge in dream. In this state the individual soul does not think that the soul and the body are two. So it is unitary. The sleeper is called 'PrÃj¤a' also. The individual soul which is in the state of sleep, completely severs its connection with the organs of senses, the organs of action, mind, the PrÃïamayakoÓa (the chest of the life-breaths), the manomaya koÓa (the cask of mind) and Vij¤Ãnamaya KoÓa, the chest of knowledge orunderstanding. The mind, the sense organs, SÆk«maÓarÅra (the suble body) and the actions are the items which could abandon the connection with jÅvÃtmà (individual soul). In sleep the jÅvÃtmà separating all its connections, for the time being, with these items absorbs itself in the Brahman. See what the author of the Upani«ad says about the state of Su«upti (Sleep).\<***>\As an eagle folds its wings and falls down weary and tired, after flying round in the air for a long time, the individual soul, avoiding all desires and having no dreams, takes rest. The soul sleeps in the nìÅ, with seventytwo thousand branches called 'hita', like a child or a King or Brahman. During sleep the mind, senses etc. are not destroyed. They only keep away. They reappear when the man wakes up from sleep.\<****>\ 4) %% In the state of TurÅya the JÅvÃtmà alone is active. The individual souls which abide in creatures are another aspect of Brahman. Everything said about Brahman can be said about the jÅvÃtmà in the state of profound sleep. But the bliss that we enjoy in sleep is not remembered in the state of activity. The same bliss that we enjoy in profound sleep could be enjoyed in the state of samÃdhi (contemplation) of yoga or union with the universal soul. When it came to be known that this supernal bliss could be enjoyed even after one had awakened from contemplation, a fourth state of the jÅvÃtmà (individual soul) was recognized. But in the B­hadÃraïyaka only three states of the jÅvÃtmà are mentioned. Immersion of the individual soul by the yogin in the universal soul Brahman in the state of jÃgrat or activity is called TurÅya. The individual soul which is in the state of TurÅya, is described as follows in the ChÃndogyopani«ad. "The jÅvÃtmà which is in the state of TurÅya is not conscious internally. He whose inner consciousness is active is Taijasa. He is not bahi÷praj¤a (conscious of the outer world). Bahi÷praj¤a is VaiÓvÃnara. He is not a combination of Taijasa and TurÅya. He is not compact with consciousness as a conscious man not a conscious man; nor is he an unconscious man. He, who could be explained only by negations, cannot be seen. He is unmanifestable, indiscernible, unthinkable, indescribable and without any characteristic mark. Only by unswerving faith could he be known. It creates the universes and at the same time negates Åt. It is the supreme reality, the one without a second (dvaita). This is the state of TurÅya.\<*****>\ VaiÓvÃnara is called the soul with annamayakoÓa (the material body), Taijasa, the soul with PrÃïamayakoÓa (the sheath of the life breaths), PrÃj¤a, the soul with Vij¤ÃnamayakoÓa (the sheath of understanding) and TurÅya, the soul with ÃnandamayakoÓa (the chest of bliss). \<*) (a) Tadyathà mahÃmatsyasya ubhe kÆle anusaæcaratah PÆrvaæ cÃparaæ caivaæ evÃyaæ puru«a÷ etÃvubhÃvantau anusaæcarati svapnÃntaæ buddhÃntaæ ca. (B­hadÃraïyaka). (b) JÃgaritasthÃno bahihpraj¤a÷ saptÃÇga÷ ekonaviæÓatimukha÷ sthÆlabhukvaiÓvÃnara÷. (MÃï¬Ækyopani«ad)>\ \<**) (a) Sa yatra prasvapityasya lokasya sarvato mÃtrÃmupÃdÃya svayaæ vihatya svayaæ nirmÃya svena bhÃsà svena jyoti«Ã prasvapityatrÃyaæ puru«a÷ svayaæ jyotirbhavati (B­hadÃraïyaka). (b) Atraiva deva÷ svapnamahimÃnam anubhavati yad d­«Âaæ d­«Âam anupaÓyati Órutaæ ÓrutamevÃrtham anuÓ­ïoti. DaÓadigantaraiÓca pratyanubhÆtaæ puna÷ puna÷ pratyanubhavati, d­«Âaæ cÃd­«Âam cÃÓrutaæ ca Órutaæ cÃnubhÆtaæ ca ananubhÆtaæ ca saccÃsacca sarvaæ paÓyati sarvaæ paÓyati. (PraÓnopani«ad). (c) Sa yathà mahÃrÃjo jÃnapadÃd g­hÅtvà sve janapade yathÃkÃmaæ parivartate, evamevai«a etat prÃïÃn g­hÅtvà sve ÓarÅre yathÃkÃmaæ parivartate (B­hadÃraïyaka).>\ \<***) (a) Yatra svapno na kaæcana kÃmaæ kÃmayate na ka¤cana svapnaæ paÓyati tat su«uptaæ su«uptasthÃne ekÅbhÆta÷ praj¤Ãnaghanam eva Ãnaïdamayaæ hi Ãnandabhukcetomukha÷ prÃj¤a÷. (MÃï¬Ækya, TritÅya pÃda). (b) SaptasthÃnontah praj¤a÷ saptÃÇga÷ ekonaviæÓatimukha÷ praviviktabhuk taijaso. (DvitÅyapÃda MÃï¬Ækya)>\ \<****) TadyathÃsminnÃkÃÓe Óyeno và suparïo và viparipatya ÓrÃnta÷ saæhatya pak«au saælayÃyaiva dhriyata evam ayaæ puru«a÷ etasmà antÃya dhÃvati, yatra supto na kaæcana kÃmaæ kÃmayate no kaæcana svapnaæ pasyati. (BrhadÃraïkyaa)>\ \<*****) NÃntah praj¤aæ na bahi÷praj¤aæ nobhayata÷ praj¤aæ na praj¤Ãnaghanaæ na praj¤aæ nÃpraj¤am ad­«Âam avyÃhÃryam agrÃhyam alak«aïam acintyam avyapadeÓyam ekÃtmapratyayasÃraæ prapa¤copaÓamaæ ÓÃntaæ Óivam advaitaæ caturthaæ manyate sa Ãtmà sa vij¤eya÷.>\ ## A country in ancient India. In MahÃbhÃrata, Vana Parva, Chapter 51, Stanza 25, it is mentioned that the King of this country took part in the RÃjasÆya (royal consecration) performed by Yudhi«Âhira. ## The river GaÇgÃ. (See under Jahnu). ## A hermit King born in the family of PÆru. 1) %% Descended from Vi«ïu in the following order:--BrahmÃ--Atri--Candra--Budha--PurÆravas--ùyus--Nahu«a--YayÃti--PÆru--Janamejaya--PrÃcinvÃn -PravÅra--Namasyu--VÅtabhaya--Áuï¬u--Bahuvidha -SaæyÃti--RahovÃdi--RaudrÃÓva--MatinÃra--Santurodha--Du«yanta--Bharata--Suhotra--B­hatputra -AjamŬha--Jahnu. AjamŬha had three wives, DhÆminÅ, NÅlÅ and KeÓinÅ. ãk«a was born from DhÆminÅ, Du«yanta and Parame«Âhi from NÅlÅ and Jahnu from KeÓinÅ. The descendants of Jahnu are called the KuÓikas. Jahnu handed over his kingdom to his son BalÃkÃÓva and went to perform penance. KuÓika was the son of BalÃkÃÓva. 2) %% The river GaÇgÃ, which flowed through the earth in accordance with the request of BhagÅratha, submerged the hermitage of Jahnu. Jahnu became angry at this haughtiness of GaÇgà and drank up the river, but at the entreaty of BhagÅratha pushed GaÇgÃdevÅ out through his ear. (See under GaÇgÃ). From that day onwards GaÇgà got the name JÃhnavÅ. ## A King of the period of ãgveda. It is stated in ãgveda, Maï¬ala 1, AnuvÃka 17, SÆkta 116, that when this King was surrounded by enemies once, the AÓvinÅdevas got him into their chariot and through easily passable ways took him to the top of a mountain. ## A hermit who attained salvation by the strength of his penance. It is stated in HarivaæÓa Chapter 18, that three daughters, AparïÃ, Ekaparïà and EkapÃÂalà were born to HimÃlaya by Menà and the hermit Devala married Ekaparïà and the hermit JaigÅ«avya married EkapÃÂalÃ. In MahÃbhÃrata, ÁÃnti Parva, Chapter 229, mention is made that this hermit gave much advice to the hermit Devala, son of Asita, about the need for equanimity. On another occasion this hermit talked to Yudhi«Âhira about the glory of Áiva. (M.B. AnuÓÃsana Parva, Chapter 18, Stanza 37). There is a story about how this hermit JaigÅ«avya attained the world of BrahmÃ. Once he reached the hermitage of Devala, who showed the necessary hospitalities. After a few days this hermit disappeared. After that he used to be seen only at the time of meals. Once Devala took his waterpot and went by air to the sea, to fetch water. When he reached the sea he saw JaigÅ«avya bathing there. Devala had gone when JaigÅ«avya was in the hermitage. How did he reach the sea before Devala? Devala filled the pot and returned thoughtful. When he reached the hermitage JaigÅ«avya was there. After this Devala travelled through the world of the inspired sages. Wherever he went, he saw JaigÅ«avya. He asked the inspired sages how it was possible. They praised the attainments, JaigÅ«avya had obtained, by his 'tapas' (penance). Finally in the sight of everybody, JaigÅ«avya flew to the world of BrahmÃ. (M.B. Áalya Parva, Chapter 50). It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 11, Stanza 24, that this hermit JaigÅ«avya sits in the palace of Brahmà and carries on meditation and contemplation on BrahmÃ. ## 1) %% A hermit of the highest degree of learning. In the "History of Classical Sanskrit Literature" it is mentioned that Sumantu, Jaimini, Paila, VaiÓampÃyana and Áuka were the five important disciples of VyÃsa. Of these Áuka was the son of VyÃsa. In DevÅ BhÃgavata, it is mentioned that VyÃsa had other disciples also in his hermitage, such as Asita, Devala and others. The five disciples mentioned first gave publication to the work of VyÃsa called 'Jaya', which was the original of the MahÃbhÃrata. VaiÓampÃyana and Jaimini made some additions to the work 'Jaya'. In Sanskrit there is another book called Jaimini BhÃrata, which contains only AÓvamedha Parva. (See under GuruparamparÃ). 2) %% (1) It is mentioned in BrahmÃï¬a PurÃïa, Chapter 1 that BrahmÃï¬a PurÃïa is the story told by Jaimini to HiraïyanÃbha at NaimiÓÃraïya. (2) Jaimini was present at the sarpasatra (sacrifice to kill serpents) of Janamejaya. (M.B. ùdi Parva, Chapter 53, Stanza 6). (3) Jaimini had been a member of the council of Yudhi«Âhira. (M.B. Áabhà Parva, Chapter 4, Stanza 11). (4) This hermit visited BhÅ«ma in his bed of arrows during the BhÃrata Battle. (M.B. ÁÃnti Parva, Chapter 46, Stanza 7). ## The priest of SubÃhu the King of the Cholas (Colas). In accordance with the advice of this priest the King performed many good deeds and consequently attained heaven. (Padma PurÃïa, Chapter 94). ## A son of Dh­tarëÂra. It is mentioned in MahÃbhÃrata, Áalya Parva, Chapter 26, Stanza 14, that he was killed by BhÅmasena in the battle of BhÃrata. ## The chariot of King HariÓcandra. It was by driving in this chariot that the King carried out the conquest of countries. (M.B. Sabhà Parva, Chapter 12, Stanza 12). ## The conch of Dh­«Âadyumna. (M.B. Áalya Parva, Chapter 61). ## A hermit who reared birds on his head by the power of penance. This hermit who had practised continence from his childhood lived in a forest. JÃjali never thought rain, heat of the sun, snow and such other natural things as unbearable. Once this hermit stood like a pillar in the forest, immersed in meditation. Two birds built their nests in his matted hair. Non-violence being his policy, he did not move. The birds came to their nests every evening and stayed for the night. After a few days they laid eggs in the nests. Still the hermit did not move. The eggs were hatched. The hermit understood that also. Still, he did not move. The young ones got wings. They grew up and began to go out with the parent birds. They went out in the morning and returned in the evening. The hermit stood like a pillar. One morning they went out and did not return in the evening. The hermit stood there for six days waiting for the return of the birds. On the sixth day evening they returned. Next time the hermit waited for a month for the return of the birds. They did not return. So he started from there and went to the sea and dipped in the water and said, "there is no man more virtuous than I either in water or on land" with haughtiness. But the water demons said in an ethereal voice that TulÃdhÃra, the merchant of KÃÓÅ was more virtuous than he. Hearing this JÃjali went to KÃÓÅ and saw TulÃdhÃra. TulÃdhÃra greeted him gladly and they talked for a long time. JÃjali understood that TulÃdhÃra was far more virtuous than he. So he sought advice from TulÃdhÃra and thus JÃjali obtained heaven. (M.B. ÁÃnti Parva, 3 Chapters from 261). ## A deity of water. In MahÃbhÃrata, Sabhà Parva, Chapter 11, Stanza 20 it is mentioned that this deva was a luminary in the durbar of BrahmÃ. ## A tributary of river JamunÃ. The King UÓÅnara performed a yÃga (sacrifice) on the bank of this river and attained a position higher than Indra. (M.B. Vana Parva, Chapter 13, Stanza 21). ## A mountain in ÁÃka island. The famous country known as Kumudottaravar«a is near this mountain. (M.B. BhÅ«ma Parva, Chapter 11, Stanza 25). @<[Page 338b]>@ ## A mountain in ÁÃkadvÅpa (The island of ÁÃka). (M.B. BhÅ«ma Parva, Chapter 11, Stanza 16). ## The crocodile which is the conveyance of Varuïa. It is mentioned in VÃmana PurÃïa, Chapter 9, about conveyances of Gods as follows:-- "The conveyance of Indra is the white elephant, which came into being from the palm of Danu, and is of extraordinary strength and valour. The black buffalo called Pauï¬raka, which was born from the thigh of Rudra, and is as quick as the mind and very fierce, is the conveyance of Yama (the god of death). The conveyance of Varuïa is the black crocodile called 'Jaladhi', born from the ear-wax of Rudra, and having divine power of movement. The conveyance of VaiÓravaïa (the god of wealth) is a ferocious man with eyes like two cart-wheels and body as big as mountain, who was born from the leg of AmbikÃ. The eleven Rudras have speedy horses, terrible serpents and white oxen of high speed. Candra has a chariot as his vehicle yoked with five hundred swans. The vehicles of the ùdityas are chariots yoked with horses and camels. The conveyances of the Vasus are elephants, men for Yak«as, serpents for Kinnaras, and horses for the AÓvinÅdevas. The Maruts of fearful appearance have deer as conveyance. The VidyÃdharas have parrots for conveyances. An asura called Andhaka has a chariot with thousand posts as his vehicle. PrahlÃda had, as conveyance a divine chariot of gold and silver yoked with eight white horses and elephant for Virocana, horse for Kujaæbha, divine chariot yoked with yellow horses, for ÁaÇkukarïa, elephant for HayagrÅva, chariot for Maya, Great serpent for Dundubhi, Aeroplane for Áaæbara and lion for AyaÓÓaÇku. ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 57). ## A mightly and valiant Asura. Kha¬garomà was his charioteer and V­ndà was his wife. Jalandhara was the grandson of the sea of Milk. Once he met with the headless RÃhu, who said to Jalandhara, the whole story beginning from the churning of the sea of Milk. Jalandhara, became furious at the gods who had churned his grandfather. So he collected a big army of asuras and went to war with the devas. Though a large number of Asuras were killed in the battle, Indra and Vi«ïu were defeated and Vi«ïu was taken captive and hidden under the sea. Finally ParamaÓiva went to fight with the Asura. In the fight Jalandhara was killed and Vi«ïu was rescued. (Padma PurÃïa, Chapters 3 to 5). For further details see under MÃyÃÓiva. ## See under Devadatta I. ## sub section of StrÅ Parva, of the MahÃbhÃrata. This sub section comprises of Chapters 1 to 15 of StrÅ Parva. ## In all the Asiatic PurÃïas, reference to an ancient great flood, with slight changes occurs. According to Hindu PurÃïas this great flood took place before MahÃvi«ïu took the incarnation of Matsya. In the Holy Bible which is the scripture of the Christians, the story of the great flood is allied to the story of the Noah. (See under AvatÃra). This story occurs in the Babylonian literature also. The book 'Gilgamish' which is as old as the ãgveda, is considered to be the oldest in the world. The theme of the Gilgamish is the travel of a man named Gilgamish. This story is written in twelve clay-tablets. After 1850, the scientists of England who carried on an archaeological research, found in the library of Ancient Nineveh, the most famous in the ancient world, these twelve tablets along with twentythousand other tablets, all of which were in good condition. This library was built by the King AÓurbÃnipÃl in 7th century B.C., on a very high place on the bank of the river Tigris, in the ancient Nineveh. All these clay tablets have been removed to the British Museum. It took several decades to decipher them. When these clay tablets were discovered there was not a single man who could read and understand them, in the world. In spite of hard work, several years passed by without getting even a single tablet deciphered. They were written in 'Accadean', which was the language of the court of AÓurbÃnipÃl and the national and the international language of the time. Another copy of this great work was discovered on the bank of the Euphrates, where the capital of the famous King HÃmurÃbi of Ancient Babylon stood. Later discoveries disclosed that this great work Gilgamish was part and parcel of the famous ancient civilization of the Oriental countries. The Hittites and the Egyptians tried to translate this book GilgÃmish into their own languages. In the tablets with letters in the form of arrow heads, found on the bank of the Nile, the portions which were difficult for them to translate, are given red marks. It was from a small piece of broken clay tablet that clues to the origin of this famous work were obtained. The world is indebted to the Sumerians, who had their capital in the place where the city Ur stands, for the original work of Gilgamish. Mention is made about a great flood in Gilgamish, as follows: Gilgamish set out on an adventurous journey to see his ancestor UtnÃpi«Âim to learn from him the means of obtaining eternal life. The gods had told this man about the secret of eternal life. At last Gilgamish reached an island and found out his ancestor and asked him about the secrets of eternal life. UtnÃpi«Âim said that he had lived in 'Áhoorappak' and that he had been an ardent devotee of 'Iya' God. When the gods decided to destroy mankind by a great flood the God Iya called his devotee UtnÃpi«Âim and said to him "You, man of shoorappak, the son of ôrbÃrtÆtÆ: Demolish your house and build a ship. Leave off your wealth and search for your life. Cast away your property and save your life. Bring the seeds of every living thing into the ship. The ship you build should be according to measurements." The rest of the story is like the story of the "Ark of Noah". The scientists are of opinion that in pre-historic times the three continents of Asia, Europe and Africa were one continent and that by earthquake or some other reason the south part of Europe had sunk down and water flowed in and thus the mediterranean sea came into existence. At a time when the far off regions of the earth were unknown, the people who escaped the flood imagined that the entire world had been submerged by the flood. It could be imagined that this story of the great flood passed on to posterity verbally and after so many generations it appeared in different regions in different languages in different forms.\<*>\ \<*) In writing about Jalapralaya. I have dealt with Gilgamish a little elaborately. Details on Gilgamish were obtained from the English translation of a famous German work by Venar Keller. This book had not been received when I wrote about the work 'Gilgamish'. So these details are included under this word "Jalapralaya".>\ @<[Page 339b]>@ ## One of the hundred sons of Dh­tarëÂra. BhÅmasena killed him. (M.B. BhÅ«ma Parva, Chapter 64, Stanza 33). ## A warrior who fought on the side of the Kauravas against the PÃï¬avas. He was present at the svayaævara of PäcÃlÅ. (marriage of PäcÃlÅ). It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 115, Stanza 52, that he was killed by SÃtyaki in the battle of BhÃrata. ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 16). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 16). ## A son born to RaudrÃÓva the son of PÆru, by a celestial woman named MiÓrakeÓÅ. Mention is made about Jaleyu in MahÃbhÃrata, ùdi Parva, Chapter 94, Stanza 10. ## It means gÅtam (music). (Agni PurÃïa, Chapter 348). ## A hermit of majestic power. He was the father of ParaÓurÃma. 1) %% Descended from Vi«ïu in the following order are: BrahmÃ--Bh­gu--Cyavana--Aurva--ãcÅka--Jamadagni. 2) %% There is an interesting story about the birth of Jamadagni. GÃdhi was the son of king KuÓÃæba. A daughter named SatyavatÅ was born to GÃdhi. The hermit RcÅka giving a dowry of one thousand horses, each with one black ear, married SatyavatÅ. Once SatyavatÅ told her husband that herself and her mother wanted to get a child each. After the sacrifice of oblations to Agni (fire), ãcÅka took two parts filled with boiled rice and gave them to SatyavatÅ, with mantras (spells). The radiance of Brahmà was invoked into one pot and the radiance of K«Ãtra was invoked into the other. The hermit had asked SatyavatÅ to eat the rice into which the radiance of Brahmà had been invoked and to give the other pot to her mother. But the daughter and mother changed the pots secretly and SatyavatÅ ate the rice in the pot into which K«Ãtra radiance was invoked and gave the pot of rice filled with BrÃhma-radiance to her mother. Both the women conceived. As the child grew in the womb the radiance of Brahmà shone on the face of the mother and K«Ãtra lustre was seen on the face of SatyavatÅ, RcÅka asked SatyavatÅ for the reason. She admitted the secret interchange of the pot. SatyavatÅ and her mother both delivered at the same time. SatyavatÅ got the son Jamadagni, who was the embodiment of K«Ãtra tejas and the child with BrÃhma tejas born to the mother was ViÓvÃmitra. Therefore, in some PurÃïas ViÓvÃmitra is described as the uncle of Jamadagni whereas in some others they are said to be brothers. (BrahmÃï¬a PurÃïa, Chapter 57). 3) %% When Jamadagni grew up he made a tour and visited the holy places one by one and reached the palace of King Prasenajit of the family of Ik«vÃku. He saw Reïukà the beautiful daughter of King Prasenajit and fell in love with her. He requested Prasenajit for the hand of ReïukÃ. The King, without raising any objection gave his daughter Reïukà in marriage to Jamadagni. The couple came to the bank of the river Narmadà and erecting a hermitage began 'tapas' (penance). Four sons, ãumaïvÃn, Suhotra, Vasu and ViÓvÃvasu were born to Jamadagni by ReïukÃ. (BrahmÃï¬a PurÃïa, Chapter 58). 4) %% Because of the wickedness of the K«atriya Kings, the goddess Earth became miserable. She made a representation to Brahmà who took her to the sea of Milk and told MahÃvi«ïu everything. MahÃvi«ïu promised to take an incarnation as the son of Jamadagni and destroy all the wicked Kings. Accordingly Reïukà gave birth to ParaÓurÃma, who was an incarnation of MahÃvi«ïu. (BrahmÃï¬a PurÃïa, Chapter 59). 5) %% Once the devas (gods) desired to know who, of Áiva and Vi«ïu was the more powerful. They informed Brahmà of their desire. Brahmà asked ViÓvakarmà to make two tremendous bows. He gave one to Áiva and the other to Vi«ïu. The bow which Vi«ïu got was known as Vai«ïavacÃpa and that which Áiva got was known as ÁaivacÃpa. After this Brahmà caused enmity between Áiva and Vi«ïu. A terrible battle ensued between Áiva and Vi«ïu. After a while the ÁaivacÃpa became less effective. At the request of the devas, the fight was stopped. The devas decided that Vi«ïu was superior to Áiva, in power. Áiva got angry at this decision and gave his bow to DevarÃta Janaka, the King of Videha. It was this bow that ÁrÅ RÃma broke at the marriage of SÅtÃ. Seeing that Áiva had given away his cÃpa (bow) MahÃvi«ïu gave his bow to his devotee, the hermit ãcÅka. That Vai«ïava cÃpa was given to Jamadagni by ãcÅka. Thus the famous Vai«ïava cÃpa arrived at the hermitage of Jamadagni. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 75). 6) %% ParaÓurÃma became fourteen years old. Jamadagni went to the forest to gather fruits, roots etc. After completing the cleansing work of the hermitage, leaving ParaÓurÃma in the forest, Reïukà went to the bank of the river Narmadà (RevÃ) to fetch water. When she reached the river, KÃrtavÅryÃrjuna and his wives were playing in water. She waited for them to go. When they were gone she got into the river. But as the water was muddy because of the play, she walked a little to the east where there was pure water. She saw there Citraratha the King of SÃlva playing with his wife in the water. How beautiful they were! She had never seen so beautiful a woman or so handsome a man. She stood there looking at them for a while. When she reached the hermitage with water, Jamadagni had already returned a long while ago. He had returned weary and tired of the heat of the midday-sun. He did not see his wife in the hermitage. He had been sitting very angry when Reïukà returned with water. She put the pot down and bowed before her husband and told him the reason for her being late. When he heard the reason his anger blazed. He called his sons one by one and ordered them to kill her. But the four elder sons did not dare to execute his order saying that slaughter of a woman was a great sin. But ParaÓurÃma came forward and by a cutting-arrow cut off the head of his mother. The father called the four sons who disobeyed him and cursed them thus: "Since you have disobeyed the order of your father, because of your ignorance, you shall become foresters and live in forest." Being overwhelmed with sorrow at the death of his mother, ParaÓurÃma swooned and fell down. When his anger subsided, discretion dawned on Jamadagni. He aroused his son and took him on his lap and asked him what boon he wanted for having accomplished the unaccomplishable task. ParaÓurÃma's request was that his mother should be brought to life again. The hermit was pleased and he brought Reïukà to life again. (BrahmÃï¬a PurÃïa, Chapter 60). 7) %% See under the word Cerippu (Sandals). 8) %% See under the word 'Dharma' Para 6. 9) %% Once KÃrtavÅryÃrjuna, with his minister Candragupta and some attendants had been hunting in the forests on the banks of the river NarmadÃ. It was noon. The hunters grew tired of hunger and thirst. They came to the hermitage of Jamadagni. The hermit called his divine cow SuÓÅlà and ordered her to give food to the King and his party. Within a few seconds meals were got ready for thousands of people. The King and his attendants had a feast. On their return journey the wonderful cow SuÓÅlà was the subject of their talk. The King wanted to get the cow which possessed divine power. So he sent his minister Candragupta to the hermitage of Jamadagni with instructions to get the cow SuÓÅlà in exchange for a crore of cows or even half of the kingdom. But the hermit was not prepared to give the cow. The minister and his men caught the cow by force and went away. The hermit, filled with grief, followed the party a long way through the forest, and requested Candragupta to return the cow. Candragupta got angry and struck him to death, and took the cow to the palace, in the capital city of MÃhi«matÅ. After waiting for a long time, Reïukà started in search of her husband. She saw Jamadagni lying almost dead, in a pool of blood. She fell down and beating her breast cried aloud. ParaÓurÃma with Ak­tavraïa and other disciples came there. When she saw her son ParaÓurÃma, she beat her breast twentyone times\<*>\ and cried. ParaÓurÃma, took an oath that since his mother beat her breast twentyone times and cried, he would travel around twentyone times and put an end to the K«atriya Kings. After that they took the dead body of Jamadagni and placed it on fire, and began to sing the song of Vi«ïu. Then the hermit Áukra came by that way and with the help of M­tasa¤jÅvanÅ brought Jamadagni to life again. The lost cow SuÓÅlà also returned without her calf. (BrahmÃï¬a PurÃïa, Chapter 69; M.B. ÁÃnti Parva, Chapter 49). 10) %% ParaÓurÃma and Ak­tavraïa went to the city of MÃhi«matÅ with the intention of bringing the calf of SuÓÅlà back. They stood at the gate of the city and challenged KÃrtavÅryÃrjuna for a fight. KÃrtavÅryÃrjuna came out with his army. In the battle which ensued, KÃrtavÅrya and his sons and most of his warriors fell dead. ParaÓurÃma and Ak­tavraïa returned with the calf. Jamadagni asked ParaÓurÃma to go to Mahendragiri and do penance in order to mitigate the sin of killing a large number of people. When ParaÓurÃma had gone for penance, ÁÆrasena a son of KÃrtavÅryÃrjuna came with his men to the hermitage, cut off the head of Jamadagni and took it away. ParaÓurÃma and the disciples of Jamadagni placed the dead body of Jamadagni on the pyre and burnt it. Reïukà jumped into that fire and died. After this ParaÓurÃma began his twentyone tours for the extermination of the K«atriya Kings. (BrahmÃï¬a PurÃïa, Chapter 86). 11) %% (1) Udayana grew up in the hermitage of Jamadagni. (See under Udayana). (2) Jamadagni was one of the hundred sons of ãcÅka. (M.B. ùdi Parva, Chapter 66, Stanza 45). (3) Jamadagni was one of the hermits, who visited ÁrÅ RÃma on his return from forest life. The hermits who came to Ayodhyà from the North were, KaÓyapa, BharadvÃja, the Sanakas, ÁarabhaÇga, DurvÃsas, MataÇga, VibhÃï¬aka, Tumburu and the Saptar«is (the seven hermits). Uttara RÃmÃyaïa). (4) Jamadagni was present at the Janmotsava (birth celebration) of Arjuna. (M.B. ùdi Parva, Chapter 122, Stanza 51). (5) This hermit is a luminary in the assembly of BrahmÃ. (M.B. Sabhà Parva, Chapter 11, Stanza 22). (6) During the time of the battle of MahÃbhÃrata, Jamadagni entered Kuruk«etra and advised Droïa to stop the battle. (M.B. Droïa Parva, Chapter 190, Stanza 35). (7) Jamadagni once delivered a speech on the bad sides of accepting rewards, to the King V­«Ãdarbhi. (M.B. AnuÓÃsana Parva, Chapter 93, Stanza 44). (8) Jamadagni vowed that he was innocent in the affair of the stealing of Agastya's lotus. (M.B. AnuÓÃsana Parva, Chapter 94, Stanza 25). 12) %% ùrcÅka, BhÃrgava, BhÃrgavanandana, Bh­guÓÃrdÆla, Bh­guÓre«Âha, Bh­gÆttama ãcÅkaputra are the names used by VyÃsa to denote Jamadagni, in BhÃrata. \<*) Seeing his mother beating her breast twentyone times, BhÃrgava caught hold of her hands and said "Mother, stop afflicting your body. Don't be sorry. I am here to end your sorrow. Since you have beaten your breast twentyone times, I will annihilate the K«atriya Kings twentyone times." BhÃrgava RÃma took an oath thus, to his mother.>\ ## A King of the family of YayÃti. (BhÃgavata, Skandha 9). ## A monkey of extraordinary might. He was the minister of SugrÅva.\<*>\ 1) %% When the troubles and hardships caused by the wickedness of RÃvaïa became unbearable the goddess Earth and the Devas approached Brahmà for redress. Brahmà took them to the sea of Milk. MahÃvisïu heard everything and said that he would incarnate as the son of DaÓaratha and would kill RÃvaïa. Brahmà was directed to create monkeys to help him on that occasion. Accordingly Brahmà created JÃmbavÃn and several other monkeys. There are two stories about the birth of JÃmbavÃn in the PurÃïas. (1) Brahmà sat for a long time thinking about the creation of monkeys. Then he wanted to yawn., for which he opened the mouth and instantly JÃmbavÃn came out from inside Brahmà through the open mouth. "I have already created JÃmbayÃn the noble bear, who jumped out of my mouth when I yawned." (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 17, Stanza 6). (2) One day time of Brahmà ended and the night had advanced two yÃmas (six hours). The MadhukaiÂabhas born of the ear-wax of MahÃvi«ïu began to create trouble and commotion in the waters of the great flood. They saw a lotus on the surface of water. Seeing Brahmà in it they challenged him for fight. Hearing their shouting and the challenge Brahmà became afraid of the asuras. His middle face began to sweat. The sweat flowed through his cheeks and reached the loins. JÃmbavÃn came into being from that sweat. So he got the name AmbujÃta, (born from the water of sweat). As he was the first person who entered the country of JÃmbÆnada he was called JÃmbavÃn. As he was born when there was no universe or time his age or date of birth could not be ascertained. At the time of ÁrÅ RÃma JÃmbavÃn was six Manvantaras (age of a Manu) and for hundred and sixtyfour Caturyugas (a period of four yugas) old. (The present age is the twentyeighth Caturyuga of the seventh Manu). JÃmbavÃn had witnessed all the incarnations from Matsya to ÁrÅ RÃma. (Kamba RÃmÃyaïa PÆrva KÃï¬a). 2) %% During the time of ÁrÅ RÃma JÃmbavÃn was the minister of SugrÅva. It is stated in VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Sarga 41, that NÅla, the son of Agni, HanÆmÃn, JÃmbavÃn, Suhotra, SarÃri, Áaragulma, Gaja, GavÃk«a, Gavaya, Su«eïa, ã«abha, Mainda, Dvivida, Vijaya, GandhamÃdana, UlkÃmukha, AsaÇga, AÇgada and others were the ministers of SugrÅva. The monkeys who went to the south in search of SÅtÃ, reached the sea shore. The question was how to jump over the sea to LaÇkÃ. Each of them came forward to show his ability and admitted failure. Finally JÃmbavÃn called HanÆmÃn to him and advised him to jump over to LaÇkÃ. HanÆmÃn who was not aware of his own powers,\<**>\ refused. JÃmbavÃn told him about his birth, self-power, attainment of boons etc. HanÆmÃn became convinced of his powers at the words of JÃmbavÃn and jumped over the sea to LaÇkÃ. (RÃmÃyaïa, Ki«kindhà KÃï¬a). 3) %% JÃmbavÃn walked round MahÃvi«ïu, who incarnated as VÃmana to curb the powers of MahÃbali. At that time JÃmbavÃn was immensely strong. But by the time of the incarnation of ÁrÅ RÃma his strength had decreased much. Hear what he said to the monkeys who assembled on the sea shore to go in search of SÅtÃ. "My abilities in olden times were not what you see now. In the far old days, I had walked round that Eternal Being Vi«ïu when he measured three steps at the sacrifice of MahÃbali. Now, I am very old and have not enough strength to jump over the sea." (VÃlmÅki RÃmÃyaïa, Ki«kindhà kÃï¬a, Sarga 65). 4) %% The longliving JÃmbavÃn who had witnessed nine out of the ten incarnations of MahÃvi«ïu is seen in connection with the precious stone Syamantaka, in the incarnation of K­«ïa. The Sun-god gave this jewel Syamantaka to King SatrÃjit. His younger brother Prasena wore it and went to the forest for hunting. A lion killed him and took the jewel in his mouth and was going along the forest when JÃmbavÃn killed it and took the jewel. It was rumoured that SrÅ K­«ïa had killed Prasena and taken the jewel. So ÁrÅ K­«ïa went in search of the jewel to the forest, defeated JÃmbavÃn and took the jewel, and returned it to SatrÃjit. ÁrÅ K­«ïa married JÃmbavatÅ the daughter of JÃmbavÃn. (BhÃgavata, Skandha 10). 5) %% At the time of the incarnation of VÃmana, JÃmbavÃn was very strong and valiant. When VÃmana brought under control the three worlds by measuring three steps JÃmbavÃn travelled throughout the three worlds carrying the news everywhere. Within three moments JÃmbavÃn travelled eighteen times through the three worlds. In this travel of lightning-speed the end of the nail of his toe touched the highest peak of MahÃmeru, who considered it as an insult and said "You are arrogant of your speed and youth. Hereafter your body will not reach where your mind reaches and you shall be ever old." Because of this curse JÃmbavÃn became old and unable to carry out what he wished. (Kamba RÃmÃyaïa, Yuddha KÃï¬a). \<*) It is difficult to ascertain whether JÃmbavÃn was a monkey or a bear. In some of the Indian languages he is descri bed as a monkey. In MalayÃlaæ he was thought of as a monkey from ancient period. In VÃlmÅki RÃmÃyaïa, which is the original work, JÃmbavÃn is denoted by the words 'Kapi' (monkey) and Rk«a (bear). JÃmbavÃn is called ãk«apuÇgava in VÃlmÅki RÃmÃyaïa BÃlakÃï¬a Sarga 17. From this it is to be assumed that JÃmbavÃn was a bear. In the same chapter it occurs that, it was the aim of Brahmà to make the gods and the celestial women take birth as monkeys to help MahÃvi«ïu in the incarnation of ÁrÅ RÃma. So it is not wrong to consider JÃmbavÃn either as a bear or as a monkey.>\ \<**) For the cause of his forgetting his own powers see under Trïabindu II.>\ ## Daughter of the famous JÃmbavÃn. ÁrÅ K­«ïa went in search of the famous precious stone Syamantaka which was lost when Prasena wore it and went to the forest for hunting. K­«ïa found it in the cave of JÃmbavÃn, who fought with him and was defeated. Finally he gave his daughter JÃmbavatÅ to ÁrÅ K­«ïa as wife, and the jewel Syamantaka as dowry. ÁrÅ K­«ïa came to his capital DvÃrakà with his wife JÃmbavatÅ. When sons were born to the other wives of K­«ïa she became sad and requested her husband that sons may be born to her also. On hearing this request K­«ïa went to the mountain where the hermit Upamanyu was engaged in penance. With that hermit who was an ardent devotee of Áiva, as his teacher, K­«ïa began a penance before Áiva, in accordance with his (Upamanyu's) advice. The penance, holding yogadaï¬a and KapÃla (devotee's staff and skull) lasted for a month. In the second month penance was performed standing on one leg and drinking only water. In the third month he did penance standing on toes only and using air as food. After six months ParamaÓiva appeared and blessed him that his wives would have ten sons each. Accordingly JÃmbavatÅ gave birth to her first son who was named SÃmba. (DevÅ BhÃgavata, Skandha 4). ## A Daitya (Asura). He was the chief among those who snatched away Am­ta from the hands of Dhanvantari. (Agni PurÃïa, Chapter 3). In the PurÃïas several Asuras (demons) bearing the name Jambha are mentioned. It is stated in MahÃbhÃrata, Sabhà Parva, DÃk«iïÃtyapÃÂha, Chapter 38, that ÁrÅ K­«ïa killed an Asura named Jambha. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 98, Stanza 49 that the teacher Áukra refused to help a Jambha whom Indra killed later. It occurs in MahÃbhÃrata, Vana Parva, Chapter 102, Stanza 24, that MahÃvi«ïu had killed an asura called Jambha. It is stated in MahÃbhÃrata, Vana Parva, Chapter 285, Stanza 2, that a group of JambhÃsuras, who had undergone training under RÃvaïa, once attacked HanÆmÃn. Another JambhÃsura had been killed by Arjuna, as stated in MahÃbhÃrata, Udyoga Parva, Chapter 49. All these DÃnavas (Asuras) were sons of KaÓyapa born of his wife Danu. ## A K«atriya King. This King was killed in battle by ÁrÅ Kr«ïa. He had a son who, later became King but was killed by Sahadeva in his conquest of the countries. (M.B. Sabhà Parva, Chapter 31, Stanza 7). ## A tree which stands on the southern side of the mount MahÃmeru. This tree bears fruits and flowers throughout the year irrespective of the seasons. This tree is watered by the SiddhacÃraïas. The branches of this tree reach the realm of heaven. The place in which this tree stands is known as JambÆdvÅpa. The ripe fruits as big as elephants fall down and are broken. The juice oozing from them flows as a big stream. This is called the river JambÆ. It flows through the southern part of the country known as IlÃv­tta. The goddess who lives on the bank of this big river is known as JambvÃdinÅ. She is very fond of JambÆ fruit. This goddess who loves everything in the world, is worshipped by the gods, nÃgas (snakes), the hermits and sages, RÃk«asas (giants) and every body in the world with devotion. Even by the mere thinking of her she could be pleased. She destroys the sins and increases the purity of people. She cures all the diseases and gives people, health, wealth, long life, prosperity and happiness. The juice of the JambÆ fruit when mixed with soil and acted upon by water, air and sun's rays, turns into a kind of gold called JÃmbÆnada. The devas, VidyÃdharas etc. use this gold to make ornaments for their women. This gold is superior to other kinds of gold. (DevÅ BhÃgavata, Skandha 8). ## One of the PurÃïically famous SaptadvÅpas (seven continents). These seven continents are embankments separating the seven seas. JambÆdvÅpa, Krau¤cadvÅpa, ÁÃkadvÅpa and Pu«karadvÅpa are included in the seven islands. JambÆdvÅpa has an area of one lakh of yojanas. The island is round like a lotus flower. There are eight long mountain ranges which divide the island into nine countries, which look like nine petals of the lotus flower. Each of these nine countries has an area of nine thousand yojanas. The two countries of the north and south extremities are bowshaped. Four of the remaining seven are longer than the rest. The central country is square. This country is known as llÃv­tta, at the centre of which there is the mountain Sumeru with a height of one lakh of yojanas. This is called Svarïaparvata (The mountain of gold). The top of this mountain is a great flat place with an area of thirtythousand yojanas. This great plain is ten thousand yojanas above the ground level. On the northern part of IlÃv­tta lie the three mountain ranges of NÅlagiri, Ávetagiri and Á­ÇgavÃn, and midway between them the three countries called Ramyaka, Hiraïmaya and Kuru. On the southern part of llÃv­tta, there are the three mountains of Ni«adha, HemakÆÂa and HimÃlaya and three countries Harivar«a, Kimpuru«a and BhÃrata. The mountain MÃlyavÃn lies to the west and GandhamÃdana to the east of llÃv­tta. There are two countries KetumÃla and BhadrÃÓva having an area of two thousand yojanas each with the two mountains NÅla and Ni«adha as boundaries. At the foot of the mount MahÃmeru, there are the mountains of Mandara, Meru, SupÃrÓvaka, Kumuda and many others. On those mountains big trees like ¤Ãval (syzygium jambolanum) MÃkanda (Mango tree) KaÂambu (Naucka Candamba) banyan etc. grow in plenty. On the top of these mountains there are four lakes, full of milk, honey, juice of sugarcane and sweet water. The devas become prosperous by the touch of the water of these lakes. Besides these parks there are four heavenly parks known as Nandana, Caitraratha, VaibhrÃja and Sarvabhadraka. The women folk of the devas (gods) and Gandharvas (demi-gods) play in these parks, which are convenient for couples to carry on lustful play. A river is formed there, by the juice oozing from the fallen mango fruits. The river is purple coloured and is called AruïÃnadÅ (river AruïÃ). The goddess named Aruïà lives here. The famous JambÆ tree is in this JambÆdvÅpa. (DevÅ BhÃgavata, Skandha 8). ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 74). ## (JAMBUMùLIKA). A ÁÆdra Sage. The child of a brahmin died when ÁrÅ RÃma, after his twelve years' exile in forest had returned to Ayodhyà and was ruling the country in an ideal manner. The brahmin and his wife carried the dead body of their child to the palace with loud lamentations. Everybody felt surprised how there could be child-death in the land when the King was ruling it in the most dhÃrmic (righteous) manner. Then did NÃrada, who was present in the assembly, point out that in a corner of RÃmarÃjya a ÁÆdra Sage was doing tapas and that it was the reason for the untimely death of the brahmin child. At once ÁrÅ RÃma set out in search of the ÁÆdra Sage after directing Áatrughna to see that no enemy entered the country, and asking Lak«maïa to take care of the dead body of the brahmin child. After a rather detailed search ÁrÅ RÃma found Jambuka at the mountain called Áailam doing tapas hanging from the branch of a tree on his legs with head down. He told ÁrÅ RÃma that he was the ÁÆdra Sage called Jambuka and was performing tapas thus so that he might ascend to heaven in his very body. ÁrÅ RÃma at once cut off the head of the ÁÆdra Sage, who attained, as soon as RÃma's sword fell on him, mok«a (salvation), and the dead child of the brahmin returned to life again. (Uttara RÃmÃyaïa). ## Name of an idol of Áiva (LiÇga) installed in Mysore. The ÁivaliÇga installed in the JambukeÓvara temple in Mysore. JambÆ is a fruit tree. There is a story about how Áiva happened to come under this tree. Once upon a time this place was full of JambÆ trees, and a recluse performing a penance under a JambÆ tree got a fruit of it. Attracted, so to say, by the sanctity of the fruit the recluse submitted it first as an offering to Lord Áiva, and only after that he ate it. As a result of that the fruit germinated in the stomach of the sage grew up into a tree and emerged into light and air bursting his head open. Elated at this the sage danced before God, who asked him to return to the place from where he got the fruit. Accordingly he returned to TiruvÃnakovil and continued his penance. Pleased so much with the Sage Áiva followed him and sat under the tree. From that day onwards Áiva came to be called JambunÃtha. To this day JambunÃtha sits under the JambÆ tree. Later, a temple came to be built there under the following circumstances. A controversy arose between MÃlyavÃn and Pu«padanta, two of the BhÆtagaïas of Áiva, as to who cherished more devotion to the Lord. The controversy developed into a quarrel and Pu«padanta cursed MÃlyavÃn into a spider, and MÃlyavÃn cursed Pu«padanta into an elephant. Now, when the mutual curse took effect wisdom dawned on both MÃlyavÃn and Pu«padanta, and they took refuge in the Lord for redemption from the curse. The Lord sent both of them to the Cola country, and after wandering about in different parts of the country both of them came to JambukeÓvara, and lived there worshipping God. The elephant used to bathe daily in sacred tÅrthas, bring holy water in its trunk and make an offering of it to the Lord. As for the spider it wove a net above the head of the Lord. so that dried leaves did not fall on it. The elephant used to daily sweep off the net above the head of the Lord and make his offering of the water thereon. But, the spider would again weave the net. Thus their quarrel continued. One day the spider, in great anger, got into the trunk of the elephant and bit it hard. Due to unbearable pain it smashed its trunk on a granite stone and fell down dead. At this God appeared and blessed both of them. The Lord also said that the sacred spot would come to be known as TiruvÃna-Kovil (Ãna= elephant; Kovil = temple) in memory of Pu«padanta who had taken the form of the elephant. The spider was told that he would be born in the Cola dynasty and carry on for long years many good acts. Accordingly MÃlyavÃn was born as the son of Áubhadeva, the Cola king and KamalÃvatÅ, his queen, and ruled the land for many years under the name King CeÇkaïïa. He it was who built the JambukeÓvara temple. (TiruvÃnakkÃvu PurÃïa). ## A sub section of BhÅ«ma Parva, in the MahÃbhÃrata. See under MahÃbhÃrata. ## A RÃk«asa (giant) who was the son of Prahasta. HanÆmÃn killed this RÃk«asa in a fight, when he went to LaÇkà in search of SÅtÃ. (VÃlmÅki RÃmÃyaïa SundarakÃï¬a, Sarga 44). ## See under Jambuka. ## An ancient holy place. If one visits this place one will attain the fruits of performing the sacrifice of AÓvamedha (horse sacrifice). (M.B. Vana Parva, Chapter 62). ## A mountain. The river Ganges flows through the valley of this mountain which is connected with MahÃmeru. (M.B. Vana Parva, Chapter 139, Stanza 16). ## A golden mountain which stands in the place called UÓÅrabÅja. A King named Marutta performed sacrifice on this mountain. (M.B. Udyoga Parva, Chapter 111, Stanza 23). ## III. Gold is formed from the river JambÆ which flows through JambÆdvÅpa (the island JambÆ). The gold is called JÃmbÆnada, according to MahÃbhÃrata, BhÅ«ma Parva, Chapter 7, Stanza 26. ## A son of Janamejaya, a King of the dynasty of PÆru. (M.B. ùdi Parva, Chapter 94, Stanza 56). ## A famous river. (See under JambÆdvÅpa). ## A Janaka King who ruled over Mithilà (ÁÃnti Parva, Chapter 218, Verse 3). (1) MahÃvi«ïu, once in the guise of a brahmin, tested the King and pleased with him granted him certain boons. (ÁÃnti Parva, Chapter 219). (2) None of the 100 ÃcÃryas in his court could answer his questions about salvation satisfactorily. But, Pa¤caÓikha, who casually came to the palace advised the King about the means to attain salvation. (ÁÃnti Parva Chapter 211). ## 1) %% Janaka was descended from Vi«ïu in the following order:--BrahmÃ,--MarÅci--KaÓyapa--VivasvÃn--Vaivasvata--Ik«vÃku--Nimi--Mithi--UdÃvasu--Nandivardhana--Suketu--DevarÃta--B­hadratha--MahÃvÅra--Sudh­ti--Dh­«Âaketu--HaryaÓva--Maru--Pratvantaka--KÅrtiratha--DevamŬha--Vibudha--MahÅdhraka--KÅrtirÃta--MahÃroman--Svarïaroman--Hrasvaroman--SÅradhvaja (Janaka). 2) %% Daï¬a, Vikuk«i and Nimi were the three prominent sons of Ik«vÃku. The dynasty of Vikuk«i earned reputation as the cradle of such powerful Kings as Vikuk«i, Kratha, MÃndhatÃ. TriÓaÇku. HariÓcandra, Sagara and BhagÅratha. ÁrÅ RÃma also was born in Vikuk«i's dynasty. It was Nimi, the younger brother of Vikuk«i who founded the Videha dynasty. There is a story about that dynasty getting the name, Videha. Nimi decided to conduct a yaj¤a and requested Vasi«Âha to act as high priest at the yaj¤a. Va«i«Âha, who then was busy with the affairs of another yaj¤a asked Nimi to postpone his proposed yaj¤a to a later date. To this Nimi made no answer, and Vasi«Âha went away under the impression that his suggestion had been accepted by Nimi. Accordingly, as soon as he got free from other preoccupations Vasi«Âha went to Nimi to conduct his yaj¤a. But, Nimi had already performed the Yaj¤a with Gautama as high priest. Enraged at this Vasi«Âha cursed Nimi that he should lose his body and become Videha (without body). As the result of the curse Nimi fell down dead. As Nimi had no sons living the ã«is churned out of his body a child. As the child was got by mathana (churning) he was named Mithi Janaka. After that all kings born in Mithi's dynasty began using the common name Janaka. The actual name of Janaka, father of SÅtÃ, was ÁÅradhvaja. Mithilà or MithilÃpurÅ was the city founded by Mithi. From the time of the curse pronounced on Nimi the Kings of that dynasty also came to be known as Videhas, and the country they ruled Videha. (See Nimi). (DevÅ BhÃgavata, 6th Skandha). 3) %% SÅradhvaja, the father of SÅtà had a brother called KuÓadhvaja. While ÁÅradhvaja was the King of Mithilà the King of SÃækÃÓya called Sudhanvan attacked MithilÃ. SÅradhvaja killed Sudhanvan in the war and crowned his brother KuÓadhvaja as the King of SÃækÃÓya. Lak«maïa's wife ôrmilà was KuÓadhvaja's daughter. KuÓadhvaja had three daughters called MÃï¬avÅ, ôrmilà and ÁrutakÅrti. Bharata married MÃï¬avÅ and Áatrughna married ÁrutakÅrti. (Kamba RÃmÃyaïa, BÃlakÃï¬a; VÃlmÅki RÃmÃyaïa. BÃlakÃnda, Canto 71). 4) %% At a time when SÅradhvaja had no issues a girl emerged from the furrows of the ploughed earth, and SÅradhvaja felt the desire to bring up the child as his own daughter. And, a celestial voice, "Oh! SÅradhvaja! it is your own daughter" clinched the issue for the King. That daughter was SÅtÃ. SÅradhvaja--Janaka--accordingly brought up SÅtà as his own daughter. (VÃlmÅki RÃmÃyaïa, Ayodhyà KÃï¬a, Cantol 18). 5) %% under Jamadagni 6) %% under A«ÂÃvakra. 7) %% under A«ÂÃvakra. 8) %% King Janaka once, by his yogic powers cast off his physical body. A vimÃna (aerial chariot) from Devaloka arrived to carry Janaka's soul there. On his way to Devaloka Janaka approached KÃlapurÅ where innumerable sinners were being tortured in the various hells. When they breathed the air which had come in contact with Janaka's body, they got much relief from their tortures and the fire of hell now became cool and pleasing to them. When Janaka was about to go away the inmates of hell begged him not to leave them in that condition. He thought to himself thus: "If these beings get some comfort or happiness from my presence I shall surely stay here in KÃlapurÅ, which will be my svarga (heaven)." Thinking thus, Janaka the most righteous of souls stopped there. And then KÃla arrived there to determine suitable punishments to the various kinds of sinners, and seeing Janaka there, asked why he, the most virtuous and the purest of souls, waited there, Janaka explained his reason for standing there and added that he would quit the place only if KÃla released all those people from hell. On hearing Janaka's answer KÃla pointed out to him one by one the sinners who were being tortured in hell and explained things as follows:--"Look here, that fellow there had seduced the wife of his most intimate friend, and that is why he is tied to a red hot iron bar for 10,000 years. After those 10,000 years he would be born in a pig's womb, and when he is born among human beings it would be as a eunuch. The other fellow there forcibly kissed another man's wife, and so he has to be roasted in Raurava hell for hundred years. That other fellow is put into this vessel filled with blood and pus with both his hands cut off as he had stolen other people's property. This fellow did not speak even a word of welcome to a tired and hungry man who sought his hospitality at night. That is why he has been thrown into thick darkness, and there, for a hundred years, he must undergo the additional suffering of wasp-bite. As for this man he had in a loud voice found fault with another man, and this other fellow is his friend who listened to those vilifications attentively. And, that is the reason why both of them have been pushed into this unused well. So, all these people have to suffer for their sins. You, King Janaka, who did only righteous acts will please go away from this accursed place." Janaka asked KÃla how those sinners could be released from hell, and KÃla answered that if any good act of the King was transferred to them they could be set free. One early morning Janaka had, with a pure heart, chanted "RÃma, RÃma" and that good act was exchanged for the freedom of the sinners. After their release had been effected, Janaka asked KÃla: "You say that only sinners come here. What sin have I committed that I should come here?" KÃla's reply to the question was as follows:--"Oh! King, no one else in the whole world has so much puïya as you have got. But, a small sin you have committed. Once you prevented a cow from eating grass, and, therefore, you had to come up to the gates of hell. Now, that sin has been atoned for. So you may go to svarga." Janaka saluted KÃla and in the divine vimÃna went to Heaven. (Padma PurÃïa, Chapters 30 and 31). 9) %% While SÅtà was a captive in LaÇkà RÃvaïa, to bring her round, deputed a very clever magician called Marutta to her, disguised as Janaka, her father. And Marutta, in the capacity of her father consoled her and advised her to yield to the wishes of RÃvaïa. But SÅtà did not yield, and the artificial Janaka assumed his original form of Marutta and went away. (Kaæba RÃmÃyaïa, Sundara KÃï¬a). 10) %% (1) BhÅmasena defeated one Janaka, who was King of Mithilà during the time of the PÃï¬avas. (Sabhà Parva, Chapter 30, Verse 13). (2) King Janaka was a personification or incarnation of all good qualities. (Vana Parva, Chapter 207, Verse 37). (3) Janaka, the father of SÅtÃ, in his old age renounced his kingdom and became a recluse. (ÁÃnti Parva. Chapter 18, Verse 4). (4) Once the sage called AÓmaka imparted some pieces of advice to Janaka. (See under AÓmakopÃkhyÃna). (5) Once in a war between Janaka and a king called Pratardana, the army of Janaka, in the presence of the army of Pratardana stood aghast, and Janaka incited them to fight by showing heaven and hell to them. (ÁÃnti Parva, Chapter 99, Verse 4). (6) Once in a war with a King called K«emadarÓÅ when victory for Janaka was found to be an impossibility he, as advised by Sage KÃlakav­k«aka gave his daughter to K«emadarÓÅ in marriage. (ÁÃnti Parva, Chapter 106, Verse 2). (7) Once MÃï¬avya a great sage put many questions about T­«ïà (desire) to Janaka and he, the great philosopher answered the questions quite satisfactorily (ÁÃnti Parva, Chapter 276). (8) On another occasion Janaka had a talk with Sage ParÃÓara about the attainment of prosperity and welfare. (ÁÃnti Parva, Chapter 296). (9) There was a King called KarÃla Janaka among the Janaka Kings. Once Vasi«Âha gave some good advice to KarÃla Janaka. (ÁÃnti Parva, Chapters 302308). (10) Once a Sage advised a Janaka King called VasumÃn on subjects relating to Dharma. (ÁÃnti Parva, Chapter 309). (11) VasumÃn Janaka, son of DevarÃta put many questions to YÃj¤avalkya and they were answered to the full satisfaction of the King. (ÁÃnti Parva, Chapters 310-318). (12) The Janaka King called Janadeva had once a discussion with Sage Pa¤caÓikha about the means to avoid death. (ÁÃnti Parva, Chapter 319). (13). There was once a Janaka King called Dharmadhvaja, and SulabhÃ, an erudite woman in Mithilà wanted to test the King. By her yogic powers she assumed the form of a very beautiful woman and visited Janaka's palace. She was offered a seat by the King, and seated on the stool she took her soul into the body of Janaka, and the soul entered into a dicussion on philosophic subjects with Janaka. Sulabhà was thus convinced about the unique scholarship of the King and left the palace ashamed about her attempt to test the King. (ÁÃnti Parva, Chapter 320). (14) Áuka, the son of VyÃsa not being fully satisfied by the study of BhÃgavata once visited Janaka at the instance of his (Áuka's) father, and Janaka did so easily clear the doubts of Áuka, which even VyÃsa had not been able to successfully tackle. (DevÅ BhÃgavata, 1st Skandha). (15) King Janaka did not eat flesh. (AnuÓÃsana Parva, Chapter 115, Verse 65). (16) Dharma, once in the guise of a brahmin imparted many pieces of advice to Janaka. (AÓvamedha Parva, Chapter 32). The above facts prove that the Janaka kings, as a rule, were great scholars and philosophers. 11) %% Aindradyumni, DaivarÃti, Dharmadhvaja, KarÃla, KarÃlajanaka; Maithila, MithilÃdhipa, MithileÓvara, Vaideha etc. ## A K«atriya king who was the rebirth of an asura named CandravinÃÓana. It is stated in MahÃbhÃrata, Udyoga Parva, Chapter 4, Stanza 20, that the PÃï¬avas had sent to him a letter of invitation to take part in the battle of BhÃrata. ## See under SÅtÃ. ## One of the fourteen worlds. This world is situated three crores of yojanas (leagues) away from Dhruvapada (the region of Dhruva--Pole star) according to Vi«ïu PurÃïa, AæÓa II, Chapter 7). ## A famous King of the Solar dynasty 1) %% Descended from Vi«ïu thus:--BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-PÆru-Janamejaya-PrÃcinvÃn-PravÅra-Namasyu-VÅtabhaya-Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdÅ-RaudrÃÓva-MatinÃra-Santurodha-Du«yanta-Bharata-Suhotra-SuhotÃ-Gala-Garda-Suketu-B­hatk«etra-Hasti-ùjamŬha-ã«a-Saævaraïa-Kuru-Jahnu-Suratha-VidÆratha-SÃrvabhauma-Jayatsena-Ravyaya-BhÃvuka-Cakroddhata-DevÃtithi-ãk«a-BhÅma-PratÅca-Áantanu-VyÃsa-PÃï¬u-Arjuna-Abhimanyu-ParÅk«it-Janamejaya. 2) %% Janamejaya was the son of ParÅk«it by his wife MadravatÅ. Vapu«ÂamÃ, daughter of Suvarïavarman, King of KÃÓÅ was Janamejaya's wife. Two sons, ÁatÃnÅka and ÁaÇkukarïa were born to them. Janamejaya had three brothers called Árutasena, Ugrasena and BhÅmasena. (DevÅ BhÃgavata, 2nd Skandha; ùdi Parva, Chapters 3 and 95). 3) %% Janamejaya's father, ParÅk«it ruled the country in a very distinguished manner for sixty years. While once hunting in the forest ParÅk«it became very tired and thirsty. While searching for water he came across a Sage named ÁamÅka and asked him for some water. ÁamÅka being engaged in meditation did not hear the King's request. But, the King mistaking the sage's silence for haughtiness threw in anger a dead snake round his neck and went away. But, within seven days of the incident ParÅk«it was bitten to death by Tak«aka, king of the NÃgas according to the curse pronounced on him by GavijÃta, son of sage ÁamÅka. Janamejaya was only an infant at the time of his father's death. So the obsequies of the late king were performed by his ministers. After that at an auspicious time Janamejaya was crowned King. Within a short time he mastered statecraft. Dhanurvidyà was taught by K­pÃcÃrya. Very soon he earned reputation as an efficient administrator. He got married in due course. (DevÅ BhÃgavata, 2nd Skandha). 4) %% In the course of a talk one day with Janamejaya UttaÇka the sage detailed to him the circumstances of his father's death. Only then did he understand the actual cause of ParÅk«it's death, and the information kindled in him intense feelings of revenge not only against serpents but also against the whole serpent dynasty. (DevÅ BhÃgavata, 2nd Skandha). 5) %% Janamejaya sought the advice of priests and ãtviks as to how best revenge could be taken against the serpents, and they advised him to perform the great Yaj¤a called Sarpasatra. And, accordingly all necessary arrangements for the Satra were made, and the King began dÅk«Ã (Initiation) for it (to live for a few days under severe routine to prepare the author of the yaj¤a for it). But the priest who made the arrangements looked into signs about the successful conclusion of the yaj¤a and opined that it would be obstructed by a brahmin, and, the King, therefore, ordered strict steps to be taken against the entry of strangers into the YÃgaÓÃlÃ. And, the Sarpasatra began. High priests wore black clothes, and chanting mantras they made offerings in the sacred fire, and this created a burning sensation in the hearts of serpents. They began, one after another to come and fall into the fire. All varieties of serpents got consumed by the fire thus. Sages like UttaÇka, Caï¬abhÃrgava, ÁÃrÇgarava, VyÃsa, UddÃlaka, ùtreya, Pramataka, Ávetaketu, NÃrada, Devala, KÃlaghaÂa, ÁrutaÓravas, Kohala, DevaÓarman, Maudgalya and Samasaurabha acted as ãtviks at the Satra. Though almost all the serpents courted death in the fire, Tak«aka alone did not come. Fear-stricken he had taken refuge with Indra. As the chanting of mantras increased in intensity and volume VÃsuki began to feel the burning sensation. He requested his sister JaratkÃru to find out some means of escape from the Satra, and at the instance of JaratkÃru her son ùstÅka set out for the palace of Janamejaya to obstruct the Yaj¤a. Though the ãtviks invoked for a long time Tak«aka did not appear. Enraged at his absence, UttaÇka searched for Tak«aka with his divine eyes and found him seated on the throne of Indra along with him, who had given him (Tak«aka) asylum. This challenge of Indra kindled the wrath of UttaÇka all the more, and he invoked Indra, Tak«aka and Indra's throne too so that all of them might together come and fall into the fire. And, lo! there came the whole lot of them. Only two minutes more and all of them would be reduced to ashes. By now ùstÅka, the son of JaratkÃru had arrived at the Yaj¤a ÓÃlÃ. Janamejaya received the young Sage with all respect and promised to grant his desire whatever that be. ùstÅka's demand was that the Sarpa Satra should be stopped. Though Janamejaya was not for stopping the yaj¤a, he was reminded of his promise to grant any desire of ùstÅka and the latter insisted on the stopping of the Satra. Janamejaya stopped it. ùstÅka blessed that the serpents which had died at the Satra would attain salvation. (ùdi Parva, Chapters 52-58; DevÅ BhÃgavata, 2nd Skandha). 6) %% While the Sarpa Áatra was being conducted VyÃsa came over there and related the whole story of the MahÃbhÃrata at the request of Janamejaya. (ùdi Parva, Chapter 60). 7) %% Janamejaya along with his brother once performed a yaj¤a of long duration at Kuruk«etra. While the yaj¤a was going on, a dog (son of Saramà the bitch of the Devas) came there. The three brothers of Janamejaya beat the dog which returned to its mother, SaramÃ, crying. The mother asked him whether he had done anything to deserve the beathing, and he answered thus: "No, mother, I had done nothing wrong. I did not lick the havis, nor did I even look at it." Hearing her son's reply Saramà in deep anguish, went to Kuruk«etra and questioned Janamejaya as to why her innocent son was beaten by his brothers. Neither he nor his brothers replied to SaramÃ, and she cursed Janamejaya that he would be subjected to ad­«Âaphala (unforeseen results). This curse upset Janamejaya so much that after the Sarpa Satra was over and on his return to HastinÃpura he made a search for a Purohita (priest) competent enough to redeem him from his sins, and at last he invited SomaÓravas, son of the great sage ÁrutaÓravas to be his Purohita, and thus did SomaÓravas become the priest of Janamejaya (ùdi Parva, Chapter 3). 8) %% Janamejaya had two sons, CandrÃpŬa and SuryÃpŬa by his wife KÃÓyÃ. Hundred sons, experts in archery, were born to CandrÃpŬa. The eldest of them, Satyakarïa, ruled the country after Janamejaya. Satyakarïa had a son called Ávetakarïa to whom was born a son called AjapÃrÓva by his wife YÃdavÅ, the daughter of SucÃru. (Bhavi«ya Parva, Chapter 1). 9) %% (1) Janamejaya defeated the King of Tak«aÓilà and subjugated the country. ùdi Parva, Chapter 3, Verse 20). (2) The Sage called Veda was the preceptor of Janamejaya. (ùdi Parva, Chapter 3, Verse 82). (3) After the Sarpa Satra, Janamejaya performed an AÓvamedha yaj¤a at which VyÃsa delivered a lengthy discourse on life and salvation. As Janamejaya said that if he were to believe the words of VyÃsa his dead father ParÅk«it should be shown to him. VyÃsa brought ParÅk«it down from Svarga and showed him to his son. On the occasion were also present sage ÁamÅka and his son Á­ÇgÅ. (ùÓramavÃsika Parva, Chapter 35) 10) %% The great war at Kuruk«etra was fought in 3138 B.C. (See under MahÃbhÃrata) After the war was over the PÃï¬avas ruled the country for 36 years. VyÃsa took three years to compose the MahÃbhÃrata. According to the MahÃprasthÃnika Parva the PÃï¬avas set out for the forest after handing over the government to ParÅk«it, who ruled the country for sixty years. From the above facts it becomes evident that Janamejaya became king in 3042 B.C. 11) %% BhÃrata, BharataÓÃrdÆla, BharataÓre«Âha, Bharatìhya, Bharatar«abha, Bharatasattama, Kaurava, KauravaÓÃrdÆla, Kauravanandana, Kauravendra, Kauravya, KuruÓÃrdÆla, KuruÓre«Âha, KurÆdvaha, KurukulaÓre«Âha, Kurukulodvaha, Kurunandana, KurupravÅra, KurupuÇgavÃgraja, Kurusattama, PÃï¬ava, PÃï¬avanandana, PÃï¬aveya, PÃrÅk«ita, Pauravya etc. ## One Janamejaya, a prominent member of YamarÃja's assembly is referred to in the ùdi and Sabhà Parvans of the MahÃbhÃrata. This Janamejaya had once been defeated by MÃndhÃtÃ. (Droïa Parva, Chapter 62, Verse 10). He conquered the world within three days. (ÁÃnti Parva, Chapter 234). ## A K«atriya King who was KrodhavaÓa, the Asura, reborn. He was killed by Durmukha, the son of Dh­tarëÂra. (Karïa Parva, Chapter 6, Verse 19). ## A prince born to King Kuru by his wife called VÃhinÅ. (ùdi Parva, Chapter 94, Verse 51). ## Another King born in the dynasty of ParÅk«it. He had a son called Dh­tarëÂra. (ÁÃnti Parva, Chapter 150, Verse 3). He once committed brahmahatyà (sin of killing a brahmin) and so had been forsaken by his subjects. So he had to take to the forest. His search for means to get rid of the sin took him at last to sage Indrota, who made him perform AÓvamedha yaj¤a. Thus, he got redemption from the sin and he became Indrota's disciple also. (ÁÃnti Parva, Chapters 150-153). ## A son of King Kuru by his wife, KausalyÃ. He is also known as PravÅra. The King had a son called PrÃcinvÃn by a noble lady called Anantà of the Madhu Dynasty. (ùdi Parva, Chapter 95). ## A serpent who attends the council of Varuïa. (M.B. Sabhà Parva, Chapter 9, Stanza 10). ## A King born in the family of NÅpa. (M.B. Udyoga Parva, Chapter 174, Stanza 13). ## A King who had been of help to Yudhi«Âhira. He fought with Karïa. This Janamejaya was the son of King Durmukha. (M.B. Droïa Parva, Chapter 23; Karïa Parva Chapter 49). ## celestial maid. This celestial maid was sent by Indra to hinder the penance of the hermit ÁaradvÃn and the moment the hermit saw this celestial beauty seminal discharge occurred to him. K­pa and K­pÅ were born from that semen. (M.B. ùdi Parva, Chapter 129). ## A synonym of MahÃvÅ«ïu (ÁrÅ K­«ïa). Because he made the Dasyus (Asuras--demons) tremble, ÁrÅ K­«ïa was called JanÃrdana. "He, who has lotus as his seat, who is eternal, imperishable and unchangeable, he who has all these attributes is Puï¬arÅkÃk«a (lotus-eyed) and he who makes the Asuras tremble is JanÃrdana." (M.B. Udyoga Parva, Chapter 70, Stanza 6). ## See under Öibaka. ## This is a part of the forest Daï¬aka, which lies in the basin of the GodÃvarÅ. ÁrÅ RÃma had lived in this forest with SÅtà and Lak«maïa for a long time during the period of his forest-life. It was at this place that ÁrÅ RÃma killed fourteen thousand RÃk«asas (giants) such as Khara DÆ«aïa, TriÓiras and others. (M.B. DÃk«iïÃtya PÃÂha, Sabhà Parva, Chapter 38). MÃrÅca allured SÅtà and RÃvaïa kidnapped her in this place. (M.B. Vana Parva, Chapter 147). ÁÆrpaïakhà tried to attract ÁrÅ RÃma and Lak«maïa, and her nose etc, were cut off, in this forest. It was in this place that ÁrÅ RÃma cut off the head of a RÃk«asa (demon) and threw it away. That head fell in the lap of a hermit called Mahodara. (M.B. Áalya Parva, Chapter 39). JanasthÃna is regarded as a holy place. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Stanza 29, that those who stay in this place and take bath in the GodÃvarÅ will acquire imperial prosperity. ## One of the eighteen VinÃyakas, who stay near the Sun. In chapter 16 of the ÁÃmbhava PurÃïa it is mentioned that this JÃndakÃra is engaged in carrying out the orders of Yama (the god of death). ## A country in ancient India. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 56). ## A brahmavÃdÅ son (interested in theories about Brahman) of ViÓvÃmitra. (AnuÓÃsana Parva, Chapter 4, Verse 57). ## A sage who was a member of Yudhi«Âhira's assembly. (Sabhà Parva, Chapter 4, Verse 16). ## 1) %% A King of the PÆru dynasty. It is mentioned in Agni PurÃïa, Chapter 278, that he was the son of the King Somaka and father of the King V­«atanu. 2) %% Somaka had hundred wives. But only one of them gave birth to a child. That child was Jantu. He was a pet of all the hundred wives. Once Jantu was bitten by an ant. All the hundred queens began crying and shouting and all ran to him. Hearing the tumult in the women's apartment of the palace, the King and the minister ran to that place. When the tumult was over the King began to think. "It is better to have no sons at all, than to have only one son. There are hundred queens. But none of them bears a child. Is there a solution for this?" At last the King summoned his family-priests and consulted them. The decision of the priests was that if the King should sacrifice his only son, then all his wives would become pregnant and all would give birth to children, and that among the sons thus born, Jantu also would be reborn. The mother of Jantu did not look at this project with favour. "How can we be sure that Jantu also will be there among the sons to be born, after his death?" She was worried by this thought. The priests consoled her and said that there will be a golden mole on the left flank of Jantu. Finally the mother agreed to their plan. Sacrificial dais was arranged. Sacrificial fire for holy offerings was prepared. The priests tore the child into pieces and offered them as oblation in the fire. When the sacrifice was finished, all the hundred queens became pregnant. Each of them gave birth to a child. As the priests had predicted, there was a golden mole on the left flank of the child delivered by the mother of Jantu. (M.B. Vana Parva, Chapters 127 and 128). ## A King who is fit to be remembered every morning and evening. Mention is made about this King in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 165, Stanza 69. @<[Page 348a]>@ ## A group of Gods (devas) of the third Manvantara (age of Manu). In that Manvantara the Manu was Uttama, Indra was SuÓÃnti, and the Devagaïas (groups of gods) were Sudharmas, Satyas, Japas, Pratardanas, and VaÓavartins, the five groups, each consisting of twelve members. (See under Manvantara). ## A BrÃhmaïa who was constantly engaged in uttering GÃyatrÅ. JÃpaka was ordered to go to hell because certain mistakes were detected in the uttering of GÃyatrÅ. But DevÅ SÃvitrÅ intervened. She appeared before him and gave him heaven. This JÃpaka was a contemporary of Ik«vÃku. (M.B. ÁÃnti Parva, 3 Chapters from 197). ## A forester. It was this forester who shot an arrow at ÁrÅ K­«ïa and killed him mistaking him for an animal. (See under ÁrÅ K­«ïa). ## A harpy (RÃk«asÅ). Though she was a harpy she loved human beings. It is believed that if the picture of Jarà and her children is placed in the house and venerated, there will be no haunting of any other kinds of demons. The figure of Jarà was sculptured on the wall of the Palace of B­hadratha, the King of Magadha, and was being worshipped. Because the King worshipped her, she had been looking forward to an opportunity to reward the King. B­hadratha had married two daughters of the King of KÃÓÅ. They were twin sisters. For a long time they remained childless. The King was very sorry, and went to the forest with his wives. He saw the hermit Kak«ÅvÃn or Caï¬akauÓika, the son of Gautama and requested that a son should be born to him. The hermit was sitting in meditation under a mango tree and a mango fell on his lap. The hermit took it and by prayer and meditation he invoked divine power into it and gave it to the King. The King divided it into two and gave it to his wives. The queens became pregnant and the three returned joyously. In due course both delivered. But each of them gave birth to only half of a child. The horrified queens took the uncouth figures outside the palace and left them there. Jarà was watching this. She ran to the spot and placed the two portions together. Instantly it became a child of proper form. Hearing the cry of the child the mothers came out. Jarà appeared there and placed the child before the King B­hadratha. As desired by Jarà the child was named JarÃsandha because he was joined together by JarÃ. This child grew up and became the notorious King JarÃsandha of Magadha. (M.B. Sabhà Parva, 3 Chapters from 17). It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 182, Stanza 12 that when Arjuna fought with JarÃsandha this harpy had been staying in the weapon of JarÃsandha and was killed in that fight. ## A hermit who is PurÃïically famous. 1) %% This hermit was born in a BrÃhmaïa dynasty known as YÃyÃvaras. He was the only son of YÃyÃvaras. (M.B. ùdi Parva, Chapter 13). 2) %% The meaning of the name JaratkÃru is given in BhëÃbhÃrata, ùdÅ Parva, Chapter 40, as follows:-- "Jarà is consumption, KÃru is dÃruïa (awful). By and by his body became hard and awful and by penance he made his body to wear out, and so he got the name 'JaratkÃru'." By means of penance he made his body lean and worn out and so got the name JaratkÃru. 3) %% The calm and abstemious JaratkÃru remained unmarried for a long time. One day he happened to meet with his Manes. They were holding on to a grass and were about to fall into hell, and a rat was cutting the root of the grass which was their only hold. The moment the root is severed all the Manes would fall into the deep ravine of hell. It was at this juncture that JaratkÃru, met his Manes. The moment they saw him they said, "See JaratkÃru, we are your Manes. We have to obtain, heaven, life, contentment and happiness by the good deeds of your son. So go and get married quickly." At first he did not like the talk about marriage. Still, in order to procure heaven for his ancestors he agreed to get married. But he made a condition that the name of the bride also should be JaratkÃru and she should be given to him as alms. Saying these words, he walked away along the forest. News reached the ears of VÃsuki, the King of the NÃgas (serpents) that the hermit JaratkÃru was wandering through the forests calling out that somebody should give him as alms a damsel named JaratkÃru. VÃsuki had a sister. JaratkÃru was her name. VÃsuki decided to give her to the hermit JaratkÃru. She was adorned with costly garments and ornaments and was taken to the hermit JaratkÃru. JaratkÃru said:-- "Hear my condition, I will not cherish her if she causes displeasure to me. If she does so I will send her away instantly." On condition that if she did anything displeasing to him he would leave her at once, the hermit JaratkÃru married JaratkÃru the sister of VÃsuki. (DevÅ BhÃgavata, Skandha 2; MahÃbhÃrata, ùdi Parva, Chapters 13 and 47). 4) %% JaratkÃru lived in the hermitage with her husband looking after him with love and loyalty. One day the hermit was sleeping with his head on the lap of his wife. Though it was sunset the hermit slept on. It was time for the evening worship of the hermit. If he is aroused he will get angry. The wife was in a difficult situation. Anyhow she aroused her husband. The hermit got up full of anger and shouted, "You have hindered my sleep, you wicked woman and teased me. So from today you are not my wife. I am going away." She begged him for pardon with tears. But without paying any heed to the entreaties of his pregnant wife, he left her. The helpless JaratkÃru gave birth to a son named ùstÅka who later stopped the famous sacrifice, Sarpa Satra meant for killing the serpents. (M.B. ùdi Parva, Chapter 47). See under JaratkÃru II. ## 1) %% It occurs in DevÅ BhÃgavata, Skandha 9, about JaratkÃru, the sister of VÃsuki and the wife of hermit JaratkÃru as follows. This devÅ (goddess) is the daughter of PrajÃpati KaÓyapa, born from his mind. So she got the name ManasÃdevÅ (goddess born from mind). Some think that she got the name ManasÃdevÅ because she is the deity of mind. There are some who imagine that she got the name ManasÃdevÅ because she held ÁrÅ K­«ïa ParamÃtman (the Supreme Spirit) firmly in her mind. This devÅ had been meditating upon ÁrÅ K­«ïa ParamÃtmà for three yugas (world-ages) She is known by twelve names. (1) %% ManasÃdevÅ had been performing penance, and meditating upon ÁrÅ K­«ïa ParamÃtman for three complete yugas and her garments and body were worn out. So K­«ïa gave her the name JaratkÃru. (2) %% Because she was comely and beautiful and of fair complexion and was worshipped all over the world, she got the name JagadgaurÅ. (3) %% Because she was born from the mind of KaÓyapa, the name "ManasÃ" was given to her. (4) %% As the fruits of her Tapas (penance), she got the attainments of Yoga (meditation, devotion, contemplation and other ways of union with the Universal Soul) and so she was given the name SiddhayoginÅ. (5) %% Because she had constant devotion to MahÃvi«ïu she was called Vai«ïavÅ. (6) %% Because she was the sister of VÃsuki the King of the NÃgas, she got the name NÃgabhaginÅ. (Sister of NÃga). (7) %<ÁaivÅ.>% As she was a disciple of Áiva she got the name ÁaivÅ. (8) %% Because she saved the NÃgas (serpents) from the Sarpasatra (sacrifice for killing the serpents) of Janamejaya the son of the King ParÅk«it, she got the name NÃgeÓvarÅ. (9) %% Because she became the wife of the hermit JaratkÃru she was called JaratkÃrupriyÃ. (10) %<ùstikamÃtÃ.>% Because she was the mother of the hermit ùstÅka she got the name ùstÅkamÃtÃ. (11) %% Because she was the goddess who destroyed poison, she was known by the name Vi«ahÃrÅ. (12) %% Since she had the attainments of vast knowledge, yoga and the power of bringing the dead to life, she was given the name MahÃj¤ÃnavatÅ. 2) %% Once the serpents became a plague to the men of the earth and they all went to PrajÃpati KaÓyapa and made their complaints. KaÓyapa and Brahmà consulted each other and at the instruction of Brahmà KaÓyapa created several Mantras (spells and incantations) and ManasÃdevÅ from his mind as the deity of these spells. 3) %% When she was very young she went to KailÃsa and performed penance to ParamaÓiva for a thousand years. At last Áiva appeared before her and gave her the divine knowledge, and taught her the SÃmaveda. He gave her the divine ÁrÅ K­«ïa mantra (a spell) called 'A«ÂÃk«arÅ' and the ÁrÅ K­«ïa Kavaca (the armour of K­«ïa) called TrailokyamaÇgala' and taught her how to use them in worship. Wearing this armour and using the spell she performed penance in Pu«kara, meditating upon ÁrÅ K­«ïa ParamÃtmÃ, for three yugas (world ages). At the end of this period ÁrÅ K­«ïa ParamÃtmà appeared before her and gave her all the boons she wanted. ÁrÅ K­«ïa said that all over the world she would be worshipped and that she had power to give boons to her worshippers. 4) %% KaÓyapa gave his daughter ManasÃdevÅ in marriage to JaratkÃru, a hermit. As they were living in the hermitage, once the hermit slept with his head on the lap of his wife. Seeing the setting sun she aroused her husband. The hermit became angry and decided to reject her. She thought of the Devas, who instantly arrived. Brahmà argued that it was not meet and right to reject his wife before a child was born to her. The hermit touched the groin of his wife and prayed and with the power of yoga (meditation, contemplation etc.) she became pregnant. The son born to her is the famous hermit ùstÅka. After giving birth to ùstÅka she went to KailÃsa, where ParameÓvara and PÃrvatÅ received her. 5) %% To get the attainment of ManasÃdevÅ one has to utter the spell (mantra) "Oæ HrÅæ-ÁrÅm-KlÅæ-Aiæ-ManasÃdevyai svÃhÃ" five lakh times. He who has got the attainment of this mantra as given above will be equal to Dhanvantari (the physician of the Gods) and to him poison will be Am­ta (ambrosia). This goddess could be invoked into a secluded room on the day of SaÇkrÃnti (Transit of the Sun). If offerings of oblations and worship are carried on, he would be blessed with children, wealth and fame. ## A terrible King of Magadha. 1) %% Descended from Vi«ïu in the following order:--BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-PÆru-Janamejaya-PrÃcinvÃn-PravÅra-Namasyu-VÅtabhaya-Áuï¬u-Bahuvidha-Saæyati-RahovÃdi-RaudrÃÓva-MatinÃra-Santurodha-Du«yanta-Bharata-Suhotra-SuhotÃ-Gala-Garda-Suketu-B­hatk«eÂra-Hasti-AjamŬha-ã«a-Saævaraïa-PÆru-SudhanvÃ-Cyavana-K­ti-Vasu-B­hadratha-JarÃsandha. 2) %% JarÃsandha was created by joining together two halves of a child, by a giantess called JarÃ, and so this child got the name JarÃsandha. (For detailed story see under JarÃ). 3) %% Asti and PrÃpti, the two wives of Kaæsa, were daughters of JarÃsandha. When ÁrÅ K­«ïa killed Kaæsa, the two daughters went to their father and shed tears before him. JarÃsandha became angry and with a mighty army surrounded the city of MathurÃ. A fierce battle was fought between JarÃsandha and K­«ïa. At last BalabhadrarÃma caught hold of JarÃsandha and was about to kill him, when an ethereal voice said that BalabhadrarÃma was not the person to kill JarÃsandha. Accordingly RÃma and K­«ïa set JarÃsandha free. (BhÃgavata, Skandha 10). 4) %% (1) It is mentioned in BhÃgavata, Skandha 10, that JarÃsandha was the teacher too, of Kaæsa. (2) JarÃsandha had four sons, Soma, Sahadeva, TÆrya and SrutÃÓru of whom Sahadeva became King of Magadha, after the death of JarÃsandha. (3) Mention is made in MahÃbhÃrata, ùdi Parva, Chapter 185, that JarÃsandha had been present at the Svayaævara (marriage) of PäcÃlÅ. (4) Once there arose a battle between JarÃsandha and Ka­ïa, in which JarÃsandha was defeated and so he made a treaty with Karïa. (M.B. ÁÃnti Parva, Chapter 5, Stanza 6). 5) %% The enmity between ÁrÅ K­«ïa and JarÃsandha was life-long. These two mighty powers confronted each other eighteen times. ÁrÅ K­«ïa decided to kill JarÃsandha, the King of Magadha, in a duel. Once ÁrÅ K­«ïa with Arjuna and BhÅma, reached the city of Magadha in the guise of BrÃhmaïas. They started from the kingdom of Kuru travelled through KurujÃÇgala and passed by Padmasaras and KÃlakÆÂa, visited the holy. places of Gaï¬akÅ, MahÃÓoïÃ, SadÃnÅrà and such others, crossed the river SarayÆ and reached the opposite bank. Then they travelled through the countries of East Kosala and MithilÃ. Touring through the countries they crossed the rivers CarmaïvatÅ, GaÇgà and Áoïa. Wearing matted hair and barks of trees they reached Girivraja, the capital city of Magadha. There were three big drums, which were used only on special occasions. The hide of elephant was used for making them.\<*>\ Seeing all these sights they reached the presence of JarÃsandha, who welcomed them with necessary formalities and talked with them. But they kept silence. At last ÁrÅ K­«ïa told him that his two friends were having the vow of silence, which would terminate only at midnight. So the King left them in the sacrificial hall and went to the palace. He came to them at midnight and asked them who they were. ÁrÅ K­«ha revealed to him that they were K­«ïa, BhÅma and Arjuna, who had come to fight a duel with JarÃsandha, who had unreasonably put many innocent Kings in dungeon, and challenged him to select any one of them for duel. JarÃsandha, trembling with fury, selected BhÅma. In that duel JarÃsandha was killed. (M.B. Sabhà Parva, 3 Chapters from 20). 6) %% BÃrhadratha, MÃgadha, MagadhÃdhipa and JarÃputra are some of the names used in the MahÃbhÃrata by VyÃsa as synonyms of JarÃsandha. \<*) See under B­hadratha IV to know about the sound of this big drum.>\ ## (Áatrusaha). One of the hundred sons of Dh­tarëÂra. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 137, Stanza 30 that this JarÃsandha was killed by BhÅmasena. ## In Karïa Parva of the MahÃbhÃrata, Chapter 5, Stanza 30, we see a King Jayatsena who fought on the side of the Kauravas and had been killed by Abhimanyu. The father of this King Jayatsena was one JarÃsandha, a K«atriya of Magadha. ## A sub-section of Sabhà Parva, of the MahÃbhÃrata. This sub-section comprises of Chapters 20 to 24 of Sabhà Parva. ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 43, Stanza 19). ## A mother bird with four young ones, who suffered much in the burning of the forest KhÃï¬ava. (For detailed story see under KhÃï¬avadÃha, Para 8). ## A son of the mother bird JaritÃ. (See under KhÃï¬avadÃha, Para 8). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 19). ## A tribe of VÃhikas. They are considered to be the lowest of the tribes. (M.B. Karïa Parva, Chapter 44, Stanza 10). ## A country in ancient India. (M.B. Sabhà Parva, Chapter 38). ## An ancient city. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 12, Stanza 30, that ÁrÅ K­«ïa, with his friends ùhuti and Kratha defeated ÁiÓupÃla, JarÃsandha, Áaibya and Áatadhanvan in this city. ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Verse 61). @<[Page 350b]>@ ## In the ancient days the people of BhÃrata observed certain social and customary rites immediately after the birth of a child. They were known as JÃtakarmans. Each caste had its own jÃtakarmans. They are given below: If it is a male child jÃtakarman should be done before cutting the umbilical cord. At that time gold is to be rubbed in ghee and honey and the tongue of the child should be touched with it, uttering mantras (spells) (Colloquial name of this rite is giving gold and honey). The child should be named on the tenth or twelfth day after birth, selecting suitable lunar day, good star and auspicious moment. The name should imply prosperity to BrÃhmans, might to K«atriyas, wealth to VaiÓyas and humility to ÁÆdras. That is, the word 'Áarman' in the case of BrÃhmaïa, 'Varman' for K«atriyas, 'Gupta' for VaiÓyas and 'DÃsa' for ÁÆdras, should be added to the name. The names given to girls should be of easy utterance, having clear meaning but not cruel, very beautiful, charming, and propitious avoiding long letters as far as possible. Four months after delivery, the child should be taken out of the room of confinement to see the Sun. On the sixth month the rite of 'AnnaprÃÓa' (feeding with rice) should be performed. In accordance with hereditary customs the two rites mentioned above may be performed at any time after the third month. For BrÃhmaïas and K«atriyas the ceremony of 'Caula' (tonsure) may be performed at the time of birth or at the age of three. The ceremony of Upanayana (Investiture with the BrÃhma string) should be conducted at the age of eight from pregnancy for BrÃhmaïas, at the age of eleven from pregnancy for K«atriyas and at the age of twelve for VaiÓyas. But Upanayana could be performed at the age of five for BrÃhmaïas who desire BrÃhma-radiance, at the age of six for K«atriyas who desire might and at the age of eight for VaiÓyas who desire wealth. There is another opinion that Upanayana could be performed up to the age of sixteen for BrÃhmaïas and twentytwo for K«atriyas. Even after the attainment of this age, if this ceremony is not performed, that boy will be considered an out-cast from the mantra (spell) of GÃyatrÅ, and will have no admittance to the rituals and ceremonies performed by BrÃhmaïas and will be known by the name VrÃtya (an outcast, uninvested BrÃhmaïa). These VrÃtyas could not be taught Vedas or be given women as wives. BrÃhmaïa, K«atriya and VaiÓya brahmacÃris (celibates) could use the hides of black antelope, spotted deer or goat as upper garment and clothes made of silk thread, flax or wool of sheep or red leopard. To tie round the waist, BrÃhmaïas have to make belts out of Mu¤ja (grass), K«atriyas, out of MÆrva (grass) and VaiÓyas out of flax. When these are not available, BrÃhmaïas may use KuÓa grass, K«atriyas ¤Ãnal grass and VaiÓyas Darbha grass called balbaja to make belts of customary three darns or five darns with a knot. A celibate should have a stick. For BrÃhmaïas the stick should be made of Bilva (Aegle marmelos) or "palÃÓa" (butea frondosa) and for K«atriyas, of banyan or blackwood. (Mimosa catechu) and for VaiÓyas, of Dillenia speciosa (Uka tree) or fig tree. For BrÃhmaïas the stick should reach up to the top of the head, for K«atriyas up to the forehead and for VaiÓyas up to the nose. Before going for alms, the celibate should take his stick, bow before the sun, go round the fire and only then set out. The alms received should be offered to the teacher as oblation, then he should turn to the east and wash hands and mouth and eat it. BrÃhmaïas should wear the upper garment or their sacred thread (Yaj¤asÆtra) on the left shoulder and under the right arm and then it is called 'UpavÅta'; if it is on the right shoulder and under the left arm it is called "PrÃcÅnÃvÅta" and if it is round the neck it is called "NivÅta". These JÃtakarmans may be done for the female child also at the stipulated times by tantras, without reciting mantras, for the purification of the body. The rituals performed without reciting Vedamantras (spells) are called tantras. For women marriage is to be considered as Upanayana, looking after the needs of husband to be considered as learning at the house of the teacher, and housekeeping as samidÃdhÃna (gathering fuel of Butea frondosa). (Manusm­ti, Chapter 2). ## A female attendant of Skanda. (Áalya Parva, Chapter 46, Verse 23). ## See under GhanapÃÂha. ## A mountain. This mountain stands in a place having an area of thirteen yojanas, on the opposite shore of the sea where the water-creatures fall with tremendous cry at the mouth of the submarine fire (Ba¬avÃgni). The monkeys sent by SugrÅva to search for SÅtÃ, made a search in this mountain also. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Sarga 40, Stanza 50). ## A King, who was a member of Dharmaputra's assembly. (Sabhà Parva, Chapter 4, Verse 24). ## A RÃk«asa, JaÂÃsura, disguised as a brahmin lived with the PÃï¬avas in the forest. His aim was to carry off PäcÃlÅ and the arrows of the PÃï¬avas as and when he got an opportunity for it. One day taking advantage of Arjuna's absence BhÅma was out ahunting) JaÂÃsura caught hold of the others as also the arrows and ran away with them. Sahadeva alone managed to slip away from his clutches. Dharmaputra pledged his word that JaÂÃsura would be killed before the sunset. Hearing all the hubbub (BhÅma hurried to the scene, killed the Asura and saved his brothers and PäcÃlÅ from difficulties and danger. (Vana Parva, Chapter 157). ## This JaÂÃsura had a son called Alambu«a who was killed by GhaÂotkaca in the great war. (Droïa Parva, Chapter 174). ## A sub-Parva of MahÃbhÃrata. (See under MahÃbhÃrata). ## Three sons of PurÆravas, born from Agni (fire). They are called the JÃtavedas. (BhÃgavata, Skandha 9). ## A bird famous in the PurÃïas. 1) %% Descended from Vi«ïu as follows, BrahmÃ--MarÅci--KaÓyapa--Aruïa--JaÂÃyu. 2) %% Two sons called SampÃti and JaÂÃyu were born to Aruïa. Their mother, a bird, was ÁyenÅ. ÁyenÅ, wife of Aruïa, delivered two children, SampÃti and the great JaÂÃyu (ùdi Parva, Chapter 66, Verse 71). "Know that I am the son of Aruïa and SampÃti is my elder brother. My name is JaÂÃyu, and I am the son of ÁyenÅ." (VÃlmÅki RÃmÃyana, Canto 14, Verse 32). But, according to Kamba RÃmÃyaïa, the name of the mother of SampÃti and JaÂÃyu was MahÃÓvetÃ. (Ki«kindhà KÃï¬a). Perhaps, ÁyenÅ was also known as MahÃÓvetÃ. 3) %% SampÃti and JaÂÃyu, once under a bet flew up towards the sun. JaÂÃyu outflew SampÃti, and in the exuberance of youth entered SÆrya's orbit at noon time with the result that, due to the excessive heat his wings were scorched. At this SampÃti, to save his brother, flew up higher than JaÂÃyu and spread out his wings like an umbrella over JaÂÃyu with the result that SampÃti's wings were burnt, and he fell down somewhere on the Vindhya mountains. He spent the rest of his life under the protection of a sage called NiÓÃkara who was performing penance on the mountains. After their tragic meeting in SÆryamaï¬ala SampÃti and JaÂÃyu never again met in their life. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Chapter 58; Kamba RÃmÃyaïa, Ki«kindhà KÃï¬a). 4) %% JaÂÃyu clashed with RÃvaïa, who was carrying away SÅtÃdevÅ in his vimÃna, and in the fierce fight that they fought in the air, RÃvaïa cut off JaÂÃyu's wings and thus felled him on the earth, almost dead. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Chapter 51). 5) %% RÃma and Lak«maïa during their search in the forest for SÅtà came upon JaÂÃyu lying without wings almost dead and reciting RÃma's name. JaÂÃyu described to RÃma how RÃvaïa had carried away SÅtà and how he had tried to stop him and fought with him. After giving this account he died. RÃma and Lak«maïa lit a fire and cremated JaÂÃyu. The great bird's soul attained salvation. (Kamba RÃmÃyaïa). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 61). ## See under CÃturvarïya. ## The name assumed by Áiva when he played the part of a BrahmacÃrin. PÃrvatÅ began rigorous penance to obtain Áiva as her husband, and Áiva visited her disguised as JaÂila, a brahmacÃrin to test her. (Áiva PurÃïa, ÁatarudrasaæhitÃ). ## A righteous and generous woman who was born in the Gautama dynasty. She once sought the help of the saptar«is. (ùdi Parva, Chapter 195; also See under GautamÅ II). ## A holy bath. It is mentioned in the MahÃbhÃrata, Vana Parva, Chapter 84, Stanza 128 that the body and mind of the person who bathes in this tÅrtha (bath) will become pure. ## A holy place. In the MahÃbhÃrata, Vana Parva, Chapter 85, Stanza 3, mention is made that if a man gives alms at this holy place, he will be able to remember his previous birth and life. ## A worm which got emancipation through the advice of VyÃsa. Once while VyÃsa was roaming about in the country, by chance he saw this worm. It was running through the road, seeing a cart coming very fast. VyÃsa stopped it and asked, "What are you running from?" The worm replied that he was running in fear that the wheel of the cart coming from behind might crush him. In the previous birth this worm was a ÁÆdra. Jealousy, resentment, arrogance, selfishness etc. were the traits of his character in his previous life. Only twice in his life had he done good deeds. Once he honoured his mother and on another occasion he respected a BrÃhmaïa. Because of these two good deeds, in his present life as worm he had the remembrance of his previous life. VyÃsa gave the worm necessary advice. Instantly the worm was crushed under the wheel of the cart. In the next rebirth this JÃtismarakÅÂa was born as a K«atriya King. As he was leading the life of a powerful King he met with VyÃsa. He received advice from the hermit. In his next life he became a BrÃhmaïa and finally he attained bliss. (M.B. AnuÓÃsana Parva, 3 Chapters from 117). ## A very erudite brahmin scholar in Vedic lore. JaÂhara was a prominent figure at the serpent yaj¤a held by Janamejaya. (ùdi Parva, Chapter 53, Verse 8). ## A mountain within the ranges of MahÃmeru. On the eastern side of MahÃmeru there exist two mountains called JaÂhara and DevakÆÂa, 18,000 yojanas in extent and 2000 yojanas high. On the western side of Meru are the mountains called PavamÃna and PÃriyÃtra, on the southern side KailÃsa and KaravÅra, and on the northern side TriÓ­Çga and Makaragiri. (DevÅ BhÃgavata, 8th Skandha). ## An urban region in ancient India. ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 128). ## See under Arakkillam (lac palace). ## A particular section of ùdi Parva. ## An ancient hermit with control over his senses. He was a member of the council of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 4, Stanza 14). ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 75) ## A son of Dh­tarëÂra. (M.B. ùdi Parva, Chapter 63, Stanza 119). He fought with Arjuna at the time of the stealing of cows. (M.B. VirÃÂa Parva, Chapter 54). This Jaya fought with NÅla and BhÅma in the battle of BhÃrata. BhÅma killed him. (Droïa Parva, Chapters 25 and 135). ## A deva (god). At the time of the burning of the forest KhÃï¬ava, this deva came with an iron pestle to fight with K­«ïa and Arjuna. (M.B. ùdi Parva, Chapter 226 Stanza 34). ## A King in ancient India. He sits in the Durbar of Yama (God of death) and worships him. (Sabhà Parva, Chapter 3, Stanza 15). ## A synonym of the Sun. (M.B. Parva, Chapter 3, Stanza 24). ## The pseudo name taken by Yudhi«Âhira at the time of the pseudonymity of the PÃï¬avas in the country of VirÃÂa. BhÅma was known as Jayanta, Arjuna by the name Vijaya, Nakula by the name Jayatsena and Sahadeva by the name Jayadbala at that time. (VirÃÂa Parva, Chapter 5, Stanza 35). At that time PäcÃlÅ addressed all her five husbands by the name Jaya. (M.B. VirÃÂa Parva, Chapter 23, Stanza 12). ## A nÃga (serpent) born in the family of KaÓyapa. (M.B. Udyoga Parva, Chapter 103, Stanza 16). ## A warrior who fought on the side of the Kauravas. It is mentioned in the MahÃbhÃrata, Droïa Parva, Chapter 156, that both Áakuni and this warrior fought with Arjuna. ## A warrior of the country of PäcÃla. Mention is made in MahÃbhÃrata, Karïa Parva, Chapter 56, Stanza 44 that this warrior fought on the side of the PÃï¬avas and that Karïa wounded him in the battle. ## One of the attendants given to Subrahmaïya by VÃsuki, the King of the NÃgas (serpents). VÃsuki gave Subrahmaïya two attendants named Jaya and MahÃjaya. (M.B. Áalya Parva, Chapter 45, Stanza 52). ## A synonym of MahÃvi«ïu. (M.B. AnuÓÃsana Parva, Chapter 149, Stanza 67). ## They were gate-keepers of VaikuïÂha. As these two sons of devas were engaged in the service of MahÃvi«ïu guarding the gate, the hermits Sanaka and others came to see MahÃvi«ïu to pay him homage. Jaya and Vijaya stopped them at the gate. Sanaka got angry and cursed them to take three births on the earth as Asuras (demons). The sorrowful Jaya and Vijaya requested for absolution from the curse. The hermit said that they had to take three births as Asuras and that they would be redeemed by the weapon of MahÃvi«ïu. Accordingly Jaya and Vijaya were born in the earth as HiraïyÃk«a and HiraïyakaÓipu. They were killed by MahÃvi«ïu. In the second birth they were RÃvaïa and Kuæbhakarïa. MahÃvi«ïu incarnated as ÁrÅ RÃma killed them. In the third birth they were ÁiÓupÃla and Dantavaktra. They were killed by ÁrÅ K­«ïa, an incarnation of BhagavÃn Vi«ïu. For further details see under HiraïyÃk«a. HiraïyakaÓipu, RÃvaïa; Kuæbhakarïa, ÁiÓupÃla and Dantavaktra. After three births Jaya and Vijaya returned to VaikuïÂha. (BhÃgavata, Skandha 7). ## Father of the RÃk«asa (giant) VirÃdha, who was killed by ÁrÅ RÃma at the forest Daï¬aka. VirÃdha was born to the giant Jaya by his wife ÁatahradÃ. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 3). ## The original name of the MahÃbhÃrata written by VyÃsa, Many of the scholars are of opinion that VyÃsa was not the author of the whole of the MahÃbhÃrata that we see in its present form now. They say that the BhÃrata written by VyÃsa consisted only of eight thousand and eight hundred stanzas. That work was named Jaya. To those eight thousand and eight hundred stanzas VaiÓampÃyana added fifteen thousand, two hundred stanzas and this great book was given the name BhÃrata or BhÃrata saæhità (BhÃrata collection). When SÆta recited this book to other hermits in NaimiÓÃraïya the book had a lakh of stanzas. Henceforward the book was called MahÃbhÃrata, (History of classical Sanskrit Literature; MahÃbhÃrata, ùdi Parva, Chapter 62, Stanza 20). ## I. A daughter of the hermit Gautama. Gautama had two daughters by his wife Ahalyà named JayantÅ and AparÃjità besides JayÃ. While Dak«a was performing a yÃga, (sacrifice) this Jayà informed PÃrvatÅ of it. PÃrvatÅ fell down when she heard that Dak«a had not invited Áiva to the sacrifice. Áiva got angry at Dak«a's negligence and from his wrath the BhÆtagaïas such as VÅrabhadra and others (attendants of Áiva) arose. (VÃmana PurÃïa, Chapter 4). ## II. Wife of Pu«padanta, a gaïa (attendant of Áiva). See under Pu«padanta. ## III. Another name of PÃrvatÅ. (M.B. VirÃÂa Parva, Chapter 6, Stanza 16). ## A daughter of Dak«a. Two daughters named Jayà and Suprabhà were born to Dak«a. To Suprabhà and Jayà fifty sons each were born. These hundred sons wore various kinds of arrows and such other weapons. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 21). ## A maid of PÃrvatÅ. It is seen in Skanda PurÃïa that this Jayà was the daughter of PrajÃpati K­ÓÃÓva. ## Wife. The husband enters the wife in the form of semen and takes birth as the foetus and then is born from her as son and so the wife is called JÃyÃ. "patirbhÃryÃæ sampraviÓya garbho bhÆtveha jÃyate / jÃyÃyÃstaddhi jÃyÃtvaæ yadasyÃæ jÃyate puna÷" // (manusm­ti, chapter 9, stanza 8). ## The name of an auspicious moment. This has the name Vijayam also. (M.B. Udyoga Parva, Chapter 6, Stanza 17). ## The name given to the story of VidulÃ. See under VidulÃ. ## The false name assumed by Sahadeva at the time of the incognito life of the PÃï¬avas in the city of VirÃÂa. (M.B. VirÃÂa Parva, Chapter 5, Stanza 35). ## A Sanskrit poet who lived in the 13th century A.D. He is the author of the play 'PrasannarÃghavam'. As far as the story of ÁrÅ RÃma is concerned, some changes have been made in this play from that given by BhavabhÆti in his 'MahÃvÅracarita'. According to this play ÁrÅ RÃma and BÃïÃsura both were lovers of SÅtÃ. The famous work 'CandrÃloka', a treatise on rhetorical figures, was written by this poet Jayadeva. His most important work is 'GÅtagovinda', the theme of which is the early life of ÁrÅ K­«ïa, especially the love between ÁrÅ K­«ïa and RÃdhÃ, which is very touchingly described. This book consists of 12 sargas and each sarga contains 24 octaves. This poet was a devotee of K­«ïa. He used to sing lyrics before the image of K­«ïa while his wife danced according to the beat. ## See under DuÓÓÃsana II. ## The fifth of the hundred sons of KÃrtavÅryÃrjuna. It is stated in BrahmÃï¬a PurÃïa, Chapter 46 that, of the hundred sons of KÃrtavÅryÃrjuna, ÁÆra, ÁÆrasena, Dhi«aïa, Madhu and Jayadhvaja were the mightiest warriors. This Jayadhvaja was the father of TÃlajaÇgha. ## A mighty warrior King who ruled over the kingdom of Sindhu. 1) %% Descended from Vi«ïu in the following order: BrahmÃ--Atri--Candra--Budha--PurÆravas-ùyus--Nahu«a--YayÃti--PÆru--Janamejaya--PrÃcinvÃn--PravÅra--Namasyu--VÅtabhaya--Áuï¬u--Bahuvidha--SaæyÃti--RahovÃdi--RaudrÃÓva--MatinÃra--Santurodha--Du«yanta--Bharata--Suhotra--SuhotÃ--Gala--Gardda--Suketu--B­hatk«atra--Hasti--AjamŬha--B­hadi«u--B­haddhanu--B­hatkÃya--Jayadratha\<*>\ 2) %% Jayadratha was born as a result of severe fasts and vows taken by his father. There was an ethereal voice at the birth of Jayadratha, "This child would become a very famous King. The head of him, who puts down the head of this child on the earth would break into a hundred pieces within a moment" His father was filled with joy when he heard this ethereal voice, and so he made Jayadratha King at a very young age and went to Samantapa¤caka to perform penance. (M.B. Droïa Parva, Chapter 146). 3) %% It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 116, Stanza 17, that Jayadratha married the princess DusÓalÃ. 4) %% From the very beginning Jayadratha was a bitter enemy of the PÃï¬avas. It is not difficult to find out the root of this enmity. It is stated in ùdi Parva, Chapter 185, Stanza 21 that Jayadratha was present at the svayaævara of PäcÃlÅ. The fact that he did not get PäcÃlÅ, might have laid the foundation of this enmity. From this moment Jayadratha was looking forward to a chance to carry off PäcÃlÅ. The forest life of the PÃï¬avas began. They wandered through many forests and finally reached the forest, KÃmyaka. Once the PÃï¬avas left PäcÃlÅ alone in the hut and went to the forest for hunting. Jayadratha came to know of this. He came with his men to the place where the hut stood. At the very first sight of PäcÃlÅ, he fell in love with her. He sent KoÂikÃsya, the King of Trigarta, who was the son of Suratha as a messenger to PäcÃlÅ. KoÂikÃsya told PäcÃlÅ about the superior qualities of Jayadratha and requested her to accept Jayadratha, leaving the PÃï¬avas. But she rejected his request. The messenger returned to Jayadratha and told him what had happened. Jayadratha himself came in a chariot and tried to entice her. PäcÃlÅ did not yield. Jayadratha caught her by force and took her away in his chariot. Dhaumya the priest of the PÃï¬avas followed them with tears. Shortly afterwards, the PÃï¬avas returned to the hut. They searched for PäcÃlÅ here and there. They heard everything from a maid, and instantly followed Jayadratha, whose army confronted the PÃï¬avas. The heads of almost all the warriors of Jayadratha fell on the ground. Jayadratha fled from the battlefield. The PÃï¬avas followed him and caught him and scourged him. BhÅma shaved his head letting only five hairs to stand on the head. They took him as a prisoner before Dharmaputra. Finally at the instruction of Yudhi«Âhira and PäcÃlÅ, he was released. (M.B. Vana Parva, Chapters 264 to 272). 5) %% (1) In the sacrifice of RÃjasÆya (imperial consecration) performed by Yudhi«Âhira, Jayadratha took part as a tributary King. (M.B. Sabhà Parva, Chapter 34, Stanza 8). (2) Jayadratha was present at the game of dice between Duryodhana and Yudhi«Âhira. (Sabhà Parva, Chapter 58, Stanza 28). (3) It was while going to SÃlva to marry a damsel that Jayadratha attacked PäcÃlÅ at the forest of KÃmyaka. (M.B. Vana Parva, Chapter 264). (4) Feeling ashamed at the result of his attempt to carry off PäcÃlÅ, Jayadratha went direct to GaÇgÃdvÃra and pleased Áiva by penance. Áiva gave him the boon that he would be able to defeat all the PÃï¬avas except Arjuna. (M.B. Vana Parva, Chapter 272). 6) %% In the battle of BhÃrata, which lasted for eighteen days between the Kauravas and the PÃï¬avas, Jayadratha took the side of the Kauravas and fought against the PÃï¬avas. The part played by him in the battle is given below:-- On the first day there was a combat between Jayadratha and Drupada. (M.B. BhÅ«ma Parva, Chapter 45, Stanzas 55 to 57). (2) Attacked BhÅmasena. (M.B. BhÅ«ma Parva, Chapter 79, Stanzas 17 to 20). (3) Fought with Arjuna and BhÅmasena. (M.B. BhÅ«ma Parva, Chapters 113 and 115). (4) Engaged in a combat with the King VirÃÂa. (M.B. BhÅ«ma Parva, Chapter 116, Stanzas 42 to 44). (5) Jayadratha and Abhimanyu fought with each other. (M.B. Droïa Parva, Chapter 14, Stanzas 64 to 74). (6) Fought with K«atravarman. (M.B. Droïa Parva, Chapter 25, Stanzas 10 to 12). (7) Arjuna vowed that he would kill Jayadratha, who tried to flee from the battle-field when he came to know of this. (M.B. Droïa Parva, Chapter 74, Stanzas 4 to 12). (8) He began to combat with Arjuna. (M.B. Droïa Parva, Chapter, 145). 7) %% When a fierce fight began between Arjuna and Jayadratha, ÁrÅ K­«ïa came to Arjuna and said, "Arjuna, there was an ethereal voice at the birth of Jayadratha. The head of the person who puts down the head of Jayadratha on the earth, would be broken into a hundred pieces. So send an arrow in such a way that his head falls on the lap of his father." Hearing this, Arjuna sent an arrow which cut off the head of Jayadratha and the head fell in the lap of Jayadratha's father who had been sitting in deep penance and meditation in Samantapa¤caka. Instantly the father awoke from meditation and stood up and the head of his beloved son, with ear-rings on both ears fell on the earth and the head of the father was broken into a hundred pieces and he died. (Droïa Parva, Chapter 146, Stanzas 104 to 130). 8) %% Saindhavaka, Saindhava, SauvÅra, SauvÅraja, SauvÅrarÃja, Sindhupati SindhurÃja, SindhurÃÂ, SindhusauvÅrabhartÃ, SuvÅra, SuvÅrarëÂrapa, VÃrdhak«atri and such other names are used as synonyms of Jayadratha in the MahÃbhÃrata.\<*>\ \<*) It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 67 that Jayadratha was the son of B­hatk«atra. After Bharata, B­hatk«atra was the only famous and mighty emperor. Really speaking Jayadratha was the grandson of B­hatk«atra. The statement that Jayadratha was the son of B­hatk«atra only means that he was a descendant of that king.>\ ## In MahÃbhÃrata, Sabhà Parva, Chapter 8, Stanza 36 we see another Jayadratha who sits in the durbar of yama (the death-god) and meditates upon him. ## A sub section of Droïa Parva in Mahà BhÃrata. This consists of Chapters 85 to 152 of Droïa Parva. ## A sub section of the Vana Parva, in MahÃbhÃrata. Chapter 272 is in this section. ## A grandson of Drupada. Mention is made in the MahÃbhÃrata, Droïa Parva, Chapter 156 Stanza 18, that this JayÃnÅka was killed by AÓvatthÃmÃ. ## A brother of the King of VirÃÂa. (M.B. Droïa Parva, Chapter 158, Stanza 42). ## Son of Indra. 1) %% Descended from Vi«ïu in the following order: BrahmÃ--MarÅci--KaÓyapa--Indra--Jayanta. Jayanta was the son born to Indra by his wife ÁacÅdevÅ. (M.B. ùdi Parva, Chapter 112, Stanzas 3 and 4). 2) %% During his forest life, ÁrÅ RÃma lived with SÅtà and Lak«maïa on the mountain CitrakÆÂa for some days. Once ÁrÅ RÃma, being very tired of walking in the forest fell asleep with his head in the lap of SÅtÃ. Taking this chance Jayanta came in the shape of a crow and scratched the breast of SÅtà with his claws. SÅtà cried and ÁrÅ RÃma woke up and saw Jayanta in the shape of a crow. RÃma got angry and shot the BrahmÃstra (a divine arrow) against Jayanta. Fear of life made him fly throughout the whole of the three worlds. Even BrahmÃ, Vi«ïu and MaheÓvara were unable to protect him, All the while the divine arrow followed him. Finally having no go he came and fell at the feet of ÁrÅ RÃma. ÁrÅ RÃma said that the BrahmÃstra could never become futile and so the arrow must hit his right eye. Accordingly the arrow struck at his right eye and thus Jayanta lost his right eye. In AdhyÃtma RÃmÃyaïa this story is stated with some slight changes. According to AdhyÃtma RÃmÃyaïa, this incident took place when SÅtà had been drying raw flesh. (VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a, Sarga 38). 3) %
% (1) This sage shone in the court of Dharmaputra. (Áloka 15, Chapter 4, Sabhà Parva). (ii) He sits in the court of Brahmà and worships him (Áloka 12, Chapter 11, Sabhà Parva). (iii) Once MÃrkaï¬eya gave DharmopadeÓa to the PÃï¬avas. (Chapter 25, Vana Parva). (iv) MÃrkaï¬eya sitting on the banks of the river Payo«ïÅ sang praises about river Payo«ïÅ and king N­ga. (Áloka 5, Chapter 88, Vana Parva). (v) Once MÃrkaï¬eya narrated to Dharmaputra stories about Kings and ã«is. (Chapters 186 to 232, Vana Parva). (vi) MÃrkaï¬eya had a vision of the great deluge. (Chapter 188, Vana Parva). (vii) This sage entered the belly of BÃlamukunda. (Áloka 100, Chapter 188, Vana Parva). (viii) MÃrkaï¬eya gave a description of Kaliyuga. (Áloka 7, Chapter 190, Vana Parva). (ix) He described at another time the incarnation of Kalki. (Áloka 93, Chapter 19, Vana Parva). (x) Once MÃrkaï¬eya narrated the story of Tripuravadha to Dharmaputra. (Áloka 2, Chapter 33, Karïa Parva). (xi) MÃrkaï¬eya was also one among the several sages who visited BhÅ«ma lying on his bed of arrows. (Áloka 11, Chapter 47, ÁÃnti Parva). (xii) MÃrkaï¬eya learnt SahasranÃma (thousand names) of Áiva from Naciketas and taught the same to Upamanyu. (Áloka 79, Chapter 17, AnuÓÃsana Parva). (xiii) Once MÃrkaï¬eya discussed with NÃrada topics on many different subjects. (DÃk«iïÃtya PÃÂha, Chapter 22, AnuÓÃsana Parva). (xiv) Once MÃrkaï¬eya explained the evils of taking flesh as food. (Áloka 37, Chapter 115, AnuÓÃsana Parva). (xv) The name of the wife of MÃrkaï¬eya was DhÆmorïÃ. (Áloka 4, Chapter 146, AnuÓÃsana Parva). (xvi) Yudhi«Âhira worshipped MÃrkaï¬eya also when he worshipped great sages before commencing the MahÃprasthÃna. (Áloka 12, Chapter 1, PrasthÃna Parva, M.B.). (xvii) MahÃbhÃrata gives the following synonyms for MÃrkaï¬eya:--BhÃrgava, BhÃrgavasattama, Bh­gukulaÓÃrdÆla, Bh­gunandana, Brahmar«i and Viprar«i. ## A famous holy place. This place is situated about sixteen miles to the north of KÃÓÅ at a place where the rivers GaÇgà and GomatÅ meet. He who visits this place would get the benefit of doing an Agni«Âomayaj¤a. Not only that, he would lift the prestige of his family. (Áloka 80, Chapter 34, Vana Parva). ## One of the eighteen PurÃïas. The number of granthas in it is ninethousand. It contains a critical study of Dharma and Adharma. It is considered to be very good to give this PurÃïa as gift on the full-moon day in the month of KÃrttika (November). (Chapter 272, Agni PurÃïa). ## A sub-Parva of the Vana Parva of MahÃbhÃrata. This contains chapters 82 to 242 of Vana Parva. ## According to Indian ÁÃstras there are 108 Marmans in the body of a living being. Of these the most important are forehead, eyes, eye-brows, armpits, shoulders heart, chin etc. Bhavi«ya PurÃïa, Chapter 34 says that a snake-bite or a heavy blow on any one of these marmans would prove fatal. ## An ancient country in BhÃrata. During the time of the PÃï¬avas this country was ruled by King Áalya. (Áloka 14, Chapter 16, Vana Parva). ParaÓurÃma killed all the K«atriyas of this country. (Áloka 12, Chapter 70, Droïa Parva). Arjuna once made the son of K­tavarmà the King of this country. (Áloka 69, Chapter 77, Mausala Parva). ## A king of the Ik«vÃku dynasty, the father of PrasuÓruta and son of ÁÅghra. He had become "Cira¤jÅvÅ" (immortal) by his Yogic power. According to BhÃgavata PurÃïa, all K«atriya families would perish in Kaliyuga. At that time, Maru would come back to the world to revive the K«atriya race. (BhÃgavata, 9th Skandha). ## A Videha king of the Nimi dynasty. (BhÃgavata, 9th Skandha). ## One of the chief lieutenants of NarakÃsura. He was slain by ÁrÅ K­«ïa. ## The ancient name of the present RÃjasthÃn. In MahÃbhÃrata, Sabhà Parva, Chapter 32, Verse 5 we see that Nakula had won a victory over Marudhanva during his triumphal march over the western country. KÃmyakavana in which is included T­ïabindu sarovara, is in Marudhanva. (M.B. Vana Parva, Chapter 258, Verse 13). Marudhanva was also known as "MÃrvÃÂa". The sage UttaÇka lived in MÃrvÃÂa. In MahÃbhÃrata, AÓvamedha Parva, Chapters 53, 54 and 55 it is stated that once ÁrÅ K­«ïa showed his ViÓvarÆpa to this sage at MÃrvÃÂa. ## A country of PurÃïic fame. Sahadeva conquered this place while he was on his victory march to the south. (Áloka 14, Chapter 31, Sabhà Parva). ## The fortynine VÃyus. (For details see under DITI). ## An ancient place of habitation of south BhÃrata. Those who stood on the right side of the Krau¤cÃruïa VyÆha (a battle array) constructed by Dh­«Âadyumna in the Kuruk«etra battle were the people of MÃruta from south BhÃrata. (Áloka 57, Chapter 50, BhÅ«ma Parva). ## (MARUDGA×ATýRTHA) A sacred place. (M.B. AnuÓÃsana Parva, Chapter 25, Verse 38). ## One of the sons of ViÓvÃmitra. (Áloka 54, Chapter 4, AnuÓÃsana Parva). ## A soldier of Subrahmaïya. (Áloka 62, Chapter 45, Áalya Parva). ## An army of the Devas. The commander of the forces was Subrahmaïya. (Áloka 55, Chapter 231, Vana Parva). ## In the PurÃïas there are references to 49 gods who are known as "Maruts". All of them are the sons of KaÓyapa. The story of how the child in Diti's womb was cut into 49 pieces which became 49 Maruts. is given in Chapter 71 of VÃmana PurÃïa as follows: KaÓyapa's first wife Aditi became the mother of Devas and his second wife Diti became the mother of Daityas. The chief of the Devas was Indra and the chiefs of Daityas were HiraïyÃk«a and HiraïyakaÓipu. At the request of Indra, HiraïyÃk«a and HiraïyakaÓipu were slain by MahÃvi«ïu. Diti who was grieved at the death of her sons, approached KaÓyapa and requested him to give her a son who would be strong enough to kill Indra. KaÓyapa told her that if she could perform tapas for 10,000 Divyavar«as with due observances, she would get a son who would be able to kill Indra and conquer the three worlds. He gave her a long list of conditions to be observed during the tapas, some of which were as follows:--Do not injure any creature; do not curse; do not tell lies; do not cut nails or hair; do not touch any unclean object; do not get angry, do not speak to wicked people; do not wear soiled clothes; do not wear garlands used by others; do not eat what is left over by another; do not eat meat touched by a ÁÆdra woman. Putting on clean, white dress, carrying auspicious substances, everyday before breakfast, cows, BrÃhmaïas, goddess Lak«mÅ and KaÓyapa himself should be worshipped." This observance is known as "Puæsavana." He said that if she performed the tapas with this austere observance, a son capable of killing Indra would be born to her. Diti started the observance as advised by her husband. KaÓyapa left for Udaya mountain. After his departure, Indra came to the ùÓrama and pretending friendship offered to serve Diti as an attendant. Diti accepted his offer and allowed him to serve her. One day Diti who was utterly tired fell asleep and Indra took advantage of this opportunity and gained entrance into her womb through her nostrils. He cut the child in Diti's womb with his weapon Vajra into seven pieces. At that time the child cried aloud and Indra said to it "Mà ruda" which means "Do not cry". He cut each of the seven pieces again into seven pieces and thus 49 Maruts were born out of the 49 pieces. Since Indra said "Mà ruda", they came to be known as "Maruts". All these Maruts subsequently became Indra's servants. After this, Indra with his weapon came out of Diti's body. With joined palms he begged Diti's pardon and explained to her that he destroyed the child in her womb since he was destined to be his (Indra's) enemy. ## A wealthy king who lived in K­tayuga. 1). %% Descended from Vi«ïu in the following order:--BrahmÃ, MarÅci, KaÓyapa, VivasvÃn, Vaivasvata Manu, MahÃbÃhu, Prasandhi, K«upa, Ik«vÃku, ViæÓa, KalyÃïa, KhanÅnetra, Suvarcas, Karandhama and Marutta. 2) %% As soon as Marutta became king he began to perform a YÃga. Money was required for it. He was puzzled as to how to raise funds. Besides, Indra was trying to obstruct the YÃga. At last he consulted NÃrada who told him that B­haspati's brother Saævartaka was performing tapas in the forest and if Marutta approached him, he would give him enough money for this purpose. So Marutta went to Saævartaka. He advised Marutta to worship Áiva. Accordingly Marutta went to KailÃsa and got plenty of gold by worshipping Áiva and returned with it and began his YÃga. In spite of their efforts, Indra and other gods were not able to spoil Marutta's YÃga. After the YÃga Marutta stored up the surplus wealth in the neighbourhood of HimÃlayas where his capital was situated. After the BhÃrata Yuddha, Dharmaputra was in need of money to re-establish his administration and for conducting an AÓvamedha yÃga. At that time sage VyÃsa informed him about the gold which Marutta had left in the neighbourhood of the HimÃlayas. It was by fetching that gold that the PÃï¬avas conducted their AÓvamedhayÃga. (M.B. AÓvamedha Parva, Chapters 3-10). 3) %% Once RÃvaïa started on a triumphal tour in his Pu«paka VimÃna with his followers. It was at that time that Marutta was performing his famous YÃga. The various gods were also present on that occasion. Alarmed at the sight of RÃvaïa who was invincible by virtue of a boon he had received, the gods assumed the shape of different animals and birds. Indra became a peacock, DharmarÃja (Yama) became a crow; Kubera became a chameleon; Varuïa transformed himself into a swan, and so on. RÃvaïa entered the precincts of the Yaj¤a and said to Marutta:--"Either you fight with me, or else admit defeat from me." To this Marutta replied calmly:--"May I know who you are?" RÃvaïa answered with a smile of contempt:--"I am amused at your strange pretence! Do you mean to say that you do not know RÃvaïa who is the younger brother of Kubera? There is no one but you in all the three worlds, who does not know me. I have won the Pu«pakavimÃna after defeating my elder brother." Marutta retorted with bitter irony:--"As a younger brother who has defeated his elder brother, you are certainly a great man. There is no praiseworthy hero equal to you in all these three worlds. Do you brag that you have defeated your elder brother? I do not know whether you have received the boon by your righteous conduct. I have not heard the stories which you have told just now. You wicked fellow, stop there! I don't think that you will return alive!" Saying this Marutta took his bow and arrows and got ready for a fight. But Saævartaka stopped Marutta saying "O King! If you would please heed my advice, do not prepare for a fight here. We have started "MaheÓvarasatra". If we do not bring it to a conclusion, the whole family will come to an end. One who performs this YÃga should not be engaged in a fight. He should not even become a victim to anger. This RÃk«asa (RÃvaïa) is invincible. Your victory is doubtful." At this, Marutta put down his bow and began to occupy himself again with the affairs of the Yaj¤a. Just then Áukra shouted, "RÃvaïa has won." The RÃk«asas and their leader RÃvaïa continued their tour after eating the Mahar«is who had come to take part in the YÃga. After RÃvaïa left the place, the Devas resumed their own forms. (Uttara RÃmÃyaïa). 4) %% (i) Marutta flourished in Yama's assembly. (M.B. Sabhà Parva, Chapter 8, Verse 16). (ii) Marutta is considered as one of the "Pa¤camahÃsamrÃÂs" (five great emperors). The five great emperors are--YuvanÃÓva, BhagÅratha, KÃrtavÅrya, Bharata and Marutta. (M.B. Sabhà Parva, Chapter 15). (iii) Once Áiva presented him a golden peak of the HimÃlayas. Indra, B­haspati and other Devas attended Marutta's assembly. His Yaj¤amaï¬apas were all golden. His cooks were groups of Maruts. He was able to make all his subjects strong and healthy. In MÃhÃbhÃrata, Droïa Parva, Chapter 55, we see that Marutta ruled over the country for 1000 years as an ideal emperor. (iv) Once Marutta received a sword from King Mucukunda. Marutta gave it to Raivata. (M.B. ÁÃnti Parva, Chapter, 166, Verse 77). (v) Marutta gave his daughter to AÇgiras and attained Heaven according to MahÃbhÃrata, ÁÃnti Parva, Chapter 234. Verse 18. (vi) In BhÃgavata, 9th Skandha, we find a passage which says that since Marutta had no sons he had adopted Du«yanta, a King of the PÆru dynasty, as his son. ## A great sage. He entered into a dispute with ÁrÅ K­«ïa, who was on his way to HastinÃpura as the messenger of the PÃï¬avas. (M.B. Udyoga Parva, Chapter 83, Verse 27). ## In south India, at the southern tip of the Sahya ranges, a mountain reputed for medicinal herbs, may still be seen. This mountain is known by the name "MarutvÃmala". A legend connected with the origin of this mountain, is given in Uttara RÃmÃyaïa, as follows:-- It was the time of the battle between ÁrÅ RÃma and RÃvaïa. RÃvaïa's younger brother VibhÅ«aïa joined the side of RÃma and fought against RÃvaïa. The enraged RÃvaïa shot his arrow at VibhÅ«aïa. In his endeavour to save VibhÅ«aïa, Lak«maïa fell down unconscious. RÃma and his followers discussed how Lak«maïa could be revived. JÃmbavÃn observed that there was a herb called "Droïam" in one of the peaks of the HimÃlayas and if it was brought at once, Lak«maïa could be restored to his senses. HanÆmÃn flew to the HimÃlayas immediately. But although he combed the forests there, he was not able to find the herb Droïam. So he tore away and lifted a whole peak which was full of all kinds of medicinal herbs and returned to LaÇkÃ. JÃmbavÃn took the needed herbs from it and deposited the peak at the southern end of India. This is the present MarutvÃmala. (Mala means mountain). ## See under MARUTVATý. ## The mother of two MarutvÃns. This MarutvatÅ was the daughter of Dak«a, and the wife of Dharma. The ten daughters of Dak«a, namely, ArundhatÅ, Vasu, YÃmÅ, LambÃ, BhÃnu, MarutvatÅ, SaÇkalpÃ, MuhÆrtÃ, SÃdhyÃ, and ViÓvà were the wives of Dharmadeva. ViÓvadevas were born to ViÓvÃ, Siddhas were born to SÃdhyÃ, MarutvÃns were born to MarutvatÅ, Vasus were born to Vasu, BhÃnus were born to BhÃnu, Gho«a was born to Lambà and NÃgavÅthÅ was born to YÃmÅ (Vi«ïu PurÃïa, Part I, Chapter 15). ## A princess of Vidarbha. She was married by the king named ArvÃcÅna. In MahÃbhÃrata, ùdi Parva, Chapter 95, Verse 18, it is said that a son named Ariha was born to them. ## A daughter of the king of Videha, DevÃtithi a king of the PÆru dynasty married her. MahÃbhÃrata, ùdi Parva, Chapter 95, verse 23 says that a son, Ariha was born to them. ## A measure of weight in ancient BhÃrata. (See under Trasareïu). ## 1). %% It is believed that every where for a year there are twelve months. There are six different kinds of months in force in BhÃrata. They are the following:-- %% %% %% %% %% %% 1. CiÇÇam ùvaïi Muharram ÁrÃvaïa August Of 2. Kanni PuraÂÂÃÓi Safar Pro«Âhapada September ýlÆn 3. TulÃm AippaÓi Yulavan ùÓvina October TaÓrÅnkadim 4. V­Ócikam KÃrttikai Utsani KÃrttika November Tesrinhroyi 5. Dhanu MÃrkali Jamadul Avval MÃrgaÓÅr«a December KonÆïkadim 6. Makaram Tai Jamatutsani Pau«a January Konunhroyi 7. Kumbham MÃÓi Rajab MÃgha February ÁÅbottu 8. MÅnam PaÇkuni åÃvÃl PhÃlguna March Odor 9. Me¬am Cittirai RamzÃn Caitra April NÅson 10. I¬avam VaikÃÓi ÁavvÃl VaiÓÃkha May ýyor 11. Mithunam ùni Dulhaj Jye«Âha June Harson 12. KarkaÂakam ùÂi Dulhaj ù«Ã¬ha July TommÆs 2). %% 1). %% The months are named based on certain beliefs. It takes twelve months for the earth to go round the Sun once. When the earth passes through the twelve divisions, it faces a separate set of constellataions in the universe in each of these divisions. In the month of CiÇÇam the earth faces a cluster of constellations in the shape of a lion and so the month is called Siæha (lion) or CiÇÇam. In the next division the earth faces the constellations in the shape of a Kanyakà and so the month was called Kanni. The earth faces next the constellations in the shape of a balance and so the month was called TulÃm (TulÃ=balance). In the next division the earth faces the constellations in the shape of a scorpion and so the month was called V­Ócikam (scorpion). The set of constellations which faces the earth in the next division is shaped like a bow (dhanus) and so the month got the name Dhanu. In the next division the earth faces a set of constellations in the shape of a Makaramatsya (makara-fish) and so the month was called Makaram. Kumbha means a jar and MÅnam means a fish and Me¬am (Me«a) means a goat and I¬avam (ã«abha) means an ox. The shapes of the constellations in those divisions are like the things mentioned and the months were so named after them. In the next two divisions the constellations appear as twins and a crab respectively and the months were so called Mithunam (twins) and KarkaÂakam (crab). 2). %% i) January has come from the word Janus, the name of a Roman devatÃ. Janus is twinfaced, one facing the front and the other back. ii) February means 'to purify' and the festival of purification of the Romans is conducted in that month. iii) March is Mars, a devatà of War. Rome was built by the brave warrior Romulus. In his time there were only ten months in a year and the number of days in a month varied considerably. There were months with twenty days and thirtyfive days. It was in the year 700 B.C. that the then King of Rome, Numa, divided the year into twelve months and added January and February to it. Till then March was the first month of the year. iv) April--Aperio means 'blossoming' and since the trees and plants blossom in that month it got the name of April. v) May is named after Maia daughter of the demigod (devatÃ) Atlas. There is an opinion that it is named after Maius, another name of Jupiter. vi) June gets its name after the devatà Juno though there is a version that it is named after a Roman tribe called Junius. vii) July was formerly known as Quintilis meaning the fifth counting from March which was the first month of the year till the time of Numa. It was to commemorate the name of Julius Caesar that the name was changed to July. viii) August. This month was formerly known as Sextilis meaning the sixth month. But it was renamed August in honour of Augustus Caesar. But it still lacked the importance of July as it contained thirtyone days and August only thirty days. So Augustus took one day from February and made the number of days in August thirtyone. ix) September means the seventh month from March. x) October means the eighth month. xi) November means the ninth month. xii) December means the tenth month. ## A place in the ancient island of ÁÃka. MahÃbhÃrata, BhÅ«ma Parva, Chapter 11 says that in ancient times, Kings used to live there for the fulfilment of their desires. ## A king of the ãgveda period. ãgveda, 1st Maï¬ala, 18th AnuvÃka, 122nd SÆkta says that this king used to persecute the Aryans. ## PurÃïas mention about the months in which Vratas are to be observed with efficacy and the details are given below: (1) He who fasts for half a day in the month of TulÃm will get children and vehicles in plenty and would become pure. (Áloka 29, Chapter 106, AnuÓÃsana Parva). (2) He who fasts the whole day of the DvÃdaÓÅ in TulÃm and worships Vi«ïu will get the benefit of making a SahasragodÃna (giving away thousand cows as gift). (Áloka 3, Chapter 106, AnuÓÃsana Parva). (3) He who fasts for one time of the day in V­Ócikam will become a very brave and valorous man and acquire many wives and fame. (Áloka 30, Chapter 106, AnuÓÃsana Parva). (4) All men and women who worship Vi«ïu on the dvÃdaÓÅ day in V­Ócikam fasting for the whole day will get the benefit of a GodÃnayaj¤a. (Áloka 14, Chapter 109, AnuÓÃsana Parva). (5) He who fasts for one time a day during the month of Me«a will get gold, diamonds and pearls in plenty and will be born in a high family in his next birth. (Áloka 23, Chapter 106, AnuÓÃsana Parva). (6) If one fasts the whole of the DvÃdaÓÅ day in the month of Me«a one would get the benefit of conducting a Puï¬arÅka. (Áloka 7 Chapter 109, AnuÓÃsana Parva). (7) He who fasts for one time in a day in the month of Mithuna will become very prosperous. (Áloka 25, Chapter 106, AnuÓÃsana Parva). (8) If one fasts the whole day and night of the DvÃdaÓÅ in Mithuna and does Trivikrama pÆjà one would not only get the benefit of conducting a Gomedayaj¤a but will be able to enjoy sexual pleasures with celestial maidens. (Áloka 9, Chapter 109, AnuÓÃsana Parva). ## A place of habitation in ancient India. There is a reference to this region in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 53. ## An ancient sage. The RÃmÃyaïa in Araïya KÃï¬a describes the ÃÓrama of MataÇga. RÃmalak«maïas after crossing the forest of Krau¤ca came to the ÃÓrama of MataÇga. Kabandha was slain at this place After abandoning his demoniac body Kabandha extolled the greatness of MataÇgÃÓrama to RÃma and Lak«maïa. "The flowers of this ÃÓrama are never plucked and worn on heads. Even if they are not plucked they never fade. They remain fresh always. There is a reason for this. The disciples of MataÇga once brought a heavy load of fruits for their guru and when they reached the ÃÓrama they were tired and drops of perspiration fell on the plants and they became flowers. ÁabarÅ is performing penance in this aÓrama." MataÇga once cursed BÃli. It happened that while the sage was living on the mountain of ã«yamÆka BÃli and the asura Dundubhi fought against each other and blood flowing from the body of Dundubhi by a blow of BÃli spurted out and fell on the hands of the sage. MataÇga then cursed BÃli saying that his head would blow off if he entered ã«yamÆkÃcala again. (Sarga 46, Ki«kindhà KÃï¬a, VÃlmÅki RÃmÃyaïa and Kamba RÃmÃyaïa, PÆrva KÃï¬a). MataÇgÃÓrama was a holy place. (Chapter 84, Vana Parva). ## Another name of TriÓaÇku. The name of MataÇga is used for RÃjar«i TriÓaÇku in Verse 31, of Chapter 71, of ùdi Parva. For more detail see under TriÓaÇku. ## A mahar«i born to a barber of a brahmin woman. This clandestine birth was not known either to the brahmin husband or MataÇga for a long time. Once his brahmin father sent him to the fields for ploughing. He put a donkey to the yoke and ploughed. When the donkey slowed down its work MataÇga beat it hard. The mother of the donkey saw it and wept. She called MataÇga to her side and told him that he was the son of a barber and that was why he behaved like a caï¬Ãla showing no kindness to wards the animal. MataÇga ran to his house and told his parents what the mother-donkey said. After that he left his house and did penance to become a brahmin. Indra was pleased and he asked MataÇga what he wanted and he replied he wanted to become a brahmin. Indra made him a brahmin and sent him back. (Chapter 27, AnuÓÃsana Parva). ## A preceptor. He was the guru of ÁabarÅ. (Araïya KÃï¬a, VÃlmÅki RÃmÃyaïa). ## Sage MataÇga was known by this name also (See under MataÇga). ## A sacred place. He who bathes in a pond there would get the benefit of making a thousand GodÃnas (Chapter 85, Vana Parva). ## The great grandmother of the elephants. MÃtaÇgÅ was the daughter of KrodhavaÓÃ, daughter of Dak«a and wife of KaÓyapaprajÃpati. MÃtaÇgÅ had nine sisters. Elephants were born of MÃtaÇgÅ. (Sarga 14, Araïya KÃï¬a; VÃlmÅki RÃmÃyaïa). ## Charioteer of Indra. Chapter 69 of VÃmana PurÃïa gives the following story about the birth of MÃtali. A child was born to sage ÁamÅka. It was the time of DevÃsura war. A great army of asuras under the leadership of Andhaka attacked Devaloka and conquered it. In the great battle with Andhaka the VajrÃyudha of Indra broke into two. Indra was thinking of a new weapon for him. MahÃvi«ïu then appeared before him and advised him to praise the glory of Agni. Indra did so and then a divine weapon rose from the fire. Indra flew at the asuras carrying the new weapon. There was no clever charioteer to drive the chariot of Indra. Still, seated in the golden chariot given to him by the Vasus Indra drove very swiftly against the asuras. The earth shivered by the din of the chariotwheels. When the earth began to quake the sage ÁamÅka following directions of his wife TapasvinÅ placed the child on the ground outside the hermitage. An astrologer had told her that a child would become two if it was placed in an open ground at the time of earth-quake. TapasvinÅ wanted one more child. As soon as her child was placed on the ground another child identical in every respect with the first one was born by the side of the other. But the second child, as soon as it was born rose up and ran to Indra for driving his chariot. When the Gandharvas knew he was coming to help Indra, they showered him with brilliance and the child approaching Indra said "Oh, Lord of the Devas, I shall be your charioteer." Indra asked him, "Child, whose son are you? How will you drive my horse? I doubt your competence." The child replied, "I am the son born to ÁamÅka on the ground. I have been given power and brilliance by the Gandharvas and so I am capable of driving your chariot." On hearing this, Indra accepted him as his charioteer and named him MÃtali. ## A devatà (demigod). There are several stories in the Vedas regarding the birth of Agni (fire). Though Agni originating from the clouds reaches the earth as lightning it hides itself making it invisible to man. It was MÃtariÓvan who took its form from the earth and gave it to the Bh­gu family and made it possible for them to make it as and when it was required. (ãgveda). This MÃtariÓvan was one of the prominent sons of Garu¬a. (Áloka 14, Chapter 10, Udyoga Parva). ## An asura on the side of TÃrakÃsura. MahÃvi«ïu killed him. (Chapter 152, Matsya PurÃïa). ## A demigod deputed by Indra to serve SÆrya (Sun). This demigod always sits on the right side of SÆrya, (Brahma Parva, Bhavi«ya PurÃïa). ## One of the A«ÂÃdaÓavinÃyakas (Eighteen VinÃyakas). (SÃmba, 16). ## An ÃcÃrya (teacher). He is believed to be the author of the book SÃÇkhyakÃrikÃv­tti. (Kau«ÅtakÅ BrÃhmaïa). ## A holy place in Dak«iïa BhÃrata. The victory pillar of MÃÂharaka, an aide of SÆrya, is situated here. (Áloka 10, Chapter 88, Vana Parva). ## The birth place of ÁrÅ K­«ïa. ## A daughter of Dak«aprajÃpati. She became the wife of DharmarÃja. (Áloka 15, Chapter 66, ùdi Parva). ## A King of PuruvaæÓa. The line from PÆru is as follows: PÆru-Janamejaya-PrÃcinvÃn-Manasyu-VÅtabhaya-Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdÅ-BhadrÃÓva-ãk«eyu-K­«eyu-Sannateyu-Gh­teyu-Sthaï¬ileyu-Dharmeyu-Saævidheyu-K­teyu-MatinÃra. MatinÃra got two sons, Santurodha and Pratiratha. Du«yanta, husband of ÁakuntalÃ, was the son of Áanturodha. (Chapter 278, ùdi Parva). ## A follower of Subrahmaïya. (Áloka 19, Chapter 467, Áalya Parva). ## A sacred place situated on the outskirts of Kuruk«etra. If one bathes in a holy pond there one would be rich in children. (Áloka 58, Chapter 83, Vana Parva). ## The first and foremost incarnation of MahÃvi«ïu. (See under AvatÃra). ## An ancient country of PurÃïic fame. The people of this country are called Matsyas. The details available regarding MatsyadeÓa from the MahÃbhÃrata are given below: (1) The PÃï¬avas wandering through the forests came to MatsyadeÓa. (Áloka 2, Chapter 155, ùdi Parva). (2) The people of MatsyadeÓa in fear of JarÃsandha migrated from the north to the south. (Áloka 28, Chapter 14, Sabhà Parva). (3) BhÅmasena during his victory march to the east conquered this country. (Áloka 8, Chapter 30, Sabhà Parva). (4) Sahadeva during his victory march to the south conquered the people of MatsyadeÓa. (Áloka 4, Chapter 31, Sabhà Parva). (5) MatsyadeÓa was one of the countries suggested by Arjuna to spend their life incognito. (Áloka 12, Chapter 1, VirÃÂa Parva). (6) VirÃÂa was the chief of MatsyadeÓa during the time of MahÃbhÃrata. (Áloka 17, Chapter 1, VirÃÂa Parva). (7) In the Kuruk«etra battle VirÃÂa, King of MatsyadeÓa, came to the help of Yudhi«Âhira with an Ak«auhiïÅ (army). (Áloka 12, Chapter 18, Udyoga Parva). (8) The PÃï¬avas spent a year of their life incognito at the palace of VirÃÂa, king of MatsyadeÓa. (Chapter 7, VirÃÂa Parva). (9) MatsyarÃjya was one of the prominent kingdoms of ancient BhÃrata. (Áloka 40, Chapter 9, BhÅ«ma Parva). (10) BhÅ«ma slaughtered many soldiers from MatsyadeÓa. (11) DroïÃcÃrya killed at a stretch five hundred Matsyas in the great battle. (Áloka 31 Chapter 190, Droïa Parva). (12) Karïa once conquered MatsyadeÓa. (Áloka 18, Chapter 8, Karïa Parva). (13) The people of MatsyadeÓa were honest and charitable. (Chapter 45, Áloka 28, Karïa Parva). (14) Those who were left out among the Matsyas in the great battle were killed by AÓvatthÃmÃ. (Áloka 158, Chapter 8, Sauptika Parva). ## A King. He was the brother of SatyavatÅ, mother of VyÃsa. SatyavatÅ and Matsya were both found in a fish by the same fisherman. (See under Adri.) ## (MATSYAGANDHù). Another name for SatyavatÅ, mother of VyÃsa. (See under SatyavatÅ). ## A King of PÆruvaæÓa. He was one of the seven celebrated Kings known as GirikÃputras. The others were: B­hadratha, KuÓa, Yadu, Pratyagra, Bala and VÅra. The seven sons were born to Girikà of her attendants. (Chapter 278, Agni PurÃïa). ## One of the eighteen PurÃïas. This PurÃïa was told to Manu Satyavrata by MahÃvi«ïu during his incarnation as Matsyu. There are thirteen thousand Ólokas in it. For prosperity this PurÃïa should be given as gift on the Vi«uvat day along with a golden image of Matsya. (Chapters 2 and 272, Agni PurÃïa). ## Another name for SatyavatÅ, mother of VyÃsa. (See under SatyavatÅ). ## A demon. He was born to the demon MÃlyavÃn of his wife SundarÅ. Matta had six brothers named Vajramu«Âi, VirÆpÃk«a, Durmukha, Suptaghna, Yaj¤akoÓa and Unmatta. This Matta was killed in the RÃma-RÃvaïa battle. (Chapter 10, Agni PurÃïa). ## A special tribe of K«atriyas. Nakula, one of the PÃï¬avas, defeated these people during his victory march to the west. (Áloka 5, Chapter 32, Sabhà Parva). ## A mahar«i. This mahar«i once cursed RÃvaïa. Once Maudgalya was sitting in SvastikÃsana resting his shoulders on his yogic staff in the forest of Kadamba. RÃvaïa returning after his victory march came that way. Seeing the sage sitting in a wonderfully queer posture RÃvaïa was amused and playfully tapped the staff with his CandrahÃsa. The staff broke into two and Maudgalya fell flat on the ground breaking his spine. The sage was furious and he cursed RÃvaïa saying that his CandrahÃsa would thenceforth have no effect at all. (Yuddha KÃï¬a, Kamba RÃmÃyaïa). ## When the Sun passes through the centre of Pu«karadvÅpa it covers a path equivalent to a thirtieth part of the earth and this journey of the Sun is called MauhÆrttikÃgati. (See under SÆrya). ## A mahar«i. This sage shone in the court of Yudhi«Âhira. (Áloka 13, Chapter 4, Sabhà Parva). ## See under Mura. ## A kind of grass. It is with this grass that ascetics make mekhalà (waistlet). (Áloka 33, Chapter 17, Droïa Parva). ## A Parva of MahÃbhÃrata. This Parva contains the story of the end of the YÃdavas by killing each other. ## The fourth son of Uparicaravasu. MÃvella attended the RÃjasÆya of Yudhi«Âhira. (Chapter 63, ùdi Parva and Chapter 34, Sabhà Parva). ## An ancient place of habitation in India. SuÓarmÃ, King of Trigarta, fought against Arjuna taking along with him the warriors of MÃvellaka. Arjuna killed them all. (Áloka 20, Chapter 17, Droïa Parva). ## A DÃnava king who served Devas and Asuras as their architect and builder. 1) %% KaÓyapa PrajÃpati, son of MarÅci and grandson of Brahmà married the thirteen daughters of Dak«a. Among them, the first was Aditi, the second was Diti and the third was Danu. ùditeyas were born to Aditi, Daityas were born to Diti and DÃnavas were born to Danu. The chief among the sons of Danu was Maya. Maya was found to be very proficient in the art of architecture even from his boyhood. He worshipped Brahmà in the HimÃlayas to gain unrivalled skill in architecture Brahmà was pleased and appeared before him. He blessed Maya to become the unequalled architect of the Devas. Asuras and DÃnavas. After that Maya was engaged in building magnificent mansions for Devas and Asuras. He was also anointed King of the DÃnavas. It was a period of friendly co-operation and brotherly relations between Devas and Asuras. Once there was a dancing show in Devaloka. Maya was also invited to see the performance of the women of Devaloka. All the dancers acquitted themselves creditably. But what attracted Maya most, was the dance of HemÃ, the Apsarà woman. Maya and Hemà were mutually attracted and fell in love with each other. The Devas who came to know of this, gave Hemà in marriage to Maya. (Uttara RÃmÃyaïa). 2) %% Maya and Hemà went to the valley south of HimavÃn and built there a city named "Hemapura". While leading a happy life there, two sons, MÃyÃvÅ and Dundubhi were born to them. But they had no daughter. So they worshipped Áiva, praying for a daughter. At about that time, one day, an Apsarà woman, MadhurÃ, after observing SomavÃra Vrata, came to Áiva and did obeisance to him. PÃrvatÅ was not at home at the moment. Fascinated by MadhurÃ's charm, Áiva embraced her. PÃrvatÅ who came to know of it, cursed Madhurà and turned her into a frog. But she said that after twelve years, the curse would be lifted and she would become a woman again. It was in a well near the place where Maya and Hemà were performing tapas that Madhurà fell as frog. After twelve years, the frog recovered her former shape as a woman. At that time Maya saw her, and taking her to be the daughter given to him by Áiva, took her with him to his palace. He gave her the name "MandodarÅ". It was this "MandodarÅ" whom RÃvaïa married later. Besides these three children, Maya had some other sons and daughters. In DevÅ BhÃgavata, 8th Skandha there is a reference to the DÃnava named Bala, the son of Maya, living in Atala, a section of PÃtÃla. In Kathà saritsÃgara, Madanama¤cukÃlambaka, 3rd TaraÇga we find that Maya had two daughters named Svayamprabhà and SomaprabhÃ. Of them, Somaprabhà was married by NalakÆbara, the son of VaiÓravaïa. 3) %% Once K­«ïa and Arjuna offered KhÃï¬avavana to Agnideva as a feast. (See under the word "KhÃï¬avadÃha"). While Agni was furiously feeding upon the forests, the human and animal inhabitants in it began to flee from it. K­«ïa and Arjuna shot them down with arrows. At that time Maya was hiding himself in the disguise of Tak«aka. When the flames of fire approached that place Maya left his shelter and rushed out. ÁrÅ K­«ïa aimed his weapon Cakra at him. Crying aloud with fear, Maya ran to Arjuna praying for protection. Arjuna stopped Agnideva and ÁrÅ K­«ïa and thus saved Maya. (M.B. ùdi Parva, Chapter 240). From that time, Maya became a loyal follower of Arjuna. After KhÃï¬avadÃha, K­«ïa and Arjuna were taking rest when Maya approached them with joined palms and asked Arjuna what he should do in return for saving him from the fury of K­«ïa and the blazing fire. Arjuna replied that he expected no return from Maya for saving his life but wanted only his friendship. Maya was not satisfied. He insisted that Arjuna should accept some service from him as a token of his deep gratitude. On hearing this, ÁrÅ K­«ïa suggested that Maya should build a beautiful palace for the PÃï¬avas. Accordingly he built a magnificent palace for the PÃï¬avas at the place called KhÃï¬avaprastha. (M.B. Sabhà Parva, Chapter 1). 4) %% Once Maya sought shelter from MahÃvi«ïu. Vi«ïu offered shelter to Maya and so he built a mansion called "SudharmÃ" for all the Devas. It was a building of inexpressible beauty and rare architectural workmanship. The Asuras who became angry with Maya for his allianee with the Devas made preparations to attack him. Alarmed at it, Maya fled southwards with his family and reached Vindhya. There he built a lovely mansion and settled down in it. (KathÃÓaritsÃgara, Madanama¤cukÃlambaka, 3rd TaraÇga). In VÃlmÅki RÃmÃyaïa, Ki«kindhà kÃï¬a, 50th sarga also there is a reference to this wonderful mansion which Maya built on the Vindhya mountain. In their search for SÅtÃ, HanÆmÃn and the other monkeys reached the Vindhya mountain. There they combed the forests and caves to find out SÅtÃ. When they caæe to the peak to the south west of the mountain, they saw a huge dark cave. They entered it and cautiously moved forward. After a long and tedious walk the monkeys were exhausted with hunger and thirst. When they proceeded a little further, they came across a bright place. There they saw a woman sitting alone, dressed in deer skin and barks of trees. She greeted them and in the course of her talk with the monkeys she told them that the cave was made by the magician Maya and that her name was SvayamprabhÃ. Her mother was MerusÃvarïÅ and that she (SvayamprabhÃ) was entrusted with the task guarding the wonderful mansion. Then she gave them fruits and fresh water. 5) %% It was Maya who built three magic dwellings for the three DÃnavas, KamalÃk«a, TÃrakÃk«a and VidyunmÃlÅ. (For details see under the word Pura). 6) %% (i) MahÃbhÃrata, ùdi Parva, Chapter 227, Verse 41 says that Namuci the DÃnava was the brother of Maya. (ii) Maya had two sons named SunÅtha and Sudaï¬ika They became human beings under a curse. (For details see under the word SÆryaprabhÃ). (iii) In KathÃsaritsÃgara Madanama¤cukÃlambaka, 8th TaraÇga we see that Maya was an incarnation of ViÓvakarmÃ. (iv) At the time when MahÃvi«ïu as VÃmana took the three worlds from MahÃbali, Maya joined with other DÃnavas and fought against VÃmana. (M.B. Bhavi«ya Parva, Chapter 55). (v) Once Maya was relaxing with his friends on the Malaya mountain. Knowing about it MaheÓvara sent Indra to that mountain. Indra challenged the DÃnavas for a fight. In the battle that followed, Indra killed the DÃnava named PÃka. Thus he got the name, "PÃkaÓÃsana". Indra killed Pura, the son of MahÃbali also in that battle and so came to be known as "Purandara" The remaining DÃnavas under the leadership of Maya fled to PÃtÃla. (VÃmana PurÃïa, Chapter 71). ## 1) %% A consort of MahÃvi«ïu, MÃyà has got a very prominent place in Hindu PurÃïas. The PurÃïas state that this whole universe is unreal, illusory and if we feel it real it is because of the working of this MÃyÃ. 2) %% How was MÃyà born? Agni PurÃïa in its twentieth chapter gives a genealogy of MÃyÃ. Hiæsà (injury) is the wife of Adharma (evil). They got two children named An­ta (falsehood) and Nik­ti (wickedness). From them were born Bhaya (fear), Naraka (hell) MÃyà (illusion) and Vedanà (pain). MÃyà in turn gave birth to Death, the destroyer of all pain produced from Hate or Misery. M­tyu (death) produced VyÃdhi (disease), Jarà (rugosity), Áoka (sorrow), T­«ïà (desire) and Krodha (anger). 3) %% MahÃvi«ïu once told NÃrada thus: "There is nothing like living beings on earth. All is an illusion due to MÃyÃ." NÃrada requested MahÃvi«ïu to show him that and Vi«ïu took NÃrada to the banks of a river and exhibited the wonderful working of MÃyÃ. (For details see under TÃladhvaja I). 4) %% In the country of Kosala there was once a brahmin named GÃthi. He went to the forests and standing there in water in a pond, immersed up to his neck, started doing penance. For eight months he did penance thus and then MahÃvi«ïu appeared before him and asked him what boon he wanted. The brahmin said he wanted to see MÃyÃdevÅ. Vi«ïu granted the boon and disappeared. Several years passed after that and nothing happened. One day the brahmin as usual went to bathe in a pond. When he took a dip in the waters he forgot all his prayers and mantras. There was a change of mind. He felt he was lying dead in his house. Relatives were sitting around weeping. His wife was in tears and was holding his legs. In an atmosphere of mourning, his own people weeping bitterly carried his body to a frightening burial ground and put it on a funeral pyre. It was burnt to ashes. He then felt himself in the womb af a Caï¬Ãla woman living in a village near HÆïamaï¬ala. The foetus developed and a black boy was born. The boy grew passing the stages of infancy, childhood and boyhood and became a man, black and stout. He started enjoying sexual life with a beautiful caï¬Ãla girl. The amorous plays were done on leaf-beds, in creeper-huts, bushes and in caves and soon many evil-natured sons were born to him. Gradually his health faded and he constructed a hermitage and lived there as a hermit. His children grew up and he became old and then all on a sudden all his children and wife and other members of his family died and he was left alone. He then left the place and travelling much reached the capital city of KÅramaï¬ala. The city gates were decorated and inside people stood in groups. The road to the palace from the gate had been beautified and as he reached the palace gates he saw an elephant as big and black as mountain standing there well caparisoned. It was customary in those days to post an elephant well bedecked before the palace gates when a King died. The elephant he saw was one who had been let loose to select a new King in the place of the one who had just died. The elephant on seeing him took him by its trunk and placed him on its back. The people when they saw it shouted "The King", "The King". Drums were beaten and people shouted with joy. He was taken to the palace where he was received by young and beautiful girls. He was dressed in royal robes and he took over the administration of the state. Gradually he accepted as his wives the wives of the former King and lived there accepting the name of GÃlava. He ruled the state to the satisfaction of all for eight years. One day the King went out for a stroll dressed as an ordinary man. Just outside the gate of the palace a set of Caï¬Ãlas were sitting singing songs to the accompaniment of a violin. As soon as they saw GÃlava one of the Caï¬Ãlas, a red-eyed old man, got up from the group and addressing the King as "Hi, Kala¤ju" shouted loudly, "Friend, where had you been all this time? It is a long time since we saw you. It is our luck we saw you at least now". The King of KÅra did not like the words of the Caï¬Ãla and he rebuked the old man. The queens and others standing on the terrace of the palace could see this scene. They were shocked. They regretted they had all along been serving a Caï¬Ãla. The news spread like wild fire in the state. The King had to live in the palace without the help and co-operation of anybody inside or outside the palace. People wanted to atone for the crime they had committed in installing a Caï¬Ãla as their King. They made small firepits throughout the country and started committing suicide by jumping into it. The King lamented that such a mass suicide was due to him and he also made a fire-pit and jumped into it. The heat of the fire-pit woke him from his day-dream and GÃthi found himself in the pond where he had come to bathe. "What! Who am I? What all roles did I take just now?" These puzzling thoughts filled him and he went back to the ÃÓrama and started life as usual. One day an old friend of his came to the ÃÓrama and after the daily routine they lay down to sleep. During their conversation GÃthÅ asked his friend why he had become fleshless and so lean. Then his friend narrated a story exactly similar to the experiences which GÃthi had in the country of KÅra. He added that to atone for the sin of his association with the Caï¬Ãlas he was conducting PrayÃgasnÃna (bath in PrayÃga), Japa and CÃndrÃyaïamahÃvrata. All those things he explained, made him lean. GÃthi knew that the story of the guest related to him and he was eager to visit the country of KÅra. When he went to KÅra he saw everything there in the same way as in his dream. Then he realised that it was an exhibition by Vi«ïu of the working of MÃyÃ. GÃthi then renounced everything and went into a cave and started doing penance there. After some years Mahà Vi«ïu appeared before him and blessed him. (J¤ÃnavÃsi«Âha). ## A subdivision of ùdi Parva, in MahÃbhÃrata. Chapters 227 to 233 of ùdi Parva, are included. ## An asura. Indra got down PurÆravas to fight against this demon who was always giving trouble to the devas. PurÆravas killed MÃyÃdhara in a battle. The day the demon was killed Indra gave a banquet in honour of PurÆravas. After the banquet there was a dance performance by Rambhà and as she was dancing before ùcÃrya Tumburu, PurÆravas openly criticised Rambhà for the mistake in dancing she committed then. Tumburu did not relish it and he cursed PurÆravas saying that PurÆravas would bear a separation from his wife UrvaÓÅ. It was because of this curse that UrvaÓÅ was once carried away from the palace of PurÆravas by the Gandharvas. (KathÃsaritsÃgara, TaraÇga 3, LÃvÃïakalambaka). ## MÃrÅca, uncle of RÃvaïa, took the form of a beautiful deer to tempt SÅtà and went to the ÃÓrama where SÅtà was staying. This deer is called MÃyÃm­ga. (See under MùRýCA). ## A city of the asuras. (See under Krau¤ca). ## When RÃma and Lak«maïa were in exile in the forests with SÅtÃ, RÃvaïa came to carry away SÅtÃ. At that time the real SÅtà disappeared in Agni and in her place a false SÅtà was installed. It was this phantom SÅtà who was carried away by RÃvaïa and who lived in LaÇkà till the time of RÃvaïa's death. It was this MÃyÃsÅtà whom RÃma asked to jump into the fire to test her purity. At that time MÃyÃsÅtà disappeared and the real SÅtà came out from the fire. (See under SýTù). ## Padma PurÃïa gives a story of how once an asura named Jalandhara approached PÃrvatÅ as Áiva to induce her to surrender to his desires. This Áiva was called MÃyÃÓiva. A great battle between the devas and asuras was going on. The asuras were winning and the devas got frightened at the strength of the asuras and so Áiva himself entered the battlefield. Jalandhara who led the army of the asuras found the fight against Áiva very tough and smelt defeat. He decided to cheat PÃrvatÅ, the consort of Áiva, to compensate for his defeat in the battle-field and so making an asura named Áumbha as the chief, he left for KailÃsa. Áumbha became a mÃyà Jalandhara and continued the fight. Taking another asura named DurvÃraïa, Jalandhara went to a cave in KailÃsa and there changed himself into an exact replica of Áiva. He made DurvÃraïa look like NandikeÓa. Then they went to the top of the mountain where PÃrvatÅ and her companions were staying. Áiva approached PÃrvatÅ on the shoulders of NandikeÓa with wounds all over his body and blood oozing from them. PÃrvatÅ seeing Áiva thus, with tears rolling down her cheeks asked him, "Oh, Lord of the gods what happened to your lordship? Who defeated you in the battle? Why do you weep like a low-bred man?" MÃyÃÓiva took from his body all his ornaments like VÃsuki and gave them to the companions of PÃrvatÅ. When PÃrvatÅ saw the heads of Gaïapati and Subrahmaïya in the hands of her husband she cried in bitterness. Áiva told her that all his pÃr«adas like Maïibhadra, VÅrabhadra, Pu«padanta, Damana, DhÆmatÃmra and KÆ«mÃï¬a were killed in the battle. Caï¬Å, Bh­ÇgÅ, KirÅÂÅ, MahÃkÃla, Á­ÇkhalÅ, Caï¬ÅÓa and Guptanetra were all killed. MÃyÃÓiva told her that he had picked up the heads of Gaïapati and Subrahmaïya found lying in the battlefield. He requested PÃrvatÅ to console him by embracing him. PÃrvatÅ resented the request. She said, "What you say is unfit for the situation. Sexual enjoyment is forbidden in times of misery, fear, meditation, vomiting fever, performing offering to the manes, journey, royal visits, marriage festivities and in the presence of elders and teachers. Why do you make this request to me when I am mourning the death of my sons? Pretending to be grief-stricken MÃyÃÓiva said "She who does not give sexual pleasure to a man in distress would go to hell. I have no pÃr«adas now. I have lost my sons also. I lost my house. Now you also hate me. I am going to my cave. Let me end my life there. Come on, NandikeÓa, Vajra, we will go. Hearing this PÃrvatÅ went near him. At this time there happened a few bad omens in the ocean of milk where Vi«ïu was residing, and calling Garu¬a to his side Vi«ïu asked him to go and enquire about the battle that was going on between the devas and asuras. To prevent him from being deceived by the magic of the asuras Vi«ïu dropped into the mouth of Garu¬a a pill of great potency. Garu¬a reached the battlefield very soon but could not find anything out of the way and so flew to KailÃsa. He did not see PÃrvatÅ first but hearing a noise from somewhere else peeped in and saw MÃyÃÓiva. Garu¬a could understand him because of the power of the pill and so flew swiftly back to MahÃvi«ïu and told him what he saw. MahÃvi«ïu knew that PÃrvatÅ had been deceived by Jalandhara. So he decided to cheat V­ndÃ, wife of Jalandhara. MahÃvi«ïu filled with amorous desires, avoiding MahÃlak«mÅ, covering his head with a yellow scarf and taking the figure of another person by his yogic powers stepped out of his abode taking Ananta for his company. He went to DurgÃkÃnana the abode of V­ndÃ. They constructed an ÃÓrama there and the wild animals like the lion, tiger, boar, bear and monkey became their disciples taking human form. Then Vi«ïu created mental agony in V­ndà to attract her to his ÃÓrama. V­ndà started getting hot and her maids fanned her continuously and anointed her with sandalwood paste. She thought of her husband in the battlefield and often fainted. She had a very bad dream. She saw her husband Jalandhara lying wounded on his head, ears and nose, with his body smeared with ashes and his eyes pecked by vultures. She saw KÃlÅ, with her hair lying lose, her face reddened with blood, with a skull in her hand dancing before the body of her husband before starting to eat it. At this moment she was awakened by the music of the MÃgadhas and loud chanting of family praises by Kimpuru«as. She at once stopped the music and prayers and paid them off. Then she sent word for pandits to explain the dream she saw. The Pandits said "DevÅ, this appears to be a dream giving unimaginable fear. To calm the fear give as gifts to brahmins, diamonds, garments, cows and elephants." Then the brahmin pandits sprinkled on her, water made potent by mantras. There was no waning of the fever. Dismissing the pandits, queen V­ndà went and sat alone upstairs. She felt the whole palace burning and by the craft employed by Vi«ïu she found living inside the palace unbearable. She got out of the palace and boarding a chariot drawn by mares she went to her play-garden. The sight of the garden filled with beautiful flowers and celestial maidens where no one else but pleasing breeze could enter made her remember her husband. She then brooded on how to find out Jalandhara, and there also she did not get peace of mind. So she accompanied by her maids started for another garden. That garden gave a ghastly sight with huge trees standing crowded interspersed with black rocks and the place resounding with the roars of lions and tigers. V­ndà got frightened and she hastened to say "SmaradÆtÅ, I feel frightened. Please drive back the chariot home." Hearing this SmaradÆtÅ said, "Oh, DevÅ, I do not know the place. I do not understand the directions also. To which direction am I to drive? The horses look tired. There is no way here. Anyhow let it go as directed by God. If we stay here we will be eaten by man-eaters." So saying the maid drove the chariot and soon they reached a forest more grisly than the former. It was a forest where great yogins lived. There was no light there neither water nor wind. No sound came. Even the sounds of the bells on the horses and the chariot stopped. V­ndà moaned, "Where are we to go now, maid! There is no peace of mind for me anywhere in this world." SmaradÆtÅ looking ahead cried, "Look DevÅ, there is a great black mountain in front of us. The horses refuse to move, for they are afraid of it." Cold with fear the queen stood up from the chariot and keeping her hands on the pearl necklace on her breast jumped out of the chariot. Then a very fierce demon came towards them. He was yellow in colour with three legs, five hands, seven eyes and ears like a tiger's and the shoulders and chin like those of a lion. It was a horrible sight and V­ndà hid her eyes with her hands and trembled like a plantain leaf. The maid jumping out of the chariot cried aloud "Oh, my queen, help me. This demon is going to eat me." The demon approaching them took the chariot with the horses and whirled it round in the air. Both the queen and the maid fainted at this exhibition of strength. The demon ate all the horses and then catching hold of the hands of the queen he roared, "If you want your life make me your husband. Your husband has been killed by Áiva in the battle. If you join me you can live for years together without fear. Come on, drink this sweet liquor with flesh". V­ndà became half dead when she heard that. At that time MahÃvi«ïu in the guise of an ascetic wearing barks of trees and matted hair appeared before them. An angered look form Vi«ïu sent the demon away from the place. V­ndà took refuge in the ascetic and the false ascetic said, "I am DevaÓarmÃ, son of BharadvÃja. Renouncing all worldly pleasures I have come here to do penance and if it pleases you, you can come and stay in my ÃÓrama and do penance. We can go to another forest far away from here." As soon as they reached the ÃÓrama MahÃvi«ïu appeared before her in the figure of Jalandhara. They embraced each other and lived there joyfully for many days. One day at the end of a sexual act V­ndà saw instead of Jalandhara the ascetic in embrace with her. She was shocked and stood up separated from him. Then MahÃvi«ïu said "V­ndÃ, I am Vi«ïu husband of Lak«mÅ. Your husband has gone to conquer Áiva and get ParvatÅ for himself. I am Áiva also. We appear separate. Your husband Jalandhara has been killed in the battle. Join with me." V­ndà got angry. She cursed Vi«ïu ; she said, "You cheated me by pretendiug to be an ascetic. Let your wife also be once cheated by a false ascetic." The cursed Vi«ïu disappeared and V­ndà started penance. Many Gandharva ladies came with temptations to dissuade V­ndà from continuing the penance. But all such attempts failed and V­ndà ended her life doing penance. The nymphs showered flowers on her from above and the dead body of V­ndà was cremated by SmaradÆtÅ and SmaradÆtÅ jumped into the funeral pyre of V­ndà and gave away her life. The nymphs made an image of her with the ashes from the funeral pyre and floated it on the river GaÇgÃ. PÃrvatÅ did not consent to having any sexual enjoyment with MÃyÃÓiva and she escaped from the place and went to ùkÃÓagaÇgà and started doing penance there. One day PÃrvatÅ called her maid Jayà to her side and said "Jayà you go in my dress to Áiva and find out whether he is really Áiva or not. If he kisses you and embraces you he will surely be a dÃnava come in disguise by his MÃyÃ. But if he asks you about my welfare he will be real Áiva. Go and tell me what happens." Jayà went to MÃyÃÓiva. Jalandhara when he saw her mistook her for PÃrvatÅ and caught hold of her and immediately semen flowed out from him. Jayà returned and told PÃrvatÅ that it was Jalandhara and not Áiva. PÃrvatÅ afraid of Jalandhara hid in a lotus and her companions became beetles sitting on the lotus. In the meantime the guards of the palace finding the queen absent from the palace reported the matter to Áumbha fighting against Áiva. He sent Caï¬amuï¬as to Jalandhara to inform him of the situation. Jalandhara-came back to the battle-field running and took up the fight against Áiva again. ## An asura. He had a daughter named SomaprabhÃ. (KathÃsaritsÃgara). @<[Page 498b]>@ ## There was once a King called Mitrasaha among the Kings of the Solar dynasty who ruled AyodhyÃ. One day while he was hunting he saw two demons roaming about as tigers and Mitrasaha killed one of them. The other demon waited for an opportunity to wreak vengeance and an opportunity presented itself. Mitrasaha was conducting an AÓvamedha yÃga to which Vasi«Âha was the chief priest. The demon went to the King as Vasi«Âha and privately told him that he desired to eat meat and the King accordingly prepared meat which was greatly resented by the real Vasi«Âha and the sage cursed Mitrasaha to become a demon. The false Vasi«Âha who played the trick on the King is called MÃyÃvasi«Âha. (See for details under KalmëapÃda). ## An incarnation of RatidevÅ. An asura named Áambara made her his wife. But Pradyumna, son of K­«ïa, carried her away to DvÃrakÃ. (See under Pradyumna). ## An asura. 1) %% MÃyÃvÅ was born to the great architect of the DÃnavas, Maya, of his wife HemÃ, a nymph. Maya fell in love with Hemà when he once found her dancing in Devaloka and the devas coming to know of it gave her in marriage to Maya. Maya took Hemà to the southern side of the HimÃlayas and constructing a city there called Hemapura stayed there happily. They got two sons named MÃyÃvÅ and Dundubhi. (Uttara RÃmÃyaïa). 2) %% Valorous MÃyÃvÅ fought against anybody and everybody. He once challenged BÃli to a fight. But the mighty blows of BÃli were unbearable to him and the defeated MÃyÃvÅ ran away from BÃli and hid himself in a big cave. BÃli followed him and when he reached the mouth of the cave he posted his brother SugrÅva there with instructions to shut tight the opening of the cave in case he died in the cave in the fight. He said that if blood flowed from the cave the dead person was MÃyÃvÅ and if milk flowed from the cave the dead person was himself. In the cave a great fight ensued in which MÃyÃvÅ was killed. But MÃyÃvÅ by his powers of magic made the blood that flowed out look like milk for SugrÅva and the latter thinking that it was his brother who was killed shut tight the mouth of the cave and went his way. (Sarga 9, Ki«kindhà KÃï¬a, VÃlmÅki RÃmÃyaïa and PÆrva KÃï¬a, Kamba RÃmÃyaïa. ## In Uttara RÃmÃyaïa there is a story about how the peacock got its beauty. Mayil in MalayÃlam means peacock. Once RÃvaïa set out in his Pu«paka VimÃna with his army of RÃk«asas, determined to gain victory over all Kings. They got down on the mountain called UÓÅravÅra. RÃvaïa examined the valley to see whether there were any Kings doing tapas anywhere there. A King named Marutta was performing a yÃga called "MÃheÓvara" in an ÃÓrama. Indra and other gods were also present to receive the share of offerings (HavirbhÃga). At the sight of RÃvaïa, the gods took different disguises and fled in panic. At that time Indra assumed the form of a big peacock. As soon as RÃvaïa left the place, the gods reassembled there. From that time, Indra who put on the disguise of a peacock felt a special attachment to that bird. He called the peacock and said:--"Till now you were blue in colour. But from today onwards, your feathers will have various colours. All my thousand eyes I transfer to you Besides, you will be immune from all diseases. Whoever kills you, will meet with death, soon after. You will dance at the commencement of the rainy season. People will greet you with enthusiasm." It is because of Indra's blessing that Peacocks are so beautiful in appearance and dance at the onset of the rainy season. ## An asura who fought against Subrahmaïya. Skanda PurÃïa, VÅramahendra KÃï¬a describes the terrible battle between MayÆra and Subrahmaïya. MahÃbhÃrata, ùdi Parva, Chapter 65 says that after death, MayÆra was reborn in the world as a King named ViÓva. ## A King of Ratnanagara. After performing seven AÓvamedha yÃgas this King started another AÓvamedha in the Narmadà river valley. The task of protecting the sacrificial horse was undertaken by the King's son Sucitra or TÃmradhvaja. He set out for the conquest of the world with the chief minister Bahudhvaja. On his return, he came across Yudhi«Âhira's AÓvamedha horse at the city of Maïipur. The heroic Sucitra encountered ÁrÅ K­«ïa and Arjuna who were leading the horse. After making them unconscious, he entered the city with the sacrificial horse. When they recovered their senses, ÁrÅ K­«ïa disguised himself as a BrÃhmaïa and Arjuna as a BrÃhmaïa boy and they went to MayÆradhvaja's palace. The King welcomed them respectfully. ÁrÅ K­«ïa, in his disguise as BrÃhmaïa told the King that he was coming from DharmapurÅ to meet the King's priest, K­«ïa who was to officiate at the marriage of his (BrÃhmaïa's) son. He added that unfortunately on his way through a forest a lion caught hold of his son. Although he prayed to Lord Narasiæha, the boy could not be rescued. The lion told him that he would release his son, if the BrÃhmaïa persuaded MayÆradhvaja to offer one half of his body as food to the lion. On hearing the BrÃhmaïa's story, MayÆradhvaja agreed to give half of his body to the lion. Just then his queen KumudvatÅ appeared before them and said, "I am the left half (VÃmabhÃga) of the King. You may take me and offer me as food for the lion." But the BrÃhmaïa replied that the lion wanted the right half of the King's body. When the King heard this, he readily agreed to give the right half of his own body. Accordingly, they started cutting his body into two halves. Just then, seeing tears coming down from MayÆradhvaja's left eye, the BrÃhmaïa said:--"I find that you are in great sorrow; I do not wish to accept a gift which is not given wholeheartedly." MayÆradhvaja explained that his tears were not caused by pain or sorrow. His left side was disappointed in not being able to be of as much service as the right side. When ÁrÅ K­«ïa heard these words of the King, he resumed his own shape and embraced him and blessed him. After that MayÆradhvaja completed his yÃga and started with K­«ïa and Arjuna, taking Yudhi«Âhira's sacrificial horse with them. (Jaimini; AÓvamedha: 41-46). ## A serpent of the clan of AirÃvata. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 11, Chapter 57, ùdi Parva). ## One of the twentyfour daughters born to Dak«aprajÃpati of his wife PrasÆti. Of these, thirteen daughters including Medhà were married by Dharmadeva. (Chapter 7, Vi«ïu PurÃïa). ## Grandson of SvÃyambhuva Manu. SvÃyambhuva Manu had two sons named Priyavrata and UttÃnapÃda. Of these Priyavrata married SarÆpà and Barhi«matÅ, daughters of ViÓvakarmaprajÃpati. MedhÃtithi was the son born to Priyavrata of SarÆpÃ. AgnÅdhra, and others were the brothers of MedhÃtithi. MedhÃtithi became the King of Plak«advÅpa after the death of Priyavrata. (8th Skandha, DevÅ BhÃgavata). MedhÃtithi got seven sons named ÁÃntahaya, ÁiÓira, Sukhodaya, ùnanda, Áiva. K«emaka and Dhruva. They all became Kings of Plak«advÅpa. The countries they ruled were named after them as ÁÃntahayavar«a, ÁiÓiravar«a, Sukhodayavar«a, ùnandavar«a, Áivavar«a, K«emakavar«a and Dhruvavar«a. There are seven mountains showing the boundaries of these states and they are called Gomeda, CÃndra, NÃrada, Dundubhi, Somaka, Sumana and VaibhrÃja. In these beautiful countries and grand mountains live a great many Devas, Gandharvas and virtuous men. (Chapter 4, AæÓa 2, Vi«ïu PurÃïa). ## A Rajar«i of the PÆru dynasty. %% PÆru--Janamejaya PrÃcÅnvÃn--Manasyu--VÅtabhaya--Áuï¬u--Bahuvidha--SaæyÃti--RahovÃdÅ--BhadrÃÓva--MatinÃra--Pratiratha--Kaïva--MedhÃtithi. This MedhÃtithi got two sons named Du«yanta and PravÅra. It was this Du«yanta who married ÁakuntalÃ. (Chapter 278, Agni PurÃïa). MedhÃtithi was a celebrated sage of BhÃrata. The mahar«i referred to in ÁÆkta 12, AnuvÃka 4, Maï¬ala 1 of ãgveda is MedhÃtithi son of Kaïva. Once Indra coming in the form of a goat drank the soma of MedhÃtithi and the latter called him 'goat' (Me«a) and thenceforth Indra got the name Me«a. (SÆkta 51, AnuvÃka 10, Maï¬ala 1, ãgveda). We get the following details about MedhÃtithi from the MahÃbhÃrata. (1) He was a King in the court of Indra. (2) MedhÃtithi had a son named Kaïvamuni who was popular on the east coast of BhÃrata. (Áloka 23, Chapter 107, ÁÃnti Parva). (3) MedhÃtithi observed VÃnaprastha and attained Svarga. (Áloka 7, Chapter 336, ÁÃnti Parva). (4) MedhÃtithi was considered to be a sage deserving worship and when he went to see BhÅ«ma once Dharmaputra received him with respect and worshipped him. (Áloka 3, Chapter 26, AnuÓÃsana Parva). ## A river. This river is the place of birth of Agni. (Áloka 23, Chapter 222, Vana Parva). ## A sage who was the father of ArundhatÅ, wife of Vasi«Âha. This MedhÃtithi who was living in an ÃÓrama on the banks of the river CandrabhÃgà performed a Jyoti«Âoma yaj¤a. (KÃlikà PurÃïa). ## 1) %% A fierce sage. His father was a sage known as BÃladhi. For a very long time BÃladhi had no children and so, griefstricken, BÃladhi did penance and MedhÃvÅ was born as a result of his penance. Even from boyhood the child showed wonderful powers of grasping things and so he was named MedhÃvÅ. (Chapter 135, Vana Parva). 2) %% One day in spring, Ma¤jugho«Ã (ÁucismitÃ), a nymph, was playing with other companions in the CaitrarathodyÃna. MedhÃvÅ was doing penance in a place nearby and Ma¤jugho«Ã fell in love with the sage and she went near him and made love to him by dance and music. MedhÃvÅ was attracted by her and the sage accepted her advances and lived with her for a long time. One day Ma¤jugho«Ã sought permission to go to Devaloka. "Wait till daybreak" said the sage. When it was morning the nymph renewed her request and the sage said "Wait till I finish my evening prayers." Hearing this Áucismità said "Oh, best of brahmins, how many mornings and evenings have gone by this time! Fiftyfive years nine months and three days have gone by since we started living together". The sage then counted the years and found she was correct. The astounding fact that his penance had such a long break made the sage angry and he cursed her and made her into an evil spirit. She begged for pardon and the sage said "If you observe with fasting the Caitrak­«ïaikÃdaÓÅ called PÃpamocinÅ it will absolve you of all sins and give you release from the curse". (Chapter 48, Part 4, Padma PurÃïa). 3) %% The AÓvinÅdevas once gave rice to this sage. (SÆkta 117, AnuvÃka 17, Maï¬ala 1, ãgveda). ## A brahmin boy. This child once gave TattvopadeÓa to his father. (The philosophy that the human soul or material world is identical with the supreme spirit pervading the universe). Chapter 377, ÁÃnti Parva). ## A holy place on the west coast. A river flows through this place. This sacred river is believed to be the place of origin of Agni. This is one of the rivers worthy to be remembered every morning and evening. (Chapter 155, AnuÓÃsana Parva). ## A synonym for Earth (BhÆmi). (See under KaiÂabha for details). ## A son of RÃhu. When he heard that MahÃvi«ïu had cut off the head of his father he went to the banks of the river GautamÅ and practised severe penance. As a result of that RÃhu, his father, got a place among the other planets in the sky. (Chapter 142, BrahmÃï¬a PurÃïa). ## A female follower of Subrahmaïya. (Áloka 30, Chapter 46, Áalya Parva). ## A female follower of Subrahmaïya. (Áloka 30, Chapter 46, Áalya Parva). ## A demon who fought against RÃma and Lak«maïa in the forests. He was one of the captains of the army of the great demon Khara. The other captains were ÁyenagÃmÅ, P­thugrÅva, Yaj¤aÓatru, VihaÇgama, Durjaya, KaravÅrÃk«a, Parigha, KÃlakÃmukha, MahÃmÃlÅ, SarpÃsya and RudhirÃÓana. (Sarga 26, Araïya KÃï¬a, VÃlmÅki RÃmÃyaïa). ## One of the two pÃr«adas given to Subrahmaïya by MahÃmeru. The other was Käcana. (Áloka 47, Chapter 45, Áalya Parva). ## Indrajit, son of RÃvaïa. (Only portions which were left off under the entry Indrajit are given here. 1) %% KÃnÅna, RÃvaïi, MÃyÃvÅ, Indrajit. The origin of each name is given below: (i) %% Son of a virgin. In olden times, once, the Sea of Milk was churned. From it arose a beautiful maiden called Sulak«aïÃ. She became an attendant of PÃrvatÅ and one day while bathing in a pond in the garden she sent Sulak«aïà to fetch some clothes for her. Áiva who was then in PÃrvatÅ's chamber alone, lost his control when he saw the beautiful Sulak«aïà and had intercourse with her. The maid was perplexed and then Áiva assured her that she would give birth to a child only after her marriage. But when Sulak«aïà returned with the dress PÃrvatÅ felt suspicious and she cursed her and made her into a frog and pushed it into that same pond. Time passed on. Once Maya performed severe penance to please Áiva to get a daughter and Áiva persuaded PÃrvatÅ to release Sulak«aïà from the curse and she did so turning her into a beautiful maiden named MandodarÅ and Áiva gave her to Maya. RÃvaïa married her and their first son was KÃnÅna. (ii) %% Son of RÃvaïa. (iii) %% (One having the sound of thunder). When he was born he made a sound as loud as thunder and so he was called MeghanÃda. (iv) %% He accepted Áiva as his Guru and learned all the divine arts of magic like M­gendrajÃla, BrahmendrajÃla, SurendrajÃla, MahendrajÃla KhagendrajÃla, VÃyustambha, Jalastambha, Agnistambha, ùkÃÓasa¤cÃra, ParakÃyapraveÓa, RÆpabhedasvÅkÃra and TirodhÃna. Because he knew all these tricks he was called MÃyÃvÅ. (v) %% When RÃvaïa attacked svarga he pushed forward too much and so was caught inside an army of the Devas which surrounded him. When MeghanÃda saw it he broke the army circle of the devas and getting in caught Indra as a prisoner and brought him to LaÇkÃ. Indra was later released by the mediation of Brahmà and the latter gave him the name Indrajit meaning "Conqueror of Indra". 2) %% When RÃvaïa was conducting his world campaign he performed at Nikumbhilà many yÃgas and got from Brahmà many boons. MeghanÃda acquired powers which had not been possible for mÃnavas, dÃnavas, vÃnaras or rÃk«asas to acquire. He got a VimÃna (divine car) which could travel in all directions, backwards and forwards, up or down. He received an armour against which no weapon would be of any use. He possessed a weapon which would be effective against anything. Above all these, he had the power to remain invisible. He could be killed by only one person of his age who had lived for fourteen years dutifully and virtuously without sleep. Only Indrajit knew about this. In a battle MÃyÃvÅ would show many tricks. If one was found ineffective he would use another. He had in his stock over a thousand such tricks all of which he had acquired with very little effort. (Yuddha KÃï¬a, Kamba RÃmÃyaïa). ## A soldier of Subrahmaïya. (Áloka 57, Chapter 44, Áalya Parva). ## A horse of divinity drawing the chariot of ÁrÅ K­«ïa. (Áloka 27, Chapter 45, VirÃÂa Parva). ## A prince of ancient Magadha. Once Meghasandhi fought against Arjuna and was defeated. (Chapter 82, AÓvamedha Parva). ## A brahmin who was a great devotee of SÆrya. When there was a drought in the country during the reign of Áantanu this brahmin by his worship of SÆrya brought rains to the country. (Bhavi«ya PurÃïa, PratisargasaæhitÃ). ## A female follower of Subrahmaïya. (Áloka 8, Chapter 46, Áalya Parva). ## A King. He was a dependant of JarÃsandha. (Áloka 13, Chapter 14, Sabhà Parva). ## (MEGHAVùSINý). A female follower of Skandadeva. (Áloka 17, Chapter 45, Áalya Parva). ## A character in a story of Pa¤catantra. (See under Pa¤catantra). ## A son of GhaÂotkaca. Meghavarïa was also present with Arjuna when he went to protect the sacrificial horse of the AÓvamedha conducted by the PÃï¬avas. ## An asura. This asura sits in the council of Varuïa and worships him. (Áloka 19, Chapter 9, Sabhà Parva). ## A very brave soldier who fought against the PÃï¬avas on the Kaurava side. Abhimanyu killed him. (Áloka 15, Chapter 48, Droïa Parva). ## Mekhala was a country which had attained PurÃïic fame in ancient India. The inhabitants of this place were called Mekhalas. They were the bodyguards of BhÅ«ma. (Chapter 51, BhÅ«ma Parva). They formed a separate division in the army of B­hannala, King of Kosala. (Chapter 87, BhÅ«ma Parva). Once Karïa conquered this country. (Áloka 8, Chapter 4, Droïa Parva). Mekhalas were K«atriyas formerly. But they became persons of low caste when they showed jealousy towards the brahmins. (Áloka 17, Chapter 35, AnuÓÃsana Parva). ## Wife of HimavÃn. Beautiful Menà was the daughter of MahÃmeru. HimavÃn lord of the mountains and the seat of many minerals and fossils had two daughters of unparallelled beauty and their mother was the lovely MenÃ, daughter of MahÃmeru and wife of HimavÃn. (Sarga 35, BÃla KÃï¬a, VÃlmÅki RÃmÃyaïa). RÃmÃyaïa states that Menà had two daughters of extraordinary beauty named GaÇgà and UmÃ. They were both married by Áiva. But VÃmana PurÃïa in chapter 51 states that Menà had three beautiful daughters and a son named SunÃbha. MenÃ's first daughter was RÃgiïÅ with red body and eyes and wearing a red dress. Her second daughter named KuÂilà was white in colour, had lotus eyes, and wore white dress. The third was a girl of enchanting beauty named KÃlÅ. She was blue-black in colour with eyes like the blue lotus leaf. It can be surmised that the Umà of RÃmÃyaïa and KÃlÅ were one and the same person by the following verse in the AmarakoÓa. "umà kÃtyÃyanÅ gaurÅ kÃlÅ haimavatÅÓvarÅ //" When the statements of the two PurÃïas are taken together Menà should have had four daughters, GaÇgÃ, RÃgiïÅ, KuÂilà and KÃlÅ and a son named SunÃbha. ## Daughter of the Pit­s (Manes). Pit­s are of two kinds: Anagnis and SÃgnis. Anagnis are those who do not perform yÃgas and those who perform yÃgas are called SÃgnis. Anagnis are called Agni«vÃttas and SÃgnis are called Barhi«adas. Svadhà was the common wife of all the Pit­s. Svadhà got two daughters, Menà and DhÃriïÅ. They were both very welllearned, virtuous girls and were BrahmavÃdinÅs (expounders of VedÃnta philosophy). (Chapter 10, AæÓa 1, Vi«ïu PurÃïa). ## A nymph of extraordinary beauty. Taking instructions from Indra, Menakà used to entice many sages and destroy their power of penance. There are innumerable stories of this kind in PurÃïas. Some important events connected with Menakà are given below: 1) %% Once Menakà became pregnant by a Gandharva named ViÓvÃvasu. On the day she delivered she threw the child on the banks of a river and went to Svarga. A sage named SthÆlakeÓa who was doing penance nearby took the babe and brought it up. When she grew up she was named Pramadvarà and Ruru married her. (See under PramadvarÃ). 2) %% When ViÓvÃmitra was performing penance in the forests, MenakÃ, under instructions from Indra, went and enticed ViÓvÃmitra and broke the continuity of his penance. A girl was born to Menakà and became later the celebrated ÁakuntalÃ. (See under ÁakuntalÃ). 3) %% Once again when ViÓvÃmitra was performing penance in Pu«karatÅrtha, Menakà approached him and again ViÓvÃmitra fell in love with her and they lived together for ten years. Then one day ViÓvÃmitra realised his folly and leaving her went again to the forests for penance. 4) %% See under MaÇkaïa. 5) %% (i) When once DurvÃsas visited Devaloka it was Menakà who presented him with a flower garland. This incident led to the churning of the milk ocean at a later period. (See under Am­ta). (ii) Menakà was one among the six prominent celestial maidens. UrvaÓÅ, PÆrvacitti, SahajanyÃ, MenakÃ, Gh­tÃcÅ and ViÓvÃcÅ are the six. (Áloka 68, Chapter 74, ùdi Parva). (iii) Menakà attended the Janmotsava of Arjuna and sang on the occasion. (Áloka 64, Chapter 122, ùdi Parva). (iv) Menakà was a dancer in the court of Kubera (Áloka 10, Chapter 10, Sabhà Parva). (v) Menakà once gave a music performance in the court of Indra in honour of Arjuna. (Áloka 29, Chapter 43, Vana Parva). ## A SaÇskrit poet who lived in the 5th century A.D. Among his works only one is known viz. HayagrÅvavadha (the assassination of HayagrÅva). This book is known by another name "HastipÃka". ## A Sanskrit poet who lived in Kerala. 1) %% It is believed that this poet lived during the period from 1560 to 1648 A.D. He was born in the village of KurumÃttÆr in Malabar district The illam (house of nambÆtiris) which became famous by his birth was a mile to the east of the BhagavatÅ temple, CandanakkÃvu, which itself is situated just two furlongs to the north of the well known TirunÃvÃya temple. MeppattÆr illam became impoverished and was merged with another illam of name Marava¤ceri TekkeÂattu. NÃrÃyaïa BhaÂÂatiri had a brother named MÃt­datta. He was younger to NÃrÃyaïa and his work was to take down the verses which NÃrÃyaïa composed. MeppattÆr (NÃrÃyaïa is more well-known under the name of his illam) studied under different preceptors. His father taught him MÅmÃæsà and such other subjects. He studied Veda under MÃdhavÃcÃrya and Tarka under DÃmodarÃcÃrya. Acyuta Pi«ÃroÂi taught him VyÃkaraïa. The poet became a rheumatic patient in his old age and he stayed in the GuruvÃyÆr temple worshipping the deity there. His famous work NÃrÃyaïÅyam was written sitting in the temple of GuruvÃyÆr and the maï¬apa (raised dais) where he sat and wrote is even now preserved for pilgrims to see. He took hundred days to write the NÃrÃyaïÅyam. 2) %% It is not yet known how many books MeppattÆr had written but the following have been recognised as definitely written by him: (1) NÃrÃyaïÅyam (2) ÁrÅpÃdasaptati (3) GuruvÃyupureÓastotram (4) GoÓrÅnagaravarïanam (5) MÃÂamahÅÓapraÓasti (6) ÁailÃbdhÅÓvarapraÓasti (7) SÆktaÓlokas (8) ùÓvalÃyanakriyÃkrama (9) PrakriyÃsarvasvam (10) DhÃtukÃvyam (11) ApÃïinÅyaprÃmÃïyasÃdhanam (12) MÃnapariccheda of MÃnameyodaya (13) TantravÃrttikanibandhana (14) RÃjasÆyam (15) DÆtavÃkyam (16) PäcÃlÅsvayaævaram (17) NÃlÃyanÅcaritam (18) SundopasundopÃkhyÃnam (19) SubhadrÃharaïam (20) KaunteyëÂakam (21) KirÃtam (22) KailÃsavarïanam (23) MatsyÃvatÃram (24) N­gamok«am (25) NiranunÃsika or ÁÆrpaïakhÃpralÃpa (26) RÃk«asotpatti (27) AhalyÃmok«a (28) BÃlakÃï¬a story (29) Dak«ayaj¤a (30) Tripuradahana (31) A«ÂamÅcampÆ (32) SvÃhÃsudhÃkaram (33) KoÂiviraham. ## A place of habitation of ancient BhÃrata. (Áloka 48, Chapter 9, BhÅ«ma Parva). ## MerudÃnas (gifts of heaps like Meru) are all very effective and productive of good results. The Merus for the dÃnas are the following: 1) %% A dhÃnyameru or a thousand droïas of dhÃnya (grain) is considered the best; a dÃna of half that quantity (i.e. 500) was fair and half of the latter, the worst. 2) %% A dÃna of sixteen droïas of lavaïa (salt) is considered to be Uttama (best); with half of that as Madhyama (fair) and with half of the latter as Adhama (worst). 3) %% One with ten bhÃras of gu¬a (jaggery) is considered Uttama; with half of that as Madhyama and with half of the latter as adhama. 4) %% A svarïameru with a thousand palas of Svarïa (gold) is considered Uttama; with half of that as madhyama and with half of the latter as adhama. 5) %% One with ten droïas of tila (gingelly) is considered Uttama; with half of that as madhyama and with half of the latter as adhama. 6) %% A Meru with twenty bhÃras of KÃrpÃsa (cotton) is considered Uttama; with ten as madhyama and with five as adhama. 7) %% One with twenty jars of gh­ta (ghee) is Uttama; with ten, madhyama and five, adhama. 8) %% One with ten thousand palas of silver is deemed Uttama; with half of that as madhyama and with half of the latter as adhama. 9) %<ÁarkarÃmeru.>% One with eight bhÃras of sugar is deemed Uttama; with half of that as madhyama and with half of the latter as adhama. (Chapter 210, Agni PurÃïa). ## A daughter of MahÃmeru. The nine daughters of MahÃmeru are: MerudevÅ, PratirÆpÃ, Ugradaæ«ÂrÅ, LatÃ, RamyÃ, ÁyÃmÃ, NÃrÅ, Bhadrà and DevavÅthÅ. They were married to NÃbhi, Kimpuru«a, Hari, IlÃv­ta, Ramyaka, Hiraïmaya, Kuru, BhadrÃÓva and KetumÃla respectively. All these nine Kings were born to a King AgnÅdhra of the nymph PÆrvacitti. (Pa¤cama Skandha, BhÃgavata). ## A mountain. This supports MahÃmeru. The mountains which support it from the four sides are Mandara, Merumandara, SupÃrÓva and Kumuda. (5th Skandha, BhÃgavata). ## A forest. There were three beautiful forests about the waist of the mountain LatÃve«Âa, situated to the south of DvÃrakÃpurÅ. Meruprabha is one of them. The other two are TÃlavana and Pu«pakavana. (Chapter 26, Sabhà Parva, DÃk«iïÃtya PÃÂha). ## A Manu. (See under Manvantara). The daughter of this MerusÃvarïi named Svayamprabhà was met by HanÆmÃn on his way in search of SÅtÃ. (Sarga 51, Ki«kindhà kÃï¬a, VÃlmÅki RÃmÃyaïa). ## A city of ancient India. A demon named VirÆpÃk«a lived there. (Áloka 19, Chapter 17, ÁÃnti Parva). ## A synonym for Indra. Once Indra taking the shape of a goat went and drank the Soma of the sage MedhÃtithi. Then that sage called Indra 'goat' (me«a) and that name of Me«a stuck to him. (SÆkta 51, AnuvÃka 10, Maï¬ala 11, ãgveda). ## A soldier of Subrahmaïya. (Áloka 64, Chapter 45, Áalya Parva). ## A son of Garu¬a. (Áloka 12. Chapter 101, Áalya Parva). ## A special tribe of horses. (DÃk«iïÃtya PÃÂha, Chapter 38, Sabhà Parva). ## A garden in the city of DvÃrakÃ. The city shines more by this divine garden. (DÃk«iïÃtya PÃÂha, Chapter 38, Sabhà Parva). ## A sacred place within the boundaries of Kuruk«etra. If one bathes in a holy pond there one would get the benefit of bathing in all the sacred ponds in India. (Áloka 91, Chapter 81, Vana Parva). ## A celestial woman. She was the beautiful daughter born to Pradhà wife of KaÓyapaprajÃpati. RaudrÃÓva son of PÆru married MiÓrakeÓÅ and begot a son named AnvagbhÃnu and nine sons more who were all good archers. When once Arjuna went to Indraloka MiÓrakeÓÅ gave a dance performance in his honour. (Chapter 65, ùdi Parva and Chapter 43, Vana Parva). ## Wife of King Vatsaka, brother of Vasudeva. (9th Skandha, BhÃgavata, and Chapter 59, ùdi Parva). ## A serpent. This serpent also was among those serpents which came to take away the soul of BalabhadrarÃma to PÃtÃla at the time of his death. (Áloka 15, Chapter 4, Mausala Parva). ## A King of Videha. According to BhÃgavata Mitadhvaja was the son of Dharmadhvaja Janaka. ## (MITHI JANAKA). Son of King Nimi. The sixth chapter of DevÅ BhÃgavata gives the following story about the birth of Mithi. There was once an emperor of great renown in the line of Ik«vÃku named Nimi. He was the twelfth son of the celebrated Ik«vÃku and was devoted to the welfare of his subjects. He was a very honest, virtuous, righteous and good-natured man of a charitable disposition. The agrahÃra (village where brahmins reside) named Jayantapura near the ÃÓrama of Gautama Mahar«i was constructed by this emperor. This emperor of a RÃja«ic mind decided to perform a yÃga which would take years for its conclusion and in which land was to be given as gifts. He went to his father Ik«vÃku, and took permission from him to conduct the yÃga. He made all preparations for the yÃga. He invited Bh­gu, AÇgiras, VÃmadeva, Pulastya, Pulaha and ãcÅka all of whom were well-versed in the Vedas and were worthy of being priests in a YÃga of the kind he was conducting. He then went and invited his Kulaguru (family priest and preceptor) Vasi«Âha for the YÃga. But Vasi«Âha had to officiate at a YÃga conducted by Indra and so he commanded Nimi to postpone the YÃga by five hundred years. Nimi did not act according to it and he performed the YÃga with the help of the other sages and completed it successfully. After five hundred years when the YÃga of Indra came to a close, Vasi«Âha came to see Nimi. Nimi was asleep then and the servants in the palace hesitated to go and inform him of the arrival of the sage. Vasi«Âha got angry and cursed him and made him Videha (without body). At once the body of the King fell to the ground and the soul got out of it. But before the soul separated from the body Nimi cursed Vasi«Âha also and separated his soul from his body. Vasi«Âha was again born as the son of MitrÃvaruïas. The other sages present there took the lifeless body of Nimi and after sacrificial ceremonies and worship of gods started to churn the body. After some time a mighty and perfect man of great brilliance was born out of it. Because he was born by Mathana (churning) he was named Mithi. Because he was born from his father (Janaka) he was called Mithijanaka and because he was born of Nimi, a Videha, he was called Videha also. The country which was ruled by Mithi got the name of MithilÃ. It is the country of SÅtÃ. ## 1) %% A celebrated country of ancient BhÃrata. This is situated on the north-eastern side of BhÃrata. Its modern name is Tirhut. Mithilà was ruled by the renowned Janaka Kings. See under Mithi to know how the country got the name MithilÃ. 2) %% Mithilà was the capital of the extensive country of Videha. Successive generations of Janaka ruled the country. Mithilà was noted more for its sÃttvic virtues than for the pomp and glory of kings. Everyday on the protruding breasts of an idol of RÃjasa-rÃjalak«mÅ (embodiment of royal prosperity) bhasma (ashes) and candana (sandalwood paste) would be smeared. In the middle of TretÃyuga Videha was ruled by a Janaka who brought fame and prosperity to the successive generations. A devotee of Áiva and of a sÃttvic disposition he was a NityabrahmacÃrÅ (observing celibacy throughout life) and his wife a disciple of MaitreyÅ and well-versed in AdvaitavedÃnta was a Nit abrahmacÃriïÅ. Videha grew prosperous with agricultural wealth by hard work put up by the peasants and divine wealth by the virtuous deeds of the King and the people. Agriculture was given importance, so much so that the royal emblem itself was the figure of a plough. Rains were there in season and in plenty because of the yÃgas conducted properly by the King. (BÃlakÃï¬a, Kamba RÃmÃyaïa). 3) %% (i) Once PÃï¬u, father of the PÃï¬avas, attacked this country and conquered it. (Áloka 28, Chapter 112, ùdi Parva). (ii) ÁrÅ K­«ïa, Arjuna and BhÅma once visited this country when they were on their way to Magadha from Indraprastha. (Áloka 28, Chapter 20, Sabhà Parva). (iii) Karïa once conquered and captured the country of MithilÃ. (Áloka 8, Chapter 254, Vana Parva). (iv) SÅtà was born in MithilÃ. (Áloka 9, Chapter 274, Vana Parva). (v) Because she was born in Mithilà she is known by the name of MaithilÅ. (Áloka 2, Chapter 277. Vana Parva). (vi) Once Mithilà was ruled by a King called Dharmadhvaja. Hearing about his great Dharmaj¤Ãna (knowledge about virtues and duties) a female ascetic named Sulabhà visited him in the guise of a beggar woman. (Áloka 4, Chapter 320, ÁÃnti Parva). (vii) Áuka the great sage, with the permission of his father VyÃsa came to Mithilà and took DharmopadeÓa from King Janaka. (Áloka 6, Chapter 325. ÁÃnti Parva). ## A very valorous dÃnava. Once Bharata son of ùr«Âi«eïa was making preparations for an AÓvamedha on the banks of the river SarasvatÅ with Upamanyu as his priest when Mithu came and took them both to PÃtÃla. Then DevÃpi, son of Upamanyu, got his father and the King released from there by continuous worship of Áiva (Brahma PurÃïa--127. 56-57). ## 1) %% One of the twelve SÆryas. The twelve SÆryas born to Aditi of KaÓyapaprajÃpati are Vi«ïu, Áakra, AryamÃ, DhÃtÃ, Tva«ÂÃ, PÆ«Ã, VivasvÃn, SavitÃ, Mitra, Varuïa, Bhaga and AæÓa. (Chapter 15, AæÓa 1, Vi«ïu PurÃïa). MitrÃvaruïas are two devatÃs of great intimacy. They are always found together. If you pray to MitrÃvaruïas you will get plenty of rains. (ÁÆkta 2, AnuvÃka 1, Maï¬ala 1, ãgveda). See para 2 under Agastya to understand the story of how MitrÃvaruïas became the father of Agastya. 2) %% (i) Mitra came and stood in the sky at the time of the birth of Arjuna. (Áloka 66, Chapter 122, ùdi Parva). (ii) Mitra was one among those sent by Indra to fight against K­«ïa and Arjuna at the time of the burning of the forest KhÃï¬ava. (Áloka 36, Chapter 226 ùdi Parva). (iii) Mitra was a member of the Indra sabhÃ. (Áloka 21, Chapter 7, Sabhà Parva). (iv) He presented two PÃr«adas named Suvrata and Satyasandha to Subrahmaïya. (Áloka 41, Chapter 45, Áalya Parva). ## A female companion of PÃrvatÅ. (Áloka 41, Chapter 231, Vana Parva). ## See under Pa¤catantra. ## Brother of SuÓarmÃ, King of Trigartta. Arjuna killed him in the great battle. (Áloka 3, Chapter 27, Karïa Parva). @<[Page 504a]>@ ## Son of the Agni called Päcajanya, (Áloka 12, Chapter 220, Vana Parva). ## A demon who fought on the side of RÃvaïa in the RÃma-RÃvaïa battle. ÁrÅ RÃma killed this demon. (Chapter 34, Verse 27, Yuddha KÃï¬a, VÃlmÅki RÃmÃyaïa). ## Son of the Agni named Päcajanya. He was one of the five DevavinÃyakas. (Áloka 12, Chapter 220, Vana Parva). ## A King of the Solar dynasty. He was known as KalmëapÃda also. (See under KalmëapÃda). ## A King who fought on the side of the Kauravas in the great battle. Arjuna killed him. (Áloka 20, Chapter 19, Karïa Parva). ## Son of the Agni named Päcajanya. He was one of the PäcadevavinÃyakas. (Áloka 12, Chapter 220, Vana Parva). ## An ascetic who lived in the city of Saupura. He acquired complete peace of mind by reading the second Chapter of the GÅtà sitting in a Áiva temple. Once a brahmin of name DevaÓarmà approached a sage named Muktakarmà seeking advice to obtain peace of mind. The latter directed DevaÓarmà to MitravÃn and MitravÃn advised him to read the second Chapter of the GÅtÃ. (Padma PurÃïa, Uttara Khaï¬a, 176). ## Son of the Agni called Päcajanya. He was one of the Pa¤cadevavinÃyakas. (Áloka 12, Chapter 220, Vana Parva). ## Brother of SuÓarmÃ, King of Trigarta. Arjuna killed him in the great battle. (Áloka 3, Chapter 27, Karïa Parva). ## The combined name of two of the DvÃdaÓÃdityas (twelve SÆryas) Mitra and Varuïa. These two are always seen together. Agastya and Vasi«Âha were born as sons of MitrÃvaruïa. It was due to a curse by MitrÃvaruïas that UrvaÓÅ had to marry King PurÆravas, a man of the earth. Manu had no children and he performed a yÃga to placate MitrÃvaruïas. But since there were many faults in the ceremony a girl was born to him. (For details see under IlÃ, Nimi, UrvaÓÅ, Vasi«Âha and Mitra). ## A deva. The havis (clarified butter which is put in the Agni called Rathantara is intended for this deva. (Áloka 19, Chapter 220, Vana Parva). ## Daughter of ÁrÅ K­«ïa's father's sister. MitravindÃ's mother's name was RÃjÃdhidevÅ. RÃjÃdhidevÅ, qveen of AvantÅ, got three children named Vinda, Anuvinda and MitravindÃ. In the Svayaævara Mitravindà chose K­«ïa as her husband. Vinda and Anuvinda did not like it and joining the Kaurava side fought against K­«ïa. But K­«ïa defeated them all and took Mitravindà to DvÃrakÃ. (10th Skandha, BhÃgavata). ## A King of the Lunar dynasty. He was the son of DivodÃsa and father of Cyavana. ## A tribe of people of ancient India. This tribe was born from the tail of the celestial cow NandinÅ, kept by Vasi«Âha for sacrificial purposes when there was a fight between ViÓvÃmitra and Vasi«Âha. MahÃbhÃrata gives the following information regarding them. (1) The mlecchas who sprang up from the tail of the celestial cow NandinÅ sent the army of ViÓvÃmitra flying in terror. (Áloka 38, Chapter 174, ùdi Parva). (2) BhÅmasena defeated the mlecchas living in the coastal regions and took from them several valuable diamonds as tax. (Áloka 25, Chapter 30, Sabhà Parva). (3) The mlecchas living in the coastal area were once defeated by Sahadeva, one of the PÃï¬avas. (Áloka 66, Chapter 31, Sabhà Parva). (4) Nakula also once defeated the mlecchas. (Áloka 16, Chapter 32, Sabhà Parva). (5) Bhagadatta was the King of the mlecchas. (Áloka 14, Chapter 51, Sabhà Parva). (6) Bhagadatta accompanied by the mlecchas living on the coasts attended the RÃjasÆya of Yudhi«Âhira. (Áloka 14, Chapter 51, Sabhà Parva). (7) Different tribes of mlecchas will be born on earth at the beginning of the era of Pralaya. (Áloka 34, Chapter 188, Vana Parva). (8) KalkÅ, the incarnation of Vi«ïu, will destroy the mlecchas who are found everywhere in the world. (Áloka 97 Chapter 190, Vana Parva). (9) Karïa during his world campaign conquered many mleccha countries. (Áloka 19, Chapter 254, Vana Parva). (10) A place of habitation in BhÃrata is called Mleccha. (Áloka 57, Chapter 9. BhÅ«ma Parva). (11) AÇga, a mleccha warrior was killed in the battle by BhÅmasena. (Áloka 17, Chapter 26, Droïa Parva). (12) Once the mlecchas attacked Arjuna with arrows. Arjuna killed the hairy soldiers. (Áloka 43, Chapter 93, Droïa Parva). (13) SÃtyaki killed many mleccha soldiers in the great war. (Áloka 43, Chapter 119, Droïa Parva). (14) Nakula killed AÇga, a mleccha King. (Áloka 18, Chapter 22, Karïa Parva), (15) Arjuna had to face a great army of mlecchas to protect the YÃgÃÓva. (Áloka 23, Chapter 73, AÓvamedha Parva). (16) The wealth that remained in the YÃgaÓÃlà of Yudhi«Âhira after the distribution as gifts to brahmins was taken away by the mlecchas. (Áloka 26, Chapter 89, AÓvamedha Parva). (17) The mlecchas drove angered elephants on to the army of the PÃï¬avas. (Áloka 10, Chapter 22, Karïa Parva). ## A demon who was a companion of HiraïyÃk«a. In the DevÃsura battle VÃyu killed him. ## A serpent born of the clan of AirÃvata. This serpent was burnt to death in the sarpasatra of Janamejaya. (Áloka 10, Chapter 52, ùsramavÃsika Parva). ## A country of ancient BhÃrata. The King of this country was killed by BhÅmasena. (Áloka 31, Chapter 30, Sabhà Parva). ## A vast area of land in ÁÃkadvÅpa near the mountain Kesara. (Áloka 26, Chapter 11, BhÅ«ma Parva). ## country of ancient BhÃrata. Arjuna defeated the King of this country once. (Áloka 11, Chapter 27, Sabhà parva). ## A son born of the lustre of BrahmÃ. (3rd Skandha, BhÃgavata). ## Son of Suratha, a devotee of ÁrÅ RÃma. When Suratha blocked the AÓvamedha horse of ÁrÅ RÃma, a fight ensued in which Mohaka also took part (Padma PurÃïa, PÃtÃla Khaï¬a). @<[Page 505a]>@ ## An ancient place of habitation in BhÃrata. This place was conquered by Karïa. (Áloka 10, Chapter 254, Vana Parva). ## Wife of SugrÅva. Mohanà helped her husband in bringing water from the SarayÆ river to bathe the AÓvamedha horse of ÁrÅ RÃma. (Padma PurÃïa, PÃtÃla Khaï¬a). ## The female form of MahÃvi«ïu. Devas and Asuras quarrelled with each other over the right of partaking the Am­ta (nectar) obtained from the sea of Milk. At that time MahÃvi«ïu appeared before them in the guise of a beautiful maiden of maddening charm and the asuras were guilefully made to turn their attention on her for some time during which time the nectar was carried away by the Devas. The female form of MahÃvi«ïu was called MohinÅ. Áiva fell in love with MohinÅ and by the union of the two was born ÁÃstÃ. (See under Am­tam). (8th Skandha, BhÃgavata). ## One of the seven divisions of the island of Plak«a. The seven divisions are Áiva, Yavasa, Subhadra, ÁÃnta, Mok«a, Am­ta and Abhaya. (5th Skandha, BhÃgavata). ##\<*>\ Mok«a means liberation and is generally meant to convey the meaning of the deliverance of the soul from recurring births. The JÅvÃtmà enshrined in the body has the delusion that it enjoys or suffers happiness or woe. In truth it neither suffers nor enjoys anything. It is detached from all. It is the Supreme Being (Parabrahman). When JÅvÃtmà deserts its woes it gets mok«a i.e. JÅvÃtmà gets merged with ParamÃtmÃ. When once JÅvÃtmà merges with ParamÃtmÃ, JÅvÃtmà is devoid of happiness or woes. It need not be enshrined in any body. A JÅvÃtmà getting released from one body joins another new body and thus a JÅvÃtmà in succession enters thousands of bodies and each time without knowing the absolute Truth laments over its woes. In the words of a ã«i it is explained thus: "JÅvÃtmÃ, which is bliss in itself living in births after births searches for bliss elsewhere just as a person wearing a golden necklace round his neck searches for the same elsewhere." The passage of JÅvÃtmà from one birth to another and the bodies that enshrine it each time constitutes the worldly life. When once a JÅvÃtmà thus involved in SaæsÃra (mundane existence) gets real knowledge, the knowledge that JÅvÃtmà and ParamÃtmà are one and the same, then that JÅvÃtmà gets final emancipation, liberation from recurring births. It merges with Brahman. This is called Mok«a. \<*) JÅvÃtmà = The individual soul enshrined in the human body imparting to it life, motion and sensation as opposed to ParamÃtmÃ. ParamÃtmà = The Supreme spirit or Brahman SaæsÃra = The circuit of life consisting of births and rebirths with sufferings and enjoyments of woes and happiness.>\ ## A sub-divisional Parva of ÁÃnti Parva. It contains the chapters 174 to 365 of ÁÃnti Parva. ## A sacred place on the border of Kuruk«etra. If one goes there and worships MahÃdeva one will get the benefit of conducting an AÓvamedhayaj¤a. (Áloka 101, Chapter 83, Vana Parva). ## A daughter of KaÓyapa. (See under M­gas). ## A sword. Once Kubera cursed a Yak«a and making him a lion posted it to guard the palacegates of MahÃbali. He said he would be released from the curse when any man on earth defeated it. Once a brahmin warrior named ÁrÅdatta defeated this lion and at once the lion changed into a Yak«a and the Yak«a presented ÁrÅdatta with the sword named M­gÃÇkaka. (KathÃpÅÂhalambaka, KathÃsaritsÃgara). ## Daughter of an ancient King called ÁrÅ Bimbaki. (See under ÁrÅdatta). ## All the animals originated from KaÓyapaprajÃpati. KaÓyapaprajÃpati, son of MarÅci, married the eight daughters of Dak«a named TÃmrà etc. From TÃmrà were born birds. KrodhavaÓà gave birth to ten girls named M­gÅ, M­gamandÃ, HarÅ, BhadramadÃ, MÃtaÇgÅ, ÁÃrdÆlÅ, ÁvetÃ, Surabhi, Surasà and KadrÆ. M­gas (deer) are the children of M­gÅ. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 4). ## A subsidiary Parva of the Vana Parva of MahÃbhÃrata. Chapter 258 of Vana Parva constitutes this Parva. ## See under Udayana. ## The disguise Áiva took when he went to test the devotion of ParaÓurÃma. ParaÓurÃma once went to the forests and did penance to please Áiva to learn archery from him. Áiva in the form of a M­gavyÃdha (forest hunter) appeared before ParaÓurÃma and tested his sincerity in his penance in several ways. Áiva was pleased to find ParaÓurÃma's devotion to Áiva unwavering and blessed him. He gave instructions in archery and also permitted him to go round the earth. (Chapter 65, BrahmÃï¬a PurÃïa). ## One of the EkÃdaÓarudras (eleven Rudras). (Áloka 2, Chapter 66, ùdi Parva). ## The mother of all types of deer. (See under M­gas). ## Father of the sage MÃrkaï¬eya. (See under MÃrkaï¬eya). ## Wife of Adharma. Adharma begot of M­«Ã two children named Dambha and MÃyÃ. (4th Skandha, BhÃgavata). ## See under Pram­tam. ## This is a medicinal herb to give life to those who are dead. When in the RÃma-RÃvaïa battle Lak«maïa and others fell dead, ÁrÅ RÃma wanted M­tasa¤jÅvanÅ to be brought to revive them back to life. JÃmbavÃn the oldest among the monkeywarriors then instructed HanÆmÃn to get it from the mountain MahÃmeru explaining to him the way to reach there. He said: "If you go a hundred yojanas (1200 Kilometres) from here to the north you would reach RÃmeÓvara the southernmost point of BhÃrata. From there if you go to the north another thousand yojanas you would reach the HimÃlayas which is the northern-most point of BhÃrata. HimavÃn is thousand yojanas high, two thousand yojanas wide and is long enough to reach the two oceans on the east and the west. On that mountain is the marriage-dais of PÃrvatÅ and ParameÓvara and you will find places where ParameÓvara had sat for practising penances. On the northern side under a big KÆvala tree lies KÃmadhenu. This cow gives milk to the sages and tourists who go there. Nine thousand yojanas to the north of this there are two mountains named HemakÆÂa and RatnakÆÂa. The centre of that is ã«abhavar«a. On a big KÃraskara tree there will be hanging a king with his face downwards after being cursed by the sage DurvÃsas. He will be released from the curse by you. If one eats the fruits of this tree one will be free from greying of hairs and rugosity. If you go farther north from HemakÆÂa you will reach the mountain Ni«adha. There is a lake there. If one bathes there one will be granted all prosperity by Lak«mÅdevÅ. Farther to the north is situated MahÃmeru. The greatness of this mountain is indescribable. MahÃmeru has got four supporting mountain pillars named Mandara, Merumandara, SupÃrÓva and Kumuda. The abode of the three deities is on the top of this mountain. On a peak in the centre is living Brahmà with his wives VÃïÅ, GÃyatrÅ and SÃvitrÅ as creator of the universe. This place is called Satyaloka and to the west of it is ÁrÅ VaikuïÂha the abode of MahÃvi«ïu. MÃdevÅ and BhÆdevÅ are his two wives. He is the god who protects us all. To the east of Satyaloka is KailÃsa, the abode of Áiva. He lives there with his wives GaÇgà and PÃrvatÅ and sons GaïeÓa and Áubrahmaïya. To the south of Satyaloka is the city SaæyamanÅ the abode of YamadharmarÃja. He lives there with his wife KÃlinÅ and sons Vi¬ava, Mahimà and DÅpaka. To the east of this is the wonderful Devaloka. There lives Indra, his wife ÁacÅdevÅ and son Jayanta with thirtythree crores of Devas. Celestial nymphs like UrvaÓÅ, Rambhà and Tilottamà live there. KÃmadhenu, the Kalpa tree, AirÃvata, UccaiÓÓravas, and CintÃmaïi are all there. You will find AmarÃvatÅ the Capital of Indra and Sudharmà his court there. On the northern side of Meru is a tall AÓvattha tree. To the north of that is the NÅla-mahÃgiri (the great blue mountain). KaÓyapa has installed a deity named ÁvetavarÃhamÆrti there. Beyond that is the ã«abhÃdri (ox-shaped mountain). It is believed that a divine ox became a mountain there. Its two horns are like two peaks. This mountain contains many divine medicines of which ÁalyaharaïÅ, ViÓalyakaraïÅ, SandhÃnakaraïÅ and M­tasa¤jÅvanÅ are the most important. Once the asuras defeated the Devas. Then ParameÓvara and MahÃvi«ïu gave the Devas these four medicinal herbs. They planted them here and watered them from the Milk-sea. Around these precious plants stand guard the pÃr«adas of Áiva and the Discus SudarÓana of Vi«ïu." (Yuddha KÃï¬a, Kamba RÃmÃyaïa). There is another statement in the MahÃbhÃrata that Sa¤jÅvanÅ is an art, the use of a mantra. ÁukrÃcÃrya by this art brought to life all the asuras killed in a war with the devas. (Áloka 8, Chapter 76, ùdi Parva). Again ÁukrÃcÃrya brought to life three times his disciple Kaca whom the asuras killed three times. ÁukrÃcÃrya taught the art to Kaca. (Áloka 28, Chapter 76, ùdi Parva). ## A place of habitation in ancient BhÃrata. (Áloka 10, Chapter 254, Vana Parva). ## The goddess of Death. Agni PurÃïa gives details about the birth of Death. Hiæsà was the wife of Adharma. They got a son named An­ta and a daughter named Nik­ti. From them were born Bhaya, Naraka, MÃyà and VedanÃ. Of these MÃyà gave birth to M­tyu, the destroyer of matter. M­tyu has been described both as a god and goddess in MahÃbhÃrata. The statements regarding M­tyu as a deva are as follows:-- (i) Three sons were born to Nik­ti, wife of Adharma. One of them was M­tyu. M­tyudeva has neither wife nor children because he is the destroyer of all. (Áloka 54, Chapter 66, ùdi Parva). (ii) Once the son of an old GautamÅ was bitten by a snake. A hunter seeing it rushed to kill the serpent but GautamÅ objected to it. She advised him that it was a sin to injure any living being. The serpent then said, "It is not my fault that I bit the boy. I was persuaded by the god of death to do so." The god of death M­tyudeva also appeared there then. He confirmed the snake's statement and added that God had programmed all events beforehand and the boy's death was not due to any mistake on anybody's part. (Áloka 50, Chapter 1, AnuÓÃsana Parva) (iii) Once M­tyu followed the King SudarÓana, but M­tyudeva had to withdraw after accepting defeat because the King had been living a virtuous life of high standard. (See under SudarÓana). The statements regarding M­tyu as a goddess are the following: (1) This devatà was born from the body of Brahmà in the shape of a woman. (Áloka 17, Chapter 53, Droïa Parva). (2) Brahmà gave the work of destruction to M­tyu. When she got that work she wept aloud. (Áloka 21. Chapter 257, ÁÃnti Parva). (3) The goddess of M­tyu once did severe penance. (Áloka 17, Chapter 54, Droïa Parva). (4) Brahmà assured the goddess of death that any destruction by her would not be deemed as a sin. (Áloka 44, Chapter 54, Droïa Parva). (5) The terrible strength of M­tyudevatà is described in Chapter 819, ÁÃnti Parva, MahÃbhÃrata. ## A celebrated King of the Solar dynasty. 1) %% Descending in order from Vi«ïu--BrahmÃ--MarÅci--KaÓyapa--VivasvÃn--Vaivasvata Manu--Ik«vÃku--ÁaÓÃda--Pura¤jaya (Kakutstha)-Anenas--P­thulÃÓva--Prasenajit--YuvanÃÓva--MÃndhÃtÃ--Mucukunda. MÃndhÃtà got three sons named AmbarÅ«a, Mucukunda and Purukutsa and fifty daughters and all the fifty were married to a sage named Saubhari. 2) %% (For the story see para 72, under Indra). 3) %% (i) Mucukunda had a daughter named CandramukhÅ. She was married to Áobhana, son of Candrasena. Once, when Áobhana came to his wife's house it was an EkÃdaÓÅ day and all were observing fasting and so Áobhana also did so. The next day Áobhana was seen lying dead. The soul of Áobhana went to the valley of the mountain of Mandara and started enjoying heavenly bliss. One day a pilgrim from the country of Mucukunda named SomaÓarmà met the soul of Áobhana and coming to know that it was the son-inlaw of their King he started making enquiries about him. Áobhana then said that all his happiness was due to his observing the EkÃdaÓÅ Vrata. On hearing the gladdening news about her husband CandramukhÅ became happy. (Chapter 61, BhÃga 1, Padma PurÃïa). (ii) This RÃjar«i shines in the court of Yama. (Áloka 21, Chapter 8, Sabhà Parva). (iii) Once being greatly pleased with him. Kubera offered him all the worlds as gift. But Mucukunda refused to accept it saying that he would enjoy only what was earned by him by his own efforts. (Áloka 97, Chapter 132, Udyoga Parva). (iv) Once Mucukunda just to try the might of Kubera attacked him. The demons sent by Kubera defeated him. He then meditated on Vasi«Âha and he was able to defeat the army of asuras of Kubera. (Áloka 4, Chapter 74, ÁÃnti Parva). (v) Once ParaÓurÃma gave dharmopadeÓa (Instruction on morality, piety etc) to Mucukunda. (Áloka 7, Chapter 143, ÁÃnti Parva). (vi) Once the King of KÃmboja gave him a sword and he gave that sword to Marutta. (Áloka 77, Chapter 166, ÁÃnti Parva). (vii) He believed in making gifts of cows (Áloka 25, Chapter 76, AnuÓÃsana Parva). (viii) Mucukunda hated eating flesh. (Áloka 61, Chapter 115, AnuÓÃsana Parva). (ix) Mucukunda is listed among those kings who are worthy of being remembered morning and evening. (Áloka 54, Chapter 165, AnuÓÃsana Parva). ## A King born in the line of Hehaya kings. (Áloka 13, Chapter 74, Udyoga Parva). ## A country of ancient BhÃrata. This country was once conquered by ÁrÅ K­«ïa. (Áloka 16, Chapter 11, Droïa Parva). ## A serpent born of the family of Tak«aka. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 10, Chapter 57, ùdi Parva). ## A sage of PurÃïic fame. 1) %% Mudgala had never been provoked even once by anger. DurvÃsas once came to the ÃÓrama of Mudgala in Kuruk«etra where he was living on alms received by begging. DurvÃsas came naked. Mudgala gave all that he got that day to DurvÃsas. The latter ate to his heart's content and smeared on his naked body what remained after his meal. Mudgala never got angry. This continued for days together and not for once did Mudgala get angry. DurvÃsas was immensely pleased with this behaviour of Mudgala and he offered to send him to heaven with his body. Devas came with a VimÃna at once. Mudgala after enquiring about the conveniences and luxuries of heaven refused to go. (Chapter 261, Vana Parva). 2) %% (i) Mudgala, who was well versed in the Vedas, was a priest in the Sarpasatra of Janamejaya. (Áloka 9, Chapter 53, ùdi Parva). (ii) Mudgala visited BhÅ«ma lying on his bed of arrows. (Áloka 9, Chapter 47, ùdi Parva). (iii) Once Áatadyumna gave Mudgala a golden house. (Áloka 21, Chapter 137, AnuÓÃsana Parva). (iv) Once the King of Cola conducted a YÃga making Mudgala the chief priest. (Chapter 130, Part IV. Padma PurÃïa). ## A serpent of the family of KaÓyapa. (Áloka 13, Chapter 103, Udyoga Parva). ## A serpent born to KadrÆ of KaÓyapaprajÃpati. (Áloka 9, Chapter 35, ùdi Parva). ## Wife of the Agni named Saha. (Áloka 1, Chapter 222, Vana Parva). ## When he recites the mantras a MÃntrika should use different kinds of gestures with his hands to suit the recital. They are called MudrÃs. The MudrÃs in general are given below: The first mudrà is called A¤jalimudrÃ. A¤jalÅ means a cavity formed by folding the hands and joining the open hands together. If the hands thus folded are placed on the breast it becomes a VandinÅ mudrÃ. The hands should be placed on the breast with a slight slant to the left for VandinÅ mudrÃ. The third mudrà is called ôrddhva mudrÃ. Hold the left hand first in such a way that the thumb comes on the top and then with the fingers of the right hand bind the thumb of the left hand. The thumb of the right hand should also come to the top. This is called ôrddhva mudrÃ. The lowering of the left palm opened up is called VarÃhamudrÃ. (Chapter 26, Agni PurÃïa). ## A serpent born of the family of Tak«aka. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 9, Chapter 5, ùdi Parva). ## An asura. This demon once went to Arjuna who was engaged in penance in the forests. He had assumed the form of a boar and Arjuna killed him. At once Áiva appeared there in the guise of a forester and contended that the boar was killed by him. A quarrel ensued which ended in a fight between them. In the end Áiva appeared before Arjuna in his real form and granted him the missile PÃÓupata. (See under Arjuna). ## A Caï¬Ãla devoted much to his parents. A BrÃhmaïa named Narottama went to this caï¬Ãla to learn moral lessons from him. (S­«Âikhaï¬a, Padma PurÃïa). ## A follower of Subrahmaïya. (Áloka 29, Chapter 46, Áalya Parva). ## One of the evil spirits tormenting infants. This is called Diti also. (Áloka 30, Chapter 23, Vana Parva). ## A serpent of the family of KaÓyapa. (Áloka 16, Chapter 103, Udyoga Parva). ## A serpent born of the family of Dh­tarëÂra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (ùdi Parva, Chapter 47, Áloka 16). ## A VidyÃdhara youth. The story of this young man who was born to kill Vidyuddhvaja, a fire-brand of an asura, is told thus in KathÃsaritsÃgara. An eminent asura of name Vidyutprabha performed penance to propitiate Brahmà to get a son. As a result of the blessings of Brahmà he got a son invincible to the Devas. He was named Vidyuddhvaja. Even from boyhood he was very brave and daring. Once when he saw some demons standing guard to protect the asura family he said "At present our country is being protected by the hands of others. I shall, therefore, perform penance and obtain boons to remove this disgrace. I will conquer our enemies." Vidyuddhvaja went straight to the forests and performed penance to propitiate BrahmÃ. When the austerities became severe, Vidyuddhvaja observed fasting without break and the whole world became excited due to anxiety. So Brahmà appeared before him in person and gave him many divine weapons like BrahmÃstra. For BrahmÃstra the only counter-missile was PÃÓupata and so Brahmà warned him that it should be used only when it was found absolutely necessary. Vidyuddhvaja became arrogant with the possession of such divine weapons and started for Indraloka with his father and his army to conquer Indra. He knew that Indra was ready to face him with a big army headed by Candraketu and PadmaÓekhara. The battle that ensued was very grim. Even Brahmà and Rudra came to see the fight. In a combat with Indra, Vidyutprabha was killed. Vidyuddhvaja saw his father killed, got furious and sent BrahmÃstra against Indra who in turn opposed it with PÃÓupata. Vidyuddhvaja fainted. Devas sounded the trumpets of victory and left the place. After some time Vidyuddhvaja awoke from the swoon and lamented thus to those of his men who were around:--"My tapobala (strength resulting from penance) was of no use. I have decided to die fighting against Indra. I do not want to return to a country where my father is not alive. On hearing this his aged minister pointed out to him his mistake in having used the BrahmÃstra untimely. Vidyuddhvaja decided to attain more powers and so he went to the base of the HimÃlayas to perform penance to propitiate Áiva. Pleased at his penance of five thousand years Áiva appeared in person and asked him to name the boon he wanted. Vidyuddhvaja demanded "I must be able to kill Indra in a battle." Áiva granted him the boon. Vidyuddhvaja once again attacked Indra with a huge army. In the fierce battle that followed Indra fell down fainting by the weapons of Vidyuddhvaja. At once a voice from the air commanded, "Take away Indra from the battlefield. It is dangerous to keep him there" VÃyu came and carried him away swiftly. When Indra awoke from fainting he went to Brahmaloka with all the other devas. Vidyuddhvaja established himself in AmarÃvatÅ, the capital city of Indra and lived there enjoying his life as Indra. In the meantime Candraketu, King of the VidyÃdharas was sitting in VÃyuloka musing thus, "How long should we remain thus displaced from our positions! There is no waning of the power of Vidyuddhvaja. My friend PadmaÓekhara, King of Gandharvas, has gone to Áivapura to perform penance. I do not know whether he has been blessed by god. Anyhow I will act after hearing from him." As his musings came to an end PadmaÓekhara himself appeared before him and said: "I have come to tell you the glad news that Áiva told me. Áiva said "Son, do not grieve. You will get your country back. You will get a son and a daughter. They will be top-ranking men in all activities. The husband of your daughter will kill Vidyuddhvaja." A happy Candraketu went to KailÃsa with his wife MuktÃvalÅ and started penance. PadmaÓekhara went and mentioned to the devas all that had happened. The devas then went to MahÃvi«ïu and told him of the boons which Vidyuddhvaja had received from Áiva and how he was ruling Indraloka then. After hearing them patiently Vi«ïu said that only Áiva could do anything in that matter. They all then went to the temple of SiddhÅÓvara and sat there meditating on Áiva. In the meantime BhagavÃn appeared before Candraketu and blessed him and said he would get a very valorous son who would kill Vidyuddhvaja and restore Devaloka to the devas. But after that he would be born as a man on earth by a curse. PadmÃvatÅ daughter of a Gandharva King, would by the strength of her penance release him from the curse and help him to get his original state as a Gandharva. He would then marry PadmÃvatÅ and remain as emperor of the VidyÃdharas for ten Kalpas together. Candaraketu and wife came back to VÃyuloka. At this time Áiva appeared in person to those sitting in the temple of SiddhÅÓvara and said that a son would be born to Candraketu from a part of his and that valorous youth would kill Vidyuddhvaja. MuktÃvalÅ wife of Candraketu became pregnant at that time and soon delivered a son. He was named MuktÃphalaketu. Even from boyhood he became an ardent devotee of Áiva and started performing penance to propitiate Áiva. Áiva appeared before him and gave him the secrets of many techniques in archery. Vidyuddhvaja was once bathing in a river when muddy waters flowed from up the river and the arrogant demon sent a servant to find out the cause thereof. When he went up by the shores he saw an ox and an elephant bathing in the river. They were the VÃhanas of Áiva and Indra. The elephant was the famous AirÃvata. He came back and intimated to Vidyuddhvaja what he saw. The demon then ordered his people to bring the culprits to his side. But the VÃhanas killed those who went to capture them and then they went to their masters, Áiva and Indra. Hearing about this audacity of the demon-chief the Devas challenged the asuras to a fight. This time the army of the devas was led by MuktÃphalaketu. A Gandharva princess named PadmÃvatÅ grew up to be a beautiful maiden at that time. She was in love with MuktÃphalaketu. PadmÃvatÅ was one day plucking flowers from a pond in the Gandharva land thinking about MuktÃphalaketu who had gone to war against the asuras. A demoness who was going to eat flesh in the battle-field of the devas and asuras saw PadmÃvatÅ, took her and went up. MuktÃphalaketu coming to know of this went up with her and got back PadmÃvatÅ who was struggling in the hands of the demoness like streaks of lightning among clouds. Then he asked her maids about her and they said, "She is the daughter of the Gandharva King PadmaÓekhara. PadmÃvatÅ is her name. She is unmarried. But she is betrothed to the son of Candraketu named MuktÃphalaketu, who is born to destroy Vidyuddhvaja. She has come here to practise penance for the success of her father and MuktÃphalaketu in this war between devas and asuras." PadmÃvatÅ recognised MuktÃphalaketu from the words of his followers. But the latter had to go back to Devaloka under instructions from Indra. The DevÃsura war became fierce. By the valour and skill of MuktÃphalaketu many of the asuras were killed. The war was won. MuktÃphalaketu was given a grand reception at devaloka and was then sent back. MuktÃphalaketu did not seem to be happy and everybody thought that it might be due to his having killed Vidyuddhvaja. But the real cause was his separation from PadmÃvatÅ. A sorrow-stricken PadmÃvatÅ sent her female companion Manoharikà to the country of VidyÃdharas to enquire about MuktÃphalaketu. What she saw there was a sad MuktÃphalaketu pining to see PadmÃvatÅ. Both now understood each other and Manoharikà returned with presents for PadmÃvatÅ from MuktÃphalaketu. At that time MuktÃphalaketu went to see a Mahar«i named Tapodhana. Disregarding the objections of the disciple D­¬havrata who stood guard outside the ÃÓrama MuktÃphalaketu entered the ÃÓrama with his friend. D­¬havrata followed them. When they entered the ÃÓrama they found the ÃÓrama empty and at once D­¬havrata cursed them both to be born on earth as men. PadmÃvatÅ fainted when she heard the news. When she regained her consciousness she started practising austerities sitting in a temple devoted to GaurÅ, wife of Áiva. She meditated on her husband MuktÃphalaketu in his life on earth and performed penance to propitate Áiva. By the grace of Áiva MuktÃphalaketu got his original life and he married PadmÃvatÅ and led a happy married life. (TaraÇga 2, PadmÃvatÅlambaka, KathÃsaritsÃgara.) ## A King of the dynasty of PÆru. Mukula, S­¤jaya, B­hadi«u, YavÅnara and K­mila were the sons of King BÃhyÃÓva. All these five are known as PäcÃlas. Of these the family of Mukula comprised of Maukulyas. Mukula got a son named Pa¤cÃÓva. (Chapter 201, Agni PurÃïa.) ## A K«atriya family. It was in this family that the wicked King VigÃhana was born. (Áloka 16, Chapter 74, Udyoga Parva). ## A follower of Subrahmaïya. (Áloka 23, Chapter 46. Áalya Parva). ## A son of Kumbhakarïa. MÆlaka was born on MÆla day and Kumbhakarïa deeming that day and the constellation inauspicious threw the baby away. The abandoned child was brought up by honey-bees giving the babe honey. When MÆlaka grew up he became a mighty demon who always tormented people. He was killed by SÅtà with the help of ÁrÅ RÃma. (ùnanda RÃmÃyaïa, RÃjyakÃï¬a). ## A sage who lived in Dak«iïabhÃrata. (Chapter 165, Verse 39, AnuÓÃsana Parva). ## A warrior of the country of Muï¬a. In the great battle the Muï¬as were present in the Kaurava's army. (Áloka 9, Chapter 56, BhÅ«ma Parva). ## An asura. (See under Caï¬amuï¬as. ## A forest. During his exile ÁrÅ RÃma entered this great forest of Muï¬aka and paid homage to the sage Agastya. (Araïya KÃï¬a, Kamba RÃmÃyaïa). ## A serpent born of the family of Dh­tarëÂra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 17, Chapter 57, ùdi Parva). ## A female follower of Subrahmaïya. (Áloka 17, Chapter 46, Áalya Parva). ## The mother of the Yak«as. It is stated that KaÓyapaprajÃpati begot of his wife Muni, the Yak«as. (Chapter 19, Agni PurÃïa). The Gandharvas also were born of Muni. She gave birth to sixteen Gandharvas of which the first was named BhÅmasena. (Áloka 42, Chapter 65, ùdi Parva). ## Son of a Vasu named Ahar (i.e. Aha÷) (Áloka 23, Chapter 66, ùdi Parva). ## Son of Kuru of the PÆru line of kings. Kuru begot of his wife VÃhinÅ five sons named AÓvavÃn, Abhi«yanta, Caitraratha, Janamejaya and Muni. (Áloka 50, Chapter 94, ùdi Parva). ## One of the seven sons of a King named DyutimÃn. (MÃrkaï¬eya PurÃïa 5. 24). ## A country in the island of Krau¤ca. (Áloka 22, Chapter 12, BhÅ«ma Parva). ## One of the eternal ViÓve Devas. (Áloka 31, Chapter 91, AnuÓÃsana Parva). ## An ancient sage of BhÃrata. This sage respected Yudhi«Âhira very much. (Áloka 23, Chapter 26, Vana Parva). ## A K«atriya King of ancient BhÃrata. He was the re-birth of an asura called Nicandra. (Áloka 21, Chapter 67, ùdi Parva). The PÃï¬avas had sent an invitation to this King to participate in the great battle. (Áloka 14, Chapter 4, Udyoga Parva). ## A K«atriya King of ancient BhÃrata. He was a member of the court of Yudhi«Âhira. (Áloka 21, Chapter 4, Sabhà Parva). ## A place on a mount in the HimÃlayas. Rudra once practised penance sitting on this mount. (Áloka 4, Chapter 122, ÁÃnti Parva). ## A mountain. This is in the range of the HimÃlayas. ParamaÓiva performs his frequent penances at this place. Áiva freely rambles for pleasure with his army of goblins in the caves and shades of trees in this place. Everyday the SÃdhyas, Rudras, ViÓvadevatÃs, Vasus, Yama, Varuïa, BhÆtas, devils, NÃsatyas, AÓvins, Gandharvas, celestial maidens, Yak«as, Devar«is, ùdityas, Maruts, and YÃtudhÃnas come to this mountain to worship Áiva. There is neither heat nor cold here. Greying of hairs or rugosity is unknown here. There is no hunger or thirst either. None dies here. On the sides of this mountain gold lies spread like sunlight. (Verses 1-12 AÓvamedha Parva, Chapter 8). ## A holy place of pilgrimage devoted to Áiva in the neighbourhood of Kuruk«etra. If one resides here for one night one will get the position of Gaïapati. (Áloka 22, Chapter 83, Vana Parva). ## A holy place of pilgrimage devoted to Áiva on the banks of the river GaÇgÃ. If a man goes to this place and does circumambulation of the idol there singing songs in praise of Áiva he would get the position of Gaïapati and if he bathes in the GaÇgà river also, he would be absolved of all sins. (Áloka 67, Chapter 85, Vana Parva). ## A place on the HimÃlayas. Once ParaÓurÃma went to this place and calling the sages there instructed them to keep their tufts knotted together. (Áloka 3, Chapter 112, ÁÃnti Parva). ## The importance of the number three is indicated below: 1) %% The three agnis are Dak«iïa, GÃrhapatya and ùhavanÅya. Of these the first is in the shape of a semi-circle, the second in the shape of a full circle and the third, a square. 2) %% (Three kinds of low people). The three classes of people who are considered to have a very low position in society are the wifeless, sonless and servantless ones. 3) %% (Three dealings with men of equal nobility). The three important dealings which should be had with only people of equal nobility are alliance, marriage and litigation. 4) %% (Three kinds of acts). The three kinds of acts are the HastÃbhinaya (actions with the hand), ùÇgyÃbhinaya (actions with gestures) and RasÃbhinaya (actions with expressions of sentiment). 5) %% Man lives always in any one of the following states: Wakefulness, Dreaming and Sleep. 6) %% The three different forms in which matter exists are as Ghana, (solid) Drava (liquid) and VÃtaka (gas). 7) %<ùsanatraya.>% Three kinds of important postures are VÅrÃsana, PadmÃsana. and SvastikÃsana. 8) %% The three kinds of plots in a story are PrakhyÃta, UtpÃdya and MiÓra. 9) %<ãïatraya.>% The three different kinds of debts of man are Deva-­ïa (debts to gods), Pit­-­ïa (debts to the Manes) and ã«i-­ïa (debts to ­«is). 10) %% E«aïà means desire. The three kinds of e«aïÃs are Putrai«aïà (desire for children), Vittai«aïà (desire for wealth) and DÃrai«aïà (desire for wife). 11) %% The three instruments of action are mind, speech and body. 12) %% The three actions are S­«Âi (creation), Sthiti (maintenance) and SaæhÃra (destruction). YÃga, VedapaÂhana and Dharma also form one Karmatraya. 13) %% The three kinds of causes of action are knowledge, what is to be known and what has already been known (J¤Ãna, J¤eya and J¤ÃtÃ). 14) %% Past, present and future are the three divisions of time. 15) %% Gadya (prose), Padya (verse) and MiÓra (combination of gadya and padya) are the three different constituents of literature. 16) %% The three chief qualities of poetic compositions are PrasÃda (clearness of style), MÃdhurya (sweetness of style) and Ojas (force of expression). 17) %% The three main attributes of poetic compositions are Vastu (plot), RÅti (diction) and Rasa (sentiment). 18) %% The three duties assigned to a Gandharva are PÆjyasevà (serving venerable people worthy of worship), N­tyagÅtavÃdyaparij¤Ãna (study of dance, music and instrumental music) and remaining devoted to SarasvatÅ (goddess of learning). 19) %% The three distinguishing properties of nature (guïas) belonging to all created beings are Sattvaguïa, Rajoguïa and Tamoguïa The three good qualities (guïas) of Man are Satya (truth), SadÃcÃra (good conduct) and Lajjà (modesty). The three results or benefits (guïas) to which man aspires are Dhana (wealth), KÅrti (fame) and Svarga (heaven). 20) %% The three gurus are MÃtà (mother) Pità (father) and ùcÃrya (preceptor). Guru, Paramaguru and Parame«Âhiguru are also three gurus. 21) %% The three kinds of miseries (which human beings have to suffer in this world are ùdhyÃtmika (of the body and mind), ùdhibhautika (inflicted by animals) and ùdhidaivika (by fate). The other three tÃpas (agonies) are Anak«araj¤asambhëaïa (conversing with illiterate persons), Du«prabhusevana (serving arrogant masters) and LambapayodharÃliÇgana (embracing women with hanging breasts). 22) %% The three constituents of triple symphony are Dance, Music and Instrumental music. 23) %% The three distinguishing types of all created beings are Uttama (best), Madhyama (mediocre) and Adhama (worst). 24) %% The disorders of the three humours of the body are VÃta (wind), Pitta (Bile) and Kapha (phlegm). AvyÃpti, AtivyÃpti and Asambhava are also three do«as (fallacies). 25) %% J¤Ãtà (knower), J¤Ãna (knowledge) and J¤eya (the object of knowledge) are the three puÂikÃs. Subject, predicate and object are also three puÂikÃs. 26) %% The three demons who always formed a group are TÃrakÃk«a, KamalÃk«a and VidyunmÃlÅ. 27) %% Svarga (heaven), BhÆmi, (earth) and PÃtÃla (Netherworld) are the three bhuvanas. (worlds). 28) %% The three sweet things are honey, sugar and KadalÅ (plantain fruit). 29) %% The three MÆrtis (deities) are BrahmÃ, Vi«ïu and MaheÓvara. 30) %% The three liÇgas (genders) are PulliÇga (masculine), StrÅliÇga (feminine) and Napuæsaka (neuter). 31) %% The three worlds are Manu«yaloka (world of men), Pit­loka (world of the Manes) and Devaloka (world of the gods). 32) %% The following groups of three are classed as Trivargas (a) Dharma (Virtue), Artha (wealth) and KÃma (desire). (b) V­ddhi (increase) SthÃna (same position) and K«aya (decrease). (c) Sattva, Rajas and Tamas. 33) %% The three pralayas (floods) are Naimittika (floods due to rains in and out of season) PrÃk­tapralaya (floods arising out of saævarttÃgni) and ùtyantikapralaya (floods due to heavy rains). 34) %% Yaj¤as are of three kinds. Karmayaj¤a, UpÃsanayaj¤a and J¤Ãnayaj¤a. There are six divisions in Karmayaj¤a namely, Nityakarma, Naimittikakarma, KÃmyakarma, ùdhyÃtmikakarma, ùdhidaivikakarma and Adhibhautikakarma. For UpÃsanayaj¤a there are nine divisions namely, NirguïopÃsana, SaguïopÃsana, BhÆtapretopÃsana, Mantrayogavidhi, A«ÂÃÇgayogavidhi, Layayogavidhi, RÃjayogavidhi, AvatÃropÃsana and Mahar«idevopÃsana. J¤Ãnayaj¤a has got three divisions namely, Manana, NididhyÃsana and Áravaïa. 35) %% VaidarbhÅ, PäcÃlÅ and Gau¬Å are the three KÃvyav­ttis. 36) %% The three Vedas are ãgveda, Yajurveda and SÃmaveda. 37) %% The three kinds of powers are, power of wealth and position, power of endeavour and power of good counsel (PrabhuÓakti, UtsÃhaÓakti and MantraÓakti). 38) %% The three bodies or physical adjuncts of a soul are SthÆla, SÆk«ma and KÃraïa and the three bodies of ParamÃtman are ýÓa, SÆtra and VirÃÂ. 39) %% PrabhÃta (morning), MadhyÃhna (midday) and SÃyÃhna (evening) are the three SandhyÃs (union of two divisions of time). 40) %% VÃta, Pitta and Kapha are the three dÆ«aïas (disorder of the humours in a body). 41) %% The three nìÅs of the body are I¬Ã, PiÇgalà and Su«umnÃ. 42) %% The three classes of men are Uttama (best), Madhyama (mediocre) and Adhama (lowest). 43) %% The three kinds of means of valid knowledge are Pratyak«a (what can be seen), AnumÃna (what can be logically inferred) and ùgama (Verbal testimony.) 44) %% Áuddha, Áiva and ÁÃnta are the three Brahmalak«aïas. 45) %% The celebrated trio of sages are PÃïini, Pata¤jali and KÃtyÃyana. 46) %% The three kinds of yogas are: J¤Ãnayoga, Bhaktiyoga and Karmayoga. 47) %% The three rÅtis are VaidarbhÅ, PäcÃlÅ and Gau¬Å. 48) %% NÃÂya, N­tya and N­tta are the three rÆpakas. 49) %% The three duties of a Vaisya are K­« (agriculture), PaÓupÃlana (Breeding of cattle) and VÃïijya (trade). 50) %% Buddha, Dharma and SaÇgha are the three Áaraïas. 51) %% The following groups of three are considered to be Siddhitrayas. (a) Karmasiddhi, Yogasiddhi and J¤Ãnasiddhi. (b) AiÓvaryasiddhi, J¤Ãnasiddhi and VairÃgyasiddhi. (c) ÁraddhÃ, Vitta and BhÃgya. (d) Maïi, Mantra and Au«adha. (Siddhi means attainment, accomplishment). 52) %% The different kinds of vowel are three in number namely Hrasva (short), DÅrgha (long) and Pluta (prolated). UdÃtta, AnudÃtta and Svarita are also three different kinds of accent, i.e. the acute grave and circumflexed). ## A ferocious asura. 1) %% Mura was the asura born to KaÓyapaprajÃpati of his wife Danu. Once Mura was shocked to find the huge heap of dead bodies of the asuras killed by the devas. Mura got afraid of death and did penance for years to propitiate his grandfather and Brahmà appeared before him and asked him to name the boon he wanted. Mura said "Lord, anybody whom I touch with my hands in a battle, even if they are immortal, should die." Brahmà the father of the universe granted him the boon. (Chapter 60, VÃmana PurÃïa). 2) %% Mura became the guard of the boundaries of PrÃgjyoti«a, the capital city of NarakÃsura. Mura begot four thousand sons. Of these ten were posted to guard the palace of the queens. Mura performed penance and obtained boons. He fenced the boundary of PrÃgjyoti«a with six thousand ropes and arrested the approach of the enemies. These ropes were known in PurÃïas as the MauravapÃÓas. (Chapter 38, DÃk«iïÃtya PÃÂha, Sabhà Parva). 3) %% (Conquest of the quarters). Mura who became arrogant by the power of the boons he possessed went to MahÃmeru and challenged the Yak«as and Gandharvas to a fight. But none dared to fight with him. Then he went to AmarÃvatÅ and challenged Indra. Indra also did not accept the challenge. Then he entered AmarÃvatÅ with a raised hand. Nobody stopped him. Going to the palace of Indra he said "Oh, thousandeyed deva, fight with me or leave this place". On hearing it Indra left his place and came to earth. Then Mura took possession of AirÃvata and Vajra. He lived in devaloka with Maya, TÃra and other dÃnavas enjoying the luxuries there. Along with his wife, son and other devas Devendra established himself on the southern bank of KÃlindÅ river. Then one day MurÃsura came to the earth on the AirÃvata and landed at a place on the banks of the river SarayÆ where Raghu a king of the solar dynasty was conducting a yÃga. MurÃsura went to Raghu and said "Come on, fight with me or you should stop this yÃga. You should not worship the devas." Then the great and brilliant MaitrÃvaruïi sage, Vasi«Âha told him, "Daitya, what use is there in conquering men of the earth? You should win against those who are never defeated. If you want to fight go and challenge Antaka, the god of Death. Oh, King of asuras, that boy of an Antaka would never obey your orders. If you conquer him you will have defeated all the world." On hearing the words of Vasi«Âha, Mura started to fight DharmarÃja. Yama on hearing that Mura was coming to fight him went to MahÃvi«ïu on his buffalo as he knew he could kill him. MahÃvi«ïu asked him to send Mura to him. Yama returned to his place to see Mura there ready to fight. Yama told him that he would do whatever Mura ordered him and then Mura said "You should stop killing people or I will chop your head off." DharmarÃja replied "Mura, if you had been the person who had appointed me for this job I would have willingly followed your instructions. But I am under the control of somebody else." Mura asked "Who is the person superior to you? Tell me, I shall surely defeat him." Yama said "There is an individual called Vi«ïu holding a Cakra and a Gadà in his hands living in ÁvetadvÅpa. He is the person who has appointed me." Mura anxiously asked "Where is his abode? I shall go there myself to conquer him." Antaka replied "You go to the ocean of Milk. It is there that Vi«ïu, the omnipresent protector of the universe is residing." Mura said "Well, I am going to him. But you should in the meantime discontinue your work of killing people." Yama replied "Go and win him. If you defeat him I shall abide by your instructions." Mura went to fight MahÃvi«ïu. It was at this time that ÁrÅ K­«ïa the incarnation of MahÃvi«ïu attacked the capital city of NarakÃsura, PrÃgjyoti«a. Mura went to the help of NarakÃsura. The boundary of the city was well-fenced with ropes but K­«ïa cut them all and removed the barrier. In the fight that ensued both NarakÃsura and Mura were killed by the celebrated weapon SudarÓana of K­«ïa. From then K­«ïa got the name of Muramathana. (10th Skandha, BhÃgavata). ## Son of TÃlajaÇgha, an asura born of a part of BrahmÃ. The capital of this valorous MurÃsura was in the city of CandravatÅ. MurÃsura who possessed the brilliance of Brahmà was a nightmare to the devas. Once MurÃsura fought against Vi«ïu and in the fierce fight that took place Vi«ïu was defeated and he ran away from the battlefield and started sleeping in a cave named SiæhavatÅ in the neighbourhood of BadarikÃÓrama. Mura went there too. Then MahÃvi«ïu created a DevÅ through his YogamÃyà and made her kill Mura. Pleased at the slaughter of Mura, Vi«ïu blessed her and said "From today onwards you will be known as 'EkÃdaÓÅ'. You will be capable of wiping off all sins on earth." (PadmapurÃïa, Uttarakhaï¬a 36. 50-80). ## A YÃdava King. He was one of the neighbours of JarÃsandha. The daughter of this YÃdava king called KÃmakaÂaÇkaÂà was married to GhaÂotkaca. (13. 13. Sabhà Parva and Skanda PurÃïa). ## A country of ancient BhÃrata. A King called Bhagadatta was the King of this country. (Áloka 14, Chapter 14, Sabhà Parva). ## A Sanskrit dramatist who lived in the 8th century A.D. in India. His father was BhaÂÂaÓrÅvarddhamÃna. MurÃri is the author of the drama 'AnargharÃghava'. This drama has eight acts. MurÃri has mentioned in his works about AnaÇgahar«a who lived in 700 A.D. and RatnÃkara who lived in 750 A.D. It is therefore, surmised that MurÃri must have lived during the latter part of the 8th century. In the writing of dramas MurÃri has excelled the MahÃvÅracarita of BhavabhÆti and his verses indicate he had the style of MÃgha. ## A river. Agni originated from this river. (Áloka 25, Chapter 222, Vana Parva). ## One of the thirteen daughters of Dak«aprajÃpati. This girl was married to Dharma. Nara and NÃrÃyaïa are the sons born to MÆrti of Dharma. (4th Skandha, BhÃgavata). ## An ancient place of habitation in BhÃrata. (Áloka 56, Chapter 9, BhÅ«ma Parva). ## (MôåIKùDA). A serpent born to KaÓyapaprajÃpati of his wife KadrÆ. This serpent sits in the court of Varuïa and worships him. Once NÃrada introduced this nÃga to MÃtali. (Áloka 10, Chapter 9, Sabhà Parva and Áloka 14, Chapter 103, Udyoga Parva). ## A BrahmavÃdÅ son of ViÓvÃmitra. (Áloka 53, Chapter 4, AnuÓÃsana Parva). ## An ancient merchant. In the KathÃpÅÂhalambaka of KathÃsaritsÃgara a story is told to demonstrate that even without any capital an ingenious and industrious man can earn money. A merchant got this name by means of his industry. Once a poor man of no resources went to the house of a great merchant named ViÓÃkhila. He was then admonishing a young man of his own caste. The merchant was saying, "See, here is a dead rat on the ground. A clever man would earn money by using this as a capital. To you I have given money for business on several occasions. Not only that you have not increased it but also you have lost it." The poor man who went to him requested the merchant to give him the dead rat. ViÓÃkhila greatly amused at the request gave him the rat. A rich man bought it for his cat to eat and gave him instead two measures of Bengal gram. He roasted it and made it palatable and then with a pot of water went outside the city gates and sat under a tree on the road-side. Wood-cutters were passing that way carrying loads and he sold the roasted gram and water to them who purchased it with eagerness to ease their weariness. They gave him in exchange firewood and in the evening he took it to the market and sold it. With the money he purchased more Bengal gram and continued the trade as before and after a few days he purchased from them a great stock of firewood. Suddenly there were heavy rains and there was a scarcity of firewood in the market and he sold his stock for good price. With the money thus received he purchased some goods and started a grocery shop. Gradually his business increased and he became a big merchant. Because he started the business from a MÆ«ika (rat) he got the nick-name MÆ«ika. ## See under Pa¤catantra. ## An asura who was a servant of Kaæsa. This asura was killed by Balabhadra. (See under K­«ïa). ## In Agni PurÃïa, Chapter 348, the meaning of this syllable is given as 'v­nda' (collection) and 'Buddha' ## A brother of Ik«vÃku, who had ten brothers named Nabhaga, ÁaryÃti, Di«Âa, Dh­«Âa, Nari«yanta, NÃbhÃga, P­«adhra, Kavi, KarÆ«a and VasumÃn. (BhÃgavata, Skandha 8). ## A brother of Ik«vÃku. The famous AmbarÅ«a was NÃbhÃga's son. After conquering all the worlds he ruled the kingdom strictly along the path of truth and righteousness. (Vana Parva, Chapter 25, Verse 12). In the evening of his life NÃbhÃga gifted away the whole land to Brahmins. Since she could not leave NÃbhÃga, BhÆmidevÅ herself assumed physical form and went to him on the occasion. This emperor never consumed meat. He lives in Brahmaloka according to Chapter 115, AnuÓÃsana Parva. (ÁÃnti Parva, Chapter 96, Verse 124). ## A son of Vaivasvata Manu. (ùdi Parva, Chapter 75, Verse 17). ## An ancient country in South India. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 59). ## A son of NarakÃsura. TÃmra, AntarÅk«a, Áravaïa, Vasu, VibhÃvasu, NabhasvÃn and Aruïa were the seven prominent sons of NarakÃsura. (BhÃgavata, Skandha 10). ## An eternal ViÓvadeva. (A class of gods concerned in the ÁrÃddha offerings to the Manes). (M.B. AnuÓÃsana Parva, Chapter 91, Stanza 34). ## One of the BrahmavÃdin sons of ViÓvÃmitra (AnuÓÃsana Parva, Chapter 4, Verse 58). ## A sage of olden days. Son of UddÃlaki, he lived for a long time in the ÃÓrama serving his father, who devoted his time to performing yaj¤as. Naciketa, who was once sent into the forest for flowers etc. did not find them anywhere there, and he returned to the ÃÓrama without them. Angry at this his father cursed him to be taken to Yamaloka. Accordingly he went to Yamaloka. He waited at the gates for a long time to see Yama, who appeared at last when he sang the praises of Yama. The advice then given by Yama to Naciketa forms the KaÂhopani«ad. After studying the advice he returned to his father, who was pleased to find him a great scholar. (AnuÓÃsana Parva, Chapter 71). ## A famous hermit. KaÂhopani«ad is the exhortation given by Yamadeva (God of death) to this hermit. There is a story to substantiate this statement. The father of Naciketas was the hermit VÃjaÓravas. This hermit gave as alms, cows which had grown lean by old age and lack of food, at the time of sacrifices. Naciketas felt grieved at this action of his father. He went to his father and sadly asked him "Father, to whom are you going to give me?" The father got angry at the question of the son, and replied; "You are to be given to Yama." On hearing these cruel words of his father, the boy went to the palace of Yama who had been away. For three days and nights the boy waited there without food and drink. When Yama returned the boy was happy and cheerful and Yama was pleased with him. Yama promised the boy three boons and asked him what boon he wanted. The first boon he asked for was, "Give me the boon that father will be pleased with me and not angry with me." The second was, "Advise me how to attain heaven." The third was, "Tell me the solution of the mystery, whether the soul remains after death." Yama granted the first two boons and said to him, "Boy, this is a difficult question. So ask for another boon such as long life, power over the world, all the pleasures of the world and so on." The boy replied: "The things you have promised to give me are useless things because after a while the organs of sense will become fragile. The life also will end. So, please tell me. I want the answer to my question." Being greatly pleased at the reply of the boy Dharmadeva expounded to him about the immortality of the soul and the essence of things regarding God Almighty. (KaÂhopani«ad). ## An ancient region of the country mentioned in Chapter 38, Sabhà Parva. ## See under PÃÂÂu. ## An intelligent elephant with discriminative power. Mention is made about this elephant on several occasions in KathÃsaritsÃgara. ## The ten nìÅs where the yogÅ in meditation retains the five prÃïas form the nìicakra. At the bottom of the nÃbhi (nÃbhÅkanda) innumerable nìÅs or nerves originate or sprout up. 72,000 such nìÅs exist at the centre of the nÃbhi (navel). The whole body is filled with these nìÅs spread out in parallel and horizontal positions, and they exist in the form of circles entwined with one another. Ten nìÅs are prominent amongst them, i.e. I¬Ã, PiÇgalÃ, Su«umnÃ, GÃndhÃrÅ, HastijihvÃ, P­thÃ, YaÓÃ, Alambu«Ã, Kuhà and ÁaÇkhinÅ. Any defect or harm caused to any one of these ten nìÅs may lead even to death. There are ten VÃyus (winds) in the body. The five PrÃïas called PrÃïa, ApÃna, SamÃna. UdÃna and VyÃna, and the five VÃyus called NÃga, KÆrma, K­kala, Devadatta and Dhana¤jaya together constitute the ten VÃyus. PrÃïa is the most important VÃyu. This vÃyu does the emptying as well as the refilling of the other nine vÃyus and thus sustains life. The prÃïavÃyu has its existence ever in the chest of living beings and fills the body with air through breathing in, out, coughing etc. It depends on life and it is called PrÃïavÃyu as it moves or travels with life. ApÃna leads vÃyu downwards. It is ApÃna which directs man's food downwards. Also it keeps in its fold urine and semen. This vÃyu is called ApÃna as its function is adhonayana (leading downwards) as mentioned above. SamÃnavÃyu conveys to the different parts in the body in equal manner the things which living beings eat, drink and smell as also blood, bile, phlegm and vÃta. UdÃna causes the shivering of lips, flushing of face and eyes and excitement of joints etc. VyÃna causes the limbs to be closed and stretched, and it excites diseases. NÃga exists in nausea, KÆrma in the bulging of the eyes K­kala in food, Devadatta in yawning and Dhana¤jaya in sound. Dhana¤jaya does not quit the body even after death. Life, PrÃïa, travels through the nìÅcakra depending on ten different courses, i.e. SaÇkrÃnti, Vi«uva, Ahar, RÃtri, the two ayanas (Dak«iïa and Uttara), AdhivÃsa ãïa, ônarÃtra and Dhana. ônarÃtra means hiccough, ãïa cough, Dhana breathing and AdhivÃsa yawning. Of the two ayanas, Uttara and Dak«iïa, the former is the course towards the left and the latter towards the right and Vi«uva is the centre between the two. SaÇkrÃnti is the change of position of Vi«uva. On he left side of the human body is the nìŠcalled I¬Ã, on the right side PiÇgalà and between the two Su«umnÃ. The prÃïa above these three nìÅs is Ahar i.e. day and that below is ApÃna, i.e. night. Thus every vÃyu assumes ten different forms. There are various kinds of prÃïÃyÃma (control of breaths). PrÃïÃyÃma practised with the prÃïa contained in the centre of the body is called Candragrahaïa; that which supersedes physical principles is called SÆryagrahaïa. To fill the stomach with as much of vÃyu as is desired is PÆrakaprÃïÃyÃma. To remain like a full pot, all breathing stopped, (Pot completely filled) having closed all the openings--'doors'--of the body is Kumbhaka. The yogÅ practising Kumbhaka should direct the vÃyu upwards in one breath, and that practice is called Recaka. He who does it should be conversant with the yoga of inhalation. Erudite people call it Japa, because when it is practised Áiva resident in one's own body awakes within. Áiva, the King of yogins, chants the mantra (japa) 21,6000 times within the course of one day and one night. The soul chants the mantra-GÃyatrÅ--of which BrahmÃ, Vi«ïu and Áiva are the presiding deities, and that is called Ajapa. He who chants Ajapa will have no future births. PrÃïÃyÃma should be followed by Kuï¬alinÅyoga, Kuï¬alinÅ meaning primordial force. The force is a compound of Sun, fire and Moon and its seat is the heart, where it exists in the form of a sprout. Since creation is dependent upon this force power for creation should be invoked on it. The yogin should picture in his mind that nectar flows out of Kuï¬alinÅ. He should also realise that the soul within the body possesses form while pure soul is formless. He should address this soul as 'Haæsa Haæsa'. Haæsa means Áiva. Áiva exists and functions inside and outside the body just as oil is in the gingelly seed and fragrance in flower. Soul possessing form is of five kinds. Accordingly BrahmÃ's seat is the heart, Vi«ïu's the neck, Rudra's, the centre of the throat; MaheÓvara's the forehead; and Áiva's, the tip of the prÃïa. Soul without form is just contrary to the above. Its place is where the prÃïa ends. By prÃïÃyÃma the formless soul may be experienced. (Agni PurÃïa, Chapter 214). ## An ancient King. In MahÃbhÃrata, Udyoga Parva, Chapter 4, Stanza 15, it is mentioned that the PÃï¬avas had sent an invitation to this King to take part in the BhÃrata battle. ## A famous stork. It lives in the pond called Indradyumna as an eternal being, without death. (See under Indradyumna). ## A kite, who was a son of KaÓyapa. A friend of BrahmÃ, it was known as RÃjadharmà as well. NìÅjaÇgha was once killed for food by an ungrateful brahmin. (For details see under Gautama V). @<[Page 514a]>@ ## (a) The wife of Manu, the son of CÃk«u«a Manu. Ten sons named ôru, PÆru, Áatadyumna, TapasvÅ, SatyavÃk, Kavi, Agni«Âu, AtirÃtra, Sudyumna and Atimanyu were born to Manu by Na¬valÃ. (Agni PurÃïa, Chapter 18). (b) The daughter of PrajÃpati VairÃja. Manu married this woman. Kuru, PÆru, Áatadyumna, TapasvÅ, SatyavÃn, Áuci, Agni«Âoma, AtirÃtra, Sudyumna and Abhimanyu were the ten sons born to Na¬valà from Manu. (Vi«ïu PurÃïa, AæÓa 1, Chapter 13). ## An asura (demon). (See under NÃgÃstra). ## A class of serpents. It is stated in VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 14, that of the ten daughters of KaÓyapa, from SurasÃ, the nÃgas and from KadrÆ, the Uragas (both are serpents) came into the world. ## One of the hundred sons of Dh­tarëÂra. This NÃgadatta was killed by BhÅmasena. (MahÃbhÃrata, Drona Parva, Chapter 157, Stanza 197). ## An ancient holy place of bath, situated in the basin of the river SarasvatÅ. VÃsuki stays here. It was at this holy place that VÃsuki was anointed as the King of the NÃgas. (M.B. Áalya Parva, Chapter 37, Stanza 3). ## A region inside the island SudarÓana. This region has the shape of the ear of the hare in the Moon. (M.B. BhÅ«ma Parva, Chapter 6, Stanza 55). ## The world of the NÃgas or PÃtÃla. VÃsuki is its chief. (ùdi Parva, Chapter 127, Verse 60). There is a pond in NÃgaloka and a drink of its water bestows the strength of a thousand elephants. (ùdi Parva, Chapter 127, Verse 68). PÃtÃla is thousands of miles away from earth. Its area exceeds a thousand yojanas, and it is surrounded by magnificent forts studded with gems. The steps at the entrance of the fort are also decorated with gold and gems. There are beautiful gardens, fountains and singing birds in PÃtÃla. Its outer doors are hundred yojanas in length and five in width. (AÓvamedha Parva, Chapter 58, Verse 37). ## A place situated on the basin of the river GomatÅ in Naimi«Ãraïya. It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 355, Stanza 3, that in this place, a NÃga named PadmanÃbha lived. ## In ancient days there were rules and principles regulating the construction of a city. The name 'city' could be applied to them only if they conformed to the rules and principles in vogue. The principles and rules of the erection of a proper city are given below:-- One yojana or a half of land should be selected as site.\<*>\ The planning of the city should be commenced after worshipping the deity of VÃstu. There should be four main gates on the four sides, East, West, North and South. The South gate should be in the position of Gandharvapada, West gate in the place of Varuïa, the North gate in the place of Soma (Moon) and the East fort gate in the place of SÆryapada (the position of the Sun). The haÂÂas (minor gates) should be wide enough for elephants etc. to pass through. The main gates should be six rods wide. When the city is completed goldsmiths should be settled in the Agni corner\<**>\ (i. e. South East). The courtesans who live by dancing etc. should have their houses on the south side of the city. The houses of actors, those who extract oil, fishermen etc. should be in the corner of Nir­ti (South West). Sheds for chariots, weapons, swords etc. should be on the western side. Dealers in liquor, carpenters, blacksmiths, masons etc. and servants should be given houses in the VÃyu corner i.e. North West. The houses of Brahmins, hermits, sages, saints, and such others should be on the north side. In the ýÓÃna corner (North East) merchants of vegetables and on the eastern side, the authorities of the army should have their houses. The army (Infantry, cavalry, chariots and elephants) should be put up in the Agni corner. On the south the goddesses who are protectors of women-folk should be consecrated. Archers should live in the Nir­ti corner. Most honourable people, Treasury officers, Leaders of the people, Brahmin groups and such others should have their abodes on the western side. So also K«atriyas should have their houses on the eastern side, VaiÓyas on the south and ÁÆdras on the west of the city. VaiÓyas and horses should be placed on all four sides. The army also should be placed thus. The movable wealth should be placed on the east side and the funeral place on the south. The cattle etc. should be kept on the west, farmers on the north, and the outcastes on the corners. This should be the plan of a city as well as that of villages too. On the east fort-gate of cities and villages VaiÓravaïa and ÁrÅ BhagavatÅ should be consecrated. They will confer prosperity upon those who visit them. Temples dedicated to Gods should be erected on the western side facing the east. If temples are erected on the east they should face the west and those erected on the south should face the North. For the protection of the city, there should be temples dedicated to Indra, Vi«ïu and such other Gods. If there is no worshipping place in a city, a village, a fort, or a house, such places will be haunted by devils and troubled by diseases etc. If cities are built according to this plan they will afford both salvation and prosperity. On the east there should be the house of Lak«mÅ, in the Agni corner, the kitchen on the south, bedrooms in the Nir­ti corner the weapon-house, on the west the dining hall, in the VÃyu corner, the granary, on the north, the treasury, and the place of worship in the ýÓÃna corner. Houses could be erected with four blocks, three blocks or only one block. Houses with four blocks could be made in two hundred and fiftyfive ways by making changes in each block and the open verandas. Houses with three blocks are of four types; with two blocks are of five types; and houses of only one block are of four types. There are houses and cities with twentyeight open verandas. There are fiftyfive types of houses with four open verandas and seven open verandas. Houses with six open verandas and eight open verandas are of twenty types. In cities houses should have eight open verandas (Agni PurÃïa, Chapter 105). \<*) A yojana is approximately twelve Kilometres.>\ \<**) To know the corners see under A«ÂadikpÃlakas.>\ ## Minister of King CirÃyus. (For details see under CirÃyus). ## One of the prominent children of Garu¬a. (Udyoga Parva, Chapter 101, Verse 9) ## The mountain where PÃï¬u did tapas along with KuntÅ, MÃdrÅ and others. (ùdi Parva, Chapter 118, Verse 47). ## Wife of King Dharmadatta of Kosala. TÃrÃdattà was their daughter. (See under Dharmadatta). ## A destructive weapon (arrow). The following story about the astra is told in the Yuddha KÃï¬a of Kamba RÃmÃyaïa. In olden times there was a very powerful and mean asura called NÃga. Brahmà resorted to virulent black magic to kill NÃga, and from the fire-pit arose a terrible goblin called NÃgapÃÓa. It was deputed to kill NÃga and the TrimÆrtis followed it. NÃgapÃÓa went to the city of NÃgÃsura called VÅramahendra, ascended its tower and made a terrible noise the echo of which caused abortion in all the pregnant nÃga women. Many children fainted and many died. NÃgÃsura deputed his army chieftain VÅrasena with an army to kill the nÃga goblin. At the sight of the army the goblin raised another terrible cry, which blew off VÅrasena and his army, reducing them to powder. Then NÃgÃsura's minister with a big army attacked the goblin. But the minister was devoured by him, and the army annihilated. Enraged at this defeat of his minister, NÃgÃsura attacked the goblin with an army of crores of soldiers. But, within seconds the goblin devoured the mighty army. At last NÃgapÃÓa and NÃgÃsura engaged themselves in a duel which lasted for years. Ultimately the goblin swallowed up NÃgÃsura also. Then he went to the TrimÆrtis and saluted them. They granted him many boons, and Áiva, in excess of joy, wore it as one of the ornaments round his neck. Some time later NÃgapÃÓa set out on a tour to see the fourteen worlds, and Áiva specially instructed him not to visit the ÁÃlmali island. He visited the various worlds earning all knowledge and started for mount KailÃsa. On his way he saw ÁÃlmali island, the abode of nÃgas, and in violation of Áiva's instructions, he entered the island. The nÃgas there did not honour him and his false pride made him tremble with rage. Then the nÃgas of the island told him thus: "We have a powerful enemy, who visits us every month, and unless we feed him sumptuously he will devour all of us for food He is to come today, and if you are capable enough, you defeat and drive him off and save us. If you do so, we shall crown you as our King and honour you." The powerful enemy of the nÃgas was Garu¬a and he came. All the nÃgas ran off at his sight. Garu¬a then attacked the goblin NÃgapÃÓa, who was standing unperturbed before him. There being no chance of victory for the goblin he ran away and took refuge with Áiva. Garu¬a also followed him, and demanded of Áiva to return to him, his enemy, the goblin. Áiva told Garu¬a thus:--"If, in future he (the goblin) interferes with anybody connected with you, you may either punish or eat him. Do not do anything with him now". Garu¬a agreed to the above proposal of Áiva. From that day onwards NÃgapÃÓa lived in VaikuïÂha entwined with nooses. He became the arrow called nÃgapÃÓa or nÃgÃstra. ## A holy place situated on the boundary of Kuruk«etra. Those who drink the water of this holy bath will obtain the fruit of performing an Agni«Âoma sacrifice. (M.B. Vana Parva, Chapter 83, Stanza 14). ## A holy place which is situated near GaÇgÃdvÃra or Kanakhala and which keeps up the memory of Kapila, the King of the NÃgas. (M.B. Vana Parva, Chapter 84, Stanza 66). ## Daughter born to YÃmÅ, the daughter of Dak«aprajÃpati. (Vi«ïu PurÃïa, Part 1, Chapter 15). ## A K«atriya King. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 37, Stanza 21 that this King was born from a portion of an asura called I«upÃda. This Nagnajit who was the King of GÃndhÃra was killed by Karïa and his sons were defeated by ÁrÅ K­«ïa. (MahÃbhÃrata, Vana Parva, Chapter 254 and Udyoga Parva, Chapter 43). ## An asura. This asura who had been the disciple of PrahlÃda took rebirth as a King named Subala. (MahÃbhÃrata, ùdi Parva, Chapter 63, Stanza 11). ## A holy place near VinaÓana tÅrtha. SarasvatÅ is supposed to dwell here in invisible form. He who bathes here will attain nÃgaloka. (Vana Parva, Chapter 82, Verse 112). ## A famous King of the Lunar dynasty. 1) %% Descended from Vi«ïu in the following order:--BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a. 2) %% ùyus, the son of PurÆravas, married the princess named IndumatÅ (SvarbhÃnukumÃrÅ). Nahu«a was the son born to the couple, thanks to the blessing of the great hermit DattÃtreya. Nahu«a married AÓokasundarÅ, the daughter of Áiva. There is a story about the birth and marriage of Nahu«a and AÓokasundarÅ in Padma PurÃïa as given below: Once Áiva and PÃrvatÅ were engaged in love-making in KailÃsa. PÃrvatÅ requested Áiva to show her the best garden ever created by BrahmÃ. Áiva took her to Nandanavana, where she saw the Kalpa tree, which was beautiful all over, and she asked Áiva about its special features. Áiva replied that anything asked of it would be granted by the Kalpa tree. PÃrvatÅ made a request to the Kalpa tree for a girl just for a test. Instantly a very beautiful girl was born from the tree. PÃrvatÅ named her AÓokasundarÅ and brought her up as her daughter. Once PÃrvatÅ gave her a boon that she would become the wife of King Nahu«a of the Lunar family, who would be equal to Indra. One day, when the beautiful AÓokasundarÅ was walking with celestial maids in the Nandanavana an asura named Huï¬a the son of Vipracitti, came there. The moment his eyes fell on AÓokasundarÅ he fell in love with her. The asura spoke to her of his love and requested her to be his wife. Not only did she refuse his request but also told him that according to the boon given by PÃrvatÅ she would become the wife of Nahu«a, the King of the Lunar dynasty. Hearing this Huï¬a smiled and said: "That righteous man named Nahu«a is yet to be born in the Lunar dynasty. You will be much older than he. He will not suit you as he will be too young. So don't waste your blooming youth. Come and enjoy life with me." But AÓokasundarÅ did not concede. Huï¬a was disappointed. So he began to think about ways to get her. He disappeared from there and reappeared in the guise of a beautiful woman and told AÓokasundarÅ thus:--"Lady, I have taken a fast. Huï¬a has killed my husband. I am doing penance to curse him. You may come to my hermitage on the banks of the GaÇgÃ". AÓokasundarÅ believed these false words. She went with her. Both of them walked on and at last entered a palace. Then only did she understand that it was the palace of Huï¬a, who assumed his original form and tried to violate her chastity. AÓokasundarÅ became angry and cursed Huï¬a that he would die at the hands of Nahu«a, and ran away to KailÃsa. Huï¬a was sad for two reasons. On the one hand he did not get AÓokasundarÅ and on the other hand he had incurred the curse that Nahu«a would be his slayer. Now what was the way to get out of the trouble? He asked his minister Kampana to take IndumatÅ the wife of ùyus by stealth and bring her to his palace. They decided to destroy Nahu«a in the womb of IndumatÅ, in case it was not possible to carry her away. They waited for an opportunity. ùyus was an emperor of righteousness. After the marriage, for a long time he was childless. Once he visited the hermit DattÃtreya, in his hermitage. DattÃtreya who was the son of Atri and the most famous and the noblest of all the hermits, was quite senseless and red-eyed because of drinking, and without even the BrahmasÆtra, was playing with a young woman, seating her in his lap. His body was besmeared with sandalwood and aloe and adorned with garlands and necklaces of pearl and he was surrounded by many women. The King seeing the divine hermit bowed him with reverence and fear. The moment the hermit saw the King, he sat in deep meditation. This continued for a hundred years, at the end of which period, seeing the devotion of the King, he said, "Oh King! why do you take this trouble. I have left off the customs and manners of Brahmins. I have no BrÃhmaïya (Brahminism). I am immersed in liquor, meat and women. So you had better go and serve another Brahmin." ùyus refuted all that the hermit said and requested him to bless him that he might get a son. Finally the hermit ordered the King to bring meat and liquor in a skull. The King obeyed him. DattÃtreya was pleased at the devotion and willingness to serve as a disciple and told the King that a son would be born to him; that the son would be a worshipper of DevatÅrthas (Holy baths), that he would not be defeated by devas, asuras, Kinnaras giants, and K«atriyas, that he would be the protector of his subjects and that he would be a great scholar in Vedas and ÁÃstras. Saying this he gave the King a fruit to be given to his wife. The King returned to his palace. The King gave the fruit to his wife IndumatÅ. She ate it and became pregnant. One night she gave birth to a son. When the servant-maid went out of the room of confinement Huï¬a entered into her body and went in. When all were asleep he took the child and ran to his palace at Käcanapura. He gave the child to his wife Vipulà and asked her to make a sauce of the child for him. Vipulà gave the child to the servant woman to cook it. With the aid of the cook she hid the child and prepared a sauce with some other flesh. The cook took the child to the hermitage of Vasi«Âha and placed it at the door of the hermitage, in the night. At dawn Vasi«Âha came out of the hermitage and seeing the child took it, named it Nahu«a and brought him up. The King and his wife IndumatÅ cried for a long time over the loss of the child. At that time NÃrada came there and told them that their son would return soon. Once Nahu«a was bringing Samits (butea-fuel) when he heard some devacÃraïas (heavenly singers) saying among themselves the history of Nahu«a. Nahu«a heard it. He told Vasi«Âha all that he had heard. Vasi«Âha told him all the stories from the beginning to his being kidnapped by Huï¬a. Nahu«a was amazed at what he heard. He wanted to kill Huï¬a instantly. So he bowed before Vasi«Âha and taking bow and arrow went away to kill Huï¬a. Believing that he had eaten Nahu«a, Huï¬a approached AÓokasundarÅ again and told her that he had actually eaten Nahu«a. AÓokasundarÅ felt very sad when she heard this. At that time a Kinnara named Vidyuddhara and his wife came there. They consoled AÓokasundarÅ and told her that Nahu«a was alive. He continued. "Oh beautiful lady, that great sage will kill Huï¬Ãsura and marry you, and live with you as an emperor in this world, as Áakra (Indra) in heaven. From Nahu«a will be born to you a son named YayÃti, who will be righteous, kind and loving towards his subjects and equal to Indra, and a hundred daughters who would be exceedingly beautiful and of very fine character. Then Nahu«a will go to heaven and become Devendra. At that time your son YayÃti will be the emperor and will rule his subjects with kindness. Four sons, who would possess prowess and valour, who would be second to none in archery will be born to him. They will be known by the names Turvasu, Puru, Kuru and Yadu. Powerful and mighty sons called Bhoja, BhÅma, Andhaka, Kukkura, V­«ïi, Árutasena, SrutadhÃra and KÃladaæ«Âra will be born to Yadu. They will become famous by the name YÃdavas. Several sons will be born to them. Thus the family of Nahu«a and yourself will increase." By this time Nahu«a had arrived at the spot fully armed and ready to fight Huï¬a, who was killed in the terrible battle which ensued. Nahu«a married AÓokasundarÅ in the midst of devas and after the marriage the couple reached the palace of Nahu«a. (Padma PurÃïa, fifteen chapters from 102). 3) %% %% To get remission from the sin of BrahmahatyÃ, incurred by killing V­trÃsura, Indra hid himself in a cluster lotuses in the MÃnasa lake. The devas who were worried due to the absence of Indra, elected Nahu«a as Indra temporarily. Nahu«a wanted to get IndrÃïÅ. Agastya cursed Nahu«a and changed him to a python. At the sight of the PÃï¬avas he regained his original form and went back to the world of Indra. (For detailed story see under Agastya). 4) %% (i) Nahu«a had six sons Yati, YayÃti, SaæyÃti, ùyati, Ayati and Dhruva. (M.B., ùdi Parva, Chapter 75, Stanza 30). (ii) Nahu«a was allowed to enter heaven because he made himself pure by performing the sacrifice Vai«ïava yaj¤a. (M.B., Vana Parva, Chapter 257, Stanza 5). (iii) Nahu«a once came down to the world in the aerial chariot of Indra to see the battle of Arjuna. (M.B., VirÃÂa Parva, Chapter 56, Stanza 9). (iv) Nahu«a got a famous sword from his father ùyus. (M.B. ÁÃnti Parva, Chapter 266, Stanza 7). (v) Nahu«a had once a talk with the hermit Cyavana about the wealth of cows. (M.B. AnuÓÃsana Parva, Chapter 51). (vi) On another occasion the hermit Cyavana granted Nahu«a a boon. (M.B. AnuÓÃsana Parva, Chapter 51, Stanza 44). (vii) Once Nahu«a gave to Brahmins lakhs of cows as alms. (M.B. AnuÓÃsana Parva, Chapter 81, Stanza 5). (viii) It is stated in MahÃbhÃrata, Sabhà Parva, Chapter 8, Stanza 8, that Nahu«a, after death, stays in the palace of King Yama (God of death). (ix) Mention is made in the ãgveda, Maï¬ala 1, AnuvÃka 7, SÆkta 31, about Nahu«a's becoming Indra. (x) The names DevarÃja, DevaràDevendra, Jagatpati, NÃga, NÃgendra, SurÃdhipati, Surapati etc. are used in BhÃrata as synonyms for Nahu«a. ## A famous nÃga (serpent) born to KaÓyapaprajÃpati by his wife KadrÆ. (MahÃbhÃrata, ùdi Parva, Chapter 35, Stanza 9). ## A gotra-originator of the KaÓyapa dynasty. He was the grandson of Mahar«i KaÓyapa and son of Avatsara mahar«i. He was one of the six BrahmavÃdins of the family of KaÓyapa the other five being KaÓyapa, Avatsara, Raibhya, Asita and Devala. (VÃyu PurÃïa, Chapter 52; MatsyapurÃïa, Chapter 145). ## A younger brother of Subrahmaïya. He had three younger brothers, i.e., ÁÃkha, ViÓÃkha and Naigameya. (Vi«ïu PurÃïa, Part 1. Chapter 15). ## A synonym of PÃrvatÅ. (Agni PurÃïa, Chapter 11). ## A particular region in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 41). ## (NAIMIåùRA×YA). 1) %% Naimi«a is very famous in the PurÃïas. It is considered to be a sacred place. Nimasar is the modern name for the place, and it is in the SÅtÃpur zilla of North India. Áaunaka conducted a yaj¤a here which lasted for twelve years. All the reputed ã«is participated in it, and there SÆta (Sauti) the son of VyÃsa recited to the Mahar«is MahÃbhÃrata composed by VyÃsa. (ùdi Parva, Chapter 1; also see under SÆta). 2) %% Devas once came to this place and conducted a yaj¤a there. (ùdi Parva, Chapter 196, Verse 1). (ii) Arjuna once visited here the river called UtpalinÅ. (ùdi Parva, Chapter 214, Verse 6). (iii) Half of the sin of those who visit Naimi«a will at once be dispelled. The remaining portion of the sin also will be removed before they return from the place. He who stays for a month and bathes here will derive all the results of Gomeda yaj¤a. He who quits his life here by fasting will attain all the sacred lokas. (Vana Parva, Chapter 84, Verse 59). (iv) River GomatÅ, Yaj¤abhÆmi of the Devas and the yÃj¤ic vessel of SÆrya are found at this place. (Vana-Parva, Chapter 87, Verse 6). (v) Dharmaputra once came to this place with his brothers and bathed here and made gifts of cows. (Vana Parva, Chapter 95, Verse 1). ## An ancient sacred place on the borders of Kuruk«etra. The ã«is of Naimi«Ãraïya built this place. A bath here gives the same results as an agni«Âomayaj¤a. (Vana Parva, Chapter 83, Verse 108). ## A sacred place. River SarasvatÅ which flowed westwards changed its course here towards the east so that it (river) might see the sages of Naimi«Ãraïya. There is a story about it in MahÃbhÃrata as follows:-- The Yaj¤a conducted by Áaunaka at Naimi«Ãraïya ended in the twelfth year. The ã«is who came from various parts of the country were put up in ÃÓramas built on the banks of river SarasvatÅ. But, many ã«is did not get accommodation there and they moved eastwards. The River SarasvatÅ which felt sorry that the ã«is could not be accommodated also turned and moved eastwards, and thus afforded space for ÃÓramas to be built on her banks. (Áalya Parva, Chapter 37). ## An urban region in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 51). ## A RÃk«asa. His name also occurs in the list of the ancient guards or protectors of the world. (Áanti Parva, Chapter 227, Verse 52). ## The son born to P­thu«eïa by his wife ùkÆti. Mention is made in BhÃgavata, Skandha 5, that he had a son named Gaya of his wife Druti. ## A part of the Atharvaveda. The great hermit Mu¤jakeÓa had divided the Atharvaveda into five parts called Nak«atrakalpa, Vedakalpa, SaæhitÃkalpa, ùÇgirasakalpa and ÁÃnti Kalpa. Nak«atra Kalpa deals with the order of worshipping the Nak«atras(stars), Veda Kalpa deals with the activities of Brahmà as a ãtvik (family priest), the Saæhità Kalpa, the mantras (spells and incantations). In ùÇgirasa Kalpa sorcery and enchantment and in ÁÃntikalpa, ÁÃntis (Alleviation or cure) of horse, elephant etc. are given. (Vi«ïu PurÃïa, AæÓa 3, Chapter 6). ## It is ordained in the PurÃïas that alms-giving on each star or day will be rewarded by particular attainments. This is called Nak«atrayoga. The Nak«atrayoga of each star is given below:-- 1) %%--Those who give horses and chariots as alms on this day, would be born again in a noble family. 2) %%--If lands and cows are given to Brahmins on this day, one would get a large number of cows and will become famous in heaven. 3) %%--If rice-pudding is given to Brahmins to their satisfaction on this day the giver will attain the prominent worlds after death. 4) %%--If milk-rice and venison mingled with ghee is given to Brahmins on this day, his indebtedness to the manes would end. 5) %%--(Candra nak«atra). If a milch-cow is given as alms on this day, one would attain heaven. 6) %<ùrdrÃ:>%--If fast is taken and gingelly oil is given as alms on this day, the giver will become capable of crossing mountains and trenches. 7) %%--He who gives bread on this day will be born again in a good family. 8) %%--He who gives gold as alms on this day will enter the world of bright planets. 9) %<ùÓle«Ã:>%--He who gives an ox made of silver as alms on this day, will become fearless. 10) %%--He who gives gingelly as alms on this day will become prosperous with cows. 11) %%--If ghee-rice is given to Brahmins taking fast on this day, the giver would become happy and prosperous. 12) %%--He who gives rice of NÅvara variety mixed with milk and ghee on this day will be honoured in heaven. 13) %%--If one gives four horses and an elephant as alms, on this day, one will attain the world of bliss. 14) %%--He who gives oxen and perfumery as alms on this day, will enter the parks in which celestial maids play. 15) %%--He who gives any sort of wealth as alms on this day will become renowned in the worlds. 16) %%--He who gives as alms on this day, oxen, milch-cow, grain-box, cart, paddy and diamond will attain heaven. 17) %%--He who gives cloth, rice and blanket on this day will be honoured in heaven for a hundred yugas. 18) %%--If Brahmins are given yams and greens on this day one could realize one's wishes. 19) %%--The manes will be contented, if Brahmins are given roots and nuts on this day. 20) %%--If Brahmins who are expounders of Vedas are given as alms pots of curd, after observing fast, the givers will take birth again in families with many cows. 21) %%--He who gives milk and ghee to wise men will be honoured in heaven. 22) %<Áravaïa:>%--Those who give cloth and rug on this day will enter a white conveyance and reach heaven. 23) %<Áravi«ÂhÃ:>%--Those who give cattle, cart and cloth on this day will enter heaven. 24) %<Áatabhi«ak:>%--Those who give sandalwood and aloe wood on this day, will go to the world of devas (gods). 25) %%--He who gives coins on this day will reach the world of bliss. 26) %%--Those who give mutton on this day will be pleasing the manes. 27) %%--He who gives cows which could give potfuls of milk, could reach any world. (M.B. AnuÓÃsana Parva, Chapter 64). ## 1) %% The fourth of the PÃï¬avas. MÃdrÅ, the second of the two wives of PÃï¬u meditated on the twin gods AÓvinÅdevas, and recited one of the Mantras given to KuntÅ by the hermit DurvÃsas and the two sons Nakula and Sahadeva were born to her from those gods. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 111 that Nakula and Sahadeva were immensely handsome. 2) %% Naming and such other rituals after birth were performed for Nakula also as in the case of the other PÃï¬ava children, by the hermits who lived in ÁataÓ­Çga. The ceremony of investiture with the Brahmà string was conducted by KaÓyapa the priest of Vasudeva. The royal hermit Áuka taught Nakula archery and swordsplay, in his boyhood. When PÃï¬u died, MÃdrÅ jumped into the funeral pyre and died leaving her two sons with KuntÅ. After this the hermits of ÁataÓ­Çga took KuntÅ and her five sons to BhÅ«ma at HastinÃpura. At HastinÃpura, Nakula learned archery under the great teacher Droïa. According to the instruction of the teacher, Arjuna had to fight with him (teacher) on the completion of the teaching and during that fight Nakula and Sahadeva were the guards of Arjuna's chariotwheels. As Nakula was such an expert in wielding the weapons, he got the name 'Atirathi'. (M.B. ùdi Parva, Chapter 138, Stanza 30). When the lac-palace was completed at VÃraïÃvata, the PÃï¬avas shifted to that mansion by the instruction of Dh­tarëÂra. When the lac-palace was set fire to, the PÃï¬avas escaped by way of an underground passage and reached the banks of the GaÇgÃ. There Nakula and Sahadeva fell down weary and exhausted. BhÅma carried them on his shoulders. After Baka had been killed, they proceeded to PäcÃlapura, where at the Svayaævara (marriage) PäcÃlÅ became the wife of the PÃï¬avas. They returned to HastinÃpura. A son named ÁatÃnÅka was born to Nakula by PäcÃlÅ. (M.B. ùdi Parva, Chapter 95, Stanza 75). After that Nakula married KareïumatÅ, the daughter of the King of Cedi. A son named Niramitra was born to the couple. (M.B. ùdi Parva, Chapter 95, Stanza 70). Nakula was then sent to the kingdoms of the west for regional conquest, by Dharmaputra. The wealth of the kingdoms he had conquered, was carried on ten thousand camels to the capital HastinÃpura. (M.B. Sabhà Parva, Chapter 32). After the RÃjasÆya (imperial consecration) of Yudhi«Âhira, Nakula went to GÃndhÃra to escort Subala and his sons. After the defeat of Yudhi«Âhira in the game of dice, the PÃï¬avas went to live in the forest. At that time Nakula put soil all over his body and sat on the ground because of his profound grief. In the forest, once JaÂÃsura carried away Nakula. (See under JaÂÃsura). Nakula killed K«emaÇkara, MahÃmaha and Suratha in the forest At Dvaitavana (a forest) Nakula went to a lake to fetch water and was killed by Dharmadeva who appeared in the form of a crane. At the request of Dharmaputra, who came afterwards, all the PÃï¬avas including Nakula were brought to life again, by Dharma. During the pseudonymity of the PÃï¬avas at the city of VirÃÂa, Nakula assumed the name Granthika. When the period of pseudonymity expired, Nakula fought with the Trigartas on behalf of the King VirÃÂa. On the return of the PÃï¬avas after the expiry of their forest-life and pseudonymity, when Duryodhana announced that he would give not even a single dot of land to them, Nakula was very eager to decide the matter by a battle. He proposed that the King Drupada should be made the chief captain of the army. 3) %% The following is the part played by Nakula in the battle of Kuruk«etra. (i) There was a combat between Nakula and DuÓÓÃsana on the first day of the battle. (M.B. BhÅ«ma Parva, Chapter 45, Stanza 23). (ii) Nakula fought with Áalya and was wounded. (M.B. BhÅ«ma Parva, Chapter 83). (iii) He fought with Áakuni. (M.B. BhÅ«ma Parva, Chapter 105, Stanza 11). (iv) He engaged Vikarïa in a combat. (M.B. BhÅ«ma Parva, Chapter 110, Stanza 11). (v) Nakula defeated Vikarïa. (M.B. Droïa Parva, Chapter 106, Stanza 12). (vi) Nakula defeated Áakuni. (M.B. Droïa Parva, Chapter 169, Stanza 16). (vii) He defeated Duryodhana in a fight. (M.B. Droïa Parva, Chapter 187, Stanza 50). (viii) Nakula killed the King of AÇga. (M.B. Karïa Parva, Chapter 22, Stanza 13). (ix) He retreated on being defeated by Karïa. (M.B. Karïa Parva, Chapter 24, Stanza 45). (x) He fought with Droïa. (M.B. Karïa Parva, Chapter 48, Stanza 34). (xi) Nakula fought with Duryodhana again and was wounded. (M.B. Karïa Parva, Chapter 56, Stanza 7). (xii) He fought with V­«asena. (M.B. Karïa Parva, Chapter 61, Stanza 36). (xiii) Nakula killed Citrasena, Satyasena and Su«eïa the sons of Karïa. (M.B. Áalya Parva, Chapter 10). 4) %% (i) After the battle, Nakula explained to Yudhi«Âhira, the duties of a house holder. (M.B. ÁÃnti Parva, Chapter 12). (ii) On the instruction of Yudhi«Âhira, Nakula became the chief captain of the army. (M.B. ÁÃnti Parva, Chapter 41, Stanza 12). (iii) After the battle, the palace of Durmar«aïa the son of Dh­tarëÂra was given to Nakula by Dharmaputra. (M.B. ÁÃnti Parva, Chapter 44, Stanza 10). (iv) After the battle when Yudhi«Âhira performed the horse sacrifice, Nakula and BhÅmasena stood as protectors of the city. (M.B. AÓvamedha Parva, Chapter 72, Stanza 19). (v) Nakula went to the forest to see KuntÅ, who was engaged in penance during her latter days. (M.B. ùÓramavÃsi a Parva, Chapter 25, Stanza 8). 5) %% At the 'great departure' (MahÃprasthÃna) of the PÃï¬avas, Nakula died in the forest. It is mentioned in MahÃbhÃrata, SvargÃrohaïa Parva, Chapter 4, Stanza 9, that after death Nakula and Sahadeva attained the position of the AÓvinÅdevas. 6) %% It is stated in MahÃbhÃrata, VirÃÂa Parva, Chapter 5, Stanza 25 that the name 'Nakula' was given to him because there were none more handsome than he in the family (Kula) of the PÃï¬avas. ## An ancient country in India. (M.B. BhÅ«ma Parva, Chapter 50, Stanza 53). ## Nala the King of Ni«adha. (As the history of Nala is included under the word DamayantÅ, some points which are not given there, are mentioned here). (i) Nala was the son of VÅrasena, the King of Ni«adha. (M.B. Vana Parva, Chapter 52, Stanza 56). (ii) Once the hermit B­hadaÓva came to the Palace of VÅrasena and praised Nala a good deal and spoke highly of his good qualities to his father. (M.B. Vana Parva, Chapter 53, Stanza 2). (iii) When Nala was playing in the garden some swans with golden wings flew to the lake in the garden. Nala caught hold of one of them just for fun. The swan said to Nala, "If you will let me off, I will tell DamayantÅ about you." So it was released. As a reward it flew to the country of Vidarbha and persuaded DamayantÅ to love Nala. (M.B. Vana Parva, Chapter 53). (iv) After death Nala sat in the aerial chariot of Indra and witnessed the battle fought by Arjuna with the Kauravas at the end of the forest life of the PÃï¬avas. (M.B. Vana Parva, Chapter 56, Stanza 10). (v) Previous birth. Two different stories are narrated about the previous birth of Nala. 1) In the previous birth Nala was a VaiÓya of the city of Pippala in the Gau¬a country. This VaiÓya became abstinent and after leaving off everything he had, he went to the forest. There, according to the advice of a hermit he undertook the fast of GaïeÓa. As a result he was born as Nala in the next birth. (GaïeÓa PurÃïa). 2) Nala and DamayantÅ were foresters named ùhuka and ùhukÃ. Áiva was pleased with the couple. So they were born in royal families in the next birth, and Áiva in the form of a swan, helped them. (Áiva PurÃïa, Áatarudra SaæhitÃ). ## An ancient hermit. In Sabhà Parva, Chapter 7, Stanza 17, it is mentioned that this hermit lives in the palace of Indra. ## A monkey. This monkey was the son of ViÓvakarmÃ. ÁrÅ RÃma and the monkey-army went to redeem SÅtà from LaÇkà and reached the sea-shore. A bridge had to be made to cross the sea and reach LaÇkÃ. Immediately Varuïa the King of the seas appeared there and said, "Nala who is in the monkeyarmy, is the son of ViÓvakarmÃ. His father had given him a blessing that he would become as expert an architect as his father. So let the construction of the bridge be commenced under his supervision." Accordingly under the supervision of Nala, RÃma's bridge of rock was completed and ÁrÅ RÃma and the army of monkeys reached LaÇkà by walking over this bridge (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Sarga 22). In the battle hetween RÃma and RÃvaïa, Nala fought with the giant Tuï¬aka. (M.B. Vana Parva, Chapter 285, Stanza 9). ## A son of VaiÓravaïa. He had a brother called MaïigrÅva. 1) %% It was the time when RÃvaïa was ruling over LaÇkà and terrorising the fourteen worlds. As he was carrying on his conquests, once he came to a round rock near KailÃsa. It was night. Rambhà had fixed a rendezvous near the rock that night with NalakÆbara. The full moon shone bright. The radiance of the moon rendered KailÃsa and its vicinity most beautiful. Filled with passion RÃvaïa could not sleep at all. In the silence of that calm night he heard the tinkling of bangles. RÃvaïa opened his twenty eyes and looked in that direction. He saw an extremely beautiful woman clad in splendid garments and ornaments going along the way. He ran to her and caught hold of her hand. She was flurried and confused at his sudden appearance. So she said, "Oh Lord! I am the wife of NalakÆbara who is the son of your brother Kubera. My name is RambhÃ. Your brother's son is your son too. So don't do any harm to your son's wife." But RÃvaïa did not pay any heed to her words. He lifted her up and placed her on the round rock and raped her. Before dawn RambhÃ, who had become like the lake of lotus trodden by a mad elephant, went to NalakÆbara and told him everything. NalakÆbara became very angry and cursed RÃvaïa. "You, who have become blind with lust, shall not touch a woman who does not reciprocate your love. If you do so your head will be split into seven pieces." It was because of this curse that RÃvaïa did not touch SÅtà though she was kept in his harem. (Uttara RÃmÃyaïa; MahÃbhÃrata, Vana Parva, Chapter 28). 2) %% It is mentioned in KathÃsaritsÃgara, Madanama¤cukÃlambaka, TaraÇga 3, that, of the two daughters, Svayamprabhà and Somaprabhà of Maya, Somaprabhà was the wife of NalakÆbara. 3) %% NalakÆbara and MaïigrÅva, the sons of Kubera were playing with celestial maidens in the Ganges in nudity, when NÃrada came by that way. The hermit was returning after visiting Vi«ïu. The moment the celestial maids saw NÃrada they put on their clothes and stood aside bowing before NÃrada. NalakÆbara and MaïigrÅva did not see NÃrada. They ran here and there, playing with no clothes on. At this, NÃrada got angry and cursed them that they would become two "Marutu" trees (Terminalia alata) on the earth. They became very sad and requested for liberation from the curse. NÃrada told them they would get liberation from the curse when they saw ÁrÅ K­«ïa, the incarnation of Vi«ïu. Accordingly NalakÆbara and his brother took birth near the house of Nandagopa in Ambìi, as double "Marutu" trees. It was the period of the childhood of ÁrÅ K­«ïa. Once ÁrÅ K­«ïa swallowed mud, and YaÓodà tied him to a mortar. The child dragged the mortar to the Marutu tree and got himself between the double trees. Immediately the trees regained the original forms of NalakÆbara and MaïigrÅva. They paid homage to ÁrÅ K­«ïa, who blessed them, and both of them returned to VaiÓravaïapurÅ. (BhÃgavata, Skanda 10). ## The rock bridge built by the monkey named Nala. The bridge over which ÁrÅ RÃma and the monkey-army crossed the sea to LaÇkà was built under the supervision of Nala and so the bridge came to be called Nalasetu. (M.B. Vana Parva, Chapter 283, Stanza 45). ## One of ViÓvÃmitra's sons who were expounders of Brahman. (M.B. AnuÓÃsana Parva, Chapter 4, Stanza 58). ## See under PäcÃlÅ. ## See under NammÃlvÃr. ## A branch of the Ganges. When the heavenly GaÇgà came down to the earth as a result of the penance of BhagÅratha, Áiva received it on his head. It is seen in VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 43, that when the GaÇgà fell drown from the head of Áiva it split into seven river-arms called HlÃdinÅ, PÃvanÅ, NalinÅ, Sucak«us, SÅtÃ, Sindhu and GaÇgÃ. The Ganges which flows through North India is one of these seven river-arms. ## A sub Parva (section) of MahÃbhÃrata. This sub section consists of Vana Parva, Chapters 52 to 79. ## Various things mentioned in the PurÃïas having some association with four (NÃlu) are given below:-- 1) %% In the case of an elephant one must keep a distance of 1000 kols, a horse 100 kols, horned animals 10 kols, evil people, unli mited number of kols. (1 kol is equal to a metre). 2) %% Manda (the very ordinary), Madhyama (medium standard), Uttama (best) and Uttamottama (the very best). 3) %% In philosophy there are four factors called Vi«aya (subject matter), Prayojana (purpose), Áambandha (relationship between factors) and AdhikÃrin (the deserving or eligible person). 4) %% Manas (mind), Buddhi (intellect), Cittam (heart) and AhaÇkÃra (ego). Imagination is the function of the mind, decision that of Buddhi; to retain knowledge gained in orderly form is the function of Cittam and self-respect that of AhaÇkÃra. 5) %% Satyam (truthfulness), Dama (Self control), ùrjavam (straightforwardness) and ùn­Óaæsyam (not to be cruel). 6) %% Yaj¤a (sacrifical offerings), DÃna (alms-giving, gifts), Adhyayana (learning) and Tapas (penance). 7) %% (Not suited to the particular station or place in life). Brahmins are forbidden from receiving bribes, engaging in trades, service of ÁÆdras and uttering lies. 8) %% ùÇgikam (where gestures and bodily actions are used to convey ideas). SÃttvika Subjective feelings expressed by perpiration etc. ùhÃryam (extraneous), VÃcikam (by words of mouth). 9) %% (Subjects for practice and training). Vinaya (humility), Damana (control of mind), Indriyanigraha (controlling the sense-organs) and BhÆtadayà (kindness). 10) %% Good wife, talk of children, present from King and honourable food. 11) %% For the stars, Moon; for women, husband; for earth, King and for all, education (learning). 12) %% According to rhetorics, AtiÓaya (excellence), SÃmya (simile), VÃstavam (matter of fact, as it is) and Ále«a (one word with two meanings) are the AlaÇkÃrasÃdhanas. 13) %% A. ÁaiÓavam (childhood), KaumÃram (boyhood), Yauvanam (youth) and VÃrdhakyam (old age). B. JÃgrat (wakefulness), Svapnam (dream), Su«upti (sleep) and TurÅyam (being one with the supreme soul). 14) %% Sthiram, Calam, CalÃcalam, Dvayacalam. When the archer and the object of his shooting remain motionless the object is called Sthiram. When the object is moving but the archer is not, the object is called Calam. When the case is just the opposite of the above it is CalÃcalam. When both are moving it is called Dvayacalam. 15) %<ùkhyÃyikÃguïas Four. (Factors of the novel).>% KathÃbandha (plot or theme), PÃtraprakaÂanam (exposition of characters), Rasapu«Âi (sentiment) and GadyarÅti (prose style). 16) %<ùbharaïas Four (Ornaments).>% For man, shape or form; for form, quality or merit; for quality, knowledge or wisdom and for wisdom, patience or forbearance. 17) %<ùyudhas Four. (Weapons).>% Mukta, Amukta, MuktÃmukta and Yantramukta. (See under Dhanurveda). 18) %<ùvaraïas Four. (Covering, Protection).>% For earth the sea, for house the compound wall, for country the King, for women chastity. 19) %<ùhÃrÃdis Four.>% (Food etc.). ùhÃra (food), NÅhÃra (Evacuation), Maithuna (sexual act), Nidrà (sleep). 20) %<ùhÃravastus Four. (edibles).>% KhÃdyam (eaten by munching with teeth and chewing), Peyam (that which is drunk), Lehyam (licked with the tongue) and Bhojyam (that which is not included in the above three). 21) %<ãïas Four.>% (Obligations, debts). Debts due to Devas, ã«is, Pit­s and Men. One pays back one's debts to Devas by performing yaj¤as. By SvÃdhyÃya (selfstudy) and tapas one pays the debt due to ã«is; by procreation of children and libation offerings that due to Pit­s and by truthfulness, hospitality etc. that due to people are repaid. 22) %<ãtviks Four.>% Adhvaryu, UdgÃtÃ, Hotà and BrahmÃ. The first of the four should be an erudite scholar in Yajurveda, the second in SÃmaveda, the third in Atharvaveda and the fourth in all the four Vedas. 23) %% He who boasts about himself in secret is called UdÃtta; he who cries down others and indulges in self-praise is known as Uddhata; he who proclaims others' merits is called Prau¬ha and he who shows humility is called VinÅta. 24) %% To rise early in the morning, to struggle for existence, to share whatever is got with relations and to work and earn one's own food--these are the qualities of the Cock. 25) %% A. Nectar even from poison, good advice even from boys, good action even from enemies and noble and chaste brides even from low families are to be welcomed. B. Literacy (learning of alphabets) should be accepted from brahmins, food from mother, pan from wife and bangles from King. 26) %% Elephant, Horse, Chariot and Infantry. 27) %<ùÓramas Four.>% Brahmacarya (student life), GÃrhasthya (married life), VÃnaprastha (anchorite, forest-life) and SannyÃsa (Renunciation). 28) %% K­ta, TretÃ, DvÃpara and Kali. 29) %% Dharma, Artha, KÃma and Mok«a. 30) %% (Expedients). SÃma, DÃna, Bheda, Daï¬a. 31) %% (Four elements in the treatment of patients). Vaidya (doctor), Rogin (patient), Au«adham (medicine) and ParicÃraka (attendant). 32) %% BrÃhmaïa, K«atriya, VaiÓya and ÁÆdra. 33) %% A. Horse returning after bath, elephant in its rut, love-lorn bull and wicked scholar. B. Evil action, unhealthy region, evil wife and bad foods. 34) %% Gifts daily given without expecting return or result is NityadÃna. Gifts given to scholars (pundits) for the sake of alleviation of or redemption from sin is NaimittikadÃna. Gifts given for welfare and prosperity is KÃmyakadÃna. Offering made to propitiate God is Vimala. 35) %% DhÅrodÃtta, DhÅroddhata, DhÅralalita, DhÅraÓÃnta. 36) %% PadminÅ, ÁaÇkhinÅ, CitriïÅ, and HastinÅ. 37) %% Pratyak«a, AnumÃna, UpamÃna, and Áabda. 38) %% SÃlokya, SÃmÅpya, SÃrÆpya and SÃyujya. 39) %% J¤Ãnayoga, Bhaktiyoga, Karmayoga and DhyÃnayoga. 40) %% Mother leading an immoral life; father who incurs debt; foolish son and beautiful wife. 41) %% NÅtiÓÃstra, TarkaÓÃstra, Manusm­ti and KÃmaÓÃstra. ## A King of YayÃti's family. (BhÃgavata, Skandha 9). ## (MalayÃla Brahmins). Logan says that the NambÆtiris were the batch of Aryans that settled down in Kerala after the Nairs. The historians like ÁaÇkuïïi Menon and others have stated that the NambÆtiris had come to Kerala from the banks of the rivers GodÃvarÅ, Narmadà and KÃverÅ. Famous historians have inferred that the progress of the Aryans to the south took place between 1000 and 325 B.C. But Thomas Fawlks thinks that there were NambÆtiri priests and hermits in South India, during the time of Buddha. N.K. Datta, the author of the book "Aryanisation of India", is of opinion that during the time of the invasion of Alexander, the Aryans had spread all over India and Ceylon. Thus historians have not yet come to an agreement as to the correct period of the exodus of the Aryans to the south. Anyhow in the Geography of Ptolemy mention is made that half a degree east to Taibis there was a place called BrahmagÃra. It may be assumed that BrahmagÃra may be BrahmÃgÃra (settlement of Brahmins). It has been decided definitely that the period of Ptolemy was A.D. 2nd century, and in that case the Brahmins must have settled in the south before that period. Though the period of the 'SaÇgha poets and their works' has been assessed differently by different scholars, the majority have fixed it as the first few centuries of A.D. In these SaÇgha poems the gods of the Aryans are praised. The gods SÆrya (the Sun), Candra (the moon), Varuïa (god of water), Baladeva (ÁrÅ K­«ïa's elder brother) and Vi«ïu (Supreme God) are specially mentioned in 'CilappadikÃra'. The SaÇgha work 'PuranÃnÆru' is an encomium to the purity of the Vedas and Agnihotra Brahmins (Brahmins who maintain the holy fire by burnt offering). In those days the King carried on the administration of the country with the advice of Brahmins. Economics, Grammar and law were taught in royal palaces. Pa¤cÃk«ara and such other spells, reading of the scriptures, Aryan ways of marriage, Recitations of PurÃïic stories etc. were prevalent in those days. Maïimekhalà is stated to have reached the capital of the Cera King and learned Vedas and SÃÇkhya doctrines (one of the six systems of Indian Philosophy dealing with evolution) from the prominent teachers here. The diction of both the works 'CilappadikÃra' and 'MaïimekhalÃ' is, to a certain extent, indebted to Sanskrit. Many of the Sanskrit poetic traditions are used in these poems. When these proofs are taken into account, it is not wrong to presume that in the period from 1st century to 5th century A.D. Aryan civilization prevailed in south India. If, during this period, Aryan civilization had taken root to such an extent in south India, the advent of the Aryans to south India must have taken place at least two or three centuries prior to this period. The NambÆtiris of Kerala are called MalayÃla Brahmins. Between them and the Brahmins of other countries there are differences in manners and customs. They are given below:-- 1) The Brahmins of other parts of India do not perform agnihotra rites (maintaining the holy fire by burnt offering) so elaborately as the MalayÃla Brahmins. 2) Among the sixteen purificatory rites, AgnisvÅkÃra (or taking up of sacrificial fire) is an important item in Malabar. From Vedic period Agni (Fire) had become a prominent God. Most of the verses in ãgveda are concerned with fire. The attachment of the Brahmins of Kerala to fire shows their antiquity. 3) Much importance is attached to the learning of scriptures and priest-hood in Kerala. There were 18 MaÂhas and residential institutions in Kerala for giving religious education. 4) The peculiar type of recitation of the Vedas of the MalayÃla Brahmins and the accompanying gestures of their hands and the movements of the head at the time of recitation are considered by them to be ancient. Even today certain sounds are produced by them in the Vedic way. (For instance SamrÃl--SamrÃÂ; Va«ar--VasaÂ; ý¬e--ýle etc.). 5) In Malabar there is a customary atonement or expiation called VrÃtyastoma for those Brahmin boys who had not undergone investiture with the sacred thread within the stipulated time. This shows the stress laid on the need of religious education. 6) The custom that all the male members of the family except the family chief should be engaged in 'SnÃtakav­tti' (should remain celibates even after education) is prevalent only in Malabar. 7) Much importance is attached to evening worship in Kerala. At that time the Vedic gods are not hailed. But Brahmins of other places do not seem to attach so much importance to this practice. 8) The Brahmins outside Kerala repeat the mantras uttered by the priest and perform the functions, at the time of meditation and worship. But in Kerala for meditation and worship with or without incantations a priest is not necessary. This indicates the practice in vogue during Vedic period before the priestly class became predominant. 9) The NambÆtiris have recognized only three Vedas. 10) The Kerala Brahmins wear only one sacred thread. The NambÆtiris became predominant in Kerala and began to have a hand in the various spheres of activities. Thus the Aryan civilization shook the customary faith and religion of Kerala from top to bottom and the Aryan religion hoisted its flag of victory here. Aryan literature also found its way into Kerala. The authors and scholars in Kerala began to imitate it. The NambÆtiris erected temples in Kerala with the help of local chieftains. The sounds of alphabets, sentence pattern, grammar, poetic tradition etc. of MalayÃlam language underwent a thorough change. Sanskrit education spread far and wide. They spread Aryan civilization through 'KÆttu and KÆÂiyÃÂÂam (Narration of mythological stories with gestures etc. and collective dance) PÃÂhaka and SaÇghakkali (Musical lectures and dramatic performances), in connection with festivals in the temples. They absorbed many of the customs and manners of Kerala. The NambÆtiris who had adopted priest-hood as their career had amassed wealth and landed property in the capacities of priests and authorities of the temples. Some of them became Kings (e.g. King of I¬appally, King of CampakaÓÓeri etc.). They kept up the contact with the people of the locality by means of morganatic marriages and made their positions secure. Thus these people, though a small minority, were able to hold sway over the people of Kerala for a long time. ## The first of the twelve great ùlvÃrs. The Áaivite devotees of South India are called NÃyanÃrs and the Vaisïavite devotees, ùlvÃrs. The word ÃlvÃr means, a devotee of God. The Vai«ïava religion says that the twelve ÃlvÃrs are the incarnations of ùdiÓe«a and Garu¬a the followers and the embodied deities of the Conch and the discus the weapons of Vi«ïu. It is mentioned in ÁrÅmad BhÃgavata that divine persons who are followers of Vi«ïu will incarnate on the earth in Kaliyuga and that their native places will be the banks of the holy rivers in DrÃvi¬a such as TÃmraparïÅ, K­tamÃlà (Vaigai), PayasvinÅ (PÃpanÃÓinÅ) and KÃverÅ. It is stated about these divine persons in Vi«ïumÃhÃtmya that they would take birth in any caste and compose DrÃvi¬a songs and thereby propagate lofty truths. The collection of DrÃvi¬a songs thus composed by the ÃlvÃrs is called 'Divya Prabandha' (Divine Composition). There are four thousand songs in four parts in the Divine composition and hence it has the name NÃlÃyira Prabandham 'Four thousand composition'. The theme of the 1st and 2nd thousands is a secret known as 'Tirumantra' (the divine spell). The third thousand is concerned with the "CaramaÓloka" (the verse of death) and in the fourth "Dvayamantra" is dealt with. The Tirumantra (the divine spell) is the collection of of three words Om, nama÷ and NÃrÃyaïÃya. 'Om' and 'nama÷' are explained in the first thousand and the word NÃrÃyaïÃya in the second thousand of the composition. The CaramaÓloka (the verse of death) is the last utterance of the songster-priest. It is a propagation of the theme of seeking refuge. The individual soul has to seek refuge under the universal soul, unconditionally. This is what is called 'Prapatti. Dvayamantra (the two fold mantra) deals with the aim and the ways for the realisation of that aim. It would be possible only by the help of Lak«mÅ BhagavatÅ (the goddess Lak«mÅ). It is a verse of only two lines. The first and foremost among the ÃlvÃrs is NammÃlvÃr. 'TiruvÃymoli' is his work. It had been predicted in Vai«ïava PurÃïa that at the beginning of Kaliyuga. Vi«ïu SenÃnÅ named Vi«vaksena would incarnate as NammÃlvÃr and that he would reinstate the Vai«ïavite religion. It is hinted in BrahmÃï¬a PurÃïa that NammÃlvÃr would incarnate in ÁrÅnagarÅ (Tirunagari) on the banks of river TÃmraparïÅ in the Kingdom of PÃï¬ya. As was fore-told NammÃlvÃr was born in Tirunagari. The present name of this place is 'ùlvÃr tirunagari'. There is a traditional lore about the birth of NammÃlvÃr. There was a ruling chief named KÃriyÃr in Tirunagari. UdayamaÇkayÃr was his wife. The couple once went to the Vai«ïavite temple near Mahendra mountain known as TirukkuruÇkuÂi temple and prayed to the god consecrated there called Nambi, for a son. Reply was given through the priests that the god himself would take birth as their son. Accordingly UdayamaÇkayÃr gave birth to NammÃlvÃr. Scholars say that the birth of NammÃlvÃr was on the 43rd day of Kailyugathat is in B.C. 3102. NammÃlvÃr had another name ParÃÇkuÓa. Some believe that he was the incarnation of portions of SeneÓa and the jewel Kaustubha. Some say that there are portions of MahÃvi«ïu, Pa¤cÃyudha, ùdiÓe«a and SeneÓa in NammÃlvÃr. The Vai«ïavites have given NammÃlvÃr a lofty place. The infant born to KÃriyÃr and UdayamaÇkayÃr was not an ordinary one. Generally infants at birth are covered with a case of air called 'ÁaÂha'. Because of this they lose the memory of previous birth. But NammÃlvÃr had no ÁaÂha. So he got the name 'ÁaÂhakopa'. The parents were amazed at the infant which lay still without beating its legs, and crying or sucking its mother's breasts. The bright infant was taken to the Vai«ïavite temple on the twelfth day. Because of his difference from ordinary infants he was named MÃra. A golden cradle studded with jewels was hung on the branch of a tamarind tree and laying the child in it, the parents went home. That tamarind tree still stands there. The devotees believe that that tree also is a portion of ùdiÓe«a. NammÃlvÃr spent sixteen years under the tamarind tree without opening the eyes or uttering a single word. In the sixteenth year a wise man who could understand the dignity of NammÃlvÃr came there. The person was the Madhura Kavi ùlvÃr. After this NammÃlvÃr sat under the tamarind tree and sang songs of praise of NÃrÃyaïa. Madhura Kavi set tunes for them and sang them. Everybody who heard them was struck with wonder and stood still. NammÃlvÃr spent his days under the tamarind tree in meditation and contemplation. At the age of 35 he entered heaven. ## A fierce RÃk«asa (giant). It is stated in MahÃbhÃrata, ùdi Parva, Chapter 65, Stanza 22, that this giant was the son of PrajÃpati KaÓyapa by his wife Danu. This fierce giant was killed by Indra. There is a story in the PurÃïas describing how Namuci was killed. Under the leadership of Namuci a great army of the giants invaded the realm of the gods. Indra came with an army of devas. Though the giants were defeated in the battle Indra was not able to kill Namuci. To save himself from the attack of Indra, Namuci got into the radiance of the Sun and hid himself there. Indra found him out and made a treaty with him, the conditions of which were as said by Indra:-- "Oh, noble giant, I will not kill you by wet thing or dry thing, in the night or in the day. What I say is true." According to this treaty it became impossible for Indra to kill Namuci either with wet things or with dry things and either in the day time or in the night. Only when Indra had agreed to these conditions did Namuci come out. The battle continued and Indra drove away Áumbha and NiÓumbha the elder brothers of Namuci, who went to PÃtÃla. Indra ran after Namuci and in the evening Indra found him hiding on the sea shore and killed him with the foam of the sea. As Indra had violated the condition of the treaty the severed head of Namuci followed Indra. With this Indra incurred the sin of Brahmahatyà (killing a Brahmin). To get remission from this sin Indra approached BrahmÃ. He was advised to bathe in AruïÃsaÇgama and doing so Indra got remission of his sin. From that day onwards AruïÃsaÇgama became a holy bath (tÅrtha). (M.B. Áalya Parva, Chapter 40). ## An army-captain of HiraïyÃk«a. In the battle with Indra, Namuci made him unconscious and the elephant AirÃvata thrust its tusks on the ground. After that by his magic and sorcery he created many creatures. But Vi«ïu destroyed all those creatures with his discus SudarÓana. At last Indra killed Namuci. (Padma PurÃïa, S­«Âikhaï¬a). ## Another valiant captain of HiraïyÃk«a. He sent five arrows against Indra in a fierce battle. But Indra cut all the five arrows in the midway. Then by his magic and sorcery Namuci spread darkness everywhere. Indra defeated that strategy also. Then Namuci dashed forward and taking hold of the tusks of AirÃvata shook Indra down. Indra stood up and cut off the head of Namuci with his sword. (Padma PurÃïa, S­«Âi Khaï¬a). ## A King of the family of YayÃti. (BhÃgavata, Skandha 9). ## See under Nandagopa. ## (See under Vararuci). ## A son of Dh­tarëÂra. In the battle of Kuruk«etra, BhÅmasena killed him. (M.B. Karïa Parva, Chapter 51, Stanza 19). ## A serpent born in the family of KaÓyapa (MahÃbhÃrata, Udyoga Parva, Chapter 103, Stanza 12). ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 64). ## A synonym of BhagavÃn Vi«ïu. (M.B. AnuÓÃsana Parva, Chapter 149, Stanza 69). ## Wife of Har«a the third son of Dharmadeva. (M.B. ùdi Parva, Chapter 66, Stanza 33). ## A river. Mention is made in MahÃbhÃrata, ùdi Parva, Chapter 214, Stanza 6, that while Arjuna had been engaged in a pilgrimage visiting the holy places in the east, he reached the banks of the rivers Nandà and AparanandÃ. Many of the scholars are of opinion that this river flowed through the eastern side of the forest Naimi«araïya. When the hermit Dhaumya talks about the holy places of the east to Yudhi«Âhira, he says as follows about the river NandÃ. "The beautiful mountain 'Kuï¬oda' is a place which abounds in roots, fruits and water. Nala the King of Ni«adha, who was weary of thirst rested here. There is a holy temple here called Devavana which is thronged by hermits. Near this temple there is a mountain through the top of which, two rivers BÃhudà and Nandà flow." (M.B. Vana Parva, Chapter 87). During the time of the forest life of the PÃï¬avas, Yudhi«Âhira travelled with the hermit LomaÓa, through the basin of the rivers NandÃ, and AparanandÃ. During the PaurÃïic times some deities had lived in the basin of the river NandÃ, and men began to come there to visit the deities. The devas (gods) did not like this and so they rendered the place inaccessible to men. From that time onwards the river basin of Nandà and the mount HemakÆÂa have become prohibited area for human beings. (M.B. Vana Parva, Chapter 110). ## A righteous VaiÓya. Having been childless for a long time this VaiÓya, who was an ardent devotee of God KapileÓvara, got a son in his old age. But he died after his marriage. With this calamity Nandabhadra became a man of abstinence and began to try to acquire spiritual knowledge. After a while a seven-year-old boy appeared before the VaiÓya and quenched his thirst for spiritual knowledge. Later with meditation on Áiva and the Sun, Nandabhadra attained heaven. (Skanda PurÃïa, Chapters 1, 2 and 46). ## Foster-father of ÁrÅ K­«ïa. 1) %% There are two stories about the previous birth of Nandagopa. (i) Droïa, one of the eight Vasus and his wife DhÃrà once committed a mistake, not becoming the gods. Brahmà who found it out, cursed the couple to take birth in the family of cowherds. Droïa and DhÃrà prayed for remission. Brahmà told them that MahÃvi«ïu would incarnate as their son as ÁrÅ K­«ïa and that after that birth they would be liberated from the curse. Accordingly Droïa took birth as Nandagopa and DhÃrà as YaÓodÃ. (BhÃgavata, Skandha 10). (ii) Once a King named Candrasena sat in the MahÃkÃla temple in UjjayinÅ to perform penance. Áiva was pleased at his penance and gave him a jewel. That brilliant precious stone fulfilled all his desires. Other kings heard about this jewel and came to war to take possession of the jewel. The King came and took refuge in the temple. At this time a son named ÁrÅkara was born to a cowherdess in UjjayinÅ. He was god-fearing since childhood. ÁrÅkara came to MahÃkÃla temple and sat in worship and meditation and attained the goodwill of Áiva. The Kings who came in chase of Candrasena could not approach the temple because of the unearthly brilliance that radiated from ÁrÅkara. Not knowing the reason the kings stood staring and HanÆmÃn instantly appeared before them and said. "Hear this, oh Kings! ÁrÅkara is not a mere cowherd boy. The God is pleased with him. In his eighth birth from today he will be born in Ambìi under the name Nandagopa. Then MahÃvi«ïu will incarnate as the son of Nandagopa under the name ÁrÅ K­«ïa." Nandagopa was the eighth birth of this ÁrÅkara. (Áiva PurÃïa, Áaniprado«amÃhÃtmya). 2) %% While ÁrÅ K­«ïa was living in Ambìi as the foster-son of Nandagopa, Nandagopa went to bathe in the river YamunÃ. While he was taking a dip under the water a servant of Varuïa carried him away to the realm of Varuïa. As Nandagopa disappeared the people of Ambìi ran here and there in grief. At last ÁrÅ K­«ïa jumped into the water and reached the city of Varuïa, who praised ÁrÅ K­«ïa and said that it was to see ÁrÅ K­«ïa that he had carried Nandagopa away, and requested for pardon. ÁrÅ K­«ïa pardoned Varuïa and brought Nandagopa to Ambìi. (BhÃgavata, Skandha 10). 3) %% (See under K­«ïa, Para 21). ## A tabor. Whenever the flag of Yudhi«Âhira was hoisted, two tabors called Nandaka and Upanandaka used to be beaten. (M.B. Vana Parva, Chapter 27, Stanza 7). @<[Page 524b]>@ ## A sword of MahÃvi«ïu. (M.B. AnuÓÃsana Parva, Chapter 147, Stanza 15). There is a story explaining how MahÃvi«ïu came by this sword Nandaka. In days of old Brahmà performed a sacrifice on the banks of the heavenly GaÇgà on a peak of mount MahÃmeru. While Brahmà was sitting in deep meditation in the sacrifice LohÃsura was seen coming to cause disturbance to the sacrifice. Immediately a male being came into existence from the meditation of BrahmÃ. The male being paid homage to Brahmà and the devas (gods) became glad and they encouraged the male being. Because the gods greeted the male one, he was changed to a sword called Nandaka (that which is greeted or thanked for). That sword was received by MahÃvi«ïu at the request of the gods. When MahÃvi«ïu slowly took it LohÃsura came near. He was an asura of blue complexion, with thousand hands of adamantine fists. By wielding his club he drove away the gods. MahÃvi«ïu cut down his limbs one by one and those organs became metals by the touch of the sword. Then MahÃvi«ïu killed the asura. Then MahÃvi«ïu granted Nandaka a pure body and various boons. Afterwards Nandaka became the deity of weapons on the earth. Thus BrahmÃ, who got rid of the disturbance by the aid of Vi«ïu, completed the sacrifice. (Agni PurÃïa, Chapter 245). ## Son of HiraïyakaÓipu. Nandana who had been ruling over the Áveta island had obtained boons from Áiva and had become invincible. He ruled over the kingdom for ten thousand years and then attained KailÃsa and became a gaïa of Áiva. (Áiva PurÃïa, Uttara Khaï¬a, Chapter 2). ## One of the two attendants given to Skandadeva by AÓvinÅkumÃras. (M.B. ÁÃnti Parva, Chapter 44). ## A divine park in the world of devas (gods). Mention is made in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Stanza 45, that those who had brought the organs of senses under control and who had not killed any living being, would be permitted to enter this park. ## A holy place. AmbÃ, the daughter of the King of KÃÓÅ once performed penance in this holy place. (M.B. Udyoga Parva, Chapter 186, Stanza 26). ## A Deva Gandharva. He was present at the birth celebration of Arjuna. (M.B. ùdi Parva, Chapter 12, Stanza 56). ## One of the divine attendants of Áiva. (See under NandikeÓa). ## It is stated in VÃlmÅki RÃmÃyaïa, AyodhyÃkÃï¬a that while ÁrÅ RÃma had been leading forest life, Bharata lived in NandigrÃma for twelve years worshipping the sandals of ÁrÅ RÃma. This NandigrÃma is situated nearly fourteen miles away from AyodhyÃ. (Faizabad). ## The chief of the BhÆta Gaïas (the attendants) of Áiva. For the story of how NandikeÓa once took the form of a monkey and cursed RÃvaïa, see under RÃvaïa. ## A holy place. In MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Stanza 60, it is mentioned that the sin incurred by causing abortion, will be washed away by taking a bath in this holy place. ## A cow of the world of the gods (Devas). (See under KÃmadhenu). @<[Page 525a]>@ ## A holy place. In this place there is a well esteemed by the gods. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 84, Stanza 15, that those who bathe in this holy well will obtain the fruits of Naramedhayaj¤a (human sacrifice). ## One of the four attendants given to Subrahmaïya by BrahmÃ. LohitÃk«a, GhaïÂÃkarïa and KumudamÃlÅ were the other three attendants. (M.B. Áalya Parva, Chapter 45, Stanza 24). ## See under NandikeÓa. ## The name of the conch of SÃtyaki. (M.B. Áalya Parva, Chapter 61, DÃk«iïÃtyapÃÂha). ## A King of the solar dynasty. He was the son of VÅrada and the father of Suketu. (BhÃgavata, Skandha 9). ## A K«atriya family of ancient India. A famous King named Áama was born in this family. (M.B. Udyoga Parva, Chapter 74. Stanza 17). ## An eternal god concerned with offerings to the Manes. (M.B. AnuÓÃsana Parva, Chapter 91, Stanza 37). ## Mention is made in BrahmÃï¬a PurÃïa, Chapter 48, that the semen introduced into the womb of the woman by the man at the time of coition, will get mixed with the blood in the womb, and that the issue will be male, female or eunuch according to the proportion of the mixture. In the mixture of semen and blood, if blood exceeds semen the issue will be female and if semen exceeds, it will be male child and if both are equal the child will be a eunuch. ## A hermit of divine power. 1) %% Brahmà created Dharmadeva from his breast. Truthful and righteous Dharma married ten daughters of Dak«a. Several sons were born to Dharma of his ten wives. But foremost among them were Hari, K­«ïa, Nara and NÃrÃyaïa. Hari and K­«ïa became great yogins and Nara and NÃrÃyaïa became great hermits of penance. The Nara-NÃrÃyaïas lived in the holy Asylum of BadarikÃÓrama in the vicinity of the HimÃlayas for a thousand years performing penance to BrahmÃ. (DevÅ BhÃgavata. Skandha 4). 2) %% See under Urva Å, Para 1. 3) %% The Devas (gods) and the asuras (demons) together churned the sea of milk and obtained Ambrosia (the celestial nectar of immortality). MahÃvi«ïu took the guise of a fascinating woman and obtained the Am­ta by stealth from the asuras and gave it to the devas. The asuras waged a terrible war with the devas. At that time, at the request of the devas, Nara and NÃrÃyaïa took sides with the devas, and fought against the asuras as a consequence of which the asuras were defeated. In MahÃbhÃrata, ùdi Parva, Chapter 19, Stanza 31, it is stated that from that day ownwards Indra entrusted the keeping of the celestial Nectar with the hermit named Nara. 4) %% See under Dambhodbhava). 5) %% Because he was not invited to the sacrifice by Dak«a, Áiva got angry and sent his trident against Dak«a's sacrifice. The trident completely destroyed the sacrifice and flew through the air here and there. Then it reached BadaryÃÓrama and hit the breast of NÃrÃyaïa who was sitting engaged in penance. By the force of the utterance of the sound 'Hum', made by NÃrÃyaïa, the trident was ejected from his breast. Finding no accommodation there it flew back to Áiva, who getting angry at this rebut approached Nara-NÃrÃyaïas with the intention of exterminating them. Nara took a grass from the ground and discharged it at Áiva. Instantly the grass became an axe. It flew round Áiva to attack him. Áiva broke the axe. From that day onwards Áiva got the name 'Khaï¬aparaÓu' (one who broke the axe). In this story it is said that the trident which had returned from the breast of NÃrÃyaïa heated the hair of Áiva to such an extent that they were dried as dry grass. So Áiva came to be called 'Mu¤jakeÓa' (with hair having the colour of dry grass). (M.B. ÁÃnti Parva, Chapter 343). 6) %% Once Cyavana the son of Bh­gu went to NÃkuleÓvara tÅrtha (Bath) to take his bath in the river NarmadÃ. As soon as he got into the water the serpent called Kekaralohita caught hold of him. Cyavana meditated on Vi«ïu. So the poison of the serpent did not affect him. The huge serpent dragged Cyavana to PÃtÃla (the Nether world). But as his poison did not affect the hermit the serpent left the prey and went away. The NÃga damsels welcomed him and showed hospitality. Being greeted by the NÃga damsels he travelled through PÃtÃla and reached the great city of DÃnavas. The asura chiefs greeted him with respect. PrahlÃda met Cyavana, and received him with pleasure. The hermit said to PrahlÃda. "I came to bathe in the MahÃtÅrtha and worship NÃkuleÓvara. When I got into the river a serpent caught hold of me and brought me to PÃtÃla, and made it possible for me to meet you." Hearing these words of Cyavana the King of the asuras said: "Oh good Lord! which are the holy baths in the earth, the sky and the PÃtÃla? Would you be pleased to tell us?" Cyavana replied: "Oh! powerful and mighty King! The holy baths are Naimi«a on the earth, Pu«kara on the sky and Cakra tÅrtha in PÃtÃla; these are the most important ones." The King of the Daityas decided to go to Naimi«a and said:--"We must go and bathe in the Naimi«a tÅrtha. We could visit and worship Vi«ïu with eyes as beautiful as lotus." Obeying the words of the King, preparations were made instantly and the asuras started from RasÃtala for Naimi«a. The mighty host of Daityas and DÃnavas reached Naimi«a and bathed in the tÅrtha. After that PrahlÃda went to the forest for hunting. As he was walking thus he saw the river SarasvatÅ. Near the river there was a Pine tree with very big branches, all of which were covered with arrows, the head of one at the tail of another. PrahlÃda saw near the tree two hermits, with matted hair, clad in the hide of black antelope, performing penance. Near them were two perfectly made divine bows named ÁÃrÇga and Ajagava and two quivers which would never become empty. PrahlÃda questioned them without knowing that they were Nara and NÃrÃyaïa. The questioning ended in a contest. The hermit Nara stood up and taking the bow Ajagava began sending showers of arrows at PrahlÃda. PrahlÃda checked every one of them. The hermit made his fight more severe. PrahlÃda also withstood it. At last pushing Nara back NÃrÃyaïa came to the front. The fight between PrahlÃda and NÃrÃyaïa was fierce. In the end PrahlÃda fell down, his breast being pierced by the arrow of NÃrÃyaïa. PrahlÃda realized that the hermit NÃrÃyaïa was none but Vi«ïu. He praised NÃrÃyaïa (VÃmana PurÃïa, Chapter 8). 7) %% (i) On the occasion of the stripping of PäcÃlÅ of her clothes at the palace of the Kauravas, PäcÃlÅ cried, calling Nara and NÃrÃyaïa. (M.B. Sabhà Parva, Chapter 68, Stanza 46). (ii) Arjuna and ÁrÅ K­«ïa were the rebirths of Nara and NÃrÃyaïa. (See under Arjuna). (iii) It is stated in MahÃbhÃrata, ÁÃnti Parva, Chapter 334, Stanza 9, that the hermit Nara was one of the four incarnations taken by MahÃvi«ïu in the Manu«ya yuga (age of man) of the SvÃyambhuva Manvantara. (iv) It is mentioned in Padma PurÃïa, Uttara Khaï¬a, Chapter 2, that, of the two viz. Nara and NÃrÃyaïa, Nara was of fair complexion and NÃrÃyaïa of dark complexion. (v) It was because of the curse of the hermit Bh­gu that Nara-NÃrÃyaïas took birth as Arjuna and K­«ïa in the DvÃparayuga. (DevÅ BhÃgavata, Skandha 4). (vi) The meaning of the word 'Nara' is he who is not damaged. The universal soul named Nara has created water and so water got the name 'NÃram'. Because he lives in that water which has the name NÃram, the universal soul got the name NÃrÃyaïa. (Manusm­ti, Chapter 1 Stanza 10). (vii) For the other incarnations of Nara see under Raktaja. ## A Gandharva (semigod). It is stated in MahÃbhÃrata, Sabhà Parva, Chapter 10, stanza 14 that this Nara stays in the presence of Kubera. ## A King of Ancient India. He never tasted meat in his life. (M.B. AnuÓÃsana Parva, Chapter 115, Stanza 64). ## One of the wives of UÓÅnara, a King of the family of the AÇga Kings. UÓÅnara had several wives such as N­gÃ, NarÃ, K­mÅ, DaÓÃ. D­«advatÅ and so on. N­ga was born from N­gÃ, Nara from NarÃ, K­mi from K­mÅ, Suvrata from DaÓà and Áibi from D­«advatÅ. All these sons became Kings. (Agni PurÃïa, Chapter 277). ## An ancient place in South India. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 60). ## A particular type of arrow. ## A very famous sage of the PurÃïas. 1) %% NÃrada was the son of BrahmÃ, born from his lap. Brahmà mentally created the famous saptar«is, MarÅci, AÇgiras, Atri, Pulastya, Vasi«Âha, Pulaha and Kratu. From BrahmÃ's anger was born Rudra, from his lap NÃrada, from his right thumb Dak«a, from his mind Sanaka and others and from his left thumb a daughter called VÅraïÅ. Dak«a wedded VÅraïÅ. (DevÅ BhÃgavata, 5th Skandha). 2) %% The PurÃïas refer to more than seven prominent births of NÃrada. He was first born as the son of BrahmÃ, and after that, on account of BrahmÃ's curse he was born as the Gandharva called Upabarhaïa. Following that he was born as the son of emperor Drumila and was named NÃrada. Again born as the son of Brahmà under the name NÃrada, he married MÃlatÅ and ended his life as a monkey. He was again born as the son of Brahmà and was cursed by Dak«a. Afterwards he was born as the son of Dak«a and also as a worm. All these births did not occur in one and the same Manvantara. NÃrada may be noticed doing something or other in connection with the various characters in the PurÃïas. There is no other character in the PurÃïas occupying so popular a place in them as NÃrada. The important five births of NÃrada are described below. (i) %% NÃrada born from the lap of Brahmà desired to remain a celibate. But, Brahmà suggested that he should assume responsibility for procreation as his (BrahmÃ's) other sons like MarÅci and Sanaka had already become celibates. NÃrada did not accept this suggestion of Brahmà at which the latter got angry and cursed NÃrada to lose his knowledge and to marry fifty beautiful women. Brahmà continued:--"You will be born as a Gandharva known as Upabarhaïa and will become a great musician. You will be unrivalled in the handling of the VÅïÃ. After your death as the Gandharva you will be born as the son of a servant woman, and as such you will be a great devotee of Vi«ïu. Afterwards you will be born as my son when I will impart knowledge to you." There was a Gandharva called Citraketu, who performed penance on the banks of the Pu«kara lake to propitiate Áiva for a child. Áiva appeared and blessed Citraketu to the effect that NÃrada, the son of BrahmÃ, would be born as his son. Accordingly the wife of Citraketu delivered a son whom the family priest named Upabarhaïa. The boy grew up as a devotee of Vi«ïu. B­haspati taught him the worship of Hari (Vi«ïu). Upabarhaïa lived on the slopes of the HimÃlayas performing penance. While Upabarhaïa was one day engaged in SamÃdhi fifty daughters of the Gandharva called Citraratha passed that way, and they fell in love with Upabarhaïa, who was in SamÃdhi. He awoke from SamÃdhi on hearing the melodious songs of the fifty damsels who stood there with palms joined in reverence. Upabarhaïa too fell in love with them, and he married all the fifty girls. He returned with them to the palace and lived there for thousands of years. Once the Gandharvas and the Apsaras were invited to sing the story of Vi«ïu in Brahmaloka. Upabarhaïa accompanied them. He became lustful towards RambhÃ. The PrajÃpatis, who noticed it got angry, and Upabarhaïa well-nigh dead due to their curse returned home. He told his wives all that had happened to him. He spread a darbha grass on the ground and lay on it and died. MÃlatÅ, the eldest of his wives, got ready to curse BrahmÃ, Yama and M­tyu. In great consternation they sought refuge under Vi«ïu, who comforted and sent them back to MÃlatÅ. They saluted her. Then a brahmin, who went there questioned Brahmà about the death of Upabarhaïa. The brahmin told him that, according to previous decision, life for another thousand years remained for Upabarhaïa, but he died in the meantime on account of the curse of PrajÃpati. Immediately the brahmin assumed the form of Vi«ïu. The brahmin blessed Upabarhaïa who woke up from death rubbing his eyes. He lived happily at home with his wives. He was blessed with children and grandchildren. Knowing that his end was near Upabarhaïa and MÃlatÅ spent their time in austerities on the banks of the GaÇgÃ. At last Upabarhaïa expired, and MÃlatÅ ended her life in his funeral pyre. (BhÃgavata, 7th Skandha). (ii) %% There lived in KÃnyakubja the emperor called Drumila. He, along with his wife KalÃvatÅ, performed penance on theb anks of the GaÇgà for an offspring. KalÃvatÅ pleased KaÓyapa, by her worship and with his blessing she became pregnant. Drumila, who in the meantime had renounced everything in life, decided to spend the rest of his life in the forest itself. He gifted away all his wealth to brahmins and died in the forest. Though KalÃvatÅ got ready to follow him in the funeral pyre, a celestial voice stopped her and she refrained from committing self-immolation. She returned to the village and lived as a slave in a brahmin's house. In due course of time she delivered a son. On the birth of the child it rained in the land which was suffering from failure of rains, and because of that the brahmin master of KalÃvatÅ named the child NÃrada, meaning he who gives water. When the child NÃrada grew up he told his mother the story about his former birth. He turned out to be a great devotee of Vi«ïu. Meanwhile, KalÃvatÅ, who went to milk the cow one night, was bitten to death by a snake, and NÃrada was orphaned. Áiva and three attendants of his who went there in disguise were pleased at NÃrada's great devotion for Vi«ïu and his service-mentality. He lived on the left-overs given by them. He repeated songs sung by them about Vi«ïu. Gradually NÃrada became perfect devotee of Vi«ïu and a unique master of music. Áiva and others imparted BhÃgavata to NÃrada before they left him. NÃrada who thus attained divine knowledge performed penance for many years on the banks of the GaÇgà and died there. (BhÃgavata, 7th Skandha). (iii) %% NÃrada, who expired on the banks of the GaÇgà was again born as the son of BrahmÃ. Though the father wanted the son to get married the latter preferred to spend his days in the meditation on God. Brahmà then told his son as follows:-"Why are you so much afraid of the house-holder's life? Many people have attained salvation by following the four ÃÓramas (stages in life) like that of the celibate, the house-holder, the anchorite and the sannyÃsin. In fact, only such people will be able to serve man and God. A girl named MÃlatÅ alias DamayantÅ is born to mahar«i Sa¤jaya, and Áiva has granted her the boon that in this birth you will become her husband. You, therefore, go to NaranÃrÃyaïas engaged in penance on the HimÃlayas. They will give MÃlatÅ in marriage to you." Accordingly NÃrada went to BadarikÃÓrama where in the presence of NaranÃrÃyaïas he married MÃlatÅ. During those days NÃrada and sage Parvata started on a pilgrimage in the course of which they went to the palace of emperor Sa¤jaya to observe CÃturmÃsya. The emperor left a well-furnished house at the disposal of the pilgrims. He also deputed his daughter DamayantÅ to serve them. The humble service of DamayantÅ pleased them both. But, DamayantÅ's devotion towards NÃrada was more ardent and both of them noticed this fact. One day Parvata asked NÃrada whether DamayantÅ did not take a special interest in him (NÃrada) and to this NÃrada answered 'Yes, I too think so{??}. Parvata got angry at this answer of NÃrada and told him thus: "We had agreed at the time when we started on this tour to divulge all secrets to each other Now you have broken that contract. Why did you not tell me about DamayantÅ's partiality for you? You become, therefore, a monkey". NÃrada, in turn, cursed Parvata as follows: "You will live in hell in Yamaloka for a hundred years." Accordingly NÃrada became a monkey and Parvata lived in hell. At this juncture Sa¤jaya's ministers advised him to marry his daughter to a prince, and the news made her very sad. Sa¤jaya understood the reason for his daughter's sadness from her nurse. The father had ultimately to yield to her wishes and DamayantÅ married NÃrada, who had been turned into a monkey. Hundred years rolled by, and Parvata, the period of his curse being over, returned to the palace of Sa¤jaya. NÃrada treated Parvata duly well, and pleased at the treatment, he gave redemption to NÃrada from the curse. NÃrada lived very happily with DamayantÅ for a long time at the palace, and after the demise of DamayantÅ he attained Brahmaloka. (BhÃgavata, 7th Skandha). (iv) %% After the creation of the Devas was over, Brahmà called Dak«a to him and asked him to marry VÅraïÅ and procreate, and Dak«a accordingly begot five thousand sons of VÅraïÅ. They were called HaryaÓvas Finding that the HaryaÓvas also were interested in the procreation of children NÃrada, the Devar«i, approached and told them as follows:-"Oh! HaryaÓvas! You who are exceptionally vital people seem to be trying to procreate children. But, you have not enquired as to whether there is enough space on earth for such large numbers of people. You are just like children who know nothing about the world. How will you procreate people? Since you could live absolutely free in the sky, why do you not find out the limit of the earth?" The HaryaÓvas thereupon ran away in different places to find out the limit of the earth, and they have not, like the rivers which entered the ocean, returned yet. At the loss of the HaryaÓvas in the above manner, Dak«a created the ÁabalÃÓvas, whom also NÃrada sent away to various parts of the earth. Dak«a again created five thousand people whom also NÃrada drove away in the above manner. Angry and sad at this, Dak«a cursed NÃrada thus:--"Well, NÃrada! my children roam about like this because of you. Therefore, you too in future will be roaming about without a permanent abode. Moreover, you will have rebirth as my son." NÃrada became a world-trotter on account of the above curse of Dak«a. He was also reborn as the son of Dak«a. (DevÅ BhÃgavata, 7th Skandha and Vi«ïu PurÃïa, Part 1, Chapter 15). (v) %% There is a story about NÃrada being born as a worm. On the approach of a chariot the worm moved quickly away from its route lest its wheel should crush it to death. The King seated in the chariot burst out into laughter at the above sight when the worm told him as follows:--"There is nothing to be laughed at in my action. In every birth the body is much dear to the Ãtman (soul). Just as you love your body I also love and protect my body. (MahÃbhÃrata). 3) %% See under TÃladhvaja I 4) %% While staying once with K­«ïa at DvÃrakÃ, NÃrada and the former went out on a tour in an aerial chariot. On the way they saw a stream and K­«ïa stopped the chariot there as NÃrada wanted to quench his thirst at the stream. NÃrada drank water from the stream disobeying K­«ïa's injunction that he should bathe before drinking water, and lo! the next moment NÃrada was turned into a woman and when 'she' looked around neither K­«ïa nor the chariot was to be seen. She wandered about in the forest and at last reached an ÃÓrama. When the ã«i of the ÃÓrama awoke from his samÃdhi he saw standing before him a beautiful woman who requested him to accept her as his disciple. He readily granted her request. The preceptor married the disciple and in due course of time she became the mother of sixty children. One day all the sixty children and their father expired together. The grief-stricken widow felt too weak to perform the obsequies of the dead. An extraordinary hunger also held her in its grips. She raised her hand to pluck a fruit from the mango tree that stood nearby but could not reach the mango above. She placed together the corpses one on the other, mounted upon the heap of dead bodies and plucked the mango-fruit Immediately a brahmin arrived on the spot and exhorted the widow on the impropriety of taking food without bathing after the death of husband and children. Then the widow entered the stream and dived in its waters holding above water the hand in which was held the mango, and lo! it was NÃrada who came out from the water. Only the hand, which had been held above water and did not therefore get wet, remained like that of a woman with bangles thereon. The brahmin, who stood there on the banks of the stream transformed himself into K­«ïa. As ordered by K­«ïa NÃrada again dived with the whole of his body in the water when the hand also turned into that of a man. The mango held in the hand turned into an excellent VÅïÃ. And K­«ïa told NÃrada: "The ã«i who lived with you as your husband and who is no more is KÃlapuru«a, and the sixty children are years Prabhava, Vibhava etc. K­«ïa and NÃrada then returned to DvÃrakÃ. (BhÃgavata. 7th Skandha). 5) %% When KalikÃla held the earth in its grips NÃrada, on a particular occasion, went round the world viewing the evils of Kali, and he saw a young woman immersed in grief sitting on the banks of the YamunÃ, the sports field of K­«ïa. On both sides of her two old men were breathing in an unconscious state, and the woman, weeping was trying to restore them to consciousness. Many other women were fanning the unconscious men and trying to comfort the woman. NÃrada approached the young woman when she spoke to him as follows: 'Oh! great sage, please put an end to my grief, because your words will remove all grief. I am called Bhakti and these two old men are my sons, one of whom is known as J¤Ãna (knowledge) and the other VairÃgya (renunciation), and they have become old due to the impact of time. The others found here are sacred rivers, who have come to serve me. But, the service of nobody will do me good. I was born in the DrÃvi¬a region, grew up in KarïÃÂaka, lived here and there in MahÃrëÂra and became old at Gujarat whereat, atheists due to the evil of Kali inflicted wounds on me for a long time so that I became very weak. I did then go with my sons to the worshipful V­ndÃvana where I regained my old form and became a young woman in the shape of a ghost. My children suffer here in an unconscious state and I have to leave this for another place. I am so very sad that my sons have become old. Why did I become a young woman when my sons were old people? We three were touring together, and how then did this difference arise with regard to us? Is it not the proper thing for the mother to be older, and her children younger? You will please explain the reason for all these." NÃrada read out the Vedas and the VedÃÇgas to her, to no purpose. Then Sanaka, Sanandana, SanatkumÃra, SanatsujÃta and others (all of them the mental offsprings of Brahmà and gifted with eternal youth) asked NÃrada to read out BhÃgavata to the sons of Bhakti. NÃrada did so, and they became immediately young. (Padma PurÃïa, Uttarakhaï¬a). 6) %% K­«ïa was living in DvÃrakà with his 16008 wives. NÃrada once wanted to know how K­«ïa managed to maintain so many wives without any difficulty or quarrels among them. To test it he first went to the palace of RukmiïÅ where both K­«ïa and herself welcomed and treated him duly. NÃrada next visited SatyabhÃmÃ's house where also K­«ïa and herself welcomed and treated him well. In the houses of all the 16008 wives of K­«ïa, NÃrada had the same experience as above. He was wonder-struck at the divine powers of K­«ïa and returned home praising K­«ïa (BhÃgavata, 10th Skandha). 7) %% NÃrada had been very proud about his greatness as a musician. Vi«ïu decided to put an end to this conceit of NÃrada for which purpose he took NÃrada to a forest. There they saw many women, whose limbs had been cut, crying on account of insufferable pain. MahÃvi«ïu asked the women who they were and why their limbs were cut. They answered Vi«ïu that they were RÃgiïÅs, the presiding deities over the various tunes and that they were reduced to their present plight by the totally erroneous singing of the tunes by NÃrada. NÃrada hung his head down in shame at the above answer of the women and he was cured of his conceit. (Adbhuta RÃmÃyaïa). 8) %% NÃrada once met HanÆmÃn, who sang a song for him. Enjoying the music NÃrada placed his VÅïà on a rock which had been melted by the song of HanÆmÃn, and NÃrada's VÅïà sank into the melted rock. When the singing by HanÆmÃn was over, the rock, as of old, became hard again and the VÅïà got stuck up with it. HanÆmÃn asked NÃrada to melt the rock again with a song of his and take away his VÅïÃ. NÃrada sang and sang, all to no purpose. The rock did not melt again. Then HanÆmÃn sang a song and the rock melted. After praising HanÆmÃn NÃrada left the place ashamed. (Adbhuta RÃmÃyaïa). 9) %<ÁrÅ K­«ïa instructed NÃrada about MÃyÃ.>% NÃrada once requested K­«ïa to teach him about MÃyà (illusion) and K­«ïa told him that he would be taught sometime later. Afterwards, one day while NÃrada was walking about, it began to rain and he took shelter from the rain in a hut near at hand. There was a beautiful young woman in the hut and NÃrada fell in love with her. NÃrada lived with her for many years and a number of children were born to them. But, a flood washed the mother and children off into the sea, and NÃrada was grief-stricken. Then K­«ïa appeared there and asked NÃrada whether he loved MÃyÃ. NÃrada confessed that he understood MÃyà very well and requested K­«ïa to save him from attachments on account of MÃyÃ. 10) %% Once NÃrada went to SanatkumÃra and requested him to instruct him in spiritual wisdom telling the latter that he had already learnt the Vedas and all other scriptures and arts. SanatkumÃra accordingly taught him about the perfect nature, without either beginning or end, of supreme bliss. He taught NÃrada thus: "Everything is God. God exists in all animate and inanimate objects, and God is superior to everything." (ChÃndogyopani«ad). 11) %% (1) Once Brahmà advised him sixteen names which would wash off all the evils of Kali, i.e. Hare RÃma Hare RÃma RÃma RÃma Hare Hare, Hare K­«ïa Hare K­«ïa K­«ïa K­«ïa Hare Hare. (Kalisantaraïopani«ad). (2) It was NÃrada who gave the impetus to VÃlmÅki for the composition of RÃmÃyaïa. Once VÃlmÅki asked NÃrada, who had returned after a tour of the three worlds, who the greatest of men was. NÃrada replied 'ÁrÅ RÃma' and related to VÃlmÅki a brief history of RÃma. NÃrada departed from there and VÃlmÅki went to the banks of the river TamasÃ. It was there that VÃlmÅki, at the sight of a hunter shooting down one of the Krau¤ca birds, sang the famous verse 'MÃni«Ãda' etc. (See under VÃlmÅki). (3) NÃrada once went to Veda VyÃsa, who was very unhappy because he had no children. Questioned by VyÃsa as to the means to have a son NÃrada advised him to worship ParÃÓakti (the supreme power). Accordingly VyÃsa worshipped ParÃÓakti at KailÃsa and was gifted with the son Áuka. (DevÅ BhÃgavata, 1st Skandha), (4) When once NÃrada came to VaikuïÂha playing on his VÅïà Lak«mÅdevÅ went bashfully into the inner apartment. In fact, she felt some love towards NÃrada who asked Vi«ïu for the reason thereof. Vi«ïu replied that none existed who had absolutely conquered MÃyà (illusion) and that Lak«mÅdevÅ felt love towards NÃrada for a few moments because of the influence of MÃyÃ. (DevÅ BhÃgavata, 6th Skandha). (5) Once Agastya kicked down mount Vindhya and NÃrada had also a small share in it. Vindhya had risen above the path of the sun as NÃrada told him querulously that the Sun was circling MahÃmeru and was ignoring Vindhya. (DevÅ BhÃgavata, 10th Skandha). (6) NÃrada once went to PÃtÃlaloka and returned after having been duly treated as guest by PrahlÃda. (Brahma PurÃïa, Chapter 23). (7) NÃrada once cursed NalakÆbara and MaïigrÅva (sons of Kubera) and turned them into two trees. They regained their former form on being touched by the mortar drawn by K­«ïa as a boy. (See under NalakÆbara). (8) It was NÃrada who told Kaæsa that ÁrÅ K­«ïa was in Ambìi. He also told Kaæsa about his previous history. (BhÃgavata, 10th Skandha). (9) V­kÃsura once asked NÃrada who amongst the TrimÆrtis used to be pleased most easily and NÃrada mentioned Áiva. It was therefore that the asura performed penance to Áiva and pleased him. (BhÃgavata, 10th Skandha). (10) The following story occurs in the VÃyu PurÃïa as to how NÃrada's VÅïà became the musical instrument of the world. Once NÃrada was in Indra's court when the latter asked UrvaÓÅ to give a dance performance. She did so and in the course of the dance saw Jayanta, son of Indra seated before her. She was swept over by a passion towards Jayanta as a result of which some mistakes were made by her in dancing. NÃrada, who was playing his VÅïà called MahatÅ, also committed some mistakes. NÃrada did so to attract the attention of the audience to UrvaÓÅ's mistakes. Noticing the mistake Agastya, who too was present on the occasion, cursed UrvaÓÅ to become a bamboo. He cursed that NÃrada's VÅïà should become the VÅïà of the world (VÃyu PurÃïa). (11) NÃrada's curse was also one of the causes for RÃvaïa's death. RÃvaïa once requested NÃrada to explain to him the meaning of 'Om', and when NÃrada refused to oblige him he threatened to cut NÃrada's tongue. NÃrada in return cursed that the ten heads of RÃvaïa would be cut. (Kamba RÃmÃyaïa, Yuddha KÃï¬a). (12) During one Kalpa, NÃrada was born as a Devagandharva as the son of KaÓyapa by his wife Muni. (ùdi Parva, Chapter 1 and SvargÃrohaïa Parva, Chapter 5). (13) On one occasion NÃrada recited MahÃbhÃrata which included three lakhs of Ólokas. (MahÃbhÃrata, ùdi Parva, Chapter 1; SvargÃrohaïa Parva, Chapter 5). (14) Since he imparted SÃÇkhya wisdom to the sons of Dak«a they renounced the world and departed for different places. (ùdi Parva, Chapter 75, Verse 7). (15) He was present at the birthday celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 57). (16) He also was present in the company of Devas and women, who attended PäcÃlÅ's Svayaævara. (ùdi Parva, Chapter 186, Verse 7). (17) After PäcÃlÅ's Syayaævara he once went to the PÃï¬avas at Indraprastha and advised the five brothers not to quarrel over PäcÃlÅ. It was he, who told them the story of the Sundopasundas. He also arranged that PäcÃlÅ should live by turns of one year each with each of the five PÃï¬ava brothers. (ùdi Parva, Chapter 207, Verse 9). (18) It was he who consoled and sent the apsaras called VargÃ, who was in the grip of a curse, to the south. (See under VargÃ). (19) In the form of a catechism he gave advice on various topics to Dharmaputra. (Sabhà Parva, Chapter 5). (20) When proposals for building a palace at Indraprastha for the PÃï¬avas were under discussion NÃrada went there and gave descriptions of the courts of Indra, Yama, Varuïa, Kubera and BrahmÃ. (Sabhà Parva, Chapters 5-11). (21) He related the story of HariÓcandra to Dharmaputra. (Sabhà Parva, Chapter 12, Verse 23). (22) It was he who conveyed the information to DvÃrakà that K­«ïa's grandson Aniruddha was imprisoned in the house of BÃïa. (Sabhà Parva, Chapter 38). (23) He bathed Yudhi«Âhira's head with holy waters at the RÃjasÆya Yaj¤a. (Sabhà Parva, Chapter 55, Verse 10). (24) He prophesied that the Kauravas would get annihilated. (Sabhà Parva, Chapter 30, Verse 33). (25) When Pradyumna decided to kill SÃlva it was NÃrada who saved him. (Sabhà Parva, Chapter 19, Verse 22). (26) NÃrada too was in the company of the Gandharvas who had gone to receive Arjuna at Indraloka.) Vana Parva, Chapter 43, Verse 14). (27) It was NÃrada who informed Indra about the Svayaævara of DamayantÅ. (Vana Parva, Chapter 54, Verse 20). (28) It was he who informed Sagara that his 60,000 children had been burnt to ashes in the fire of Kapilamuni's anger. (Vana Parva, Chapter 107, Verse 33). (29) On another occasion he prevented Arjuna from using divine arrows. (Vana Parva, Chapter 183, Verse 18). (30) While the PÃï¬avas were living in the KÃmyaka forest NÃrada went there and enjoyed hearing stories related by Sage MÃrkaï¬eya. (Vana Parva, Chapter 183, Verse 47). (31) Once he went to the palace of AÓvapati the father of SÃvitrÅ and described the good qualities and merits of SatyavÃn as a result of which SÃvitrÅ was married to SatyavÃn. (Vana Parva, Chapter 294, Verse 11). (32) Once in the course of a search for a suitable husband for his daughter, MÃtali was taken by NÃrada to Varuïaloka and shown many wonderful sights. (Udyoga Parva, Chapter 100). (33) After that he took MÃtali to Garu¬a loka. (Udyoga Parva, Chapter 101). (34) At last he got MÃtali's daughter married by ùryaka. (Udyoga Parva, Chapter 104, Verse 1). (35) He related GÃlava's history to Dharmaputra. (Udyoga Parva, Chapter 106). (36) When fighting started between BhÅ«ma and ParaÓurÃma NÃrada tried to stop them. (See under AmbÃ). (37) He consoled Akampana who was grieving over the death of his son. (Droïa Parva, Chapter 52). (38) He demanded Sa¤jaya's daughter in marriage. (Droïa Parva, Chapter 52, Verse 12). (39) Sage Parvata cursed NÃrada and he, in turn, cursed Parvata. (Droïa Parva, Chapter 55, Verse 7). (40) He blessed that a son would be born to King Sa¤jaya. (Droïa Parva, Chapter 55, Verse 24). (41) He consoled Sa¤jaya who was sad over the absence of children by telling the story of Varuïa. (Droïa Parva, Chapter 55, Verse 26). (42) He spoke about the charitable nature of King Suhotra in the presence of Dharmaputra, who was feeling sad about the great war. (Droïa Parva, Chapter 56). (43) He extolled the charitable nature of King Paurava. (Droïa Parva, Chapter 57). (44) He extolled the yaj¤a conducted by emperor Áibi and also his generosity. (Droïa Parva, Chapter 58). (45) He related the story of ÁrÅ RÃma to Yudhi«Âhira. (Droïa Parva, Chapter 59). (46) He related the story of BhagÅratha. (Droïa Parva, Chapter 60). (47) He convinced Yudhi«Âhira about the reasons for the prosperity of DilÅpa. (Droïa Parva, Chapter 61). (48) He told Yudhi«Âhira the stories of MÃndhÃtÃ, YayÃti, AmbarÅ«a, ÁaÓabindu, Saha, Rantideva, Bharata, P­thu, ParaÓurÃma and S­¤jaya. (Droïa Parva, Chapters 61-70). (49) NÃrada too was present to see the pond created with arrows by Arjuna during the great war. (Droïa Parva, Chapter 99, Verse 61). (50) He lighted the lamp for the PÃï¬avas during the great war. (Droïa Parva, Chapter 163, Verse 15). (51) He prompted V­ddhakanyà to get married. (See under V­ddhakanyÃ). (52) It was he who conveyed the news about the annihilation of the Kauravas to BalabhadrarÃma. (Áalya Parva, Chapter 54, Verse 25). (53) He prevented Arjuna and AÓvatthÃmà from using BrahmÃstra during the great war. (Sauptika Parva, Chapter 14, Verse 11). (54) He informed Yudhi«Âhira about the curse on Karïa. (ÁÃnti Parva, Chapter 2). (55) On another occasion he related to Yudhi«Âhira the story of Suvarïa«ÂhÅlÅ, son of Sa¤jaya. (ÁÃnti Parva, Chapter 31). (56) He was also present in the company of the sages who visited BhÅ«ma on his bed of arrows. (ÁÃnti Parva, Chapter 45, Verse 8). (57) It was he who prompted Dharmaputra to question BhÅ«ma on topics of Dharma (righteousness) (ÁÃnti Parva, Chapter 54, Verse 3). (58) Once NÃrada told wind that the ÁÃlmalÅ tree claimed itself to be greater than wind. The next morning wind smashed the branches and leaves of the tree. (ÁÃnti Parva, Chapter 155, Verse 9). (59) Once he entered into a discussion about the creation of the world with Asitadevalamuni. (ÁÃnti Parva, Chapter 275, Verse 3). (60) He gave advice to sage GÃlava about the means to achieve progress and prosperity. (ÁÃnti Parva, Chapter 287, Verse 12). (61) Once he advised sage Áuka on topics of renunciation. (ÁÃnti Parva, Chapter 329). (62) He praised God once with two hundred names (ÁÃnti Parva, Chapter 338). (63) He once explained to the Apsarà woman Pa¤cacƬà the aspects and characteristics of women. (AnuÓÃsana Parva, Chapter 38, Verse 6). (64) He related to BhÅ«ma the greatness of feeding people with rice. (AnuÓÃsana Parva, Chapter 63, Verse 5). (65) He advised Marutta to appoint sage Saævarta as his priest. (AÓvamedha Parva, Chapter 6, Verse 18). (66) It was he who informed Dharmaputra about the death of Dh­tarëÂra, GÃndhÃrÅ and KuntÅ in a wild fire. (ùÓramavÃsika Parva, Chapter 37). (67) He was also present with the sages who cursed SÃmba, son of K­«ïa, to deliver an iron rod. (Mausala Parva, Chapter 1). (68) Synonyms for NÃrada: Devar«i, Parame«Âhija. PÃrame«Âhi, Parame«Âhiputra, Surar«i etc. ## One of the BrahmavÃdÅ sons of ViÓvÃmitra (AnuÓÃsana Parva, Chapter 4, Verse 53). ## A sub parva of ùÓramavÃsikaparva, Chapters 37-39. @<[Page 531a]>@ ## One of the BrahmavÃdÅ sons of ViÓvÃmitra. (AnuÓÃsana Parva, Chapter 4, Verse 59). ## One of the eighteen PurÃïas. (See under PurÃïas). ## (NARAKùSURA). A valiant Asura. 1) %% Once the Asura HiraïyÃk«a was amusing himself by wading through the ocean and beating at the waves with his club. Varuïa, the god of water, was alarmed at this and ran to MahÃvi«ïu and told him every thing. Hearing this MahÃvi«ïu got up to kill HiraïyÃk«a. HiraïyÃk«a who had assumed the form of a Boar carried the earth on his tusks and ran to PÃtÃla. As the goddess earth had come into contact with the tusks of HiraïyÃk«a she became pregnant and gave birth to an asura infant of immense might and power. That infant was NarakÃsura. Taking the infant born from impurity the sad goddess Earth went to MahÃvi«ïu and requested him to save the child somehow. MahÃvi«ïu pitied him and gave him NÃrÃyaïÃstra (NÃrÃyaïa's weapon) and said: "Naraka! So long as this weapon is with you, nobody but me could kill you." Saying this he disappeared. (BhÃgavata, Skandha 10). 2) %% NarakÃsura made PrÃgjyoti«a his capital and ruled over the asuras as their emperor for a long time, all the while terrifying the Devas. Once this asura raped KaÓerÆ the daughter of Tva«ÂÃ. He brought sixteen thousand and one hundred maidens from the women of the earth and the world of gods. He made them captives at Audaka on the top of the mountain Maïiparvata. He appointed four mighty and fearful asuras: HayagrÅva, Nisunda, Pa¤canada and Mura as gate-keepers of PrÃgjyoti«a. As they stood blocking the way up to DevayÃna, nobody dared to enter PrÃgjyoti«a. The ten sons of NarakÃsura guarded the harem. At the boundary of the country MurÃsura had tied six thousand ropes with a sword at the end of each. So enemies dared not come near the boundary. When SugrÅva gave instructions to the monkeys who were sent in search of SÅtÃ, about the route they were to follow, he had mentioned about the city of PrÃgjyoti«a. Mention is made in VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Sarga 42 that SugrÅva had given them special instructions to search for SÅtà in PrÃgjyoti«a. (M.B. Vi«ïu Parva, Chapter 63). 3) %% Long ago a king who was the father of Sixteen thousand daughters, ruled over a country. While the father and daughters were sitting in the palace MahÃvi«ïu came there as a hermit. The sixteen thousand damsels gathered round the hermit. Their father got angry and cursed them. The daughters shed tears and entreated their father for liberation from the curse. He gave them remission and said that in the next birth they would become wives of MahÃvi«ïu. Another version of this story says that the damsels had requested Brahmà for liberation from the curse according to the advice of the hermit NÃrada, and that Brahmà had given them liberation from the curse. In some versions it is stated that NÃrada himself gave them liberation from the curse. It was this King, who was the father of the sixteen thousand damsels, who took birth again as NarakÃsura. Those sixteen thousand damels who had been born as princesses in different places were taken captives by NarakÃsura and were kept in Audaka. (BhÃgavata, Skandha 10). 4) %% NarakÃsura who had been causing devastation and terror in the three worlds entered the world of the gods once. The gods were not able to withstand the fury of Naraka, who carried away the ear-rings of Aditi, the mother of Indra, and the large white royal umbrella of Indra to PrÃgjyoti«a. Indra went to DvÃrakà and told ÁrÅ K­«ïa of the molestations he had received at the hands of NarakÃsura. ÁrÅ K­«ïa rode on his Garu¬a with his wife SatyabhÃmà to PrÃgjyoti«a. They flew over the city round and understood the lay-out of the city, and the precautions taken by NarakÃsura. The battle began after this reconnaissance. ÁrÅ K­«ïa, SatyabhÃmà and Garu¬a fought with the asuras. The might asuras such as Mura, TÃmra, AntarÅk«a, Áravaïa, Vasu, VibhÃvasu, NabhasvÃn, Aruïa and others were killed. At last NarakÃsura himself entered the battlefield. A fierce battle ensued in which Naraka was killed. The divine weapon NÃrÃyaïÃstra of Naraka was given to his son Bhagadatta. After the battle ÁrÅ K­«ïa and SatyabhÃmà went to the world of the gods and returned the ear-rings to Aditi and the umbrella to Indra. (BhÃgavata, Skandha 10). ## Mention is made about another NarakÃsura who was born to PrajÃpati KaÓyapa by his wife Danu, in MahÃbhÃrata, ùdi Parva, Chapter 65, Stanza 28. Once Indra defeated this NarakÃsura. It is seen in MahÃbhÃrata, Sabhà Parva, Chapter 9 that this asura after his death, stayed in the palace of Varuïa worshipping him. ## Bhagadatta the son of NarakÃsura ruled over the part of PÃtÃla called Naraka, and being the ruler of Naraka, Bhagadatta seems to have been known by the name of Naraka also. ## IV. See under KÃla I. ## Two hermits Nara and NÃrÃyaïa. These two hermits had spent many thousands of years in BadaryÃÓrama doing penance. Arjuna was the rebirth of Nara and ÁrÅ K­«ïa was the rebirth of NÃrÃyaïa. (For detailed story see under Nara and NÃrÃyaïa). ## A captain of the army of RÃvaïa. It is stated in Agni PurÃïa, Chapter 10, that the captains of RÃvaïa, viz., Kumbha, Nikumbha, MakarÃk«a, Mahodara, MahÃpÃrÓva, Matta, Unmatta, PraghÃsa, BhÃsakarïa, VirÆpÃk«a, DevÃntaka, NarÃntaka, TriÓiras, AtikÃya and other RÃk«asas fought on the side of RÃvaïa against ÁrÅ RÃma and that all of them were killed. Of these DevÃntaka and NarÃntaka were mighty and valiant warriors. AÇgada killed NarÃntaka after a fierce battle. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Chapter 69). ## Son of Rudraketu, an asura. This asura terrorized the three worlds by his wicked and cruel deeds. When the wickedness and cruelty of this asura became unbearable Gaïapati incarnated in the house of KaÓyapa to protect the three worlds. Knowing this NarÃntaka resorted to various means to kill Gaïapati. But his attempts were futile. Finally he was killed by Gaïapati. (GaïeÓa PurÃïa). ## A kingdom of ancient India. In MahÃbhÃrata, Sabhà Parva, Chapter 31, Stanza 6, it is mentioned that Sahadeva one of the PÃï¬avas, conquered this country. ## See under AvatÃra. @<[Page 532a]>@ ## A K«atriya King who had obtained remission of the sin of Brahmahatyà (slaughter of Brahmin) by taking the fast of VaiÓÃkhavrata. This man who was a K«atriya of PäcÃla once happened to kill a Brahmin with an arrow. To get remission of this sin, he discarded his Sacred thread, mark on the forehead and forelock and had been wandering here and there when he met a Brahmin named MuniÓarmÃ. NaravÃhana told him his story. This BrÃhmaïa who was a lover of God advised him regarding the importance of the VaiÓÃkha fast. By taking this fast the King obtained remission of sin. (Padma PurÃïa, Chapter 88). ## A famous VidyÃdhara. Udayana the King of Vatsa had been spending his time in play and pleasure with his wives PadmÃvatÅ and VÃsavadattÃ, when once NÃrada appeared before them. The king greeted the hermit and showed hospitality. The King and the queens were childless. NÃrada told them: "Hear, oh King. Your wife VÃsavadattà is the incarnation of RatidevÅ blessed by Áiva. The son born to her would become the emperor of the VidyÃdharas. Not long after this VÃsavadattà conceived and gave birth to a radiant son. He was named NaravÃhana-datta. At this time KaliÇgasenÃ, who had been transformed into a woman by the curse of Indra, gave birth to an extra-ordinarily beautiful girl. (For detailed story see under KaliÇgasenÃ). That child was named Madanama¤cukÃ. Even in infancy she was surrounded by a halo of unearthly beauty. Hearing of this child, VÃsavadattà brought KaliÇgasenà and tbe infant to the palace. To the wonder of everybody, the infants looked at each other and they were not satisfied how soever long they looked at each other. The king and his wives understood this perfectly well and at the proper time their marriage was conducted. NaravÃhanadatta was anointed as the Heir-apparent. Once he was playing in the garden in the spring season, with his ministers Gomukha and others, when the most beautiful Ratnaprabhà came there. (See under RatnaprabhÃ). Once NaravÃhanadatta went for hunting with his minister Gomukha and retinue. Somehow or other he was separated from Gomukha and army in the deep forest. Then he heard a divine song and sound of a heavenly lyre. He went in the direction from which the music came. and reached a Áaivite temple. Getting in, he saw an excessively beautiful damsel standing in the midst of her attendants and companions singing and playing on a lute, in praise of Áiva. At this time a grown-up VidyÃdhara woman came down from the sky and getting near the damsel, gave her to NaravÃhanadatta. The name of the VidyÃdhara damsel was AlaÇkÃravatÅ. (For other details see under AlaÇkÃravatÅ). As NaravÃhanadatta was spending his days, enjoying the pleasing company of his wife AlaÇkÃravatÅ, once he went for hunting, with his army. Being very tired they went in search of water, and entered a thick forest. There they saw a lake full of golden lotus flowers and four men plucking flowers. NaravÃhanadatta approached them. They said that they had been plucking flowers to worship Vi«ïu. NaravÃhana followed them to the presence of Vi«ïu. MahÃvi«ïu was greatly pleased at NaravÃhanadatta who was standing with folded hands singing praises of Vi«ïu in intense devotion and blessed him to become the emperor of the VidyÃdharas. (KathÃsaritsÃgara). ## One of the two ã«is famous as NaranÃrÃyaïas. 1) %% Dharma, son of Brahmà was NÃrÃyaïa's father. Dharma married ten daughters of Dak«a, and four sons, i.e. Hari, K­«ïa, Nara and NÃrÃyaïa were born to him of them. Of the four, Nara and NÃrÃyaïa were inseparable sannyÃsins. In the holy BadarikÃÓrama on the slopes of the HimÃlayas they did tapas to please Brahmà for a thousand years. 2) %% The whole world was, so to say, burnt by the intense tapas of NaranÃrÃyaïas. Indra was alarmed. Believing that their tapas was for the attainment of Indrahood and fearing his own displacement Indra went to BadarikÃÓrama mounted on AirÃvata to break their tapas, and told them thus: "Oh ascetics, who shine like the rising sun, I am pleased with your tapas. You may choose any boon you like." The NaranÃrÃyaïas did not even recognise the thunderlike voice of Indra; nor did they answer him. This increased Indra's alarm, and he decided to disturb them with MÃyÃ, productive of fear, desire etc. and thus break their tapas. Indra began threatening them with cruel animals created by him like wild cat, leopard tiger, lion, elephant etc. and also with aberrations created in nature like storm, rain, wild fire etc. But, none of the above affected or moved them in the least. After all, why should they be moved? You would threaten only those who are subject to desires, love of comfort, any particular object in life or likes and dislikes. Since NaranÃrÃyaïas had none of the above, Indra's attempts to threaten them failed. Thus disappointed he returned to Svargaloka and after thinking for a long time he called KÃmadeva to him and spoke as follows:-"You should go, along with Rati and the spring, to BadarikÃÓrama. Also take with you any number of apsarà women you want. You will find NaranÃrÃyaïas at the ÃÓrama performing tapas and will weaken them from their resolution by using your arrows (erotic shafts) and tempt them into erotic life. I am also deputing apsarà women like Rambhà to help you." KÃmadeva accordingly started for BadarikÃÓrama accompanied by all the apsarà women. When they reached the place spring season had set in there. Varieties of beetles flew about from flower to flower humming. Trees like the mango and PalÃÓa were thick with flowers. Creepers (Comparable to young women) entwined and embraced trees (lovers), the former carrying pu«pas (flowers, in the case of young women, coming of age). A fragrant breeze swept the whole region. In this erotic background KÃma and Rati, with their five arrows and accompanied by celestial women came to the ÃÓrama, and there they began singing and dancing. The erotic flow enchanted the soul of NaranÃrÃyaïas. NÃrÃyaïar«i awoke from his tapas and whispered something in the ears of Nara. By now KÃmadeva had entered the presence of NaranÃrÃyaïas accompanied by the reputed beauties of Svarloka like MenakÃ, RambhÃ, TilottamÃ, SukeÓinÅ, ManoramÃ, MaheÓvarÅ, Pu«pagandhÃ, PramadvarÃ, Gh­tÃcÅ, CandraprabhÃ, SomaprabhÃ, VidyunmÃlÃ, AmbujÃk«Å and KäcanamÃlÃ. These beauties were accompanied by 10080 of their beautiful attendants. NaranÃrÃyaïas were wonder-struck to see this army of KÃma. All those great beauties stood before NaranÃrÃyaïas in salutation. Some of them began to sing, others to dance and yet others to take up the tunes. NÃrayaïar«i could easily divine the reason for the show. He thought to himself thus-- "None but Devendra could have sent all these people here, and his object must be to hinder our tapas. But I shall prove to Indra that all these mean nothing to me. Let Devendra understand that I can create more beautiful ladies than these women of his here and that I am not in the least attracted by any of them here." Thinking thus NÃrÃyaïa beat gently on his thigh and immediately arose therefrom an exceptionally beautiful woman. Since that woman, the most beautiful in all the three worlds, was created from the ôru (thigh) of NÃrÃyaïa she came to be known as UrvaÓÅ. Others were wonder-struck by this new creation. He created some other beauties also, and an equal number of other women to serve them. All of them stood before him in humble salutation. The celestial women almost fainted with fear. In repentance they begged the munis pardon for their mistake. The munis were kindly disposed towards them. They told them that they (munis) cherished no animosity towards them, but in fact were pleased with them, and they further asked them (celestial women) to choose their boons. The munis also asked them to take UrvaÓÅ to Devaloka as a present from them to Indra. Let the Devas prosper. Having heard Nara speak like this the celestial women returned in great humility to Devaloka with UrvaÓÅ and the other women. (DevÅ BhÃgavata, 4th Skandha). 3) %% (i) Nara and NÃrÃyaïa were two incarnations of MahÃvi«ïu. (ÁÃnti Parva, Chapter 384) (ii) A dark hair of NÃrÃyaïar«i was born as K­«ïa and a white one as BalabhadrarÃma. (ùdi Parva, Chapter 196, Verse 32). (iii) He was a star member in BrahmÃ's assembly. (Sabhà Parva, Chapter 11, verse 52) (iv) Once he appeared before MÃndhÃtà in the guise of Indra. (ÁÃnti Parva, Chapter 64, Verse 14). (v) He once fought with Áiva and won. (ÁÃnti Parva, Chapter 382, Verse 110) For complete details about NÃrÃyaïar«i see under Nara Arjuna and K­«ïa) ## A holy place. (Vana Parva, Chapter 29, Verse 6) ## (ÁùLAGRùMATýRTHA). A sacred place where MahÃvi«ïu is always present. BrahmÃ, Devas, SannyÃsins, ùdityas, Vasus. and Rudras are also ever present here in the service of Vi«ïu. Vi«ïu is called. ÁÃlagrÃma as he is being thus worshipped at ÁÃlagrÃma. Those who visit the place will enjoy the fruits of AÓvamedha yaj¤a and ascend to VaikuïÂha. (Vana Parva, Chapter 84, Verse 115). ## A sub parva of Droïa Parva comprising of Chapters 193-220. ## Imparted by ViÓvarÆpa, son of Tva«ÂÃ, to Indra, this mantra is competent to destroy enemies. He who dasires to chant this mantra should do so silently after having first washed his hands and feet and holding KuÓa grass in his hands with face turned towards the north. The mantra is to be chanted when some danger is imminent. ## A daughter of Meru. She and her sisters were married by the following sons of AgnÅdhra, i.e. NÃbhi, Kimpuru«a, Hari, IlÃv­ta, Ramyaka, Hiraïmaya, Kuru, BhadrÃÓva and KetumÃla. (BhÃgavata, 5th Skandha). ## Son of Vaivasvata Manu. He was a brother of Ik«vÃku. (BhÃgavata, Skandha 8). ## A King who was the son of Marutta. Indrasenà was his wife; Dama was his son. While Nari«yanta was leading the life of a house-holder in the forest, Vapu«mÃn killed him. Indrasenà jumped into the funeral pyre of her husband and died. (MÃrkaï¬eya PurÃïa). ## Common name for the five tÅrthas, i.e. Agastya tÅrtha, SaubhadratÅrtha, PaulomatÅrtha, KÃrandhamatÅrtha and BharadvÃjatÅrtha. Once Arjuna bathed in BharadvÃjatÅrtha. The Apsarà women called VargÃs were living in the five tÅrthas in the form of crocodiles as the result of a curse. With the arrival of Arjuna there, the crocodiles resumed their previous forms as Apsarà women and returned to Devaloka. (For the curse etc. see under VargÃ). ## A famous holy river of South India. This river which springs from AmarakaïÂaka flows through the valley called KhambhÃta and falls into the ocean. 1) %% This river which is considered to be a holy river was the rebirth of TapatÅ the daughter of the Sun. (To know how TapatÅ was reborn as NarmadÃ, see under TapatÅ). 2) %% Mention is made in most of the PurÃïas about the river Narmadà which is one of the holy rivers of BhÃrata. Once NÃrada said to Yudhi«Âhira about the river Narmadà as follows: "GaÇgà has more divinity in Kanakhala and SarasvatÅ has more divinity in Kuruk«etra. But Narmadà is a holy river everywhere, whether in the villages or in the forests. SarasvatÅ purifies us in three days and GaÇgà in one day. But the moment we see Narmadà we are purified." The river NarmadÃ, the former half of which embraces the mountain AmarakaïÂaka in the country of KaliÇga, is the purest of rivers in the three worlds. The devas, asuras, Gandharvas and hermits bathe in the river and attain eternal bliss. He who controls his organs of senses and takes fast for one night and bathes in this river would be prosperous for hundred generations. This great river is hundred yojanas long and two yojanas wide. There are sixty crores and sixty thousand holy ghats in this river around the mountain AmarakaïÂaka. Anybody who dies by fire, by drowning or by fast on this mountain AmarakaïÂaka, will never have rebirth. (Padma PurÃïa, Chapter 13). 3) %% Throughout MahÃbhÃrata mention is made about NarmadÃ. Important of them are given below: (i) Goddess Narmadà stays in the palace of Varuïa worshipping him. (M.B. Sabhà Parva, Chapter 9, Stanza 18). (ii) While leading forest life Dharmaputra with his brothers visited NarmadÃdevÅ. (M.B. Vana Parva, Chapter 121, Stanza 16). (iii) Indra and the AÓvinÅdevas once drank Soma sitting on the mountain Vai¬Ærya on the banks of the NarmadÃ. (M.B. Vana Parva, Chapter 121, Stanza 19). (iv) Narmadà is the origin of Agni (fire). (M.B. Vana Parva, Chapter 222, Stanza 21). (v) A king named Duryodhana, who ruled over the city called MÃhi«matÅ on the banks of the Narmadà once married DevÅ NarmadÃ. A daughter named SudarÓanà was born to them. She was extremely beautiful. (M.B. AnuÓÃsana Parva, Chapter 2, Stanza 18). (vi) He who observes fast for two weeks bathing in the waters of Narmadà will be born as a prince in the next birth. (M.B. AnuÓÃsana Parva, Chapter 25, Stanza 50). (vii) Once Narmadà took Purukutsa, the son of MÃndhÃtÃ, as her husband. (M.B. ùÓramavÃsika Parva, Chapter 20, Stanza 12). For the importance of NarmadÃ, see under PramohinÅ). ## See under Pu«potkaÂÃ. ## Wife of Purukutsa, the son of MÃndhÃtÃ. (Vi«ïu PurÃïa). ## A King of the age of ãgveda. It is mentioned in ãgveda, Maï¬ala I, AnuvÃka 10, SÆkta 54, that Devendra had rescued the Kings Narya, Turvasu and Yadu. ## One of the AÓvinÅkumÃras. (MahÃbhÃrata, ÁÃnti Parva, Chapter 208, Verse 17). ## The grandson of LomapÃda. (BhÃgavata, Skandha 9). ## A particular region in ancient India. (Sabhà Parva, Chapter 38). ## A kind of dramatic performance in ancient Kerala. (See TirayÃÂÂam). ## (FOLK-SONGS). Every literature has a section known as nÃÂoÂippÃÂÂus (folk songs). In Kerala (MalayÃlam) literature the period of folk songs was a golden era. Worship of devatÃs, honouring heroes, entertainments, philosophy, science, caste-professions, morals, ethics etc., generally formed the themes for folk songs. There are a number of folk-songs in MalayÃlam called SaÇghakkali, TÅyÃÂÂu, OlappÃvakkÆttu, EzhÃmatu Kali, KÃïippÃÂÂu, NÃÂÂuppÃÂÂu, VaÂÂippÃÂÂn, PÆrakkalippÃÂÂu, AÂaccuturappÃÂÂu, (PulluvarpÃÂÂu, NizhalkÆttuppÃÂÂu, BhadrakÃlippÃÂÂu, TirayÃÂÂu etc. All these songs are reflective of the spiritual thoughts and ideas of the masses. Also, there is a special series of folk-songs called VaÂakkanpÃÂÂus (songs of the north). All the VaÂakkanpÃÂÂus are heroic songs. They are folk-songs eulogising the heroic deeds and achievements of certain heroes and heroines of exceptional courage and prowess who flourished in olden days in north Malabar. Though there are more than four hundred such songs, only thirtyfive of them have been printed and published yet. These songs, which call for no special training or gifts for their singing or require any special knowledge in music for their appreciation, take their roots in the hearts of the common people. Almost all these songs are connected with Kalaris (schools where gymnastics are taught), AÂavu (strategic feats of the duel fight), Payattu (physical training) and AÇkam (fight). Descriptions of the challenges by heroes, clashing of arms and the way how youngsters get out of danger by their intelligence and prowess are really exciting and exhilarating to read. Most of the heroes in the VaÂakkanpÃÂÂus lived either in KaÂattanìu or its suburbs. A good majority of the songs sings the praises of two powerful families PuttÆram house and TaccolimÃïikkattu, the former a TÅya and the latter a NÃyar family. TaccolimÃïikkattu house was at Meppa in Putuppaïam village near VaÂakara in KaÂattanìu, and most of the songs relate to the great hero Otenakkuruppu of this house. Otenakkuruppu was born in 1584 A.D. and lived for thirtytwo years. Therefore, the VaÂakkanpÃÂÂus may generally be placed in the 16th and 17th centuries A.D. ùromalcekavar, ùromaluïïi, ùÂÂummaïamel UïïiyÃrcca, Taccoli Otenan, Taccoli Candu, PÃlÃÂÂu Komappan, BambÃyi ùlikutty, PutunÃÂan Kelu and Kalpparampil Kaïïan are the chief characters in the paÂÂus. Especially the song about UïïiyÃrcca is thrilling. Brief notes about the heroes and their families in the pÃÂÂus are given below. 1) %% ùromal Cekavar, ùÂÂuæmaïamel UïïiyÃrcca and ùromaluïïi were the star heroes of the house. UïïiyÃrcca was the sister of ùromalcekavar and mother of ùromaluïïi whose father was Kaïïappan. It may be understood from the song 'puttiriyaÇkam' that ùromalcekavar was born to Kaïïappan when he was fortytwo years old. One or two songs about ùromalcekavar are extant, one about his playing a game of dice and the other about his fighting the 'puttiriyaÇkam'. As for the game of dice, ùromalcekavar went to his uncle at Mikavil MikaccerivÅÂÂil--an expert in the game of dice--to study the art. There he spent a night with his uncle's daughter TumpolÃrcca, who became pregnant by him. Though people ridiculed her at this development ùromal cekavar took her as his wife when she had delivered his child. ùromal Cekavar had also another wife called Ku¤cuïïÆli of ùlattÆr house. With regard to the puttiriyaÇkam, Aromar as the Cekavar (Sevakan, one who served) of UïïikkonÃr, once went to fight with AriÇÇoÂar. Candu, his father's nephew, accompanied him as his assistant. Candu hated ùromar from the day the latter stood in his way of marrying UïïiyÃrca. AriÇÇoÂar brought over to his side Candu, assistant of ùromar. ùromar killed AriÇÇoÂar in combat and on his way home he slept lying on the lap of Candu weary after the combat when the treacherous Candu thrust heated handle of the lamp into a wound in the stomach of ùromar, who managed to reach home only to die there. 2) %<ùÂÂummaïamel UïïiyÃrcca.>% UïïiyÃrcca, overruling the opposition of her father-in-law and mother-in-law, one day went with her husband Ku¤jurÃman to witness KÆttu in the Allimalar temple. When they came to EÂavaÂÂam market after passing TÃnÆr market certain ruffians confronted them. The coward that he was, Ku¤jurÃman trembled before the ruffians, but UïïiyÃrcca routed them with her skill in combat. 3) %<ùromaluïïi.>% ùromaluïïi, who as a youth heard from his mother UïïiyÃrcca the story about the treacherous killing of his uncle, ùromal Cekavar, by Candu rushed to Kolattunìu and killed the latter in combat. 4) %% Otenan was a powerful NÃyar (Kuruppu) born in Taccoli mÃïikkattu house. His father was a nÃyar chief well-known both as PutuppaïattuvÃzunnor and CÅnaævÅÂÂil TaÇÇal. His mother was UppÃÂÂi, daughter of a woman called Teyi. He had an elder brother called Komappan and a younger sister called Uïicciruta (Uïiccira). Otenan's father begot a son (KaïÂÃcceri CÃppan) of MÃkkaæ, the maid-servant of UppÃÂÂi. CÃppan grew up to be a constant companion of Otenan. Komappan (Komakkuruppu) brother of Otenan was a peace-loving, sedate person. Otenan mastered all the tricks of Kalarippayattu at the gymnasium of Matiloor Gurukkal. Otenan had also mastered the use of the Urumi (a thin sword). He was such a master in the use of the Urumi that he could, by one sweep of it, graze the throat of a man without cutting and shedding a drop of blood. He was an expert in necromancy also. What could not be managed by the physical strength of Otenan, CÃppan used to manage with his intellectual powers. Otenan was born on the slope of a hill at Meppa one mile east of the present VaÂakara railway station. Relics and remnants of MÃïikkattu family are there yet to be seen. Many songs have been composed about Otenan. One of them is his going to receive presents of cloth on Onam day from a stingy chief who, after the death of Otenan's father, had become 'Putuppaïattu VÃzhunnavar'. Another song relates to his collecting taxes from Kotumala Ku¤¤ikkaïïan on behalf of RÃjà of KoÂÂayam. Yet another song is about his putting down the conceit and pride of KuÇki amma of Kekki house. And, another song is about his killing Kaiteki Otenan NambiyÃr. His fight with the mÃppilas on behalf of the RÃjà of Cirakkal forms the theme of yet another song. Another interesting song is about his making KoÂÂakkal Ku¤¤Ãli MarakkÃr, who was a bosom friend of his, though a philanderer put on the attires of a female and thus teaching him a good lesson in life. Another song describes the escape of Otenan, who went to see the construction of the Karimala fort, with the help of CÃppan. There are also many other songs about Otenan. The very marriage of Otenan is an interesting story. MÃteviamma of KÃvilum cÃttottu had a daughter named CÅru. MÃteviamma went to MÃïikkattu house and requested Otenan to marry her daughter CÅru. Otenan refused to oblige her. But, CÅru grew up to be very beautiful girl, and Otenan, who saw her in that state felt a great passion for her. He sent CÃppan to her for a pan (betel leaves for chewing) which she also refused. At last CÃppan took Otenan disguised as a blind person to CÅru's house. CÅru and Otenan got married without the knowledge of CÅru's mother, who cursed them when she knew about the marriage. There is another story about Otenan and KaruttaniÂam (KaÂattanÃÂu) Ku¤¤ikkanni, the only daughter of the RÃjà of KaÂattanÃÂu. A rowdy called Kelappan of PonnÃpuram for forcibly carried her off. The RÃjÃ, who tried to bring back his daughter had to return wounded. Otenan came to know that PonnÃpuram fort had once been given as dowry to his family and Kelappan was in illegal and forcible occupation of it. Otenan along with CÃppan went and captured the fort. He released Ku¤¤ikkanni from captivity and took Kelappan captive. The RÃjà of KaÂattanÃÂu was very much pleased with this exploit of Otenan and married Ku¤¤ikkanni to him. There is also a story about Otenan fighting with the mÃppilas of Cirakkal. The mÃppilas did not honour the RÃjà of Cirakkal during one of his tours, and the RÃjà asked Otenan to put down the haughtiness of the mÃppilas, and he did so. Kotamala KuÇkiamma, the RÃjà Pulinìu, MatilÆr Gurukkal and others are referred to in this story. KatirÆr Gurukkal was a very powerful enemy of Otenan. The Gurukkal one day kept his new gun leaning against a jack fruit tree, and Otenan, in derision, commented about it thus: "Who is it that has kept the spear made of earth leaning against the tree on which usually spear made of gold is kept so?" The Gurukkal, angry at the insult challenged Otenan for a combat within three months from Wednesday, the ninth of Kumbham. On the appointed day Otenan went to Gurukkal's combat field and killed him, ParintukÆl Emmenpaniykar and others. On his way home after the victory, Otenan remembered that he had forgotten his dagger on the platform of the peepal tree, and paying no heed to the advice of his friends he returned to the combat field and got killed there. 5) %% Candu was Otenan's nephew and was reputed for his great prowess. MÃlu of TÃzhattumaÂham was his wife. One day she went for worship in the Omallur temple where Kaï¬ar Menon of TulunÃÂan fort abducted her into his court. Candu was at the time, twentytwo years old. On hearing about his wife's mishap Candu, disguised as a SannyÃsin, entered the fort and fought singlehanded against Menon and his army of 400 soldiers. 6) %% Koman NÃyar, another nephew of Otenan, the son of KuÇkiamma of KappullipalÃÂÂu, became famous under the name Komappan. The family feud between the Kuruppus of ToïïÆrÃmvÅtu and the NÃyars of PÃlÃÂu was a long-standing affair. There were seven Kuruppus during the days of Koman, and they had two sisters named Uïïicciruta and Uïïiamma. Koman felt a great passion towards Uïïiamma, who was bathing in the tank, and her brothers rushed to kill Koman. But Koman outlived all obstacles created by the seven brothers of Uïïiamma and the tale-bearing Uïicciruta because of the cleverness of the very intelligent Uïïiamma. Koman also got settled by Otenan the fortytwo items of family quarrels and married Uïïiamma. 7) %% In the song about ùdirÃja it is said ùlikkuÂÂi, an expert in the science relating to elephants, was invited for help when the seventh elephant of the RÃjà escaped back into the forest. ùlikkuÂÂi hailed from Bombay. According to the song under reference ùlikkuÂÂi brought back the elephant from the forest to the RÃjÃ, who, greatly pleased with him, gave his daughter, Ku¤¤ikkaïïi, in marriage to him. 8) %% PutunÃÂan Candu and Kelu were brothers. Candu married a woman named MÃtu. One VaÂÂoli Menon became MÃtu's paramour by bribing her with a golden chain worth three thousand païams, and she got her husband killed by this paramour. Candu had two dogs called Malli and Cokkan, and one of them kept guard over Candu's dead body while the other went and informed Kelu about Candu's death. Kelu in great rage, rushed to the place, saw the golden chain presented to MÃtu by Menon and blinded one of her eyes. 9) %% This tÅya youth had a very chaste wife called ùryÃ. One day when Kaïïan was away from home for tapping coconut palms for toddy Putukolottu rÃjà saw ùryÃ, and having felt a great passion for her he presented her one night four pieces of silk and a gold ring. The next day ùryà dressed her husband as a brahmin with the sacred thread on, and deputed him to return to the RÃjÃ's wife the presents made by her husband to her (ùryÃ). Kaïïan succeeded in his mission, but the revengeful RÃjà ordered him to be executed. ùryà went to the RÃjà and after various discussions with him returned home. ## A peak of the HimÃlayas. The peak came to be known by this name on account of the following cause. Once upon a time HiraïyakaÓipu stole the Vedas and with them hid in the bottom of the ocean. MahÃvi«ïu incarnated himself as fish to restore the Vedas. The world then was submerged in water and the mahar«is escaped in a boat attached to the horns of the Makara fish. On earth flood rose upto the peaks of the HimÃlayas. The Saptar«is attached their boat to a peak of the mountain and that came to be known as Naubandhana. (nau = boat; bandha = tie). (Vana Parva, Chapter 187, Verse 50). ## A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 29). ## The Navagvas are a group of the AÇgirases. In ãgveda, mention is made about them in several places. ## An important item of NavarÃtripÆjà (A festival of 9 days, as observed by Áakti worshippers) is the worship of virgins. The nine kinds of virgins (from two to ten years in age) thus worshipped are called NavakanyakÃs (nine virgins). (See unde­ KumÃrÅpÆjÃ). ## (Fast on the ninth lunar day). This is a special fast taken in the month of TulÃm (October-November) with a view to obtain 'Bhukti' (enjoyment or possession) and 'Mukti' (Beatitude). The important rite of this worship is to take fast on the ninth night of the bright lunar fortnight in the month of TulÃm and worship goddess GaurÅ. This navamÅ is also called GaurÅnavamÅ. Another name of this navamÅ is Pi«ÂÃka navamÅ. This name is given because on that day Pi«Âam (ground rice) is eaten and the goddess is worshipped. In the bright lunar fortnight of the month of TulÃm (ùÓvina), on the eighth night when the star is MÆlam and the Sun is in the zodiac of Kanyà if there is the touch of NavamÅ, it is called AghÃrdananavamÅ or MahÃnavamÅ. Worship could be conducted on the days mentioned, by consecrating the goddess Durgà in nine temples or in one temple only. When the goddess is consecrated in nine temples they are meditated upon as nine separate beings. In such cases Goddess Durgà should be consecrated with eighteen hands and the rest of the goddesses with sixteen hands. Of the eighteen two should be holding Antimony and ¬amaru (a small drum shaped like an hourglass), and the remaining sixteen hands should hold weapons that the other goddesses hold. The nine goddesses to be worshipped are RudrÃ, Caï¬Ã, Pracaï¬Ã, Caï¬ogrÃ, Caï¬anÃyikÃ, Caï¬avatÅ and Caï¬arÆpà and in the middle of these eight beings the great goddess Durgà who is Ugracaï¬Ã and the slayer of Mahi«Ãsura. Durgà is addressed with the spell of ten letters "Om, Durge Durgek«iïi SvÃhÃ." Adoration, offering to ancestors and exclamation in sacrifice (NamaskÃra, SvadhÃkÃra and Va«aÂkÃra) should be denoted by six words and the AÇgas (organs) beginning with heart also should be imagined. This rootspell should be repeated resting the organs such as heart etc. on the fingers. He who repeats this secret spell of goddess, will never be troubled by enemies. The goddess should be worshipped by meditating upon her as carrying the weapons such as KapÃla (skull), KheÂaka (shield) GhaïÂà (bell), Mirror, TarjanÅ, bow, dhvaja (flag), ¬amaru (drum) and pÃÓa (rope) in the left hands and Áakti (dart) Mudgara, trident, vajra, sword, spear, conch, wheel and ÁalÃka (antimony) in the right hands. These weapons also should specially be worshipped. In the worship of the goddess, a cow (sacrificial animal) should be beheaded with a sword repeating the spell KÃlÅ KÃlÅ and the blood and flesh of that cow should be offered as oblation to the goddess PÆtanà uttering the spell, KÃlÅ KÃlÅ VajreÓvarÅ, lauhadaï¬Ãyai nama÷." Offering to PÆtanà should be made in the south west corner of the shrine of the DevÅ. In the same way offerings of blood and flesh should be made to the goddesses PÃparÃk«asÅ in the North West corner, CarakÅ in the North East corner and VidÃrikà in the South East corner. The same form of offerings should be made to the god MahÃkauÓika in the south East corner. The King should bathe in front of this god MahÃkauÓika and making an image of his enemy with rice flour, should break it. Then give that rice flour as oblation to the gods Skanda and ViÓÃkha and worship the female ancestors such as BrÃhmÅ and such others in the night. As ordained in the Vedas, the DevÅ should be bathed in Pa¤cÃm­ta (milk, curds, butter, honey and water) and then worship before her, uttering the spell "JayantÅmaÇgala KÃlÅ, BhadrakÃlÅ KapÃlinÅ, Durgà Áivà K«amà DhÃtrÅ Svadhà SvÃhà Namostu te". (Agni PurÃïa, Chapter 185). ## (The nine precious Jewels). The nine precious stones are pearl, ruby, Chrysoprasus, beryl, diamond, coral, jacinth, emerald and sapphire. MuktÃ-mÃïikya-vai¬ÆryÃ-gomeda vajra-vidrumau / PadmarÃgo maratakaæ nÅlaÓceti yathÃkramam // ## Legend says that there were nine scholars who handled philosophy and arts, in the palace of the emperor VikramÃditya. These nine scholars were known by the name Navaratnas (the nine jewels). They were Dhanvantari, K«apaïaka, Amarasiæha, ÁaÇku, VetÃlabhaÂÂa, GhaÂakarpara, KÃlidÃsa, VarÃhamihira and Vararuci. ## NavarÃtripÆjà (nine nights' worship) is done to goddess DurgÃ. Though this is observed throughout the whole of India, it is more prominent in North India than anywhere else. (To know the details regarding the origin of this worship, see under SudarÓa, ÁaÓikalà and VijayadaÓamÅ). As ordained in the Vedas, the Nine nights' worship is to be made in the seasons of spring and autumn. These two seasons are called KÃladaæ«trÃs (the tusks of seasons). Diseases and deaths occur in these seasons in excess, and so it is ordained that this fast and worship should be conducted in the months of Me¬am (Me«a) and TulÃm. VyÃsa has ordered that navarÃtri worship should be conducted as follows. The things necessary for the worship and oblations should be collected on the new moon day. Only clarified butter could be eaten on that day. An open temple should be erected with pillars and flag-posts in an open flat place which is pure. It will be good if the shed has a circumference of sixteen cubits. There should be sixteen pillars. The shed should be floored with the mixture of cowdung and white clay. In the middle of the shed there must be a dais having a height of one cubit and a circumference of four cubits. This is the place for the seat. The shed and the dais should be decorated. The throne placed on the dais must be covered with a white silk and DevÅ (goddess) should be consecrated on it. A calm Brahmin should read the Vedas and at that time the worship of the goddess should begin. This worship will continue for nine days. Another ritual of this 'navarÃtripÆjÃ' is the worship of virgins. (See under KumÃrÅpÆjÃ) ## This is a worship conducted to prevent epidemics. In olden days MahÃvi«ïu advised NÃrada on the form of this worship. The form of this worship is given below: In the centre of the circular lotus, consecrate VÃsudeva with the first syllable of mantra (spell) 'A'. To the south of him consecrate and worship SaÇkar«aïa and Pradyumna with the syllable 'ù'; in the S.E. corner, Aniruddha with the syllable 'A÷'; in the west, NÃrÃyaïa with the syllable 'Om'; Brahmà in the N.W. corner with the syllables 'Tatsat'; Vi«ïu in the North with the syllable 'Hum'; N­siæha with the syllable 'K«au' and VarÃha in the N.E. corner with the syllable 'bhÆm'. Consecrate Garu¬a with spells having as first syllables 'Kam', 'Âam', "sam" and 'Óam' at the western entrance of the lotus figure; PÆrvavaktra, with syllables 'Kham' 'cham', Vam' and hum' at the southern entrance of the lotus figure; Gadà (club), with the syllables 'Kham', 'Âham' and 'Áam' at the Northern entrance; consecrate ýÓa with the syllables 'bam', 'ïam', 'mam' and 'K«am, in the North East corner. Then consecrate ÁrÅ with the syllables 'Dham', 'Dam', 'Bham' and 'Ham' on the southern side; VanamÃlÅ with the syllables 'Gam', 'Öam' 'Vam' and 'Áam', on the northern side; ÁrÅvatsa with the syllables 'sam', 'ham' and 'lam', to the west of VanamÃlÅ; and Kaustubha, with the syllables, 'cham', 'Tam' and 'yam', to the west of ÁrÅvatsa. After having consecrated and worshipped persons as mentioned above, in the order of the ten member-parts of MahÃvi«ïu, Ananta should be consecrated below the seat of the deity and in the order of the ten member parts of Ananta, the four component parts called Mahendra and so on should be consecrated on the four directions such as east and so on, and consecrate in the same way all the decorations, flags, canopy etc. Then the three spheres of VÃyu (Air), Agni (fire) and Indu (moon) should be consecrated with the first syllables of the spells suited to each and meditating on them and worshipping them, dip the body in the meditation. Then imagine that the subtle form of the individual soul is staying in the sky. Then meditate that the individual soul is reborn by harmony with the universal soul after having been dipped and washed in the snowwhite ambrosia emanating from the moon. After that saying to yourself 'I am Vi«ïu himself reborn", utter the twelve-syllabled mantra or spell. Place heart, head, turban and weapon respectively on chest, head, hindpart of the lock of hair and Netra (eye) Place weapons in both hands. After this your body will become divine. This placing of the individual soul should be repeated in the same way with Deva (god) and Áiva. When this worship of Vi«ïu is conducted in heart in imagination (without the aid of materials) it is called 'AnirmÃlyapÆjÃ, and when it is done with the aid of lotus figure etc., it is called SanirmÃlya pÆjÃ. At this pÆjà (worship) the disciple should stand with eyes tied. Then on whichever deity he places flower it should be given that name. Place it on the left side and burn gingelly, paddy and ghee in the sacrificial fire. After performing hundred and eight burnings perform another burning for the purification of the body. To each of the member-parts of the NavavyÆha deities also burnt offering should be made, no less than hundred times to each. Then put the entire thing in fire as burnt offering. Then the disciples should take fast, and the disciples should offer wealth etc. to the teacher. (Agni PurÃïa, Chapter 201). ## An ÃÓrama built by LomapÃda Mahar«i. ã«yaÓ­Çga came to LomapÃda's country in a boat. Hence the name NÃvyÃÓrama (See under ã«yaÓ­Çga. ## The protagonists of Southern Áaivism are known as NÃyanÃrs while those of Vai«ïavism are called ùlvÃrs. ## The real name of DaÓaratha. (See under DaÓaratha). ## A king, who once ruled HastinÃpura. Once, when HastinÃpura was washed away by floods of Yamunà Nemicakra built a new city in KauÓÃmbÅ. (BhÃgavata, 9th Skandha). ## An important place in ancient India. The place is near Ak«aprapatanam in the ùnarta region. It was here that K­«ïa killed Gopati and TÃlaketu. ## The kingdom of Nepal on the boundaries of the HimÃlayas has been famous from PurÃïic times. It is the only 'Hindu' State in the world. Karïa, during his triumphal tour, had conquered Nepal also. (Vana Parva, Chapter 254, Verse 7). ## A mountain in the Krau¤ca island. (BhÅ«ma Parva, Chapter 12, Verse 19). ## A RÃk«asa referred to in verse 26, Chapter 65 of ùdi Parva. ## A holy river of ancient India. (BhÅ«ma Parva, Chapter 9, Verse 18). ## A mahar«i. (For details see under ãbhu) ## One who actually saw the SÆktas. He was the son of VatsÃra ã«i born in KaÓyapa dynasty. He married Sumedhas the daughter born to Cyavana and SukanyÃ; and Kuï¬apÃyins were their sons. (VÃyu PurÃïa). ## A King of Ayodhyà and son of Anaraïya. He had two sons called Anamitra and RaghÆttama. (Padma PurÃïa, S­«Âi Khaï¬a). ## A RÃk«asa in RÃvaïa's camp. He fought with the monkey called TÃra in the RÃma-RÃvaïa war. (Vana Parva, Chapter 235, Verse 80). ## An Apsarà woman about whom the following story occurs in the Brahmaparva of the Bhavi«ya PurÃïa. On account of the curse of SÆrya, Nik«ubhÃ, the great beauty in Svarloka, was born on earth as daughter of Sujihva a brahmin of Mihira Gotra. At the instance of her father, she used to keep the yaj¤a fire ever burning. One day the fire held in her hands abruptly burst into flames, and her unique beauty revealed in the light kindled the passion of SÆrya. Next day SÆrya went to Sujihva and told him that his daughter, Nik«ubhà was carrying since he had married her. As soon as he heard SÆrya's words Sujihva cursed his daughter thus: "Since the child in your womb is enveloped by fire the child born to you will be despised and rejected by people." Then SÆrya went to Nik«ubhà and told her that though her child might be despised he would be a scholar, very well-bred and eligible for the worship of Agni. As years passed many children were born to her by SÆrya. While she was living in the ÁÃka island SÃmba, the son of K­«ïa, deputed her sons to perform rites in the SÆrya temple at SÃmbapura. Nik«ubhÃ's sons were married to girls born in the Bhoja family. ## A very mighty RÃk«asa. Son of Kumbhakarïa (RÃvaïa's brother) by his wife VajramÃlÃ. He had an elder brother called Kumbha. When Kumbha was killed in the RÃma-RÃvaïa war Nikumbha rushed to the front line and fought fiercely, and he was killed by HanÆmÃn. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Canto 77). ## Third son of PrahlÃda. (ùdi Parva, Chapter 63, Verse 19). ## An asura born in the dynasty of HiraïyakaÓipu. Sunda and Upasunda were his sons. (ùdi Parva, Chapter 208, Verse 2). ## A warrior of Subrahmaïya (Áalya Parva, Chapter 45, Verse 58). ## A king born in the Ik«vÃku dynasty. He was the son of HaryaÓva and the father of SaæhitÃÓva (BrahmÃï¬a PurÃïa, Chapter 1). ## Another form of Gaïapati. The following story about him in the Nikumbha state is told in VÃyu PurÃïa. SuyaÓÃ, wife of DivodÃsa used to worship in the Nikumbha temple of VÃrÃïasÅ for the sake of a child. As the worship did not yield the desired effect, DivodÃsa smashed the idol in the temple into pieces. Then Nikumbha cursed that VÃrÃïasÅ should decline. As a result of the curse the Hehayas like TÃlajaÇgha and others destroyed VÃrÃïasÅ and drove DivodÃsa away from there. At last the Nikumbha temple was rebuilt and VÃrÃïasÅ became prosperous again. ## A particular spot in the forest outside LaÇkÃpurÅ. (Uttara RÃmÃyaïa). ## I. A prominent nÃga born to KaÓyapa PrajÃpati of KadrÆ. (ùdi Parva, Chapter 35, Verse 7). ## 1) %% A King born in the Hehaya dynasty. His was a rebirth of the asura called KrodhavaÓa. NÅla was called Duryodhana also. MÃhi«matÅ was the capital of his kingdom. He attended the Svayaævara of DraupadÅ. (ùdi Parva, Chapter 67, Verse 61). 2) %% (i) Once he fought a fierce battle with Sahadeva, but ultimately yielded to the latter at the instance of Agnideva. (See under Agni, Para 8). (ii) He gave his daughter SudarÓanà in marriage to Agnideva. (See under Agni, Para 8). (iii) During his triumphal tour, Karïa defeated NÅla. (Vana Parva, Chapter 254, Verse 15). (iv) In the battle of Kuruk«etra he fought on the side of the Kauravas. (Udyoga Parva, Chapter 19, Verse 23). (v) He was reckoned as one of the mahÃrathis on the side of Duryodhana. (Udyoga Parva, Chapter 164, Verse 4). (vi) SudarÓanà was a daughter born to him of his wife NarmadÃ. (AnuÓÃsana Parva, Chapter 2). ## A monkey-chief, who was a dependant of ÁrÅ RÃma. He was Agni's son. 'NÅla, son of PÃvaka (fire) shone forth like agni (fire). He stood foremost among the monkeys in the matter of effulgence, reputation and prowess'. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Canto 17). This monkey-chief was also included in the set of monkeys deputed by ÁrÅ RÃma to search for SÅtÃ. In the RÃma-RÃvaïa war NÅla killed PramÃthÅ, the younger brother of the RÃk«asa called DÆ«aïa. (Vana Parva, Chapter 287, Verse 27). ## A warrior who fought on the PÃï¬ava side. He was king of AnÆpadeÓa. He fought against Durjaya and AÓvatthÃmà and was killed by AÓvatthÃmÃ. (Droïa Parva, Chapter 31, Verse 25). ## A famous king in nothern PäcÃla. The PurÃïas refer to sixteen famous kings of this royal dynasty from NÅla to P­«ata. ## I. A daughter born to KapiÓa of KeÓinÅ. (BrahmÃï¬a PurÃïa, Chapter 3). ## II. A GopikÃ. ÁrÅ K­«ïa was one day picnicking in V­ndÃvana with the GopÅ women, and they were proud that he was mad after them. To dispel their pride K­«ïa disappeared abruptly from their midst and sported with the woman called NÅlÃ. Then she also became proud that K­«ïa loved her more than the others, and she asked him to carry her on his shoulders. He stood there ready stretching his neck to carry her. But, when she stood with her legs parted to mount on K­«ïa's neck and looked for him he was missing; he had already disappeared. The GopikÃs ultimately shed their pride and then K­«ïa appeared before them. (CeruÓÓeri's MalayÃlam Epic K­«ïa GÃthÃ). ## Name of a mountain in the region called IlÃv­ta of JambÆ island. In IlÃv­ta there are three chief mountains called NÅlagiri, Ávetagiri and Á­ÇgavÃn, and in their middle three Var«as (regions) called Ramyaka, Hiraïmaya and Kuru. (DevÅ BhÃgavata, 8th Skandha). ## A Sanskrit poet who flourished in the 17th century A.D. He was the court poet of King Tirumala-NÃyaka. He has written works in all the branches of literature. His more important works are ÁivalÅlÃrïava, GaÇgÃvataraïa. NÅlakaïÂhavijaya CampÆ, and Kalivi¬ambana. ÁivalÅlÃrïava contains twentytwo cantos. Its theme is the sixtyfour lÅlÃs (Divine sports) of Áiva installed at Madura. (South India) GaÇgÃvataraïa is a poem in eight cantos which describes the story of BhagÅratha bringing GaÇgà down to the earth. In the first canto of NÅlakaïthavijaya, A.D. 1638-39 is referred to as the period of its composition, and this reference helps us to determine the date of the poet. ## Second wife of King AjamŬha. Two sons called Du«yanta and Parame«ÂhÅ were born to the king of NÅlÅ. (ùdi Parva, Chapter 94, Verse 32). ## A wife of ÁunaÓÓepha. A daughter called ÁÃnti was born to him of NÅlinÅ. (Agni PurÃïa, Chapter 278). ## A son of Garu¬a. (Udyoga Parva, Chapter 104, Verse 10). ## See under KÃlamÃna. ## A famous emperor who was the son of Ik«vÃku. 1) %% Descended from Vi«ïu thus: BrahmÃ--MarÅci--KaÓyapa--VivasvÃn--Vaivasvata Manu--Ik«vÃku--Nimi. Among the sons of Ik«vÃku, Daï¬a, Vikuk«i and Nimi became famous. 2) %% Emperor Nimi was very generous with his gifts. He was interested in performing yaj¤as. The feeding hall that can be seen even today near the ÃÓrama of Gautama Mahar«i was built by emperor Nimi. The emperor, a person of rÃjasic nature, decided to conduct a Yaj¤a which would take a long time to end and which required much money for gifts; and he got his father Ik«vÃku's permission for it. Arrangements were made for the Yaj¤a, and ã«is like Bh­gu, AÇgiras VÃmadeva, Pulastya, Pulaha and ãcÅka who were competent to perform yaj¤a and great scholars in the Vedas were invited for the Yaj¤a. Lastly he met his family preceptor Vasi«Âha and told him thus: "Oh preceptor! I have made all arrangements for a Yaj¤a, which it is my desire should last for five hundred years. You would also come with me and see that the Yaj¤a is duly performed." Vasi«Âha listened to Nimi's request with great attention. But, he had already been invited by Indra to conduct a Yaj¤a which would last for five hundred years, and he would be able to oblige Nimi only after that period of time. So Vasi«Âha asked the emperor to postpone his proposed yaj¤a by five hundred years. Nimi returned disappointed. Nimi had no patience to wait for five hundred years. So he started the yaj¤a with Gautama as his preceptor. After Indra's Yaj¤a for 500 years was over, Vasi«Âha came to Nimi's Yaj¤a hall. Nimi, at the time, was in the inner apartment of his palace. Though his servants went to him to tell him that his preceptor Vasi«Âha had come, they waited outside his chamber as he was sleeping then. Within a few moments Vasi«Âha was ablaze with anger. He raised his hands and cursed Nimi thus: "Oh! Nimi, you have insulted me, your preceptor. You disobeyed my injunction and began the Yaj¤a. Therefore, let your body be parted from the soul and fall on the ground." This curse of Vasi«Âha alarmed the servants of Nimi so much that they roused him from sleep and told him all about the affair. Nimi hurried to Vasi«Âha and prostrated at his feet. But, he did not shed his anger. This made Nimi also angry. He also raised up his hands and cursed Vasi«Âha thus: "Oh muni! you who got angry without reason are worse than a Caï¬Ãla. Therefore let your body also be parted from the soul and fall to the ground." Vasi«Âha got alarmed at the above curse. He ran up to and submitted his grievance to BrahmÃ, who told him thus:--"My son, your action was really fool-hardy. Yet, I shall advise you a way out of your troubles. You dissolve your-self in the effulgence of Mitra and Varuïa and remain there permanently. After sometime you will be able to be born without being present in the womb of a woman. Then you will remember everything about your previous birth will acquire sense of righteousness and knowledge of the Vedas will become respected by all and will be omniscient. The soul of Vasi«Âha parted from his body on account of the curse of Nimi, saluted BrahmÃ, went to the ÃÓrama of MitrÃvaruïas and got mixed with their effulgence. Meanwhile UrvaÓÅ one day came to the ÃÓrama of MitrÃvaruïas, who had seminal emission at her sight. The semen fell into a pot. The pot duly burst open and there emerged from it Agastya and Vasi«Âha. Nimi returned to the Yaj¤a hall and told the munis about the curse on him of Vasi«Âha. While the munis were helplessly looking on, Nimi's body got separated from the soul and fell down. The munis placed the dead body in an uncovered coffin, kept it free from putrefaction with the help of medicines and mantras and continued with the Yaj¤a. At the close of the Yaj¤a the Devas appeared and asked Nimi which did he prefer to have, a human body or body of a Deva. He preferred to have a Deva body, and accordingly ascended to Svarga along with the Devas. As Nimi had no sons to perform his obsequies the munis began churning the corpse repeating mantras and there arose from it an ideal person as glowing as Nimi. As he was created by 'mathana' (churning) the munis named him Mithi. Again, as he was created from a dead body he came to be known as Janaka also. Further, as he was born from the body from which the soul had departed he was called Videha also. The famous kingdom of Mithilà on the banks of the GaÇgà was founded by this Janaka. Janaka, the father of SÅtÃ, was a King born in this dynasty. To all the Kings born in this dynasty the surname 'Janaka' came to be applied. This dynasty is known as JanakavaæÓa and VidehavaæÓa after emperor Mithi. (DevÅ BhÃgavata, 6th Skandha). 3) %% (i) He worships SÆrya's son Yama in his court. (Sabhà Parva, Chapter 8, Verse 9). (ii) He gave gifts of land to brahmins. (Vana Parva, Chapter 234, Verse 26). (iii) He did not eat flesh. (AnuÓÃsana Parva, Chapter 115, Verse 65). ## Son of DattÃtreyamuni of the Atri family. (AnuÓÃsana Parva, Chapter 91, Verse 5). ## Son of the King of Vidarbha. After giving his daughter in marriage to Agastya he attained heaven. (AnuÓÃsana Parva, Chapter 137, Verse 11). ## A YÃdava. (BhÃgavata, 9th Skandha). ## A King born in the YÃdava dynasty. Nimroci, son of Bhoja had two brothers called KiÇkaïa and V­«ïi, (BhÃgavata, 9th Skandha). ## A famous King of the PÆru dynasty. A son called Brahmadatta was born to the King by his wife K­ti alias KÅrtimatÅ. Brahmadatta begot hundred sons like KÅrtivardhana and all of them became famous by the name NÅpas. (BhÃgavata, 9th Skandha). ## An ancient kingdom in India. The King of this place participated in Yudhi«Âhira's RÃjasÆya. (Sabhà Parva, Chapter 51, Verse 24). ## A K«atriya dynasty. King Janamejaya belonged to this dynasty. (Udyoga Parva, Chapter 74, Verse 13). ## A ã«i extolled in the ãgveda. He was a SÆktadra«Âà (one who realized the Vedic hymns). ## A King of arcient India. (ùdi Parva, Chapter 1, Verse 237). ## A King of ancient India. (ùdi Parva, Chapter 1, Verse 137). @<[Page 540a]>@ ## A river, the water of which was very dear to the people of ancient India. (BhÅ«ma Parva, Chapter 9, Verse 33). ## Son of Nakula. His mother was the noble lady called KareïumatÅ. (Adi Parva, Chapter 95, Verse 79). ## A Trigarta prince killed in the great war by Sahadeva. (Droïa Parva, Chapter 107, Verse 26). ## An ancient mountain. It is believed that he who bathes in the pond on this mountain will attain salvation. (AnuÓÃsana Parva, Chapter 137). ## The Palace of MurÃsura. (Udyoga Parva, Chapter 48, Verse 83). ## A Deva. The PurÃïas contain the following information about him. (i) He is one of the A«ÂadikpÃlas (guards of the eight quarters). He is in charge of the south-western corner. (See under A«ÂadikpÃlas). (ii) He is one of the EkÃdaÓarudras. (ùdi Parva, Chapter 66, Verse 2). (iii) Brahmà was his grand-father and SthÃïu his father. (ùdi Parva, Chapter 66, Verse 2). (iv) He attended the birth-day celebrations of Arjuna. (ùdi Parva, Chapter 129, Verse 63). (v) In temples his idols are installed with sword in hand and seated on an ass. (Agni PurÃïa, Chapter 51). ## Wife of the Deva called Adharma. She had three sons called Bhaya, MahÃbhaya and Antaka. These RÃk«asas are known as Nair­tas. (ùdi Parva, Chapter 66, Verse 54). ## The third wife of the Agni called BhÃnu. To the couple were born seven sons called Agni, Soma, VaiÓvÃnara, ViÓvapati, Sannihita, Kapila and AgraïÅ, and a daughter called RohiïÅ. (Vana Parva, Chapter 211). ## A forest dweller. The grand sire of the ni«Ãda tribe living in forests was one Ni«Ãda. Those forestdwellers came to be known as ni«Ãdas as they were the descendants of this Ni«Ãda. The PurÃïic story about the origin of Ni«Ãda is as follows:-- Once upon a time there lived a King called Vena. A very immoral ruler, he was hated by the people. As dharma declined in the country due to the misrule of Vena the mahar«is killed him with darbha grass sanctified by mantras. Then the mahar«is saw dust rising up everywhere and people told them that the poor people, in the absence of king, had turned into thieves and the dust was formed by the onrush of the thieves. To remedy the problem thus created the mahar«is churned the thigh of Vena, who had died childless, for a son, and from the thigh was born a male child, dark in colour, dwarfish and with a compressed face. Sadly he asked the brahmins (mahar«is) what he should do. They asked him to sit (ni«Åda) and hence he became Ni«Ãda (forest-dweller). His descendants settled down on mount Vindhya and they by their sinful lives divested Vena of his sins. Vena was absolved of his sins through the Ni«Ãdas, and thus the Ni«Ãdas became responsible for the ending of Vena's sins. (Vi«ïu PurÃïa, Part 1, Chapter 13). ## A particular region in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 51). ## A King well known in BhÃrata. He was born from aspects of the daityas, KÃlakeya and KrodhahantÃ. (ùdi Parva, Chapter 67, Verse 50). @<[Page 540b]>@ ## A King born in ÁrÅ RÃma's dynasty. KuÓa was born as the son of ÁrÅ RÃma, Aditi as KuÓa's son and Ni«adha as Aditi's son. This Ni«adha was the father of King Nabhas. (BhÃgavata, 9th Skandha). ## A King of Bharata's dynasty. Ni«adha was the grandson of King Puru and the fourth son of Janamejaya. A great humanitarian, Ni«adha ruled the country to the satisfaction of everybody. (ùdi Parva, Chapter 94, Verse 56). ## A mountain near mount Meru. During his triumphal tour, Arjuna defeated the people of this region. ## A mahar«i. Honoured even by the Devas he lived in his ÃÓrama on the heights of Mount Vindhya. One of those days JaÂÃyu and his elder brother SampÃti, under a bet, flew up to the Sun's sphere. In his attempt to shield JaÂÃyu, who flew with great speed and neared the Sun's sphere, from the scorching heat of the Sun, SampÃti's wings got burned and he fell down on the heights of Vindhya where he lay unconscious for six days. NiÓÃkara mahar«i heard SampÃti crying and he saved the bird, which lived there for many years as the mahar«i's slave. The mahar«i, who could foresee things told SampÃti about ÁrÅ RÃma's incarnation which was to happen in the future. He entered SamÃdhi after finally telling SampÃti that monkeys would go there then in search of SÅtÃ, that SampÃti would point out to them where SÅtà was and that on that day his wings would automatically reappear and his legs would become strong. Afterwards for eight thousand years SampÃti led a solitary life in the ÃÓrama. It was during this period that monkeys, in the course of their search for SÅtà got information about her from SampÃti. (Kamba RÃmÃyaïa; VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Canto 60). ## A great muni, who attained Svarga after passing through many lives. His story is given below:-- There was a great ascetic and erudite scholar in all branches of knowledge called KoÓakÃra, son of muni Mudgala. KoÓakÃra's wife was Dharmi«ÂhÃ, daughter of VÃtsyÃyana. To them was born a son, an idiot and a deaf and dumb child, whom they forsook at the gates of the mother's house. At the same time an evil-minded RÃk«asa woman called ÁÆrpÃk«Å, who was in the habit of lifting children came there with a lean child. She replaced Dharmi«ÂhÃ's child with the lean one and returned with it to the ÁÃlobharaparvata where her blind husband asked her what she had brought for his food. She told him about the changelling child with her when he said as follows "Return the child at once to where it was found. The child's father is a great man of knowledge and wisdom and when he hears about your action, he will curse us. So, return the child and bring the child of some one else." As soon as she heard these words of her husband she rose up in the sky in great alarm. Hearing the cries of the RÃk«asa child left at their gates Dharmi«Âhà and her husband came out, and the child which, in its colour and shape resembled their child exactly, KoÓakÃra said thus: "Oh! Dharmi«ÂhÃ! this must be some ghost. Some one is lying here in the same form as our child to hoodwink and cheat us." Saying so he tied the child to the ground by chanting mantras with darbha grass in his hands. At the same time ÁÆrpÃk«Å came there in invisible form. She threw Dharmi«ÂhÃ's child from a distance into the courtyard. KoÓakÃra took his child. But all the attempts of the RÃk«asÅ to lift her child from the ground failed. The grief-stricken RÃk«asÅ reported the matter to her husband. As soon as ÁÆrpÃk«Å left the place the magnanimous KoÓakÃra handed over the RÃk«asa child to his wife. He brought up his own child by feeding it on cow's milk, curd, juice of sugar-cane etc. Both the children grew up to seven years of age. The RÃk«asa boy was named DivÃkara and the other child NiÓÃkara. Both the children were invested with the sacred thread in due course of time. DivÃkara learned the Vedas, but NiÓÃkara did not, and he was despised by all. His father pushed him into a neglected well and covered its mouth with stone. NiÓÃkara lived in the well for many years. The fruits of a cluster of plants in the well served as his food. Some ten years afterwards when NiÓÃkara's mother found the mouth of the well closed with a big stone she asked as to who did so, and from the well came the answer, "Mother, it was father who covered this well with that stone." Alarmed at this the mother asked who was within the well, and she was answered, "Your son, NiÓÃkara." Then she argued that her son was named DivÃkara and that she had no son called NiÓÃkara. But, NiÓÃkara told her about his past life and what had happened to him during the present life, upon which the mother rolled away the stone and NiÓÃkara came out of the well and prostrated before his mother. He then went home with his mother. Questioned as to how and why these things happened by KoÓakÃra his son NiÓÃkara described his previous life as follows:-- Father, you would please hear about the reason why I became dumb and idiotic. In my previous life I was born in a noble family, my father being called V­«Ãkapi and mother MÃlÃ. My father taught me all the ÁÃstras and the Vedas. I became conceited over my unique learning and erudition and began doing evil acts. Conceit led to avarice, and I lost all my scholarship. I became indiscreet. Having thus become a fool, I began committing sins. I had to hang myself to death on account of my association with others' women and stealing others' money. I, therefore, fell into the Raurava hell. After a thousand years some sin remained attached to me as a result of which I was born as a tiger, and a King trapped and took me to his city When I was caged ÁÃstras about Dharma, Artha and KÃma came up in my mind. One day the King went out wearing only one piece of cloth and with a club in his hands. Then his wife AjitÃ, a unique beauty came to me, and because of my taste in my previous life sexual desire arose in my heart. I told her about my feelings. She also felt like me. So, she unchained me and I approached her in great passion and seeing me thus the King's servants tied me to a peepal tree and thrashed me to death. My soul again returned to hell. After a thousand years I was born as a white ass in the house of a brahmin named AgniveÓya, who had many wives. Then all knowledge and wisdom were reflected in my mind. My duty was to carry the brahmin women on my back. One day the brahmin's wife Vimati of NavarëÂra started for her father's home mounted on my back. Half-way home she dismounted and went to a stream to bathe. The exquisite beauty of that lady with wet clothes upset me, and I ran up to her on the stream, pushed her into the water and myself fell upon her. Then a person came and tried to tie me down. I escaped from his grips and ran southwards. While thus running the saddle slipped into my mouth and I fell down. And, within six days I died thinking about her. Thus I fell again into hell. My next birth was as a parrot. A hunter caged me in the forest and he sold me to a VaiÓya merchant, who put me up in the women's quarters. The young women fed me on rice and fruits. One day the wife of the VaiÓya merchant hugged me to her breast and petted me. Her touch kindled in me sexual feelings and I embraced her with my wings. In my hurry about the affair I slipped down and got crushed between the doors. Thus I fell again into hell. Afterwards I was born as an ox in a camp of a Caï¬Ãla. One day he yoked me to his cart and started for the forest in it with his wife. On the way she sang a song, and mentally excited by it I looked back. At once I slipped my feet, fell down and died. Again I returned to hell. After another one hundred years I was born as your (KoÓakÃrad) son in this house. All facts about my previous lives linger in my memory and now I am free from evils and am a virtuous person. I am going to the forest for tapas. Let the good boy, DivÃkara live here as house-holder. NiÓÃkara thus did tapas for many years and attained VaikuïÂha (VÃmana PurÃïa, Chapter 91). There is no definite evidence in the PurÃïas to establish that the NiÓÃkara, the protector of SampÃti and the NiÓÃkara mentioned above were the same person. ## A son of Dh­tarëÂra. He was killed in the great war by BhÅmasena. (Karïa Parva, Chapter 84, Verse 4). ## A prince of the V­«ïi dynasty; son of Balabhadra born of RevatÅ. (HarivaæÓa). NiÓaÂha also had participated in the utsava celebrations held at Raivata mountain by the YÃdavas. It was NiÓaÂha who went to KhÃï¬avaprastha with the dowry of SubhadrÃ. He was present at the AÓvamedha and RÃjasÆya of Yudhi«Âhira. After death he was absorbed into the ViÓvadevas. (ùdi Parva, Chapter 328, Verse 20; Sabhà Parva, Chapter 34; AÓvamedha Parva, Chapter 66; SvargÃrohaïa Parva, Chapter 5). ## A King of ancient India. After death he lived in the court of Yama worshipping him. (Sabhà Parva, Chapter 9, Verse 11). ## A river glorified in the PurÃïas. It is well known in all the three worlds. A bath in the river is as good as performing an aÓvamedha yaj¤a, Those who bathe in the confluence of NiÓcirà will attain Indraloka. (Vana Parva, Chapter 84, Verse 138). ## Second son of B­haspati. He was sinless, pure and holy. (Vana Parva, Chapter 209). ## A King of Dhruva's dynasty. Pu«pÃrïa was the son of Utkala, the son of Dhruva, and NiÓÅtha was Pu«pÃrïa's son by his wife PrabhÃ. NiÓÅtha had two brothers, Prado«a and VyÆ«a. (BhÃgavata, 4th Skandha). ## One palam (about one-sixth of a pound) of gold. (Manusm­ti, Cnapter 8). ## An agni (fire). A son of B­haspati, he came to be known as Ni«k­ti as he redeemed (Ni«krama) people from unhappiness. (Vana Parva, Chapter 229, Verse 14). ## A great asura. A dependant of the asura called V­«aparvan, Ni«kumbha, took part in many DevÃsura wars. (Bhavi«ya Parva, Chapter 59). ## An ancient region in India. The people of the region were defeated once by Arjuna. (Sabhà Parva Chapter 27, Verse 29). ## A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 12). ## A prominent nÃga (serpent) begot by KaÓyapaprajÃpati of his wife KadrÆ. (ùdi Parva, Chapter 35, Verse 9). ## A very prominent King, who lived in ancient times in South India. Once he had to depend on ÁrÅdatta, a King of North India. (See under ÁrÅdatta). ## A nÃga born in the KaÓyapa dynasty. (Udyoga Parva, Chapter 106, Verse 12). ## An asura. Two of the sons of KaÓyapa PrajÃpati by his wife. Diti became notorious fellows called Áumbha and NiÓumbha. They were born and brought up in PÃtÃla. But as young men thay came to the earth and began rigorous tapas taking neither food nor drink. After ten thousand years Brahmà appeared and asked them to choose their boons. They requested for eternity, deathlessness. But, Brahmà refused to grant that boon. Then they thought of another boon, which would in effect be as goodas the first one; they wanted death to come, but to come in a manner impossible to happen. So, they requested Brahmà as follows: "We shall not meet with death at the hands of males among Devas, human beings as also by birds, animals etc. In short we should be killed only by women; we fear them not." Brahmà granted them such a boon and they returned to PÃtÃla. They lost their head over the boon and appointed Áukra as their preceptor. Áukra was so pleased at this that he made Áumbha sit on a golden throne and crowned him King of Daityas. Following this, lesser Kings began coming to salute the great King and pay tributes. Great daityas like the Caï¬amuï¬as, DhÆmralocana, RaktabÅja etc., became attendants of Áumbha and NiÓumbha. After having established the power of the daityas thus Áumbha--NiÓum bhas gradually turned their attention towards extending the boundaries of their kingdom. The whole earth they subjugated. Then NiÓumbha with a large army marched to Devaloka to conquer Indra. A DevÃsura war started. In the fight all the DikpÃlakas were on one side and NiÓumbha alone on the other side; the latter side was slightly defeated. Smitten by Indra's VajrÃyudha NiÓumbha fainted; his army also was broken. As soon as news about the defeat of his brother was reported to him, Áumbha, with the remaining DÃnavas hurried to Devaloka. In the battle that ensued the Devas were routed. Áumbha assumed Indra-hood by force and the standard (flag) of the daityas was hoisted on the flag-staff of SudharmÃ, the palace of Indra. Áumbha captured KÃmadhenu, AirÃvata, UccaiÓÓravas etc. The Nandana garden and the shades of the Kalpaka tree were turned into resting places of the daityas. Fragrant flowers of the Kalpa tree adorned the hairs of daitya women. Áumbha drove away Kubera and took over AlakÃpurÅ also from him. As Yama ran away from the kingdom, KÃlapurÅ also came under Áumbha. All the DikpÃlakas took refuge in forests and caves. Thousand years rolled by thus. By then the Devas worshipped MahÃdevÅ, who appeared before them. KauÓikÅ devÅ, born from the body of MahÃdevÅ stood before the Devas. As KauÓikÅ was dark in colour she came to be known as KÃlikà also. MahÃdevÅ, along with KÃlikà started for the capital of Áumbha-NiÓumbhas. At the capital they ascended a mountain and sat on two rocks. MahÃdevÅ sang such a melodious song that birds and animals lost themselves in its sweetness and stood motionless. The Caï¬amuï¬as, who were at the time passing that way were also attracted by the music. Having understood what it all meant they hurried upto ÁumbhÃsura and gave him a description of the supreme beauty of MahÃdevÅ and KÃlikÃ. The description kindled great interest in Áumbha and NiÓumbha about the devÅs and they deputed their minister SugrÅva to bring the devÅs over to them. Having heard SugrÅva's mission MahÃdevÅ told him as follows:--"We do not have any objection to becoming the wives of your masters But, in the matter of my marriage there is a special problem. While playing with my friends as a child I had accidentally taken a vow. I was at that age a bit proud about my capabilities and strength, and the vow I took was that I would marry only someone who was stronger than I am. My friends called me a 'fool' and ridiculed me about the vow. That only hardened my stubbornness and I stand by my vow even now. Therefore, please tell Áumbha first to defeat me in fighting." When SugrÅva carried this information to Áumbha, and NiÓumbha, they felt amused that a woman challenged them to fight. But, they had no alternative but to fight. So they deputed the mighty daitya DhÆmrÃk«a with an army to fight DevÅ, and there ensued a fierce fighting between DevÅ and KÃlikà on one side and the big daitya army on the other side. The whole army and finally DhÆmrÃk«a too was killed. DevÅ then retired from the battlefield to a place nearby and blew the conch. Áumbha-NiÓumbhas heard the sound from it, and the next moment a messenger came and told them about the fate of the army and of DhÆmrÃk«a. They then sent a much greater army under Caï¬amuï¬as against DevÅ. But KÃlikà devoured them all. RaktabÅja, who next encountered DevÅ with a great force, also became food for KÃlikÃ. Then Áumbha-NiÓumbhas entered the battlefield and they too were killed. Devas thus victorious regained Svarga. (DevÅ BhÃgavata, 5th Skandha). ## The MahÃbhÃrata mentions another NiÓumbha, a dependant of NarakÃsura. ÁrÅ K­«ïa killed this asura who towered upto the path of the devas (devayÃna) from the earth. (Sabhà Parva, Chapter 38). ## An asura killed by ÁrÅ K­«ïa. (Vana Parva, Chapter 12). ## A great mahar«i. He too was present in the company of the munis, who visited BhÅ«ma on his bed of arrows. (AnuÓÃsana Parva, Chapter 26, Verse 8). @<[Page 543a]>@ ## A king born in the V­«ïi dynasty. (Vana Parva, Chapter 120, Verse 9). ## A king born in the Bh­gu dynasty. (BhÃgavata, 9th Skandha). ## A sect of Daityas. 1) %% Daityas were the off-springs of KaÓyapaprajÃpati by Diti. Two sons called HiraïyÃk«a and HiraïyakaÓipu and a daughter called Siæhikà were born to the PrajÃpati of Diti. Siæhikà was married by Vipracitti and to them were born RÃhu and others who became famous as the Saiæhikeyas. HiraïyakaÓipu had four famous sons called AnuhlÃda, HlÃda, PrahlÃda (the great devotee of Vi«ïu) and SaæhlÃda. (Some texts refer to them as AnuhrÃda, HrÃda, PrahrÃda and SaæhrÃda). HlÃda's son was called HrÃda, SaæhlÃda's sons were called ùyu«mÃn, Áibi and Bëkala, and PrahlÃda's son was called Virocana. MahÃbali was Virocana's son and BÃïa was the eldest of the hundred sons of MahÃbali. Four crores of asuras called NivÃtakavacas were born in the family of PrahlÃda. The army of the Asuras, which routed the Devas many a time, was formed by the NivÃtakavacas and KÃlakeyas. (Agni PurÃïa, Chapter 19). 2) %% After securing boons from Brahmà NivÃtakavacas lived in the city of MaïimatÅ and they were a terror to the world. RÃvaïa longed once to defeat them and so besieged their city with his army. The two sides fought fiercely for hundreds of years. At last Brahmà intervened and conciliated them. From that day onwards the NivÃtakavacas became friends of RÃvaïa. (Uttara RÃmÃyaïa). 3) %% The NivÃtakavacas in company with the KÃlakeyas attacked Devaloka. Indra, who could not withstand the attack, sent his charioteer MÃtali to Arjuna and brought him down. Most of the NivÃtakavacas and KÃlakeyas were killed in the fight by Arjuna. (See under KÃlakeya). ## A sub Parva in Vana Parva of MahÃbhÃrata comprising of chapters 165 to 175. ## A mantra or hymn. 'Uktha and Nivit are recited after the offerings in a yÃga. (ãgveda, Maï¬ala 1. AnuvÃka 14, SÆkta 86). ## Brahmin's wearing upper cloth or the sacred thread on the left shoulder and under the right hand is called UpavÅta; the same on the right shoulder and under the left hand is called prÃcÅnÃvÅta and the same worn as a garland around the neck is called NivÅta. ## A king of the YayÃti dynasty. (BhÃgavata, 9th Skandha). ## Son of ÁrutÃyu. He was killed by Arjuna in the great war. (Droïa Parva, Chapter 94, Verse 29). ## A daughter called Lak«mÅ and two sons called DhÃtà and VidhÃtà were born to mahar«i Bh­gu of his wife KhyÃti. Dhatà and VidhÃtà married ùyati and Niyati, daughters of Meru. A son named PrÃïa was born to VidhÃtÃ, and this PrÃïa became father of M­kaï¬u and grandfather of MÃrkaï¬eya. (Vi«ïu PurÃïa, Part 1, Chapter 10). Niyati after her death became a DevÅ, and she continues to worship Brahmà in his court. (Sabhà Parva, Chapter 11, Verse 43). ## During the Vedic period there prevailed a system or custom which permitted either the husband or the wife who had no child by his wife or her husband to procreate a child in another woman or beget children by another man. That custom, called Niyoga fell into disuse after the Vedic period. (Agni PurÃïa, Chapter 256). ## A muni who lived in the ãgvedic period. He achieved all his desires by praising the Devas. (ãgveda) ## A king of the YayÃti dynasty. (BhÃgavata, 9th Skandha). ## A king born in the dynasty of Vaivasvata Manu. 1) %% Descended from Vi«ïu thus: BrahmÃ--MarÅci--KaÓyapa--VivasvÃn--Vaivasvata Manu--MahÃbÃhu--Prasandhi--K«upa--N­ga. N­ga was the younger brother of Ik«vÃku. From N­ga was born Sumati, from him the king called Jyotis, from Jyotis Vasu and from Vasu PratÅka. 2) %% N­ga was an extremely righteous and generous King. Once, at Pu«kara he gifted away thousands of cows to brahmins. There was a brahmin called Parvata living near Pu«kara. He too was given a cow and it was after that the brahmin named AnÃrata came. By then there remained no cow to be gifted. AnÃrata came after Parvata had gone into the forest after leaving the cow at the pond (Pu«kara). N­ga had forgotten the fact that the cow had already been gifted away to Parvata and finding it there owner-less he gave it to AnÃrata, who went away with the cow very much pleased. The King and his ministers also returned to the palace. A very short time afterwards Parvata returned to the pond and felt very sorry to miss his cow. He searched for it here and there and at last found it at AnÃrata's house. Quarrel ensued between the two, Parvata alleging that AnÃrata had stolen his cow while the latter contended that it had been given to him by the King. Now, it was decided that the question should be submitted for arbitration to the King, and the contending parties went to the capital to see the King. At the palace they asked the gate-keepers to tell the King about their arrival. But, they did not tell the King, nor did he come. Angered at this the brahmins cursed that N­ga be converted into a chameleon and live as such for a thousand years. The King heard about the curse and ran up to the brahmins and requested for absolution from it. The brahmins then said that after one thousand years MahÃvi«ïu would incarnate as ÁrÅ K­«ïa and that at his touch N­ga, the chameleon would resume his former form as King. According to this curse N­ga was born as a chameleon in a neglected well at DvÃrakÃ. One day SÃmba and others who happened to go near the well tried their best to take the chameleon out of it, to no purpose. At last K­«ïa with his attendants came and took it out of the well. At K­«ïa's touch it resumed its form as King N­ga, and related the story of his curse to the onlookers, who stood there wondering. 3) %% (i) After his death N­ga lived in Yama's court worshipping him. (Sabhà Parva, Chapter 8, Verse 8). (ii) N­ga once conducted a yaj¤a on the banks of the river Payo«ïÅ in VarÃhatÅrtha at which Indra drank soma so much as to get intoxicated, and the brahmins danced with pleasure at the very liberal gifts made to them. (Vana Parva, Chapter 8, Verse 5). (iii) N­ga was a King very dear to Indians. (BhÅ«ma Parva, Chapter 9, Verse 7). (iv) K­«ïa granted salvation to N­ga who changed, at his touch, from chameleon to his former form as King N­ga. (AnuÓÃsana Parva, Chapter 70, Verse 29). (v) He did not eat flesh. (AnuÓÃsana Parva. Chapter 70, Verse 29). ## A mahar«i, who was the father of sage Kaïva. (ãgveda, Maï¬ala 10). ## A ã«i, who lived in the ãgvedic period. His son was deaf. (ãgveda, Maï¬ala 1, AnuvÃka 17). ## A son of Ugrasena. When K­«ïa killed Kaæsa Nyagrodha fought with K­«ïa and others and was killed by the blow of Balabhadra's shield. (BhÃgavata). ## A holy place on the banks of the ancient river D­«advatÅ in North India. (Vana Parva, Chapter 90, Verse 11). ## This sound signifies BrahmÃ. (Agni PurÃïa; Chapter 348). ## An ancient province of India, MahÃbhÃrata, Sabhà Parva, Chapter 51, Verse 23 says that the King of this province had come to Dharmaputra with presents. ## Son of the King named OghavÃn. (M.B. AnuÓÃsana Parva, Chapter 2, Verse 38). ## Grandson of King N­ga. He had a son named Ogharatha and a daughter named OghavatÅ. (M.B. AnuÓÃsana Parva, Chapter 2). ## A warrior on the side of the Kauravas. (M.B. Karïa Parva, Chapter 5, Verse 42). ## There are seven SarasvatÅ rivers in the world. These are SuprabhÃ, KäcanÃk«Å, ViÓÃlÃ, ManoramÃ, SarasvatÅ, OghavatÅ and Sureïu. In the MahÃbhÃrata, Áalya Parva, Chapter 38 we find that OghavatÅ was invoked and brought to Kuruk«etra. It was on the bank of this OghavatÅ that BhÅsma fell and lay on the ÁaraÓayyÃ. (Bed of arrows). (M.B. ÁÃnti Parva, Chapter 50, Verse 5). ## Daughter of the King named OghavÃn. SudarÓana, the son of Agni married her. (M.B. AnuÓÃsana Parva, Chapter 2). ## This sound is a combination of the three letters-A, U and M. The A--sound signifies Vi«ïu, the U-sound signifies Áiva and the M--sound signifies BrahmÃ. "akÃro vi«ïuruddi«Âa ukÃrastu maheÓvara÷ / makÃrastu sm­to brahmà praïavastu trayÃtmaka÷ // (vÃyu purÃïa)." The sound "Om" is called "Praïava" or "Brahman." All mantras begin with the sound 'Om'. Because of its sacredness, ÁÆdras and other low-caste people are not allowed to utter it or to hear it. They may pronounce it only as "Aum." This sound includes all that has happened and all that is to happen. (MÃï¬Ækyopani«ad). ## (MalayÃlam word for nine). %% Sun, Moon, Mars, Budha (Mercury), Guru (Jupiter), Áukra (Venus), Áani (Saturn), RÃhu and Ketu. %% Gulika, Vi«Âi, Gaï¬Ãntam, Vi«a, U«ïa, ekÃrgalam, SarpaÓiras, lÃÂam and Vaidh­tam. %% SÆrya, Candra, Yama, KÃla, ùkÃÓa, VÃyu, Agni, Jala and BhÆmi. %% SarasvatÅ, VaitaraïÅ, ùpagÃ, MandÃkinÅ, MadhusravÃ, Amlu, KauÓikÅ, D­«advatÅ and HiraïvatÅ. %% DÆtÅ, DÃsÅ, SakhÅ, CeÂÅ, DhÃtreyÅ, PrÃtiveÓinÅ, LiÇginÅ, ÁilpinÅ and SvastrÅ. %% MahÃpadma, Padma, ÁaÇkha, Makara, Kacchapa, Mukunda, Kunda, NÅla and Kharva. %% Bh­gu, MarÅci, Atri, Dak«a, Kardama, Pulaha, Pulastya, AÇgiras and Kratu. %% Kavi, Hari, AntarÅk«a. Prabuddha, PippalÃyana, ùvihotra, Drami¬a, Camasa and KarabhÃjana. %% (Sub continents). BhÃratavar«a, Kimpuru«avar«a. Harivar«a, IlÃv­tavar«a, Ramyakavar«a, Hiraïmayavar«a, Kuruvar«a, BhadrÃÓvavar«a and KetumÃlavar«a. %% SÃrvabhauma, AdhirÃja. Narendra, PÃr«ïika, PaÂÂadh­k, Maï¬aleÓvara, BhaÂÂabhÃk, PrahÃraka and ÁrotragrÃhÅ. %% BhaktijvÃlaka, J¤ÃnÃdhikya, BhadrÃsana, NÃthak­tya, Tattvaka, Balavad, SamÃdhÃnamukhya and MukhyadevadÆta. ## A garden. (Agni PurÃïa, Chapter 348). ## An ancient system of studying the Vedas. (See under GhanapÃÂha). ## See under Pa¤cabhÆta. ## One of the eight sons of Janamejaya, a King of KuruvaæÓa. The others are Dh­tarëÂra, PÃï¬u, BÃlhÅka, Ni«adha, JÃmbÆnada, Kuï¬odara and VasÃti. (The PÃï¬u and Dh­tarëÂra mentioned here are not the fathers of KauravapÃï¬avas.). ## A serpent born to sage KaÓyapa of his wife KadrÆ. (Áloka 10, Chapter 35, ùdi Parva). ## A King. This King shines in the court of Yama. (Áloka 39, Chapter 10, Sabhà Parva). ## A soldier of Subrahmaïya. (Chapter 45, Áalya Parva). ## A nidhi (treasure). This nidhi belongs to Kubera. (Áloka 39, Chapter 10, Sabhà Parva). ÁaÇkhanidhi, Padmanidhi and a Pu«pakavimÃna were presented to Kubera by BrahmÃ. (Uttara RÃmÃyaïa). ## A Character in the story in Áiva PurÃïa describing the greatness of a Áivayogin. (See ã«abha). ## One of the children of Garu¬a. (Chapter 101, Udyoga Parva). ## The palace where Suprabhà wife of ÁrÅ K­«ïa used to reside. (DÃk«iïÃtya PÃÂha, Chapter 38, Sabhà Parva). ## One of the hundred sons of Dh­tarëÂra. (See under Kauravas). ## A serpent. This serpent resides on the shores of the river GomatÅ which flows through Naimi«Ãraïya. This serpent once went to BhÅ«ma and talked to him about Dharma. (Chapter 355, ÁÃnti Parva). ## One of the eighteen PurÃïas. (See under PurÃïas). ## See under Navaratna. @<[Page 545a]>@ ## A lotus pond of Uttara BhÃrata. The PÃï¬avas on their way from KhÃï¬avaprastha to Girivraja met ÁrÅ K­«ïa at this place and talked with him for a long time. (Chapter 20, Sabhà Parva). ## A lotus pond situated near CedideÓa. During the period of the MahÃbhÃrata a company of merchants were attacked by wild elephants at this place. This is very nicely described in Chapter 66 of Vana Parva of MahÃbhÃrata. ## A Gandharva King. PadmÃvatÅ of whom many stories are told in KathÃsaritsÃgara was the daughter of PadmaÓekhara. PadmÃvatÅlambaka of the said book is entirely devoted to stories about PadmÃvatÅ. ## A river which is the incarnation of MahÃlak«mÅ. (See under GaÇgÃ). ## Wife of Emperor Udayana. (See under Udayana). ## Wife of Candragupta son of SahasramukharÃvaïa. (See under SahasramukharÃvaïa). ## A female follower of Subrahmaïya. (Chapter 46, Áalya Parva). ## Daughter of Satyaketu, King of Vidarbha. Ugrasena married her. After marriage she went and stayed once in her father's house for a short period. During that time through illegal intimacy with a messenger from Kubera named Gobhila she became pregnant. She started to destroy the foetus when from inside a voice said "I am being born to wreak vengeance on MahÃvi«ïu for killing KÃlanemi." The son born thus was Kaæsa. (S­«Âikhaï¬a, Padma PurÃïa). ## Wife of a VaiÓya named Praïidhi. Once Praïidhi went to a neighbouring village for trade. PadmÃvatÅ and her companions were one day bathing in a river nearby when a ÁÆdra passed that way. Attracted by her dazzling beauty he remained there talking to her. The ÁÆdra named Dharmadhvaja was greatly enamoured of her and the companions of PadmÃvatÅ, noticing that, just to make fun of him said "If you abandon your life at the point where the rivers GaÇgà and Yamunà meet you can attain PadmÃvatÅ." Without any hesitation, thinking that what they said was true, he went and ended his life at the place suggested. Immediately he became a replica of Praïidhi and stood before PadmÃvatÅ. The real Praïidhi also came there then. PadmÃvatÅ was in a fix to choose the real husband. MahÃvi«ïu appeared before them then and asked PÃdmÃvatÅ to accept both of them as her husbands PadmÃvatÅ pleaded it was forbidden for women of her community to accept more than one husband and then MahÃvi«ïu took all the three along with him to VaikuïÂha. (Kriyà Khaï¬a, Padma PurÃïa, Chapter 4). ## A place of human habitation of ancient India. This is situated in the western zone. (Áloka 68, Chapter 9, BhÅ«ma Parva). ## A ÓÆdra. This ÓÆdra conducted a grand Yaj¤a similar to AindrÃgnayaj¤a and gave as fees to priests a lakh of gold vessels. (Chapter 6, ÁÃnti Parva). ## A disciple of VyÃsa. It was the five disciples of VyÃsa named Sumantu, Jaimini, Paila, Áuka and VaiÓampÃyana who gave publicity to the original MahÃbhÃrata. (See under GuruparamparÃ). He was the son of a person named Vasu and attended the RÃjasÆya of Yudhi«Âhira. (Áloka 35, Chapter 33, Sabhà Parva). Paila was also one among those who visited BhÅ«ma while he was lying on his bed of arrows. (Áloka 6, Chapter 17, ÁÃnti Parva). ## An ancient sage. AmbÃ, daughter of the King of KÃÓÅ, once practised austerities in the ÃÓrama of this sage. (See under AmbÃ). ## A kind of marriage. (See under VivÃha). ## An asura. This asura was killed by ÁrÅ K­«ïa. (Chapter 38, Sabhà Parva). ## A mighty asura. Once this asura gathered a big army and went to fight against Indra. A grim battle which lasted for several days took place in which the asura army was destroyed and PÃka killed. Indra got thenceforth the name PÃkaÓÃsana. (Chapter 70, VÃyu PurÃïa). ## MalayÃlam word meaning Day. A story about the origin of day, night, dawn and dusk is contained in Vi«ïu PurÃïa. At the time of the great Deluge everything from gods down to the rocks lay submerged in Parabrahman (Supreme Being). Brahmà sat in meditation to initiate what he termed as Jagats­«Âi, the four species of living beings like the devas, asuras, pit­s and men. When the meditation proceeded, the Tamoguïa in Brahmà became prominent and so first and foremost of all, the asuras were born from his waist. Then Brahmà discarded his Tamoguïa and the manifestation of the discarded Tamoguïa became Night. Brahmà sat again in meditation and from his face sprang out the devas, who were embodiments of sattvaguïa. Brahmà discarded the sattvaguïa and it then became Day. That is why asuras are powerful at night and devas by day. Then another manifestation with sattvaguïa predominating sprang out from Brahmà and it was called Pit­s. Brahmà discarded that also and it became Dusk. Brahmà sat again in meditation and then were born men who were a manifestation of Rajoguïa. Brahmà discarded that also and it then became Dawn. That is why men are strong at dawn and the pit­s strong at dusk. It is because of these that it is said that day, night, dawn and dusk are bodies of BrahmÃ. All the above four are an asylum of the three guïas. Night is called U«Ã and day, Vyu«Âi. Sandhyà (dusk) is the time between U«Ã and Vyu«Âi. When the fierce and terrible Sandhyà commences, a set of ferocious demons called Mandehas desire to eat the Sun. A fight ensues then between the Sun and the demons and by a curse of PrajÃpati the demons die daily though their bodies never perish. At that time the best of Brahmins with the sound of 'OM' vibrating recite the gÃyatrÅ and throw water upwards. That water transforms itself into VajrÃyudha and burns to death the wicked demons. The first oblation to the sacrificial fire is performed reciting the mantra which begins with "SÆryojyoti÷". 'OM' is but BhagavÃn Vi«ïu, lord of the Vedas with the lustre of ãk, Yajus and SÃma. The very utterance of the word 'OM' therefore, destroys the demons Mandehas. (Chapter 8, AæÓa 2, Chapter 5, AæÓa 1, Vi«ïu PurÃïa). ## An ancient place of habitation in Dak«iïa BhÃrata. Sahadeva one of the PÃï¬avas sent his messengers and subdued the country. (Áloka 70, Chapter 31 Sabhà Parva). @<[Page 546a]>@ ## Vararuci, the celebrated astronomer, got of a Caï¬ÃlÅ wife twelve sons. They were called "Paracci peÂÂa pantÅrkulam (The twelve sons born of a Caï¬ÃlÅ). They were 1. AgnihotrÅ. 2. Rajakan 3. UliyanÆr Taccan. 4. Vallon 5. VÃyillÃkkunnilappan. 6. KÃrakkalmÃtÃ. 7. VaÂutala NÃyar. 8. UppukuÂÂan. 9. PÃïanÃr. 10. NÃrÃyaïabhrÃntan 11. AkavÆr CÃttan 12. PÃkkanÃr. PÃkkanÃr's wife was a very chaste woman devoted to her husband. There are two stories demonstrating the devotion she showed to her husband. (i) It was usual for all the sons of Vararuci excepting VÃyillÃkkunnilappan to assemble at the house of AgnihotrÅ for the ÁrÃddha of their father annually once. Once after the ÁrÃddha, all of them sat together for their meals and the antarjanam (wife) of AgnihotrÅ refused to serve an assembly consisting of PÃkkanÃr, a Caï¬Ãla. When AgnihotrÅ compelled her to do it she came to the place hiding her face with an umbrella. PÃkkanÃr enquired about the purpose of the umbrella and AgnihotrÅ replied that it was the duty of chaste and devoted wives to hide their faces from other men. Then PÃkkanÃr argued that still the brahmin wives who hid their faces were lacking in devotion and chastity and the Caï¬Ãla women were the only class of women who were chaste and devoted to their husbands. Everybody present there joined sides with AgnihotrÅ and opposed the argument of PÃkkanÃr. To demonstrate the devotion of Caï¬ÃlÅ wives PÃkkanÃr took AgnihotrÅ to his house. On reaching there PakkanÃr called his wife and asked "How much paddy do you have here?" "Five measures", she replied. "Pound half of it and bring it to me", PÃkkanÃr instructed. The dutiful wife pounded the paddy, cooked the rice and brought it to PÃkkanÃr. PÃkkanÃr asked her to throw the rice into the drain. She did it without the least hesitation. PÃkka nÃr then asked his wife to pound the remaining paddy and bring the rice cooked as before. She did so and when she brought it before PÃkkanÃr he asked her to throw that also away into the drain. She instantly obeyed. That day both of them went without meals. They were so poor. The next day PÃkkanÃr along with AgnihotrÅ went to the illam (house) of AgnihotrÅ. PÃkkanÃr then asked AgnihotrÅ to make his wife do exactly like what PÃkkanÃr's wife was made to do. AgnihotrÅ immediately called his wife and asked her to take two and a half measures of paddy, pound it, cook it and bring it to him. "There is rice here ready in stock and so why should we pound paddy now?" AgnihotrÅ's wife questioned. But AgnihotrÅ insisted and so surrendering to the compulsion she did as she was instructed. When she brought the rice before him cooked, AgnihotrÅ asked her to throw it away into the drain. She hesitated first but when AgnihotrÅ insisted she did so very reluctantly. Then AgnihotrÅ asked her to take another two and a half measures of paddy, pound it and bring the cooked rice once again. The antarjanam (wife) flew into fury and showered on her husband a heap of abuses. She went and hid inside and despite repeated requests from AgnihotrÅ she never showed her face out again. AgnihotrÅ admitted defeat and accepted PÃkkanÃr's view that a Caï¬ÃlÅ woman was more chaste than a brahmin woman. (2) Once AgnihotrÅ came to the hut of PÃkkanÃr. PÃkkanÃr called his wife to bring a 'palaka' (a wooden plank used for sitting) for AgnihotrÅ to sit on. She was at that time drawing water from a well and the bucket was midway in the well with water. The instant she heard her husband call her she left the grip on the rope and rushed to the side of her husband. She did what was asked of her to do and then returned to the well. PÃkkanÃr followed her taking AgnihotrÅ along with him. When they reached the well AgnihotrÅ was dumbfounded. The bucket with water was staying in mid-air in the well exactly at the position at which PÃkkanÃr's wife had left it. The power of the chastity of the woman. (See under Vararuci). ## See under KÃlamÃna. ## A female follower of Subrahmaïya. ## The PurÃïic version of the origin of birds is given below: Descending in order from Vi«ïu came BrahmÃ--MarÅci -KaÓyapaprajÃpati. The latter got of his wife TÃmrà (daughter of Dak«a) five daughters named Krau¤cÅ, BhÃsÅ, ÁyenÅ, Dh­tarëÂrÅ and ÁukÅ. From Krau¤cÅ were born the UlÆkas, BhÃsÅ gave birth to BhÃsas, ÁyenÅ to vultures and Dh­tarëÂrÅ to swans and geese. From these originated the entire bird family of the world. (Chapter 4, Araïya KÃï¬a, VÃlmÅki RÃmÃyaïa). ## A King of Vedic times who was a protege of the AÓvins. Indra was kind to this King. In the DÃÓarÃj¤a battle Paktha fought against SudÃs on the side of Trasadasyu. (Maï¬ala 7, ãgveda). ## A measure of ancient times. (See under Trasareïu). ## A serpent born of the race of VÃsuki. This serpent committed suicide at the Sarpasatra of Janamejaya. (Áloka 51, Chapter 57, ùdi Parva). ## A son born to the King Caï¬amahÃsena of his wife AÇgÃravatÅ. AÇgÃravatÅ got two sons. The other son was named GopÃlaka. (KathÃmukhalambaka, KathÃsaritsÃgara). ## The author of the famous book 'HastyÃyurvedasaæhitÃ'. This book contains 160 chapters dealing with MahÃrogasthÃna (great diseases), K«udrarogasthÃna (minor diseases), ÁalyasthÃna (extraction of extraneous matter from the body) and UttarasthÃna (diseases of the head). PÃlakÃvya taught this ùyurvedasaæhità to RÃmapÃda, King of AÇgadeÓa. (Agni PurÃïa). ## One of the seven mothers of Subrahmaïya. The other six are: KÃkÅ, HalimÃ, BrahmikÃ, MÃlinÅ, ùryà and MitrÃ. (Áloka 10, Chapter 228, Vana Parva). ## A sacred forest. Once the sage Jamadagni performed a sacrifice in this forest. On that occasion all the rivers in the world were present there carrying their water. The sage at this YÃga gave wine to all the other sages to their heart's content. (Áloka 16, Chapter 94, Vana Parva). ## A corrupt form of Sanskrit. ## A rat, a character in 'Bi¬ÃlopÃkhyÃna'. This rat held a conversation with LomaÓa, a cat. (See under Bi¬ÃlopÃkhyÃna). ## A female follower of Subrahmaïya. (Áloka 3, Chapter 46, Áalya Parva). ## The name of the devotional songs sung by the Tamil devotional poet, Visïucittar. @<[Page 547a]>@ ## A horse which draws the chariot of SÆrya. There are seven horses to draw the chariot. The others are GÃyatrÅ, B­hatÅ, U«ïik, JagatÅ, Tri«Âubh and Anu«Âubh. (Chapter 8, AæÓa 2, Vi«ïu PurÃïa). ## A pond near ã«yamÆkÃcala. SugrÅva used to stay near this pond. (Chapter 279, Vana Parva). ## An ancient country of BhÃrata. VasudÃna, king of this country helped the PÃï¬avas in the great battle with twentysix elephants and two thousand horses (Áloka 27, Chapter 52, Sabhà Parva). ## A soldier of the army of monkeys of ÁrÅ RÃma. This soldier was the commander-in-chief of an army of fiftyone crores of monkeys who fought against RÃvaïa. His chief object of attack was the army of a demon named PaÂuÓa. (Chapter 283, Vana Parva). ## P­thvÅ (earth), Ap (water), Tejas (fire), VÃyu (air) and ùkÃÓa (ether) are the Pa¤cabhÆtas (five elements). The whole visible world is composed of one or more of these five elements. This is called the PäcabhautikasiddhÃnta (doctrine of five elements). Besides these five dravyas (elementary substance), people in BhÃrata have reckoned Time, space, soul and mind also as PadÃrthas or categories. Dravya, one of the seven categories according to NyÃya VaiÓe«ikasÆtras, has nine svabhÃvas (inherent properties). The seven PadÃrthas of VaiÓe«ika are Dravya, Guïa, Karman SÃmÃnya, ViÓe«a, SamavÃya and AbhÃva.\<*>\ The word 'PadÃrtha' has got a very wide meaning. The word 'matter' in English cannot indicate the full significance of the word PadÃrtha. KaïÃda in his VaiÓe«ika sÆtras has given the name 'Artha' combining in it the three svabhÃvas, Dravya, Guïa and Karman. Of the above seven padÃrthas PraÓastapÃda, the famous logician, has included only the first six in his book 'PadÃrthadharma Saægraha'. The VaiÓe«ikas of a later period included 'abhÃva' also and raised the number of arthas to seven. Gautama, the NyÃyasÆtrakÃra and VÃtsyÃyana, the NyÃyabhëyakÃra, and all their followers accepted the number of arthas as seven. All that can be perceived by the senses are included in the seven PadÃrthas according to the systems of NyÃya and VaiÓe«ika. Excepting abhÃva all the other six are bhÃvas. KaïÃda has dealt with 'abhÃva' but has not treated it as a category. PraÓastapÃda has not mentioned about 'abhÃva' at all. Gautama deals with sixteen PadÃrthas. The MÅmÃæsakas take into account only five PadÃrthas and the SÃÇkhyas count only two PadÃrthas viz., Prak­ti and Puru«a. AdvaitavÃdins reckon only two PadÃrthas and to them they are Cit and Ja¬a (ùtmà and AnÃtman). ViÓi«ÂÃdvaitins add god also to the above and make the number of PadÃrthas three. According to NyÃya VaiÓe«ikasÆtras there are seven PadÃrthas and they comprise nine kinds of Dravyas which are the Pa¤cabhÆtas (five elements), KÃla (time), Dik (space), ùtmà (soul), and Manas (mind). They are described below: 1) %% The characteristic of this padÃrtha is smell. P­thvÅ is of two kinds, Nitya (eternal) and Anitya (perishable). Nitya is in the form of atom (paramÃïu) and anitya in the form of KÃrya. They are classified into body, sense organs and objects. 2) %% Jala has a cold touch. It is of two kinds Nitya and Anitya. Nitya is in the form of paramÃïu (atom); Anitya in the form of KÃrya. 3) %% It generates heat. It is of two kinds, Nitya and Anitya. Nitya is in the form of paramÃïu and Anitya, in the form of KÃrya. There are four kinds of Agnis: Fire of the earth, fire of the sky, fire of the stomach (digestive power) and the fire commonly used. 4) %% It is without form but with the sense of touch. It is also of two kinds. Nitya in the form of paramÃïu and Anitya in the form of KÃrya. 5) %<ùkÃÓa (ether).>% This is the carrier of sound. It is single and eternal. 6) %% It is general cause for all actions embracing the elements. It is also single and eternal. 7) %% Places like north, south, east and west which are eternal. 8) %<ùtmà (soul).>% It is related to knowledge and is of two kinds, JÅvÃtmà and ParamÃtmÃ. 9) %% It is the sense-organ to enjoy pleasures. It is in the form of paramÃïu and eternal. To know the views of Manu on the origin of the Pa¤cabhÆtas see under S­«Âi. \<*) 1. %% One of the six principal darÓanas or systems of Philosophy founded by KaïÃda. 2. %% Anything which can be named; a category. 3. %% An elementary substance, the substratum of properties. 4. %% A characteristic or property of all substances. 5. %% Motion, action. 6. %% General characteristic. 7. %% A peculiar attribute, the eternal distinguishing factor of each of the nine dravyas. 8. %% Intimate union, inseparable inherence or existence of one thing in another. 9. %% Nullity or negation. %% followers of the SÃÇkhya philosophy. %% followers of the Advaita philosophy. %% followers of the MÅmÃæsà system of philosophy. %% The supreme being. %% The individual soul enshrined in the body. %% Evolute.>\ ## This is a divine cot with BrahmÃ, Vi«ïu, Rudra and ýÓvara as its four legs and SadÃÓiva as the couch. DevÅ rests on this cot always. (7th Skandha, DevÅ BhÃgavata). ## A nymph. Once Áuka, son of VyÃsa by his yogic powers entered the ùkÃÓa. Then a host of celestial maidens led by Pa¤cacƬà stood watching him in admiration. (See under Áuka) BhÅ«ma once told Dharmaputra that women were fickleminded and the cause of evils. To explain his statement he pointed out to the conversation between NÃrada and Pa¤cacƬÃ. NÃrada once conducted a world tour during the course of which he met Pa¤cacƬà and asked her the characteristics of women. She replied thus: "Even beautiful, venerable and noble ladies would stoop to folly. It is not the habit of women to leave away charming men of wealth if they get them conveniently. Any woman can be tamed if you please her in the proper way. If women remain faithful to their husbands it is because they are afraid of scandal. They will enjoy men without looking into their age or figure. The desire for men in women can be compared to that of Antaka (god of Death) for the lives of men. This is the secret of womanhood." (Chapter 38, AnuÓÃsana Parva). ## DurgÃ, RÃdhÃ, Lak«mÅ, SarasvatÅ and SÃvitrÅ are the Pa¤cadevÅs. They are different forms of nature. (See under DevÅ and Prak­ti). ## A King of the race of PÆru. He was the son of S­¤jaya and the father of Somadatta. (Agni PurÃïa, Chapter 278). ## An ancient kingdom of Uttara BhÃrata. During the time of the PÃï¬avas this country was prospering and Arjuna once conquered the ruler of this country. (Áloka 12, Chapter 27, Sabhà Parva). ## A sacred place of Uttara BhÃrata. The god of Death once sat at this place and practised penance. From then onwards the place was considered holy. (Áloka 23, Chapter 54, Droïa Parva). ## RohiïÅ, a daughter and Soma, a son, were born to NiÓà the third wife of Manu, an Agni. Besides these they got five sons in the form of Agni (fire) and these five are called Pa¤cÃgnis. They are VaiÓvÃnara, ViÓvapati, Sannihita, Kapila and AgraïÅ. ## (PA¥CAJANA). A mighty asura. This asura lived inside a conch. ÁrÅ K­«ïa killed this asura. ÁrÅ K­«ïa and BalabhadrarÃma were having their education in the ÃÓrama of the sage SÃndÅpani. On the eve of their completing their education an asura named Pa¤caja carried away the son of the sage while the child was bathing in the PrabhÃsatÅrtha and kept him inside a conch where the asura lived. The sage, greatly griefstricken asked his disciples to get him back his son as his Gurudak«iïà (fees for the preceptor). Accordingly ÁrÅ K­«ïa and BalarÃma went to the banks of the river and prayed to Varuïa. Varuïa appeared before them and then they told him about the mishap. With the help of Varuïa they killed the asura Pa¤caja and got back the son of their guru. The conch in which the asura lived was taken by K­«ïa. Because the conch belonged to Pa¤caja the conch got the name Päcajanya. (10th Skandha, BhÃgavata). ## Sagara of the solar race got a son named Asama¤jasa of his wife KeÓinÅ. He became famous as Pa¤caja. He was the father of AæÓumÃn and grandfather of DilÅpa. (Chapter 15, HarivaæÓa). ## A PrajÃpati. He gave his daughter Pa¤cajanÅ (AsiknÅ) in marriage to the great sage and law-giver Dak«a. (6th Skandha, BhÃgavata). ## Brahmins, K«atriyas, VaiÓyas and ÁÆdras are the four castes. Ni«Ãdas form the fifth caste. All these five are collectively called Pa¤cajanas. (SÆkta 89, AnuvÃka 14, Maï¬ala 1, ãgveda). ## A beautiful daughter of ViÓvarÆpa. King ã«abha of the lunar race married this girl and they got five sons named Sumati, RëÂrabh­t, SudarÓana, ùvaraïa and DhÆmraketu. (5th Skandha, BhÃgavata). ## The conch of ÁrÅ K­«ïa. (See under Pa¤caja). ## A forest near the mountain of Raivataka. (DÃk«iïÃtya PÃÂha; Chapter 38, Sabhà Parva). @<[Page 548b]>@ ## An agni (fire). It was so called because it was born of the parts of five sages. It was called Tapa also. (Chapter 220, Vana Parva). ## One of the two soldiers presented to Subrahmaïya by Indra for the battle between the devas and asuras. The other was named UtkroÓa. (Áloka 35, Chapter 45, Áalya Parva). ## A Vedic preceptor. Because Pa¤cakarïa was born in the family of VÃtsya he got the name VÃtsyÃyana. In the language of Yogic treatises the seven life-winds in the human head are called the 'SaptasÆryas' (seven suns). Pa¤cakarïavÃtsyÃyana had a clear knowledge of these SaptasÆryas and has given a vivid description of them. (TaittirÅya ùraïyaka). ## An ancient country of western BhÃrata. Nakula, one of the PÃï¬avas, conquered this country. (Chapter 32, Sabhà Parva). ## NamaÓÓivÃya composed of five letters (Na--ma÷--Ói--vÃ--ya) is called the mantra of Pa¤cÃk«ara. There is a story in Áiva PurÃïa about the powers one can acquire by uttering this mantra. (See under KalÃvatÅ). ## An ancient village of BhÃrata. (Chapter 9, BhÅ«ma Parva). ## A sage. He worshipped God according to the doctrines laid down by VÃmadeva and by the blessing of God attained the KramavibhÃga in the Vedas. (Áloka 102, Chapter 342, ÁÃnti Parva). ## An ancient country of BhÃrata. DraupadÅ, wife of the PÃï¬avas, was the daughter of Drupada, King of PäcÃla. (See under Drupada). ## DraupadÅ, wife of the PÃï¬avas. i). %% PäcÃlÅ had many previous births. During all these births many gods blessed her saying that she would have five husbands when she was born as the daughter of Drupada. Stories about her previous births lying scattered in the PurÃïas are given below:-- 1) %% When RÃma and Lak«maïa were in exile in the forest with SÅtÃ, Agni came to RÃma once and told him in private thus: "Oh RÃma, you have incarnated on earth to kill RÃvaïa. The time for that is drawing nigh and ere long RÃvaïa would carry away SÅtÃ. It is not proper that SÅtÃ, the incarnation of Lak«mÅ, should be touched by RÃvaïa. Therefore I shall keep SÅtà safe with me and I am giving you a phantom SÅtà to be with you in her stead." ÁrÅ RÃma took the MÃyÃsÅtà from Agni without even Lak«maïa knowing it and handed over the original SÅtà to the custody of Agni. While thus ÁrÅ RÃma, Lak«maïa and MÃyÃsÅtà were living together in their hermitage a golden deer was seen one day in the precincts of their ÃÓrama. SÅtà was enamoured of the beautiful deer and wanted it. So RÃma keeping Lak«maïa to watch over SÅtà went in search of the deer. ÁrÅ RÃma tried his best to capture the deer alive. But all his efforts failed and by that time he had come far from the ÃÓrama following the deer. So he discharged an arrow and killed it. While falling dead the deer raised a cry imitating that of RÃma's and called Lak«maïa for help. The deer was none other than MÃrÅca, the uncle of RÃvaïa. On hearing the call for help Lak«maïa rushed to the spot from where the sound came and SÅtà was left alone for some time. RÃvaïa came to the ÃÓrama at that time and took the MÃyÃsÅtà away to LaÇkÃ. RÃma and Lak«maïa went to LaÇkà with an army of monkeys and after killing RÃvaïa took back SÅtà to AyodhyÃ. Then RÃma in deference to public opinion put SÅtà into the fire to test her purity. At that time god Agni taking back MÃyÃsÅtà gave the real SÅtà to RÃma, unscathed by the fire. Then, when MÃyÃsÅtà was thus abandoned by RÃma she bowed down before ÁrÅ RÃma and Agni and asked them thus "What am I to do now? Where should I go?" They advised her to go to Pu«kara and do penance there and blessed her saying that at the successful end of her penance she would become Svargalak«mÅ. ParamaÓiva was pleased by her penance and appearing before her asked her what boon she wanted. MÃyÃsÅtà who had become Svargalak«mÅ by then requested Áiva to give her a husband. She repeated the request 'Patiæ dehi' (Give me a husband) five times and Áiva said that she would have five husbands in her next life as the daughter of the King of PäcÃla with the name K­«ïÃ. (9th Skandha, DevÅ BhÃgavata). ii) %% Once there was an aged sage named Maudgalya. NÃlÃyaïÅ alias Indrasenà was the wife of Maudgalya. Even though the wife was young and the husband old, NÃlÃyaïÅ was very chaste. The sage became very old, grey-haired and rugous, skeletonlike with a foul smell emanating from his body. He was always in an angry mood. Still NÃlÃyaïÅ stuck to him as a chaste, loving and dutiful wife. As time passed on Maudgalya became a leper. One day while the sage was eating, a finger of his broke and fell into the rice. With great calmness and devotion NÃlÃyaïÅ removed the finger from the rice and ate the rice. Greatly pleased at this act of hers the sage asked her what boon she wanted an she replied she desired to have an amorous life with him as Pa¤caÓarÅra. Maudgalya granted her the boon and they both travelled the whole world enjoying an amorous life. When the sage took the form of a mountain NÃlÃyaïÅ became a river and when the sage took the shape of a flowering tree she became a creeper on it. They spent thousands of years like that and then Maudgalya became tired of a sexual life and returned to the ascetic life. Even after such a long period of erotic life NÃlÃyaïÅ was still lustful and she resented the decision of her husband to go back to the life of a hermit. She begged her husband to continue the same life for some more time. Maudgalya got cross when she thus caused hindrance to his penance and cursed her saying that she would in her next life be born as the daughter of the King of PäcÃla when she would have five husbands to satisfy her lust. Greatly grieved at this curse she practised severe austerities standing in the midst of Pa¤cÃgni. Pleased with her penance Áiva appeared before her and blessed her saying that she would be born in her next birth in a very noble family and she would then have five husbands, good-natured, doing godly work and equal in valour to Indra. She then pleaded that she should be granted the boon to remain a virgin during the coitus with each of her husbands. Áiva granted that wish. Then Áiva sent her to the river GaÇgÃ, and asked her to fetch a beautiful young man whom she would be seeing there. Accordingly she went to the river to do as she was directed. At that time all the devas joined together and performed a YÃga at Naimi«Ãraïya. KÃla, the god of Death, was one of the chief priests for the function. The YÃga lasted for a long time and since KÃla was consecrated for the YÃga he did not attend to his duties as the god of Death. Death came to a dead stop and men increased in alarming numbers and the devas were perplexed. They went to Brahmà and acquainted him with the frightening situation. Brahmà sent them to Naimi«Ãraïya. They went there and were talking to KÃla when they saw a few golden flowers coming down the river. Getting curious Indra walked up the river to locate the origin of these flowers. When he reached the place of origin of GaÇgà he saw NÃlÃyaïÅ there. NÃlÃyaïÅ took the beautiful young man to Áiva. Áiva was at that time engaged in a game of dice with PÃrvatÅ and Indra did not then recognise Áiva. Indra in his arrogance argued that the whole universe belonged to him. Áiva jumped up enraged and ran after Indra who ran to the mouth of a cave. Áiva caught him and said that he would show him four Indras inside that cave. Both of them entered the cave and to the amazement of Indra he saw four other Indras sitting inside the cave. They were all the creation of Áiva and with the original Indra the number of Indras came to five. Then addressing NÃlÃyaïÅ who had followed them Áiva said, "Oh beautiful girl, do not be worried. All these five are your husbands. You will be born as the daughter of the King of PäcÃla. Then all these five will be born in the lunar race and will marry you." The Indras agreed to be born on earth and do the work of God. After that they all went to MahÃvi«ïu and requested him to give them mighty accomplices to fulfil their mission. Then MahÃvi«ïu plucked two hairs from his body, one white and the other black, and dropped them on the ground. The black hair was born as ÁrÅ K­«ïa and the white hair was born as BalarÃma, to help the PÃï¬avas later. PäcÃlÅ's two previous births can be explained thus: Agnideva created MÃyÃsÅtà who in turn became Svargalak«mÅ to be born as PäcÃlÅ. MÃyÃsÅtà was a part of MahÃlak«mÅ and so also NÃlÃyaïÅ who became PäcÃlÅ was a part of Lak«mÅ. PÃï¬avas are known to be the sons of five gods and they used for the procreation of the PÃï¬avas IndrÃæÓa (part of Indra) thus making them all Indras. (Chapters 197 and 198, ùdi Parva). 2) %% PäcÃlÅ was born in the palace of Drupada, King of PäcÃla. She had a brother named Dh­«Âadyumna. There is a story about their birth in the PurÃïas: Drupada insulted Droïa his classmate in the Gurukula and Droïa kept in mind the insult to wreak vengeance on Drupada. Drupada, therefore, wanted a son to be born who would defeat Droïa in a battle. Brahmins advised him to conduct a YÃga for that purpose. He decided to conduct one on a large scale and went about in search of a Yajvà (one who performs sacrifices according to Vedic rites) and reached KalmëapurÅ on the banks of the river GaÇgÃ. There he saw a brahmin's house where lived two sages named YÃja and UpayÃja. They were in figure and nature alike. At first Drupada went to the younger of the two, UpayÃja. He went near him and after massaging his feet and legs requested him to officiate in a YÃga aimed at getting for him a son to conquer Droïa in a battle. He promised to give him ten crores of cattle for that and also anything else the sage wanted. These promises did not make the sage consent to conduct the YÃga and so the King stayed at the ÃÓrama serving the sage. A year went by and one day the sage appeared cheerful and told Drupada thus: "Oh King, my brother who was walking one day in a storm saw a fruit lying on his way and ate it without first ascertaining whether the fruit was pure or not. Again, I have seen him taking food from others freely and eating it. I think he is wishful about wealth and, perhaps, if you approach him he may help you." Drupada went to YÃja and after serving him to please him made his request promising him much wealth. YÃja was ready to perform the Yaj¤a. UpayÃja came to them at that time and YÃja consulted his brother before going to perform the Yaj¤a. The YÃga was successfully conducted and at the end the priest YÃja called the wife of Drupada and gave her havya (clarified butter). Because the havya was prepared by YÃja and was offered by UpayÃja the sages said that the queen would get two children. While YÃja was offering oblations to the sacrificial fire a boy with a crown on his head and bearing a sword and a bow in his hands rose from the fire. The ­«is present there then said that, that boy would kill Droïa. He was named Dh­«Âadyumna. Then from the dais of the YÃga-fire emerged a beautiful lady of dazzling brilliance. Immediately a voice from heaven was heard to say thus: "This Sumadhyamà (a girl in her blossoming youth) would work on the side of God and will cause terror to the Kauravas." YÃja blessed the wife of Drupada saying that the two children would thenceforth call her mother. YÃja himself named the boy Dh­«Âadyumna and the girl according to the ethereal voice, K­«ïÃ. K­«ïà was dark in complexion. K­«ïà was called PÃr«aÂÅ because she was the grand-daughter of P­«ata and DraupadÅ because she was the daughter of Drupada and PäcÃlÅ because she was the daughter of the King of PäcÃla. PäcÃlÅ grew up in the palace of Drupada. (Chapter 167, ùdi Parva). 3) %% After escaping from the lac palace the PÃï¬avas reached a village named Ekacakrà after walking a long time through the forests. There they stayed in a brahmin's house. Every morning they would go in disguise for begging and return with the alms in the evening. This was their daily routine and one day while they were in their daily round they saw a group of brahmins and they said they were going to the Svayaævara of the daughter of the King of PäcÃla. The brahmins invited them also to come along with them describing in detail the beauty of the girl and the elaborate and festive arrangements made for the marriage. The PÃï¬avas went to PäcÃla along with the brahmins. On the way they met VedavyÃsa and receiving blessings from him they went to the capital city of PäcÃla and took their abode in the house of a potter. Nobody knew who they were. Drupada had placed a mighty steel bow in the marriage hall. When all the distinguished guests were seated in the marriage hall, the King announced that his daughter would be given in marriage to him who bent the steel bow and with it shot a steel arrow, through the central aperture of a revolving disc, at a target placed above. Many valiant princes from all parts of BhÃrata including the Kauravas had gathered there. When it was time for the ceremonies to begin PäcÃlÅ clad in beautiful robes with a bewitching charm which excited the royal assemblage entered the hall with a garland in her hands. Then Dh­«Âadyumna brother of PäcÃlÅ said "Hear ye, oh princes, seated in state in this assembly, here is the bow and arrow. He who sends five arrows in succession through the hole in the wheel and unerringly hits the target shall win my sister." Many noted princes rose one after another and tried in vain to string the bow. It was too heavy and stiff for them. Then Arjuna rose and meditating on NÃrÃyaïa, the Supreme God, strung the bow with ease and hit at the target. PäcÃlÅ then put the garland on Arjuna's neck and accepting him as her husband went with him and stayed that night at the house of the potter. Drupada that night went to the house of the potter to make enquiries about his daughter and son-in-law. His joy knew no bounds when he knew that his son-in-law was none other than the celebrated Arjuna. The PÃï¬avas then took Pa¤cÃlÅ to their home in Ekacakrà and as soon as KuntÅdevÅ heard the footsteps of her sons outside she said from inside asking them to share that day's alms among themselves little knowing that it was a bride that had been brought by them. Thus PäcÃlÅ became the common consort of the five PÃï¬avas. Then the marriage of PäcÃlÅ was ceremoniously conducted after inviting friends and relatives. The PÃï¬avas then built a new palace at Indraprastha and lived there. (Chapters 190 to 220, ùdi Parva). ÁrÅ K­«ïa was present there along with the leading members of the clan of V­«ïi. He could recognise the PÃï¬avas in spite of their disguise. ÁrÅ K­«ïa went to the potter's house and visited them. He gave them valuable presents on the occasion of their marriage. 4) %% Once Duryodhana challenged Dharmaputra to a game of dice. Dharmaputra lost all and in the end in despair pledged DraupadÅ and lost her. Immediately Duryodhana asked Vidura to bring DraupadÅ to his palace and make her serve as a servant-maid. Vidura did not consent to that. Then Duryodhana asked PrÃtikÃmi to bring her. While entering the palace of DraupadÅ, PrÃtikÃmi was as timid as a dog about to enter the cage of a lion. He informed DraupadÅ of his mission. DraupadÅ sent him back and then Duryodhana sent another messenger. DraupadÅ went with him to the court of the Kauravas. As soon as DuÓÓÃsana saw DraupadÅ he jumped at her and caught hold of her hair and dragged her to the centre of the assembly. When DuÓÓÃsana dragged her thus she said in piteous tones "I am in my monthly period and I have only the upper garment on me. Please do not take me to the assembly." DuÓÓÃsana was not moved by these pleadings and he dragged her still. BhÅma could not hold himself calm against this atrocity any longer and in a roar of wrath he abused Dharmaputra for pledging PäcÃlÅ thus and losing her. Arjuna however remonstrated gently with BhÅma. Then to the consternation of all, DuÓÓÃsana started his shameful work of pulling at PäcÃlÅ's robes to strip her of all the clothes. All earthly aid having failed DraupadÅ in utter helplessness implored divine mercy and succour. Then a miracle occurred. In vain did DuÓÓÃsana toil to pull the garments completely and make her naked. As he pulled off each, fresh garments were seen to come from somewhere and cover her nudity. DuÓÓÃsana retired from his work exhausted and disappointed. Then Karïa ordered that DraupadÅ should be sent to the palace of Duryodhana as a servant-maid. Hearing this DuÓÓÃsana once again started dragging her. DraupadÅ wept. BhÅma roared in fury and said that if his brother, Dharmaputra, gave him permission he would at that instant smash to death the Kauravas just like a lion killing the animals. BhÅ«ma and Droïa interfered and pacified him. Duryodhana stood up and striking his right thigh with his right hand challenged BhÅma to a fight. BhÅmasena did not like Duryodhana exhibiting his naked thigh in front of DraupadÅ and an angered BhÅma declared that he would in a battle break Duryodhana's thigh with his mace. Dh­tarëÂra came to the scene and pacified both of them and turning to PäcÃlÅ asked her to name any boon she wanted from him. PäcÃlÅ said: "In order that my son, Prativindhya, should not be called a 'dÃsaputra' (son of a servant) his father Dharmaputra should be released from his servitude." The boon was granted. Then she requested that all the other PÃï¬avas should be set free. That was also allowed. Dh­tarëÂra then asked her to name a third boon. PäcÃlÅ then said that all K«atriya women were entitled only to two boons and so there was no need for a third one. Then DraupadÅ took a vow that her hair which was let lose by the wicked DuÓÓÃsana would be tied properly only by a hand tainted by the blood of DuÓÓÃsana. After that in strict obedience to the conditions of the wager the PÃï¬avas started for the forests with DraupadÅ to spend twelve years in the forests and one year incognito. (Ten Chapters from Chapter 68, Sabhà Parva). 5) %% (Life in the forests). During the exile of the PÃï¬avas in the forests PäcÃlÅ was involved in many events of which a few important ones are given below: (i) %% When the PÃï¬avas were in the KÃmyakavana, KirmÅra, the brother of Baka, came to the ÃÓrama where PäcÃlÅ was taking rest. The demon was such a fierce-looking giant that PäcÃlÅ was forced to shut her eyes by fright and she became wearied like a river in the midst of five hillocks. BhÅmasena immediately ran to her rescue and killed KirmÅra. (Chapter 11, Vana Parva). (ii) PäcÃlÅ consoled Dharmaputra by her soothing words. (Chapter 27, Vana Parva). (iii) Once when her woes became unbearable she condemned the devas. (Chapter 3, Vana Parva). (iv) While the PÃï¬avas were on the mountain GandhamÃdana, PäcÃlÅ persuaded BhÅma to bring for her the Saugandhika flower. (See under BhÅma). (v) While the PÃï¬avas were living in the BadarikÃÓrama waiting for the return of Arjuna who had gone on a year's pilgrimage, PäcÃlÅ was carried away by JaÂÃsura. (See under JaÂÃsura). (vi) After she was rescued from JaÂÃsura, PäcÃlÅ along with her husbands dwelt in the hermitage of ùr«Âi«eïa. (See under ùr«Âi«eïa). (vii) Once DraupadÅ gave instructions on the duties of a wife to SatyabhÃmà who came to the forests along with ÁrÅ K­«ïa. (Chapters 233 and 234, Vana Parva). (viii) Once DurvÃsas with his disciples came to the forest as the guests of the PÃï¬avas. They came late and PäcÃlÅ had taken her food already. The Ak«ayapÃtra (the never-empty pot) could not be invoked to produce anything that day and PäcÃlÅ was greatly agitated and worried. She prayed to ÁrÅ K­«ïa for succour and ÁrÅ K­«ïa also coming hungry searched in the pot for something to eat and finding a bit of spinach sticking to the sides of the pot grabbed it with avidity and ate it. The guests felt as if they had enjoyed a sumptuous feast and left the place well pleased. (See para XII under Duryodhana). (ix) Jayadratha carried away PäcÃlÅ from the forests once. The PÃï¬avas rescued her. (Para 4 under Jayadratha). 6) %% After their twelve years of exile in the forests the time for living in disguise for a year came and Dharmaputra and his brothers with PäcÃlÅ spent that period in the palace of the King VirÃÂa. Each assumed a new name and accepted different types of service under the King. PäcÃlÅ took the name of SairandhrÅ and served as a companion and attendant to the princess. One day KÅcaka, the mighty brother-in-law of the King, tried to molest PäcÃlÅ and BhÅmasena killed him. (See under KÅcaka). It was at the time when the incognito life was coming to an end that the Kaurava army headed by Duryodhana carried away the cattle of the King VirÃÂa. The King was absent from the palace at that time and the prince, Uttara, had not the guts to go and attack the Kaurava army. It was PäcÃlÅ who then suggested sending of B­hannala of the palace (Arjuna) to serve as charioteer of Uttara. (See under Arjuna, Para 24). 7) %% The thirteen years of life in exile and incognito came to an end. But the Kauravas were not prepared to give half of the kingdom to the PÃï¬avas. The differences between them increased and it led to a great war. ÁrÅ K­«ïa agreed to go as a messenger to the court of Dh­tarëÂra and ask for the share of the PÃï¬avas. Before leaving he asked each of the PÃï¬avas what he should say at the court of Dh­tarëÂra. PäcÃlÅ then approached K­«ïa in private and said she desired for a war to defeat the Kauravas. She then reminded K­«ïa of a vow taken by BhÅmasena that he would tie her hair with his hands smeared with the blood from the thigh of DuÓÓÃsana. The peace-mission of K­«ïa failed and the famous Kuruk«etra battle started. Many valiant warriors on both the sides were killed. When Abhimanyu was killed Subhadrà wept bitterly and PäcÃlÅ who went to console her fainted. ÁrÅ K­«ïa revived her. PäcÃlÅ asked BhÅmasena to bring to her the inborn jewel on the head of AÓvatthÃmÃ, son of Droïa. She wanted to take revenge on him for killing her brother Dh­«Âadyumna. After a fierce battle for eighteen days the Kauravas were defeated and their tribe annihilated. PÃï¬avas took hold of HastinÃpura and PäcÃlÅ was one among those who persuaded Dharmaputra to take charge of the administration of the state as its ruler. Dharmaputra performed an AÓvamedhayaj¤a and PäcÃlÅ gave presents to CitrÃÇgadà and UlÆpÅ who were present for the function then. After the AÓvamedha DraupadÅ lived in HastinÃpura serving KuntÅ and GÃndhÃrÅ alike for a long time. It was at that time that Dh­tarëÂra, GÃndhÃrÅ and KuntÅ went to the forests and DraupadÅ expressed her desire to go along with them to be of help to them. But they did not allow her to do so. While the PÃï¬avas were living in HastinÃpura as the rulers of the country eminent ­«is from different parts of the country visited them and some of the Siddhas (realised souls) among them saw PäcÃlÅ as the goddess MahÃlak«mÅ herself. (Áloka 9, Chapter 25, ùÓramavÃsika Parva). 8) %% At the fag end of their life the PÃï¬avas crowned ParÅk«it as the King of HastinÃpura and started on their MahÃprasthÃna. They travelled for long through the HimÃlayas and reached MahÃmeru. At that time PäcÃlÅ fell down dead. Then BhÅmasena asked Yudhi«Âhira why without any particular ailment PäcÃlÅ died. Yudhi«Âhira replied that it was because she showed special interest in Arjuna The PÃï¬avas walked on and all of them excepting Dharmaputra died on the way one by one. Even before Dharmaputra entered svarga PäcÃlÅ and the four brothers had reached there. (Chapters 1 to 4, MahÃprasthÃnika Parva). 9). %% PäcÃlÅ had five sons one each from each of the five husbands. She got Prativindhya of Yudhi«Âhira, Árutasoma of BhÅmasena, ÁrutakÅrti of Arjuna, ÁatÃnÅka of Nakula and Árutakarmà of Sahadeva. (Áloka 73, Chapter 95, ùdi Parva). ## (Pù¥CùLIKEÁA). A Yak«a who was a son of Kubera. In some parts of BhÃrata this Yak«a is worshipped as a deity. It is believed that Áiva had given PäcÃlÅka a boon that he who worships him whether he be man or woman, young or old, would become intoxicated with vigour. There is a story behind PäcÃlika obtaining this boon:-- When SatÅ who was insulted at the Dak«ayÃga was cousumed by fire a bereaved Áiva sat inactive and moody at a lonely place. When this continued for a long time KÃmadeva (god of love) at the request of the other devas sent arrows against him and made him lustful. Áiva then started running passionately calling the name of his wife and finding her nowhere jumped into the river KÃlindÅ to commit suicide. (The waters of KÃlindÅ became black from that time onwards). KÃlindÅ was unable to bear the burden of the soul of Áiva and so he had to get out to the shore and run again. At this time KÃmadeva sent another arrow, unmÃdÃstra (arrow of intoxication) also against Áiva. Áiva could not bear the impact of the two arrows together and he laboured under great strain. Just then he saw PäcÃlika son of Kubera coming that way. Áiva then made him understand his difficulties and requested him to take charge of the force of the arrows from him. PäcÃlika did so and saved Áiva from his toil. Pleased at this Áiva blessed him. He said that PäcÃlika will be worshipped by people in the month of Caitra and all those who do so will be invigorated. He added that henceforth he would be known as PäcÃlikeÓa also. ## An ÃÓrama of ancient BhÃrata. This was the place where Nyagrodha, King of PäcÃla, performed penance for a long time. (Áloka 11, Chapter 90, Vana Parva). ## For a G­hasthÃÓramÅ (householder) the following five apparatuses are unavoidable: A sifter, a grinding stone, a broom, a wooden mortar and a water-pot. It is believed that a sin is committed when each of these is used and to remove the sins thus committed the ancient sages have prescribed five yaj¤as and these five yaj¤as are called the Pa¤camahÃyaj¤as. They are the Brahmayaj¤a, Pit­yaj¤a, Devayaj¤a, BhÆtayaj¤a and the MÃnu«ayaj¤a. Reciting of Vedas is Brahmayaj¤a. Pleasing the manes by offering rice or libations of water is called Pit­yaj¤a. Giving offerings to the demi-gods in the sacrificial fire is called Devayaj¤a and religious offerings of rice to the crows is called BhÆtayaj¤a. Giving food for the guests is MÃnu«ayaj¤a. One who does not do the Pa¤camahÃyaj¤as is no better than dead. Some scholars have classified the Pa¤camahÃyaj¤as as Huta, Prahuta, BrÃhmyahuta, PrÃÓita and Ahuta. "japo huto huto homa÷ prahuto bhautiko bali÷ // brÃhmyaæ hutaæ dvijÃgnyarccà prÃsitam pit­tarpaïam. //" Ahuta is Brahmayaj¤a, huta is devayaj¤a, prahuta is bhÆtayaj¤a, brÃhmyahuta is mÃnu«ikayaj¤a and prÃÓita is pit­yaj¤a. Even if at times one finds it not possible to do mÃnu«ikayaj¤a one must perform daily brahmayaj¤a and daivayaj¤a. The offerings given to gods in the sacrificial fire go to the Sun. The Sun sends rains to the earth which in turn make the plants flourish. Vedas say that thus living beings increase. Just as all animals and objects depend on life-breath for living, a BrahmacÃrÅ, a VÃnaprastha and a SannyÃsÅ depend upon a g­hastha for sustenance. Therefore, the G­hasthÃÓrama is the best of all ÃÓramas. (Chapter 3, ManÆsm­ti). ## An ancient river of Uttara BhÃrata. People used to drink water from this river. Chapter 9, BhÅ«ma Parva). ## A land of the north-western side of BhÃrata. This is at present called the Punjab. When Nakula conquered the western states he conquered Pa¤canada also. (Áloka 11, Chapter 32, MahÃbhÃrata). Five rivers of names VipÃÓà (VyÃsa), ÁatadrÆ (Sutlej), IrÃvatÅ (RÃvÅ), CndrabhÃgà (Chenab) and Vitastà (Jhelum) run through this place and that is why the place is called Pa¤canada. ## A sacred place in Kuruk«etra. If one bathes in the holy pond of KoÂitÅrtha there, one would get the benefit of performing an AÓvamedha. (Chapter 83, Vana Parva). ## The five prÃïas (life breaths) of any living being are PrÃïa, ApÃna, VyÃna, SamÃna and UdÃna. There is a story in 'DevÅ BhÃgavata' regarding the origin of the Pa¤caprÃïas. Once ÁrÅ K­«ïa met RÃdhÃdevÅ at RÃsamaï¬ala and in seclusion they spent in sexual sport the period of one day of BrahmÃ. Then K­«ïa selecting an auspicious time dropped his vital fluid into her womb at the end of the sexual sport. Tired by the prolonged carnal sport and shaken by the impact of the hot semen RÃdhÃdevÅ perspired profusely and the exhaustion produced deep and long breaths. The whole universe was covered with her sweat and her sighs became the goddess of the life-giving breaths of all created animals. From the left side of goddess was born VÃyupatnÅ and to her were born the Pa¤caprÃïas. Besides these, another five younger prÃïas were also born. From the sweat of the DevÅ was born Varuïa and from the left side of Varuïa was born VaruïÃnÅ. (9th Skandha, DevÅ BhÃgavata). MÃï¬Ækyopanisad gives the following details regarding the working of the PrÃïas in the body:--PrÃïa was first used in the sense of breath. Later it got the meaning of life. Life is in fact breath to all living beings. Only when a man is awake, his mind and sense organs are active. But PrÃïa is active always both in the state of wakefulness and sleep. Therefore PrÃïa is the vigour of life. It may be said that when a man is asleep his senses merge with his mind and his mind with the prÃïa. The five factors of PrÃïa are the Pa¤caprÃïas. The first of the five is called PrÃïa itself. It is called MukhyaprÃïa or chief PrÃïa. Just as a King appoints his ministers at different places to do specified jobs the chief PrÃïa posts the other prÃïas at different parts in the body with specific purposes of their own. PrÃïa is seated in the heart and does the work of breathing. ApÃna is seated in anus and directs the organs of excretion of the body. VyÃna is spread throughout the body and it is this life-wind which keeps one alive even when breathing is stopped for some time. When an archer stands in deep concentration with his bent bow without breathing he lives with the help of VyÃna. SamÃna controls the breathing-in and breathing-out to a specified rhythm. SamÃna (equaliser) is so called because it balances the force of the in-coming and outgoing breaths. There is a school of thought that PrÃïa is not seated in the heart but spread over the ears, eyes nose and face. SamÃna is seated at the navel midway between the seats of PrÃïa and ApÃna. This is also a reason why life wind got that name. This breath does the work of prompting digestion. The four prÃïas, PrÃïa, ApÃna, SamÃna and VyÃna sustain life. The fifth one, UdÃna, takes the soul of the being out of the body when it dies. ## A lake of distinction. During the exile of ÁrÅ RÃma in the forests, Agastya showed ÁrÅ RÃma this lake and described its origin thus: "In times of old a sage named MÃï¬akarïi built this lake. This sage living on air alone stood in the waters of this lake and practised severe austerities for ten thousand years. Devas were frightened by the rigorous penance of MÃï¬akarïi and they sent five devakanyakÃs (celestial damsels) to the earth to entice the sage and stop his penance. Tke sage was attracted by the divine beauty of the girls and he lived with them in a grand building constructed within the lake itself. Even after the passing away of the sage and the damsels people used to hear dance and music from inside the lake. Because five apsaras lived in that lake it became known as Pa¤cÃpsaras. (Apsaras = celestial damsels who are servants of Indra). (Sarga 1, Araïya KÃï¬a, VÃlmÅki RÃmÃyaïa). ## An Ãgama (a system of philosophy). (Chapter 218, ÁÃnti Parva). @<[Page 553b]>@ ## A book of spiritual doctrines. He who learns this will attain the position of Uparicaravasu. Áloka 25, Chapter 325, ÁÃnti Parva). ## A sage of ancient times. The PurÃïas give the following details about him. He was a disciple of ùsuri. He was brought up breastfed by KapilÃ, wife of ùsuri and so he was known as KÃpila also. He dwelt in Pa¤casrotas and performed a YÃga for a thousand years and got his name Pa¤caÓikha. He went to the assembly of the learned king Janaka and entered into a polemic contest with him and defeated him. The defeated King gave Pa¤caÓikha great respect and he lived in the court of Janaka as his Guru for a number of years. (Chapter 218, ÁÃnti Parva). ## A King of the Puru race. (See under PuruvaæÓa). ## A. %% An ancient book of distinction written by the scholar Vi«ïuÓarmà in the form of stories for the use of children to give them an idea of the different aspects of life. 1) %% There is a statement in the preface itself regarding the composition of this book: "Three sons were born to an emperor named AmaraÓakti. All the three were dull-witted. The emperor was very sorry for them but found no way to improve them. Greatly disappointed the King called the royal council and told them about his sons. Then one of the members of the council, a man named Sumati, stood up and said "Oh best of Kings, let us not try to teach your children the ÓÃstras one by one. It will not only be unpleasant study but would also take a long time to complete. If we can mix all the ÓÃstras cleverly and make it palatable like sweetmeats the children would take it easily. There is a suitable man also for this work in our state. He is Vi«ïuÓarmÃ, a kind-hearted scholar who is not only well-versed in all the sÃstras but also an adept in the art of the up-bringing of children. I am sure he would make your children wise and learned." When the emperor heard this he sent for Vi«ïuÓarmà and told him everything. After understanding well the nature of his would-be disciples and the ambition of their father, Vi«ïuÓarmà took charge of his wards and within six months he taught the sons of the emperor the science of government. The stories which he used to teach them the science of administration were all compiled into a volume called Pa¤catantra." 2) %% The book contains five divisions each division illustrating one tantra (tact, diplomacy) by several stories. It contains prose and verse. The first tantra is called Mitrabheda. Stories under this head explain the philosophy of "Divide and rule" in politics. The main characters in these stories are two foxes named KaraÂaka and Damanaka. Stories under Mitrabheda relate to how these sly foxes enjoy themselves in breaking the intimacy between a lion and an ox using slander against each other. 'MitralÃbha' is the theme of the next tantra. It is an advice that you should select your friends with care selecting them only after studying them in detail properly. The author has selected as characters in his stories for this purpose a tortoise a deer, a crow and a rat. The third tantra is called KÃkolÆkÅya. This deals with the evils behind an intimacy between born enemies. The main characters in the stories relating to this are a crow and an owl. The fourth tantra is called LabdhapraïÃÓa. It describes how a man loses what has come into his possession by his foolishness. A monkey and a crocodile are the characters in this story. The fifth tantra is AparÅk«itakÃraka. It deals with the bad side of not looking into all the possible aspects of what you hear. Several stories are there to illustrate this point. 3) %% Though no correct records are there in history in support of the belief, it is believed that AmaraÓakti was the ruler of MahilÃropya in Deccan and that Pa¤catantra must have originated from there. But Pa¤catantra received a global publicity and popularity and was translated from Sanskrit into many other languages. Directed by King Kosru Anu«irva, a Persian poet named Buryoe translated it into the Persian language during the period 531-575 A.D. That translation is not available at present. In the year 570 A.D. it was translated into the Syrian language by a poet named Bud. A scholar named Abdulla Ibaal Mogaffa in the year 750 A. D. translated it into the Arabic language. It was from this Arabic translation that it was translated into many European languages. The Greek translation appeared in the year 1080 A.D., Hebrew in 1100 A.D., Latin in 1270 A.D., German in 1480 A.D., Italian in 1582 A.D. and French in 1678 A.D. Next to the Bible this is the book which has received the greatest publicity and popularity. The great linguist Hertel says that Pa¤catantra has appeared in about 200 translations in fifty different languages. 4) %% Because the translation into the Syrian language appeared in the year 570 A.D it must have been composed earlier than that date. Again, since it takes at least two centuries for a work to get popular enough to be translated into a foreign language, the composition must have been done early in the fourth century A.D. Some believe that the work was done in Kashmir. While others assert that it was written in Magadha. The original title of the book is believed to be 'Karataka and Damanaka' by a few. 5) %% Two different editions of the book are now found. One edition popular in Kashmir is known as TantrÃkhyÃyikÃ. The other is in the form found in KathÃsaritsÃgara and B­hatkathÃma¤jarÅ. The original Sanskrit work is very rarely found. There are several editions of this in Dak«iïa BhÃrata. Changes in the stories according to the change of times are also noted. (History of Classical Sanskrit Literature). B. %% 1) %% There was once a very good merchant in the land of MahilÃropya called VardhamÃna. He was once travelling in a bullock-cart. One of the bullocks drawing the cart was named Sa¤jÅvaka. The leg of Sa¤jÅvaka broke on the way striking against a stone. Leaving the bullock to the charge of four of his attendants VardhamÃna continued his journey. When night came the attendants were frightened by the surrounding forests and so, leaving the bullock to its fate the attendants left the place. The bullock got well and it roamed about in the forests bellowing loudly. The King of the forests, PiÇgalaka the lion, was frightened by the bellowing of the bullock. The lion remained in the forest without stirring out from its cave. The minister of the lion was a fox. That fox had two sons named KaraÂaka and Damanaka. Damanaka wanted to know what made the lion worried and told his brother about it. KaraÂaka advised him not to interfere unnecessarily with the affairs of others and told his brother Damanaka a story to stress his point. A group of sawers were sawing wood near a temple for its construction. At lunch time one of the sawers placed a wedge on a half-sawn timber and went for his midday meal. One of the monkeys sitting on the branch of a tree near the temple jumped on to the halfsawn timber and pulled out the wedge. His tail had fallen without his knowing into the space between the sawn planks and when the monkey later jumped out from the timber his tail was wedged between the planks and the tail got crushed. If you poke your nose into the affairs of others without any purpose such dangers are sure to happen. Hearing that, Damanaka said, "Brother, are we serving the lion, our master, just for our food? If we want only our food what difference is there between ourselves and the dog? Have you not seen the uproar the dogs make when they see food. A dog has no modesty, humility or self-confidence. Some men are also like that. But some others are not like that. Look at the elephant. It never makes an exhibition of its happiness when it gets its food. Its majestic stand, look and gestures are worth noticing. The best of men are also like this. Everybody should keep this in mind. He who earns his livelihood without depending on others but does it by his own wits and efforts is the most revered of men. But food is not enough, we must earn fame also. So even though we are children we must try to remove the worry that hangs over our lord, the lion." The brother was not moved by this philosophy of Damanaka and so he said again, "Anywhere and in any venture success is difficult to achieve and failure is very easy. It is difficult to rise up but it is easy to fall down. It is a very hard labour to roll a stone up a mountain but to push it down from the top is very easy. He is blessed who can read correctly the thoughts of other people. I have, looking at the face of our King, understood that something big is worrying him." KaraÂaka said, "Admitting what you say to be correct how are we to know the thing that worries the King? It is a dangerous task." Damanaka said "Regarding the achievement of success, there are three kinds of people namely the Uttama (best), the madhyama (mediocre) and the adhama (worst). The adhama type will never start a venture fearing failure. The madhyama type would start his endeavour but would turn back at the sight of obstacles. But the Uttama type would never turn back without achieving success. They are the adorable type of men in this world. The Uttama would act according to the circumstances of the situation. If he wants to talk to another and obtain a favour from him he would not go to him at random without looking into the time, place and opportunity to do so. Even B­haspati has his moods. In fact, there is nothing impossible in this world. Disappointment and failures are due to want of experience and lack of endeavour. The great ocean with its huge rolling waves gives one a fright at first sight. But if he starts bathing in it for a long time he finds it not so unapproachable or ghastly." When KaraÂaka heard these moral preachings of his brother he allowed him to do what he wanted to do. Damanaka went to the cave of the lion. Far from the cave itself Damanaka started walking humbly with his head bent down. The lion saw Damanaka walking thus to him and was immensely pleased. The King of the beasts asked him thus "Damanaka, it is a long time since I saw you and your brother. Why is it that you both, sons of my minister, do not come and see me as often as your father?" Damanaka replied very humbly "Oh mighty King, of what use can we insignificant creatures be to you? Yet, if one thinks over it, even little things can also be of use at times to great people." Damanaka then recited to the King a poem which in substance was thus: "Even grass over which we trample while walking, is of use as fodder to the cattle. Some are used for cleaning the teeth and still some, dry and brittle, to tickle the ear when it itches badly. Great men retain their greatness even when they fall. A burning torch would send its flame only upwards even when you keep it upside down. Similarly all things will shine only in their proper places. An ornamental waistbelt would not shine round a neck nor would bangles shine on one's ears. Anyhow let me ask your highness one question. Is it true that when your highness went to drink water something happened to make your highness worry ?" PiÇgalaka the lion said: "What you say is correct. When I went today to drink water in the river I heard the horrifying bellow of a fierce animal and was frightened. I am thinking of leaving this forest and going to some other one." Damanaka said "Oh Lord, be not frightened. Appearances are often deceptive and cannot be believed. I shall tell you the story of a fox who mistook an ordinary drum for an animal with good flesh. Once a fox saw a drum lying in a battlefield. It was making a sound when the wind blew over it. The fox mistook it for an animal with plenty of flesh and blood. Rejoicing at the prospect of having a hearty meal the fox mustered courage and went near it. It tore the leather open. Only then could it understand its blunder." The King liked the story very much. So he sent Damanaka to enquire where the bellow came from. Damanaka found out Sa¤jÅvaka, the ox and told him everything and added that he had been sent by the King to fetch him to his presence. Sa¤jÅvaka was at first afraid to go but the consoling words of Damanaka gave him courage and it went to the lion. The lion and the ox became great friends and gradually the intimacy developed to such an extent that the King of the beasts started becoming indifferent to the welfare of the other beasts in the forest. The subjects of the King PiÇgalaka were in trouble. Feeling sorry for his own actions Damanaka went to his brother and said, "All this happened because of our own fault. I shall tell you a story about a self-made calamity. Once an ascetic named DevaÓarmà was afraid of robbers. So he stitched into his robes all the money he possessed. Somehow a robber named ù«Ã¬habhÆti came to know of it and he made friends with the ascetic and acted as his servant pretending to be very faithful. DevaÓarmà got confidence in him and one day he went to bathe handing over all his guarded wealth into the hands of ù«Ã¬habhÆti. On his way back from the river after his bath DevaÓarmà saw two goats fighting against each other. Blood was flowing from the heads of both the goats and still the fight continued. A fox came there to drink the fresh blood flowing from their heads and he went and started licking the blood that had dropped between the two fighting goats. The goats came again and hit against each other with force and the fox that was standing between the two and licking the blood greedily was crushed to death. When he returned after witnessing the fight the ascetic found that his servant had gone away with his cash." KaraÂaka liked the story very much. They then discussed ways and means of getting out of this calamity. Damanaka said that any object can be achieved by cleverness and told his brother a story to illustrate his point. He said "Once a crow made his abode on a tree with his wife and children. After some time his wife began to lay eggs but all of them disappeared one by one. They made enquiries and found that the culprit was a big cobra living beneath the same tree. They were no match to the cobra and so they sought the advice of their friend, a fox. The fox said, "I shall suggest a way to get out of the danger. Have you not heard the story of an old stork who got his food by his cleverness? The stork went to the banks of a pond feeling hungry. There were plenty of fishes in the pond. The stork stood still on the banks pretending to be sad. A crab seeing the sad-looking stork came and enquired the cause of his grief. The stork said 'You well know that we storks live on flesh. and fish. I now understand that a fisherman has planned to catch all the fish in this pond. This is the cause of my worry." The fishes who overheard this conversation between the crab and the stork came before the stork frightened and requested him to save them from the fisherman somehow. The stork said 'I am not strong to fight the fisherman. But I can do what little help I can give you. I shall every day remove you one by one from this pond to another one without the knowledge of the fisherman." The poor fishes agreed to the proposal and the stork carried away one fish everyday from the pond and ate it at a place hidden from the view of the others. This went on for one or two months without break and somehow the crab got suspicious and he requested the stork to take him also to the other pond. The stork carrying the crab reached its usual place and the crab was horrified at the sight of the bones of the fishes eaten before by the stork. The crab knew its death was sure even if it did not fight with the stork and so started a fight and in the end killed the stork by crushing the neck of the stork." The crows crew hilariously when they heard the story of the fox. The fox then told them a plan. "When any of those who come to bathe in a pond nearby removes the necklace and places it on the shore you are to pick it up and hang it on a branch of the tree." The crows did like that and pedestrians going that way saw the necklace hanging from the branch and took it after killing the cobra in the hole beneath the tree." On hearing the story told by Damanaka the idea of putting the lion against the ox gained strength in KaraÂaka's mind. To confirm the idea in his brother's mind Damanaka told another story. Damanaka said. "Once there was a lion named MadotkaÂa. He lived in a forest harassing all the beasts that lived there. All the subjects of King MadotkaÂa joined together, went to him and represented to him that they would go to his cave one by one every day to be killed and eaten by him. The lion agreed to that and the beasts one by one went to his cave each day. One day it was the turn of a clever hare. The hare walked slowly and reached the lion's den late. The King was very cross at this and asked him to explain why he was late. The hare said "Oh lord, on my way another lion accosted me and I had to take a round-about route to get away from that lion." The lion got angry and asked the hare to take him to the other lion who dared to come to that forest and question his authority. The hare took the lion to a well and asked his lord to peep in. When MadotkaÂa did so he saw his own reflection in the still waters of the well and mistook it for another lion. It jumped into the well and was killed." KaraÂaka had implicit confidence in Damanaka after hearing all these stories and he sent his brother to the King to create a rupture between the lion and the ox. Damanaka went to the King PiÇgalaka and apologised for the mistake he had committed. Then the King enquired what the mistake was. Damanaka said that the ox Sa¤jÅvaka was not such a simpleton as he took him to be. He was ambitious and wanted to snatch away the kingdom from PiÇgalaka. It was unwise to keep one single minister always. "After all what can an ox do? He can plough the fields. I have come to inform you all these out of my regard for you." Damanaka said. Even after hearing all these, PiÇgalaka did not have the heart to abandon the ox. PiÇgalaka asked what a poor bullock could do against a lion. Damanaka then said that one would come into grief if one believed too much in any body. "Have you not heard the story of the louse which believed the bug?" Damanaka asked. Then he narrated a story. "MandavisarpiïÅ was a louse which was living happily on the silken bed of a King. A bug went there and made friends with the louse. The poor louse believed the bug to be harmless and allowed it to stay that night with him. The bug said that it was very greedy to suck the blood of the King. At night the bug bit the King. The King woke up and ordered his servants to search for the thing that bit him. When lights were brought the clever bug slipped away. The royal servants conducting the search found out the louse and killed it." The lion liked the tale very much and yet was reluctant to dismiss the ox. The lion wanted proof that the ox was at fault. So Damanaka went straight to the ox in his house and said "We are all small people. What does the master do for our welfare? If small people seek the friendship of big people the small ones will always suffer." The ox endorsed the view and told a story to illustrate the truth. "A lion named MadotkaÂa had a tiger, a fox and a crow as his ministers. When the ministers were once walking in the forest they saw a camel. They had never seen a camel before and so they were wonderstruck by the animal. They went and talked with it and gathered that the curious animal was a camel which had been carrying loads for a merchant. It had now escaped from the merchant because of the heavy work it had to do. The camel wanted to remain in hiding. The ministers took the new animal to the lion. The lion liked the camel very much and soon they became good and intimate friends. The intimacy increased and soon the King lost all interest in his other subjects. At this stage the ministers found out a plan. They advised the King to kill and eat the camel but the King refused to do so. Then the crow went before the King and requested the lion to kill and eat it. But the crow was so small a food for the lion and so it refused to kill the crow. Then the fox made a similar offer but the lion refused to kill the fox also. Then came the tiger with the offer and the lion refused to kill the tiger also. Seeing all this the camel also made a similar offer and the moment his consent was out from his mouth the fox and the tiger together killed the poor camel and ate it. So one should be careful in believing others. In my case I am sure some wicked persons must have advised him against me and that is the reason why the lion is angry with me. But I will always work true to my conscience. There is no harm in fighting either for selfprotection or for destroying one's enemies. So if it is necessary I will fight the lion." Hearing this Damanaka said "To go to war without knowing the strength of the enemy is wrong. Once upon a time a water-fowl quarrelled with the ocean. The water-fowl was living happily on the shores of an ocean with his mate. They ate the worms that lived on the shores. The she-fowl got pregnant and when it was time to lay her eggs she asked her mate to show her a safe place to lay the eggs. The male mate asked her to lay the eggs on the shore itself. But the she-fowl said that the waves would carry away the eggs and so it was not wise to do so. The male fowl assured her that the ocean was not bold enough to do anything against his interests. But the she-fowl still hesitated. Then the male fowl said "I am the nearest relative responsible for your protection and welfare. If one does not heed the words of a relative one will fall into danger. I shall tell you the story of a tortoise which came to grief by not obeying the instructions of its friends. In olden times there lived on the banks of a pond a tortoise who had two swan-friends in the lake named SaÇkaÂa and VikaÂa. Once the lake became empty of water and the swans decided to go to another lake with water. They never wanted to part with their friend the tortoise and so decided to take the tortoise also along with them. But the tortoise could not fly and so they found a plan to carry the tortoise to the other lake. They brought a stick and the tortoise was asked to hang at the middle of the stick clutching the stick tightly with its teeth. The swans then took the stick by its two ends each holding one end in its beak. The swans gave strict instructions that the tortoise should not open its mouth and then rose up into the air and flew towards the other lake. On the way some children saw the funny sight in the air and so hooted and howled. The tortoise got angry and abused the children. The moment it opened its mouth it lost hold on the stick and fell down to the ground This happened because the tortoise did not heed the words of its friends." The water fowl continued 'It is cowardice and foolishness to remain sad expecting dangers in future. Just hear this story' he said 'Once in a pond there were three fishes named AnÃgata, Utpannamati and Yadbhavi«ya. Hearing that fishermen were coming to fish in that pond AnÃgata warned them and suggested going to another pond to escape from the fishermen. But Utpannamati and Yadbhavi«ya did not care. They said that some plan could be found out when the danger came. But AnÃgata felt diffident and so he went away to another pond. Soon the fishermen came and spread their nets. Utpannamati lay still pretending to be dead. The fishermen took it and deposited it on the shore and started to fish again. The moment the fishermen turned their heads Utpannamati slipped into a mud pit nearby and remained there till the departure of the fishermen. But poor Yadbhavi«ya could not think of any plan and so was caught and carried away by the fishermen. So just like Utpannamati I will also come across some plan when the danger comes and so you do lay your eggs on the shore of the ocean itself." Hearing the assuring words of her husband the shefowl laid her eggs on the shore. But very soon waves came and carried them away. She complained to her husband. The water fowl called a conference of all the birds living there and explained to them his mishap and all of them went on a deputation to Garu¬a, the best of the birds and requested him to find out a remedy. Garu¬a represented the matter to MahÃvi«ïu who in turn called Varuïa to his side and ordered him to give back the eggs to the fowl. After telling this story Damanaka went to the lion and told him many misleading lies about the ox. Gradually the lion and the ox became enemies. Damanaka then triumphantly went and informed his brother KaraÂaka of his achievement. But KaraÂaka said "Brother, you have done a very unjust thing. There are four methods to achieve your object namely, SÃma, DÃna, Bheda and Daï¬a. Of these Bheda is to be used only last of all. I shall tell you a story: Once a chetty (Merchant) had two sons named Dharmabuddhi and Du«Âabuddhi. Once they were both travelling through a forest when Dharmabuddhi got a treasure from a hole at the base of a big tree. Du«Âabuddhi advised his brother not to take the treasure to the city as it was dangerous to do so and made him bury it at a place beneath the same tree. That night itself Du«Âabuddhi went and dug out the treasure and got it buried in his own room. After some days both of them went together to see the treasure and found the place empty of the treasure. They accused each other of stealing the treasure. Both of them complained to the King. The King asked them whether they had any witnesses and they replied that only the tree was there as a witness. The King decided that both of them should go beneath the same tree and dip their hands in burning oil to prove their innocence. Du«Âabuddhi went to his father and requested him that he should hide in the hollow of that tree and say that it was Dharmabuddhi who had stolen the treasure. Hearing this the father said "Child, when you think of a trick you must also think of the danger involved in it. Once there lived a stork with his wife on a tree. A serpent living in the same tree began to eat the young ones of the stork and the stork complained to his friend fox about it. The clever fox suggested to him a plan. There was a mongoose living near the tree. The stork was to drop fishes in front of the hole of the mongoose and continue dropping fishes in a line leading to the abode of the serpent. The mongoose would thus be led to the hole of the serpent. The stork did so and when the mongoose reached the hole of the serpent it saw it and killed it. I cannot do such cruel things." But when Du«Âabuddhi insisted, the father half-heartedly agreed to it and went and sat in the hollow of the tree. Next day the servants of the King came to the foot of the tree with burning oil. They asked the tree to tell the truth regarding the theft. Then there came a voice from the tree denouncing Dharmabuddhi as the culprit. Dharmabuddhi then said there was no truth in the bodiless voice and requested them to fumigate the tree from beneath. The royal servants did so and then the father came out and confessed everything. The servants of the King nailed Du«Âabuddhi on a spike and killed him. After having told the story KaraÂaka tried to dissuade his brother from his deceitful intentions. KaraÂaka said:--"PiÇgala and Sa¤jÅvaka are kind-hearted and simple people. There need be no treachery with them. Treachery is allowed against wicked people. I shall tell you the story of a merchant:-- This merchant had as his entire wealth a thousand pounds of iron and one day he went on a pilgrimage after entrusting his entire wealth to a friend and neighbour of his on the understanding that the latter should return it on his return after the pilgrimage. After ten months the merchant returned but the friend did not give back the iron. He regretted that all the iron was eaten by rats in which his house abounded. The merchant knew that his neighbour was speaking falsehood but kept silent over the matter. After a few days the merchant somehow enticed the only son of his neighbour to his house and locked the young boy in a room. The friend went in search of his son to the merchant's house and asked him whether he had seen his son anywhere. The merchant replied that he saw the boy being carried away by a kite. The friend could not believe the story and suspecting some foul play on the part of the merchant went to the king and reported the matter to him. The king sent for the merchant and asked him about the missing boy. The merchant gave the king the same reply he gave his friend. The king was surprised and asked the merchant whether it was believable that a boy aged eighteen would be carried away by a kite. The merchant very coolly replied that such things could happen in a country where rats could eat a thousand pounds of iron. The king asked the merchant to explain and he then told him everything that had happened. The king ordered the friend to return the iron and the merchant got back his wealth. KaraÂaka after telling this story added that deceit in return for deceit was no sin. Damanaka stuck on to his plan and made the lion and ox fight each other. The poor ox was killed and the lion became his old self again. 2) %% Once there lived on a tree a crow named Laghupatanaka. The crow saw a hunter coming and spreading a net beneath the tree. A flock of doves coming that way was caught in the net. But the doves flew up in a body and the net was carried from the ground freed of the pegs that held it. The crow followed them and when they were safely landed at another place CitragrÅva the leader of the doves, told the crow thus "I shall now show you the benefit of gaining friends." CitragrÅva and his doves flew again with the net and landed before the hole of a rat named Hiraïyaka. The rat was a friend of CitragrÅva. On hearing the voice of CitragrÅva outside, Hiraïyaka came out and felt sorry for the plight of the doves. The rat pointed out that nobody could oppose fate and proved it with illustrations. He added:--"Though elephants and cobras are mightier and fiercer than men, it is because of fate that they are being controlled by smaller people than they themselves. Hiraïyaka cut to pieces the threads of the net and set the doves free. Next day the doves flew away to their places. Seeing the generosity shown by the rat, the crow wanted to be friendly with the rat. The crow mentioned this to the rat. But the rat refused to be friendly thinking that it was a ruse to get him killed for his food. But the crow promised to be grateful for ever to the rat for saving the doves which belonged to the community of birds to which the crow also belonged. But the rat retorted that gratitude was a quality which was absent in any living being and generally harm was the reward for any favour done. The crow was greatly grieved to hear the words of Hiraïyaka and told him that he (crow) would commit suicide if the rat did not take him as his friend. At last the rat took pity on the crow and they became friends. Time passed on and then there broke out a famine in the land. The crow decided to shift his abode and told the rat about it. He said he was going to a lake on the banks of which lived a friend of his, a tortoise. The tortoise, he added, would fetch for him from the lake plenty of fish to eat. The rat was also affected by the famine and so he also decided to accompany the crow. The crow took the rat in its beak and they both reached the lake where lived the tortoise named Manthara. The crow introduced Hiraïyaka to the tortoise and the tortoise asked him the reason why he left his previous abode. The rat said:--"There was a bhik«u (one who lives on alms) named CƬÃkarïa living in a house in my place. He used to eat only what was required to maintain life in him. He would cook his own food and keep the remains everyday in his kitchen. I used to eat that food and live. Then one day another SannyÃsin named B­hatsphik (VÅïÃkarïa) came to this house. Every night VÅïÃkarïa used to read the PurÃïas to CÆdÃkarïa. CƬÃkarïa would sit and make a sound on the bow kept nearby to drive me away. The first time he did so VÅïÃkarïa who was reading resented the interrupting sound and asked CƬÃkarïa why he made it. He then explained that it was intended to drive away the rat coming to steal the food. I was forced to starve and I became lean and weak. Even rivers would go dry if there are no rains. Only those with wealth would have friends. Begging is a nuisance to others. Everywhere it is important to acquire good and faithful friends. When a good man is in danger only good men rush to help him. When an elephant falls into a pit it is always another elephant which comes to its rescue. Therefore I desire to make friends with you." All the three, the crow, the rat and the tortoise lived together happily. Then one day a deer named CitrÃÇgada escaping from a hunter came frightened to their midst and started living with them. One day the deer which went in search of food did not return even after dusk and so the crow went in search of the deer and found it trapped in a hunter's net. The crow informed the rat about it and the rat immediately came and started gnawing at the strings of the net. In the meantime the tortoise desirous of knowing the plight of CitrÃÇgada crawled to the place of accident. The rat had already torn to pieces the net and the crow and the rat said that it was unwise of Manthara to have come so far crawling as there was danger from the hunter coming to the place soon. Before the deer could endorse the views of his friends the hunter came to the scene. The deer, the crow and the rat escaped. The hunter saw the crawling tortoise and caught it. Binding it with a string the hunter placed it on the ground. In the meantime the friends of Manthara who had escaped hit upon a plan to resuce the tortoise. The deer lay down pretending to be dead at a place far away from the place but within the sight of the hunter. The crow sat perched on its body as if pecking at its flesh. The hunter saw it and went to take the dead body of the deer. The moment the hunter turned away from the tortoise the rat went and cut the string binding the tortoise and set it free. Before the hunter reached the deer it ran away. So all were saved. This is the benefit of having good friends. 3) %% We must make friends with people only after knowing them well There was once a big banyan tree in a forest which was inhabited by many crows. Their leader was a crow named Meghavarïa About three kilometres away from this tree was another banyan tree on which lived a number of owls. Their leader was an owl named Amardana. The crows and the owls were great enemies. One day Amardana king of the owls with a large army of a lakh of his subjects attacked the crows at night. The crows could not see at night and so all the crows excepting a few of the top ones were killed. Meghavarïa, the king, and his ministers, UddÅpaka, SandÅpaka, AnudÅpaka and Cira¤jÅvÅ and a few other subjects were the only ones who escaped from there somehow. They sat in council at a place and thought of the ways and means to wreak vengeance on the owls. UddÅpaka said that when the strength of the enemy was great it was advisable to move away to another place, or to seek the aid of mighty people or to surrender to the enemy. It was the nature of dogs to leave one's place and go to another place, SandÅpaka said. Others also were of the same opinion. Cira¤jÅvÅ alone did not express any opinion and so the king asked him why he was sitting silent. Cira¤jÅvÅ said:--"Oh King, we became enemies of the owls because of our bad tongue. I shall tell you the story of an ass which met with its death because of its bad words. Once a washerman had a donkey to carry his load of clothes to and fro. The poor washerman did not have sufficient earnings to feed the donkey well and so he let it loose to go and eat of its own accord to appease its hunger. The donkey started going to the fields of other people and eating their grains. People started hurting the donkey and so the washerman did a clever thing. He covered the donkey with the hide of a tiger and let it loose. People mistook it for a tiger and did not dare to go near and hurt it. Then one day a farmer keeping watch over the fields at night felt suspicious of the fake tiger and covering himself with a blanket and with a bow and arrow in his hand stealthily approached the donkey. The poor donkey mistook the farmer for a she-donkey and brayed and approached him with amorous movements of its body. The farmer knew from its voice that it was a donkey and so removed his disguise and stood before the donkey. The be-fooled donkey got angry and abused the farmer using very vulgar language. The farmer got angry and killed him with an arrow. Cira¤jÅvÅ continued:--Once upon a time a few birds joined together and decided to elect their leader. The owl was the bird selected to lead them. An aged crow condemned it. The crow said; "Are you making this ugly bird which is blind all day your leader? If only you make a worthy creature your leader you will be respected. I shall tell you a story to illustrate my point." He then narrated the following story: Once upon a time there came a period of twelve continuous years without any rain at all on the earth. Wells, ponds, lakes and rivers were all empty. A huge herd of elephants walking in the forests represented to its leader the grave situation and the leader sent messengers to all sides to find out watering places with water. One of the messengers came back and reported that he had found out a beautiful lake full of water and that on its banks lived a number of hares. The elephants immediately went to that place and started enjoying swimming and bathing in the waters of the lake. Many rabbits on the bank of the lake died when trodden upon by the elephants. The aggrieved rabbits sat in a council to consider the steps to be taken to stop this deadly nuisance of the elephants. One of the hares, Vijaya by name, promised to handle the matter by himself. He knew it would be unwise to go anywhere near the elephants. So Vijaya climbed on to the top of a hill near the lake and when he saw the elephants coming to the lake as usual hailed them from the top of the hillock. When the elephants turned their heads to the place from where the sound came they saw a hare speaking to them. The hare bawled out thus: "We are all servants of Candra, the moon-god. This lake has been given to us by him. Candra BhagavÃn has deputed me to verify a report which has reached him that some elephants are making the water of the lake muddy. He will surely be cross with you if you again enter the lake. So it is better for you to go away from this place." The elephants were frightened and they all left the place. Cira¤jÅvÅ added that this happened to the elephants because of the lack of a wise and proper leader. The aged Cira¤jÅvÅ continued: "It is unwise to place confidence in small people. I had an experience. Near my abode on a tree there lived a bird called Kapi¤jala. We became friends. One day Kapi¤jala did not come home as usual. Taking advantage of it a rabbit came to Kapi¤jala's abode and started living there. I did not like it and I told the rabbit about it. But the rabbit did not mind it. After four or five days Kapi¤jala returned home and on finding a rabbit in his nest got angry and asked him to leave the place. The rabbit refused to go and an argument ensued. The rabbit said that lakes, rivers and trees were for all and did not belong to any particular individual. "He who is in possession of it is its owner," the rabbit argued. So they decided to take the case for arbitration and for that purpose approached a cat named Dadhikarïa doing penance on the banks of the river YamunÃ, I followed them curious to know the decision of the ascetic cat. They did not see me. Both of them on approaching him started presenting their case before the cat. The cat pretended to be deaf and asked both of them to come nearer and talk into his ears. They moved nearer and the cat caught hold of them both and ate them. Those poor beings lost their lives by placing too much confidence in the aged cat. That is why I say that we should not select a small being like an owl as our leader. On hearing the story of the crow the birds withdrew from their first decision of selecting an owl as their leader. The owl was offended and felt insulted and roared that his community would one day wreak vengeance on the crows. A wound made by an arrow would heal in due course and a tree would grow even if its branches are cut but any wound on the pride of an individual is never healed. Cira¤jÅvÅ continued:--"This is how the crows and owls became enemies. We have to fight the owls. It is impossible to serve mean people. I shall tell you a story of what would happen if one believes in mean people:-Once a brahmin decided to perform a YÃga to increase the prosperity of the land. He wanted a goat for the same and some wicked young people knew that he was going to buy one. They worked out a plan to deceive the poor brahmin. They sat hiding at different places on the way the brahmin was returning with the goat. As he came near the first of the wicked young men accosted the brahmin and asked him where he was taking the dog. The brahmin was surprised that the young man mistook his goat for dog and went his way. When he walked some distance more the second of the group came to him and put the same question. This time the brahmin was a bit perplexed that two people should have put the same question which he thought was absurd. When a third man put this question again he became worried and when this same question was repeated two more times the brahmin got mad and left the goat on the road and went his way. The wicked youngsters took the goat cooked it and ate it. After narrating several such stories and maxims Cira¤jÅvÅ said he would lead the owls into a trap and come back. Cira¤jÅvÅ then went to the owls and their friends on the top of ã«yaÓ­Çga. Cira¤jÅvÅ shaved his head and smearing the blood of the dead crows on his body went and sat alone on a branch of their former abode, the banyan tree. When night came the owls came and surrounded the tree. Cira¤jÅvÅ made some pitiable groans and the owls took him before their king. The king questioned Cira¤jÅvÅ and he said thus:-- "I am Cira¤jÅvÅ the minister of Meghavarïa. Once I praised your greatness before my king and he shaved my head and dismissed me from his service." The king of the owls asked his ministers what should be done with Cira¤jÅvÅ. The minister of the king of owls, Baka, immediately jumped from his seat and said: "Once a fox went to steal the cow of a brahmin. On his way he met a BrahmarÃk«asa and they became friends. The BrahmarÃk«asa was going to kill and eat the brahmin. Both exchanged their ideas and when they reached the gate of the house of the brahmin the fox said he would go first and eat the goat. But the BrahmarÃk«asa said he would enter first and eat the brahmin. The quarrel developed into a noisy one and hearing the sound outside the brahmin came out. The fox accused the BrahmarÃk«asa of having come to eat the brahmin while the BrahmarÃk«asa accused the fox of having come to eat the goat. The brahmin was glad that he escaped from a danger and pardoning them sent them both with presents. This is the benefit of a split among the enemies. The king of the owls gave refuge to Cira¤jÅvÅ and the latter expressing gratitude for the favour done took a vow that he would wreak vengeance on the crows after getting himself born as an owl in his next birth. At once the king said "Oh Cira¤jÅvÅ, it is not wise to change one's clan. Once a kite picked up a girl rat and flew up. On the way the young rat slipped from the beak of the kite and fell down into the open palm of a sage doing his sandhyÃvandana. The sage by his yogic powers made it into a beautiful girl and presented her to his wife. The girl attained womanhood and the sage was anxious to get her married to a suitable person. He first approached the Sun and the Sun replied "You are in search of a powerful husband. Megha (cloud) is more powerful than myself since at any time it can cast a shadow over my brilliance. So go and ask Megha about this." The sage went to Megha and Megha said that wind which could carry him away at his will was more powerful than himself and so directed him to the wind. The sage approached the wind and it said that the mountain which could obstruct its path was more powerful and so the sage went to the mountain. The mountain said that the rat which could make holes in him was more powerful and so finally the sage went to the rat. The rat agreed to marry her but asked how it could keep her in the hole which was his abode. The sage said that it was easy and changed her into a rat. This is how a girl rat became a girl rat again. So do not change your clan, be a crow and live with me." Cira¤jÅvÅ from that day onwards started living with the owls. During day time when the owls slept, the old crow would fly hither and thither and collect such easily combustible materials as hay, dry grass and cotton and stock them beneath the tree covered with dry leaves. Two months went by like this and one day when the owls were sleeping Cira¤jÅvÅ set fire to the stock of dry materials beneath the tree. The owls were all burnt to death. Meghavarïa and his friends congratulated Cira¤jÅvÅ on his success. Cira¤jÅvÅ said: To obtain difficult positions great men pass through difficult situations. If one is prepared to suffer hardships any object can be achieved. Once a cobra began to starve for want of food. It went to the land of frogs and told the king of frogs thus: "Friend, I am in difficulties. I happened to bite a brahmin boy and that boy died. The boy's father cursed me. I asked for forgiveness and then he said:--"You must carry your enemies, the frogs, on your back from one pond to another pond and live on the food they give you." The king of the frogs believed him and allowed his subjects to be carried away to another pond from the one in which they were then staying. The cobra ate all the frogs on the way and at last the king also was eaten. Thus to destroy the enemies one will have to carry them on one's backs sometimes. The crows were happy their enemies the owls were destroyed and they lived more happily and peacefully than before. 4) %% Once a monkey named BalÅmukha separated himself from his group and came to a fig tree on the banks of a river. When he jumped from branch to branch on the tree a great many ripe figs fell into the river. Seeing this a crocodile named ÁiæÓumÃra came to the foot of the tree and started eating the fruits. This went on for a few days and then the crocodile and the monkey became good friends. One day the crocodile sat chatting with the monkey and eating fruits and did not go home. The wife of the crocodile got worried on not seeing her husband back at home and sent a maid of hers to go and enquire what happened to her husband. The maid came and reported that the crocodile was spending his time with a she-monkey. The wife of the crocodile was very sad and angry to hear this and she sent word through her maid that she was seriously ill and if he wanted to see her alive he must return to her immediately. The crocodile returned home immediately and he called a doctor to examine her. The doctor who had been previously bribed by the crocodile's wife said that she should be given the heart of a monkey if she were to be saved from her present ailment. The crocodile was in a fix. He weighed in his mind the lives of his wife and friend and then decided to take the life of his friend to save the life of his wife. The crocodile went to its place near the fig tree as usual and the monkey made enquiries about his family. Then ÁiæÓumÃra said that his wife wanted to see the monkey-friend and had asked him to take him home that day. The monkey believed the story and started for the house of ÁiæÓumÃra on its back. When they reached half way in the river ÁiæÓumÃra told BalÅmukha thus: "My wife is seriously ill. The doctor has prescribed the heart of a monkey as the only medicine for it." The monkey went pale-white with fright but instantly he hit upon a plan. BalÅmukha said "ÁiæÓumÃra, what a fool you are. Why did you not tell me this at least at the time of our departure? I kept my heart on the tree before starting, for I never knew you were in need of it. Let us go back and take it." The poor crocodile believed the story and went back with the monkey to the fig tree. As soon as they reached the shore the monkey jumped from the back of the crocodile and ran to the tree. The crocodile asked the monkey to bring his heart soon but the monkey laughed from the top of the fig tree and said thus:--"Dull-witted crocodile, I am not an ass like you. Have you not heard the story of the foolish ass?" The monkey then narrated the story of the ass thus:-"Once a lion calling his minister, the fox, to his side said that he wanted to eat the flesh of an ass as a remedy for the stomach trouble he was having by drinking too much of elephant's blood. The minister started in search of an ass and found one in the house of a washerman. The fox said that he was surprised that the ass was doing such heavy work daily with a washerman when a happy life in the palace of the lion was easily available. The ass was tempted and it went to the den of the lion. When it reached there it got frightened and taking the opportunity of the absence of the lion for his evening worship left the place in a hurry. The lion sent the fox again to fetch the ass. The fox came and laughed at the timidity of the ass. He said that the lion was of a loving nature and last time when it approached the ass to embrace him out of affection he ran away like a fool. The lion knew that the asses were as a class good musicians and the lion himself a great lover of music was anxious to hear the ass sing. The poor ass believed the story and went to the lion along with the fox When the ass reached the lion's den the lion was waiting for him and the ass in all simplicity bowed before the lion. The lion with one stroke killed the poor beast and leaving the carcass to the care of the fox went for his SandhyÃvandana. When the lion returned the fox had already eaten the heart of the ass. The King of the beasts not finding the heart in its place questioned the fox and the fox replied that the asses do not possess either a heart or neck: When the monkey concluded his story by adding that never again would he be trapped like this, ÁiæÓumÃra, the crocodile, went its way. LabdhanÃÓa is the act of losing what came into your possession once. 5) %% This is a tale which explains the danger behind doing things adventurously without properly studying the pros and cons of an issue. Once upon a time there lived in Gau¬adeÓa a brahmin named DevaÓarmÃ. His wife Yaj¤asenà became pregnant. The father started saying that the son to be born would be a very fortunate boy. One day the wife of the brahmin told him thus:--"It is not good to build castles in the air. Once a brahmacÃrÅ walked home carrying the fried grain he got as his dak«iïà in a pot on his head. He started thinking thus--"I will sell this fried grain and with the money will buy a lamb. The lamb will grow and give birth to two kids. I will then sell the goat and the kids and buy a cow. The cow will give birth to calves in a short time. I will buy some land to raise paddy. After selling the paddy I will renovate my old house and then I will marry. She will deliver a beautiful son. I will name the child SomaÓarmÃ. At times leaving the child alone my wife will go to milk the cow and then I will hit her like this." So saying the brahmacÃrÅ hit with his stick the mud pot on his head containing the fried grain. The pot broke and the whole thing inside fell on the road. DevaÓarmà on hearing the story of Yaj¤asenà became pensive. After five or six days Yaj¤asenà delivered a son. Days went by and one morning Yaj¤asenà went for her bath in the river nearby entrusting the child to the care of her husband. Some moments later a messenger came from the palace asking him to go over there. The brahmin was in a fix. There was nobody around to whose care he could leave the child. He had a mongoose. The brahmin asked the mongoose to look after the child and went to the palace. Some time later a big cobra came creeping towards the child. The mongoose jumped at it and killed it. The mongoose was smeared with blood after that. The brahmin returned hurriedly from the palace only to see the blood-smeared mongoose waiting at the doorstep. Thinking that the mongoose must have killed his son the brahmin thrashed the poor mongoose to death. But on entering the room the brahmin found out his mistake, for there near the child was the dead body of a deadly cobra. The brahmin regretted his foolish act of doing a deed before knowing things well, when Yaj¤asenà came back after her bath and was greatly disturbed by the foolish deed of her husband. She said:--"Once there was in a place a very poor brahmin boy. He was an orphan with nobody to help him and he suffered from hunger daily. One night the boy had a dream. He was told that at midday next day three beggars would come to his place and if he slew them they would turn themselves into treasure jars and that the boy could become rich by using the wealth so received. Next day the brahmin boy was having his head shaved when as predicted in the dream three beggars entered his house. The brahmin boy ran away from the barber and taking a stick thrashed the three to death. All the three turned into treasure jars. The barber was astonished. The brahmin boy gave the barber a sovereign taken from the jar as his wages. The barber thought that beggars would turn themselves into treasure jars if they were thrashed to death. So he waited daily in his house for beggars to enter his house. One day after a long waiting three beggars entered his house and the barber with a hard stick which he had kept ready started thrashing the beggars. The beggars shrieked and shouted and ran away abusing the barber. Servants of the King came on hearing this and took the barber away and by the command of the King killed him nailing him on to a spike. Yaj¤asenà concluded by saying that even death would be the result if one does anything without properly understanding things. ## A holy place. There is a pond at this place. Once a nymph called Vargà with her four companions lived in this pond as crocodiles as a result of a curse. Arjuna came to that pond and rescued them from their curse. From that day onwards the pond came to be known as Pa¤catÅrtha or SaubhadrakatÅrtha (For details see under Vargà and Saubhadraka tÅrtha). ## A soldier who fought bravely against the asuras on the side of Subrahmaïya. ## The sacred place where ÁrÅ RÃma built an ÃÓrama and lived for some time with SÅtà and Lak«maïa during their exile in the forests. There is a story about Pa¤cavaÂÅ in the Kamba RÃmÃyaïa. Pa¤cavaÂÅ is on the southern bank of the GodÃvarÅ. Five VaÂav­k«as (banyan trees) stand here in a circle and therefore, the place got the name Pa¤cavaÂÅ. There is a legend about these banyan trees. Once five Gandharva youths encircled the sage Agastya in the forest as a sport and prevented him from moving towards any direction. The enraged sage cursed them to stand in the same position as banyan trees. Thus by obstructing the movements of a divine man they were forced to remain without movement as trees. Before they took the form of trees they begged the sage for deliverance from the curse. Agastya said, "One day Ári RÃma with his wife and brother will come and stay in an ÃÓrama built in your midst. Their holy presence will give you salvation from my curse." ÁrÅ RÃma and Lak«maïa when they came to that forest decided to build an ÃÓrama in the centre of the circle formed by the five banyan trees. Lak«maïa started to build the hermitage. At first he cut down one of the trees standing tall and straight and to the surprise and astonishment of all the fallen trunk of the tree disappeared and there in its place lay the dead body of a demon youth. It was the body of ÁambhukumÃra, son of ÁÆrpaïakhÃ. He was doing penance there when ÁrÅ RÃma came there with SÅtà and becoming lustful at the sight of SÅtà he stood there as a tree. It was he who was cut down by Lak«maïa. ÁrÅ RÃma understood the thing that happened. He then explained to SÅtà and Lak«maïa many things about the frauds and deceits of the demons. After that they built their hermitage there and dwelt there for a long time. (Araïya KÃï¬a, Kamba RÃmÃyaïa). ## A SanÃtana ViÓvadeva (one of the ten deities supposed to be the sons of ViÓvÃ). (Chapter 91, AnuÓÃsana Parva). ## A sacred place of BhÃrata. He who visits this place would get mok«a. (Chapter 84, Vana Parva). ## An idol of Áiva in KÃÓÅ. This idol is called OækÃra also. BhagavÃn ParameÓvara who gives mok«a to men dwells in this idol in the form of Pa¤cÃyatana. The five souls of Áiva are the five Ãyatanas. They are ÁÃnti (tranquillity), AtÅtaÓÃnti (passed beyond tranquillity), ParÃparavidyà (Greater and smaller knowledge), Prati«Âhà (celebrity) and Niv­tti (Recession). Because these five Ãyatanas dwell in the idol of Áiva at KÃÓÅ it got the name Pa¤cÃyatana. (Chapter 34, Padma PurÃïa). ## One of the sons born to Kaïva of his wife ùryavatÅ. He married SarasvatÅputrÅ and begot seventeen sons. They all became in the future originators of races. (PratisargasaæhitÃ, Bhavi«ya PurÃïa). ## A serpent born of the race of AirÃvata. This serpent was burnt to death at the sarpasatra of Janamejaya. (Áloka 11, Chapter 57, ùdi Parva). ## 1) %% Áantanu, a celebrated King of CandravaæÓa (lunar dynasty) had two wives, GaÇgà and SatyavatÅ. BhÅ«ma was the son of GaÇgÃ. After the birth of BhÅ«ma GaÇgà his mother went to heaven. After that Áantanu married SatyavatÅ, mother of VyÃsa. SatyavatÅ got two sons, CitrÃÇgada and VicitravÅrya. Even while a bachelor, CitrÃÇgada was killed by a Gandharva of the same name. So VicitravÅrya became King on Áantanu's death. BhÅ«ma forcibly brought the three daughters of the King of KÃÓÅ named AmbÃ, Ambikà and AmbÃlikà for VicitravÅrya to marry. But knowing that Ambà was in love with the King of SÃlva, BhÅ«ma let her off on the way. Ambikà and AmbÃlikà became the wives of VicitravÅrya. But for a long time they had no sons. At that time SatyavatÅ, mother of VicitravÅrya, sent for VyÃsa her eldest son and asked him to beget sons of Ambikà and AmbÃlikÃ. Ambikà got Dh­tarëÂra of VyÃsa and AmbÃlikÃ, PÃï¬u, father of the PÃï¬avas. Dh­tarëÂra was born blind and he married GÃndhÃrÅ. PÃï¬u was born pale-white in colour and he married KuntÅ mother of the PÃï¬avas. KuntÅ was the sister of Vasudeva, father of ÁrÅ K­«ïa. The real name of KuntÅ was P­thÃ. ÁÆrasena, King of the YÃdavas, was the father of KuntÅ and Vasudeva. Because Kuntibhoja son of SÆrasena's sister, had no issues KuntÅ was sent to the palace of Kuntibhoja and she grew up there. P­thà got the name of KuntÅ because of that. Besides KuntÅ, PÃï¬u had another wife named MÃdrÅ. While she was living in the palace of Kuntibhoja the sage DurvÃsas came and stayed in the palace as the king's guest. KuntÅ was a little girl then and yet she served the sage with such care, patience and devotion that the sage was greatly pleased with her and gave her a divine mantra. He said: "If you call upon any god repeating this mantra he will manifest himself to you and bless you with a son equal to him in glory and valour. You can use this only five times." The impatient curiosity of youth made KuntÅ give a test to the power of the mantra and though unmarried she invoked the Sun. The Sun immediately presented himself before her and by his grace she conceived and got a son whom she secretly set afloat in a river. A childless charioteer named Adhiratha happened to see the child and he took it home and brought it up. When he grew up he was sent to HastinÃpura and the sons of Dh­tarëÂra took him in their service. He was Karïa, the celebrated warrior of the Kauravas. KuntÅ married PÃï¬u after the birth of Karïa. Dh­tarëÂra got of GÃndhÃrÅ a hundred sons and a daughter named DuÓÓalÃ. The children of Dh­tarëÂra were known as Kauravas or DhÃrtarëÂras. PÃï¬u had a curse that he would die the moment he entered into sexual sport with his wives. (See under Kindama). So under instructions from her husband KuntÅ invoked Dharma, VÃyu and Indra and got the sons Yudhi«Âhira, BhÅmasena and Arjuna. She gave the remaining one chance to MÃdrÅ and MÃdrÅ invoked the two AÓvinÅdevas, NÃsatya and Dasra and got two sons named Nakula and Sahadeva. All these five were accepted as the sons of PÃï¬u and so they got the name of PÃï¬avas. (Upto Chapter 123, ùdi Parva). 2) %% After the birth of the PÃï¬avas, PÃï¬u with his wife and children spent a very long time in the forest of ÁataÓ­Çga. KaÓyapa, the royal priest of Vasudeva, performed the Upanayana (investiture with the sacred thread) and such other religious ceremonies ordained for boyhood. They were educated under the sage Áuka. One day in the Spring season PÃï¬u's resolution broke down under the exhilarating influence of the season and he caught hold of MÃdrÅ and embraced her despite earnest and repeated protests from MÃdrÅ. At once the curse of the sage took effect and PÃï¬u fell dead. It was the custom then that the wife should end her life in the funeral pyre of her husband and so KuntÅ and MÃdrÅ came forward to do so. But MÃdrÅ said that one of them should live to take care of the children and so entrusting her children also to the care of KuntÅ, MÃdrÅ jumped into the funeral pyre and ended her life. The sages of the ÁataÓ­Çga forest took the children and KuntÅ to HastinÃpura and handing them over to the charge of Dh­tarëÂra came back. The PÃï¬avas grew up in HastinÃpura along with the Kauravas. But there was no real affection or intimacy between them. The naturally strong BhÅma found it a sport to tease and torment the Kauravas whenever he got an opportunity. Gradually as the teasings of BhÅma became unbearable a wicked thought of somehow putting an end to BhÅma's life found place in the minds of the Kauravas. They once poisoned BhÅma and binding him tight with ropes threw him into the ocean. But BhÅma went to the world of the NÃgas and came back unscathed with added siddhis (acquired power). This annoyed the Kauravas. It was at this time that Droïa a renowned preceptor in archery, came to HastinÃpura. BhÅ«ma enrolled the PÃï¬avas and the Kauravas as disciples of Droïa. Arjuna became an extraordinarily brilliant bow-man. This came off as another reason for the Kauravas to drift away from the PÃï¬avas. After the end of their course of education a contest was held in which Arjuna ranked first. The time came for Gurudak«iï (fees paid in bulk at the end of the studies to a preceptor). Droïa asked his disciples to bring king Drupada bound hand and foot before him. The Kauravas failed in that mission and the PÃï¬avas under the leadership of Arjuna fulfilled the demand of their Guru. When the training and Gurudak«iïà were over, Dh­tarëÂra crowned Yudhi«Âhira as the heir-apparent and this increased the power and status of the PÃï¬avas in HastinÃpura. The jealousy of Duryodhana knew no bounds when he found the PÃï¬avas in the pinnacle of power and popularity. He decided to kill them. He therefore, built a new palace in a place called VÃraïÃvata and with the permission of Dh­tarëÂra made them change their residence to the new building. The new building was cunningly built of lac and other combustible material. The wise and intelligent Vidura knew this deceit beforehand and so he had warned the PÃï¬avas of the danger through a messenger named Khanaka. The PÃï¬avas had, therefore, made ready a secret passage by underground to escape from the building when an emergency arose. The passage was to lead them from the palace to the forest nearby. One night Purocana, a minister of Duryodhana, came stealthily and set fire to the palace. The PÃï¬avas with their mother KuntÅ escaped from the palace to the forest nearby. That night a huntress and her five sons were sleeping in a part of the building and they were burnt to death. They were all sleeping fully drunk and so could not escape from the building. Purocana also was burnt to death. Thus the PÃï¬avas had to go away from HastinÃpura for a brief period. 3) %% The Kauravas thought that PÃï¬avas died in the fire and in that belief conducted the funeral rites of their brothers. The PÃï¬avas after their escape from the fire walked a long distance through the forests and came to the banks of the river GaÇgÃ. On their way a demon named Hi¬imba attacked them and BhÅma killed him but at the request of Dharmaputra married his sister Hi¬imbÅ. After that while they were continuing their journey crossing the river a Gandharva of name Citraratha attacked them. Citraratha was defeated in a battle and he later became friendly with the PÃï¬avas. He gave them many valuable presents and also narrated to them the story of TapatÅsaævaraïa. Then they went and stayed in the house of a brahmin in the village of EkacakrÃ. It was at that time that the Svayaævara of PäcÃlÅ was held. The PÃï¬avas went for the Svayaævara and married PäcÃlÅ. The news then spread that PÃï¬avas were not dead but still alive. Dh­tarëÂra then sent for them and the PÃï¬avas returned to their palace in HastinÃpura. Yudhi«Âhira was crowned as King of half of the country and he built his palace in a place known as KhÃï¬avaprastha. The palace was designed and built by a demon named Maya with beautiful Crystals and costly diamonds. When the PÃï¬avas were living there NÃrada went to them once. He suggested that PäcÃlÅ should remain as wife to the PÃï¬avas in turn, one year each to one of them. They accepted the suggestion and started living like that. Yudhi«Âhira married DevikÃ, daughter of King Áibi, also. (Áloka 70, Chapter 95, ùdi Parva). BhÅmasena and Arjuna with the help of ÁrÅ K­«ïa slew JarÃsandha. After that they conducted a victory march over the country and established their overlordship by conducting successfully a RÃjasÆya yaj¤a. Duryodhana and his brothers once visited Indraprastha, the palace of the PÃï¬avas. They were fooled at the palace and this enraged them. Duryodhana invited Dharmaputra for a game of dice and the latter lost everything. Yet Dh­tarëÂra gave them back everything and sent them to Indraprastha again. Before Dharmaputra reached the palace Duryodhana once again challenged him for a game of dice. Despite protesis from all sides Dharmaputra went and played and lost again everything. To fulfil the conditions of the game Yudhi«Âhira went to the forests with his brothers and wife to spend twelve years in exile and a year incognito. At that time KuntÅ lived with Vidura. It was during this period of exile that the PÃï¬avas got the Ak«ayapÃtra (never-empty pot) from the Sun. They dwelt first in Dvaitavana and then in KÃmyakavana. Then they went to the mountain of GandhamÃdana and from there to BadarikÃÓrama. From there they came back again to KÃmyakavana and while they were living there Duryodhana and his men went to that forest to see the sufferings of the PÃï¬avas and gloat on their sad plight. But Citrasena, a Gandharva, captured Duryodhana and Arjuna got him released. Duryodhana sent DurvÃsas to tease Dharmaputra but the sage was sent back after being received duly and well-attended to earn his blessings. During their stay in that forest Jayadratha kidnapped PäcÃlÅ but the PÃï¬avas rescued her immediately. They went from there again to Dvaitavana. Dharmadeva tested them once while they were there. The twelve years of exile came to an end and as per directions from Dharmadeva they spent their incognito period of one year in the court of the King of VirÃÂa. After the end of their incognito life the King of VirÃÂa gave in marriage his daughter Uttarà to Abhimanyu son of Arjuna. Even after the return of the PÃï¬avas from the forests after successfully fulfilling the conditions of the game, Duryodhana showed obstinate reluctance to part with even five pin-points of land in favour of the PÃï¬avas. A peace mission of ÁrÅ K­«ïa from the PÃï¬avas to avoid a war and settle matters amicably to Dh­tarëÂra failed and the stage was set for a grea battle between the PÃï¬avas and the Kauravas. 4) %% A great and grim battle was fought at Kuruk«etra between the PÃï¬avas and the Kauravas lasting for eighteen days. ÁrÅ K­«ïa neither fought nor took arms even once against the Kauravas but acted as the charioteer of Arjuna. When the war came to an end the Kauravas were completely annihilated. Yudhi«Âhira became King. He performed an AÓvamedha YÃga. After a few years of reign the PÃï¬avas crowned ParÅk«it, son of Abhimanyu, as the King and started for their MahÃprasthÃna (departing this life). They walked in a line in the order of their age, Dharmaputra leading and PäcÃlÅ following last. At first PäcÃlÅ fell dead, but nobody turned back. Then Sahadeva fell and nobody worried. This continued thus till Dharmaputra was left alone. A dog which followed them from their very start also remained alive with Dharmaputra. The dog was none other than Dharmadeva, father of Dharmaputra. When Dharmaputra reached the top of the HimÃlayas Indra was there ready with the divine car to take him to heaven. But Dharmaputra said that he would not come to heaven leaving his brothers and wife elsewhere. Then Indra informed him that they were already in heaven and so Dharmaputra went to heaven with Indra. (Only a general and succinct history of the PÃï¬avas is given under this head. For details see under the heads of each of the PÃï¬avas as well as PäcÃlÅ, KuntÅ, BhÅ«ma and VyÃsa). ## A sub-divisional Parva of VirÃÂa Parva. This includes chapters two to eighteen of VirÃÂa Parva. ## One of the hundred sons of Dh­tarëÂra. He was killed in the great battle by BhÅmasena. (Chapter 88, BhÅ«ma Parva). ## Father of the PÃï¬avas. 1) %% Refer to the genealogy of Arjuna. 2) %% Áantanu, a King of CandravaæÓa, had two wives, GaÇgà and SatyavatÅ. Even while SatyavatÅ was a maiden she got of the sage ParÃÓara a son named VyÃsa. But because of the blessing of the sage SatyavatÅ did not lose her maidenhood. She got of Áantanu two sons, CitrÃÇgada and VicitravÅrya. CitrÃÇgada died young. VicitravÅrya married the two daughters, Ambikà and AmbÃlikÃ, of the King of KÃÓÅ. VicitravÅrya died before any progeny was born to him. To save the dynasty from extinction SatyavatÅ asked her first son VyÃsa to beget children of Ambikà and AmbÃlikÃ. Accordingly Dh­tarëÂra was born to Ambikà of VyÃsa and PÃï¬u to AmbÃlikÃ. (Chapters 63 and 105, ùdi Parva) 3) %% VyÃsa came to HastinÃpura by the command of his mother to beget sons of Ambikà and AmbÃlikÃ. VyÃsa was an ugly sage with matted hair and he was dressed in garments of deerskin. SatyavatÅ that night called Ambikà to her side and in secret commanded her to go and lie with VyÃsa. She was reluctant to have a sexual union with that old and ugly sage. Yet obeying the orders of her mother-in-law she did so shutting her eyes during the whole period. The result was she got a child born blind who became known later as Dh­tarëÂra. The next day SatyavatÅ ordered AmbÃlikà to go and lie with VyÃsa. AmbÃlikà on entering the bed chamber went pale on seeing the ugly VyÃsa and the result was she got a child that was pale white in colour. That child became known as PÃï¬u. The third day SatyavatÅ asked her servant-maid to go and lie with VyÃsa. She did it with pleasure and she remained happy and cheerful during the whole period. The result was she got a beautiful child who became an intelligent scholar of great wisdom. He was known later as Vidura. (Chapters 1, 63, and 105, ùdi Parva). 4) %% BhÅ«ma took care of Dh­tarëÂra, PÃï¬u and Vidura as his own sons. BhÅ«ma taught them all the Vedas including Dhanurveda, and all warfare like mace-fight. They were trained in the use of elephants also. BhÅ«ma taught them law and acquainted them with all the ItihÃsas and PurÃïas. PÃï¬u became second to none in archery. The people were all happy. When the boyhood was over PÃï¬u was crowned as YuvarÃja. PÃï¬u was the most eligible of the three to become King, for Dh­tarëÂra was a born blind man and Vidura was the son of a servantmaid. (Chapter 109, ùdi Parva). 5) %% Obeying the behest of BhÅ«ma, PÃï¬u married P­thÃ, daughter of the YÃdava King ÁÆrasena. She was the sister of Vasudeva, father of K­«ïa. She got the name KuntÅ because she grew up in the palace of King Kuntibhoja. While KuntÅ was staying in the palace of Kuntibhoja DurvÃsas came and stayed in the the palace as a guest of the King. KuntÅ then served the sage with such devotion and patience that DurvÃsas at the time of his departure gave KuntÅ a divine mantra for begetting children. The mantra was to be used only five times. If she called upon any god repeating that mantra, that god would manifest himself before her and bless her with a son equal to him in glory. Out of impatient curiosity of youth KuntÅ tried it before getting married. One morning, seeing the beautiful and brilliant sun in the sky she invoked him by the mantra and instantly the Sun stood in all bewitching brilliance before her and she got of him a son who was known as Karïa later. Unmarried as she was, KuntÅ sent the child afloat in the river nearby. Even after a child-birth KuntÅ remained a virgin by the blessing of the Sun and so got married as a virgin. Many Kings were present for the Svayaævara of KuntÅ and she put the wedding garland round the neck of PÃï¬u. Once BhÅ«ma went to the country of Madra. The King of Madra received BhÅ«ma with respect and BhÅ«ma took MÃdrÅ daughter of Madra as a bride for PÃï¬u. He brought her to HastinÃpura and married her to PÃï¬u. PÃï¬u lived with his two wives happily and ruled the country well. Once PÃï¬u attacked DaÓÃrïa with a huge army and defeated him. Later he defeated DÅrgha, King of Magadha. Then he conducted a victory march capturing many kingdoms like KÃÓÅ, MithilÃ, Suhma and Puï¬ra. Thus many of the Kings of Uttara BhÃrata became feudatory princes of PÃï¬u. In consultation with his brother Dh­tarëÂra, PÃï¬u gave all the wealth he got by his might to SatyavatÅ and BhÅ«ma. He gave enough riches to Vidura also. Then PÃï¬u went and stayed with his wives in a forest to the south of the HimÃlayas. (Chapters 110 to 114, ùdi Parva). 6) %% While PÃï¬u was once walking with his wives in the forest he saw a couple of deer playfully running about and the hunting nature in him made him send an arrow against one of them. The deer was none other than the sage Kindama who in the guise of a deer was having sport with his mate. While falling dead Kindama cursed PÃï¬u thus "Oh wretched King, you will fall dead the moment you touch your wife in amorous sport." From that day onwards PÃï¬u could not touch his wives. (For details see under Kindama). 7) %% With the death of the innocent sage Kindama there occurred a great change in the life of PÃï¬u. At first he thought of committing suicide. But he changed that decision and started for the HimÃlayas to perform penance there. KuntÅ and MÃdrÅ accompanied him. They gave away all their jewels and ornaments as gifts to brahmins. People followed them to the border of the forests and returned to the country weeping. PÃï¬u and his wives visited such holy places as NÃgaÓatÃdri, Caitraratha, KÃlakÆÂa, HimÃlayas, GandhamÃdana and the lake Indradyumna. Then they went to ÁataÓ­Çga and started performing penance. Once PÃï¬u and wives along with a few sages went to Brahmaloka to attend a YÃga there. The long travel toiled them much and on the way PÃï¬u wept thinking of his pitiable state of having no issue. Then PÃï¬u told them of his helplessness in the matter because of the curse of the sage Kindama hanging over him. Then KuntÅ confided in him the secret of the divine mantras in her possession. PÃï¬u was extremely pleased and with his permission KuntÅ got three sons, Yudhi«Âhira, BhÅmasena and Arjuna. She gave one chance to MÃdrÅ and she got two sons out of it named Nakula and Sahadeva. PÃï¬u was living happily with his children in ÁataÓ­Çga when spring time arrived in the forest with all its blossoming brilliance and fragrance conducive to amorous thoughts in all living beings. PÃï¬u one day walked alone with MÃdrÅ enjoying the sight of the flowering plants and trees. Bees and Beetles hummed around the flowers and on the branches sat the Cuckoos singing. There was a seductive fragrance all around and PÃï¬u was excited beyond controllable limits. PÃï¬u's resolution broke down under the exhilarating influence of the season and despite repeated protests from MÃdrÅ, PÃï¬u caught hold of her and embraced her. The curse of the sage took effect instantaneously and PÃï¬u fell down dead. The inhabitants of ÁataÓ­ïga assembled there weeping. In the presence of a huge crowd including the relatives who had come down from HastinÃpura the dead body of PÃï¬u was cremated according to religious rites. Both the wives came forward to end their lives in the funeral pyre of PÃï¬u. But KuntÅ was asked to remain to take care of the children and MÃdrÅ leaving her children to the care of KuntÅ jumped into the funeral pyre and ended her life. It was the sage KaÓyapa who performed the funeral rites of PÃn¬¬u. (Chapters 115 to 126, ùdi Parva). 8) %% PÃï¬u's soul is shining in the court of Yama. (Áloka 25, Chapter 7, Sabhà Parva). PÃï¬u sent a message to Yudhi«Âhira from Devaloka that Yudhi«Âhira should conduct a RÃjasÆya Yaj¤a. The message was carried by NÃrada. (Áloka 24, Chapter 12, Sabhà Parva). He lives in Indraloka with MÃdrÅ and KuntÅ. (Áloka 15, Chapter 5, SvargÃrohaïa Parva). 9) %% PÃï¬u is known under the following names. BhÃrata, Bharatar«abha, BhÃratasattama, Kaurava, Kauravanandana, Kauravar«abha, Kauravya, KauravyadÃyÃda, KausalyÃnandavardhana, KurÆdvaha, Kurukulodvaha, Kurunandana, Kurupati, KurupravÅra, NÃgapurÃdhipa and NÃgapurasiæha. ## The second son of. Janamejaya. (Chapter 94, ùdi Parva). ## A soldier of Subrahmaïya. (Áloka 73, Chapter 45, Áalya Parva). @<[Page 565b]>@ ## A place of habitation in ancient BhÃrata. (Áloka 44, Chapter 9, BhÅ«ma Parva). ## I. A King of Vidarbha who was a great devotee of Áiva. One day while he was performing ÁivapÆjà at dusk he heard a loud noise outside the city and before completing the worship he went out and faced the enemies who were attempting to enter the city and killed its leader. He returned after the fight and without completing the worship took his meals. It was a sin to do so and the King was therefore born in his next birth as Satyaratha, a King, and was killed by his enemies. (ÁatarudrasaæhitÃ, Áiva PurÃïa). ## II. (A Tamilian dynasty of Kings.) A place of PurÃïic fame in Dak«iïa BhÃrata. The three states Cera, Cola and PÃï¬ya were from early times renowned states of Dak«iïa BhÃrata. Historically and Puraïically PÃï¬ya was a state of eminence. (A.) %% The PÃï¬ya dynasty of Kings is very ancient, The exact period of its beginning is still unknown. Megasthanes who lived in the fourth century B.C. has made mention of the PÃï¬ya dynasty in his diary. Julian, an emperor of Italy, who lived in 361 A.D. is stated to have received visitors from PÃï¬yadeÓa. The PÃï¬ya dynasty was revived and elevated under the leadership of KatuÇka in the 7th century A.D. From that time till the 16th century Madura was the capital of PÃï¬yadeÓa. The UccÃÇgÅ dynasty which was ruling the places to the south of TuÇgabhadrà during the period from 9th century to 13th century A.D. is believed to be a part of the PÃï¬yavaæÓa which had gone from Madura. A continuous history of the PÃï¬ya line of Kings is not available. Many Kings bear names like JÃtavarmà or MÃravarmÃ. The PÃï¬ya Kings were devotees of Áiva even from the period of the Jainas. At times they have ruled over the combined kingdoms of Cera and Cola. During the period from the 12th to the 14th century A.D. PÃï¬ya was ruled by five of the most valiant rulers and at that time the PÃï¬yadeÓa included all the places in south India up to Nellore. But the power of the PÃï¬yas waned when the power of the Sultans who ruled Delhi spread to the south. After 1370 A.D only on rare occasions has the power of the PÃï¬yas spread to the north of river KÃverÅ. In 1312 A.D. Kerala got herself free from the hold of the Tamilian Kings. (PÃï¬yarÃjya). %<(B) PurÃïic fame.>% The statements found in MahÃbhÃrata about PÃï¬yadeÓa are given below:-(i) ÁrÅ K­«ïa once slew a PÃï¬ya King who was the father of Malayadhvaja. Malayadhvaja who was a very valiant archer started for DvÃrakà to kill K­«ïa to avenge the death of his father. Friends dissuaded him from his attempt and so he dropped the idea. During the time of MahÃbhÃrata Malayadhvaja was the King of PÃï¬ya. (Chapter 23, Droïa Parva). (ii) Malayadhvaja, King o PÃï¬ya, was a frequent visitor to the court of Yudhi«Âhira. (Áloka 24, Chapter 4, Sabhà Parva). (iii) The King of PÃï¬ya presented gifts at the RÃjasÆya of Yudhi«Âhira. (Áloka 35, Chapter 52, Sabhà Parva). (iv) In the Kuruk«etra battle the PÃï¬ya King fought on the side of the PÃï¬avas with a large army. (Áloka 9, Chapter 19, Udyoga Parva). (v) On the chariot of the PÃï¬ya King flags bearing the insignia of ocean flew. The PÃï¬ya King wounded Droïa. (Áloka 72, Chapter 23, Droïa Parva). (vi) The King of PÃï¬ya fought against V­«asena and AÓvatthÃmÃ. (Áloka 46, Chapter 20, Karïa Parva). ## A tribe which opposed the Aryans during the time of ãgveda. YÃska's Nirukta states that their profession was trade and commerce. ## holy place on the border of Kuruk«etra. If one bathes in the sacred pond there and performs worship of the Manes one will get the benefit of conducting the three yaj¤as, Agni«Âoma, AtirÃtra and RÃjasÆya. (Áloka 89, Chapter 13, Vana Parva). ## A soldier of Subrahmaïya. (Áloka 76, Chapter 45, Áalya Parva). ## A serpent. This serpent is a member of the court of Varuïa. (Áloka 10, Chapter 9, Sabhà Parva). ## The author of the Sanskrit Grammar, PÃïinÅya. 1) %% There is nowhere else in this world a grammar so scientific and so complete as PÃïinÅya. The book contains about four thousand aphorisms. PÃïini was an inspired sage and he got his knowledge from Áiva. It has not been possible to gather much information about the life of such a celebrated grammarian. Pata¤jali believes that he was the son of DÃk«i. He addresses PÃïini as AcÃrya, BhagavÃn and Mahar«i. The Chinese traveller Huen Tsang says that the grammar of all the languages in this world has its origin from PÃïinÅya. RÃmabhadradÅk«ita says that PÃïini was the son of the sage PÃïi. 2) %% There is difference of opinion regarding the period during which PÃïini lived. Dr. Goldstucker and Bhandarkar believe that PÃïini lived before 500 B.C. while Vincent Smith and Belvelkar fix the period in 700 B.C. Pata¤jali, the author of the celebrated 'MahÃbhëya' (commentary on PÃïinÅya) lived in 200 B.C. Pata¤jali has contradicted many of the unjust criticisms made by KÃtyÃyana about PÃïinÅya. So PÃïini must have lived before KÃtyÃyana. PÃïini has made no reference to Buddha and so he must have lived before Buddha. PÃïini has shown great grasp over the laws of Sm­ti and so he must have lived after Manu. Considering all these facts together it will be proper to fix the period of the end of the sixth century or the beginning of the seventh century B.C. 3) %% Evidences are lacking to correctly fix the birth-place of PÃïini. Many pandits believe that PÃïini was born in the village of ÁÃlÃtura in the city of Attock in the state of GÃndhÃra. But PÃïini has spent the major portion of his life in PÃÂalÅputra. So some pandits are of opinion that only the ancestors of PÃïini belonged to the village of ÁÃlÃtura and PÃïini was born and brought up in PÃÂalÅputra. Jaimini and Bhart­hari have stated that PÃïini was a Ái«Âa. Ái«Âas were brahmins well-versed in the ÁÃstras and devoid of earthly pleasures who inhabited the area surrounded by the HimÃlayas in the north, KÃlakavana (Bengal) in the east, Vindhya mountains in the south and the ùdarÓa (Aravalli mountains) in the west. 4) %% There was a preceptor named Var«a in PÃÂalÅputra and PÃïini had his education under him. Var«a gradually acquired a large number of disciples and PÃïini was the most dull-witted among them. But he was greatly devoted to his Guru and this pleased the wife of the Guru and she took great interest in PÃïini. One day she called PÃïini to her side and advised him to go to the HimÃlayas and do penance to propitiate Áiva to get knowledge from him. PÃïini obeying instructions went and performed penance. Áiva was pleased and he granted him knowledge about a new grammar. By the time PÃïini came back from the HimÃlayas with his grammar another disciple of Var«a, Vararuci by name, had come down with a grammar from Indra. PÃïini challenged Vararuci for a polemical contest. It took eight days and on the eighth day Vararuci defeated PÃïini. At once there was a great humming sound from the sky and the grammar book of Vararuci was destroyed. After that PÃïini defeated all his co-disciples in polemics and emerged as the greatest grammarian of the world. (KathÃpÅÂhalambaka, KathÃsaritsÃgara, TaraÇga 4). 5) %% When PÃïini was doing penance to propitiate Áiva the latter appeared before him and started dancing. He sounded his musical instrument ¬hakkà (a large double drum) fourteen times. Each of it produced a different sound as follows (1) Aiuï (2) ãÊk (3) EoÇ (4) Aiauc (5) Hayavara (6) laï (7) ¤amaÇaïanam (8) Jhabha¤ (9) Gha¬hadha« (10) Jabaga¬adaÓ (11) KhaphachaÂhathacaÂatav (12) Kapay (13) Áa«asar (14) Hal. PÃïini accepted these fourteen sounds as fourteen sÆtras (aphorisms). They are called PratyÃhÃrasÆtras. (The comprehension of several letters or affixes into one syllable effected by combining the first letter of a SÆtra with its final indicatory letter.). These SÆtras are now known as MÃheÓvarasÆtras. PÃïini's grammar contains eight chapters and each chapter has got four pÃdas and each pÃda contains many sÆtras. He has taken examples from worldly and spiritual texts in literature. He has dealt with the origin of sounds, connection between two words and all such etymological details. PÃïini's grammar is not a mere grammar book. It is a science of language in itself. ## One of the two pÃr«adas presented to Subrahmaïya by a deva named PÆ«Ã. The name of the other pÃr«ada was KÃlika. (Áloka 43, Chapter 45, Áalya Parva) ## A deva who fought bravely against the asuras along with Subrahmaïya. (Áloka 68, Chapter 45, Áalya Parva). ## Son of Garu¬a. (Áloka 10, Chapter 101, Udyoga Parva). ## A sacred place of BhÃrata. Indradatta, King of Cedi, once constructed a temple near this place. (TaraÇga 8, KathÃsaritsÃgara). ## An ancient King of BhÃrata. (Áloka 234, Chapter 1, ùdi Parva). ## A BrahmavÃdÅ son of ViÓvÃmÅtra. (Áloka 55, Chapter 4, AnuÓÃsana Parva). ## Another name for KauÓikÅ river. (Sloka 32, Chapter 71, ùdi Parva). ## The Supreme Spirit. 1) %% Brahman is the root cause of this universe. From Brahman originated ùkÃÓa (sky). From sky came air, from air came Agni and from Agni came water and from water was born this earth. (Chapter 377, Agni PurÃïa). 2) %% Brahman is such that he who says he knows it does not know it and he who says he does not know it, knows it. It is beyond the experiences of time and space. The chief attributes of Brahman are Sat, Cit and ùnanda. Sat means existence, the really existent truth. The one and undivided existence. There are pandits who say that it was undivided, NÃstitva (nonexistence) that was at the beginning of the Universe. Since nothing can be born from 'nothing' the world should have started from astitva (existence). There is a saying in ãgveda explaining the position thus:--"There was neither Astitva nor NÃstitva (existence or non-existence) at the beginning." It is a matter to ponder how strongly conscious was the ã«i who made the above statement about the Parabrahman's Nirguïatva (devoid of attributes) and how clearly he tries to make it understandable to those who have not experienced the idea. Cit means knowledge, splendour, consciousness. ùnanda means bliss. Paul Deussen writes that the ancient Upani«ads do not include in the definition of Brahman the term 'Ãnanda'. 3) %% Brahman has two forms-Parabrahman and Aparabrahman. Parabrahman is AmÆrta (formless, incorporeal) and Aparabrahman is MÆrta (embodied, corporeal). The AmÆrta Brahman is known by such names as Parabrahman, ParamÃtmà and Nirguïabrahman. The corporeal or material Brahman is Aparabrahman and thus this whole world is Aparabrahman. 4) %% "aÓabdamasparÓamarÆpamavyayaæ tathÃsrasaæ nityamagandhavacca yat / anÃdyanantaæ mahata÷ paraæ dhruvaæ vicÃrya tanm­tyumukhÃt pramucyate // (kaÂhopani«ad)" (With no sound, touch, form, taste or smell, with neither beginning nor end Brahman is imperishable). Na tatra cak«urgacchati na vÃk gacchati no mano Na vidmo na vijÃnÅmo yathaitadanuÓi«yate / Anyadeva tadviditÃdatho aviditÃdadhi Iti ÓuÓruma pÆrve«Ãæ ye nastadvyÃcacak«ire. (Muï¬akopani«ad) (No eye goes there, no word goes there, no mind, no intelligence--we do not see it, we cannot describe it-you cannot imagine it nor can you understand it--It is distinct from the known and above the unknown. We have heard it spoken thus). "yasyÃmataæ tasya mataæ mataæ yasya na veda sa÷ / avij¤Ãtaæ vijÃnatÃæ vij¤Ãtam avijÃnatÃm. //" (Kenopani«ad) (He understands It who comprehends It not; and he understands It not who feels he has understood. It is the unknown to those who have acquired real knowledge while it is the known to those who are ignorant of true knowledge). "yat cak«u«Ã na paÓyati yena cak«Ææ«i paÓyati / tadeva brahma tvaæ viddhi nedaæ yadidamupÃsate. //" (Kenopani«ad). (That which is not seen by the eye but that by which the eyes are able to see--That alone is Brahman and not that which people do worship here, do know that). Yato vÃco nivartante AprÃpya manasà saha. (TaittirÅya Upani«ad). Avij¤Ãtaæ VijÃnatÃæ vij¤Ãtam avijÃnatÃm. (Kenopani«ad) (It is unknown to people who think they know but known to those who did not profess to know it). Naiva vÃcà na manasà prÃptuæ Óakyo na cak«u«Ã / AstÅti bruvatosnyatra kathaæ tadupalak«yate. // (KaÂhopani«ad) (It is not possible to reach it by speech, mind or the eyes. How is it to be identified; or described?)-DigdeÓaguïÃdiphalabhedaÓÆnyaæ hi paramÃrtha-Sat tad advayaæ Brahma mandabuddhÅnÃm asadiva pratibhÃti. (ÁaÇkarÃcÃrya). The sublime Truth (Brahman) is beyond time, place and attributes. Brahman is one (not two) and it is Sat (existent) but for the dull-witted, ignorant people it is Asat (non-existent). SatyamevopÃsate, tadetat tryak«araæ satyamiti; Sa ityekamak«aram, tya ityeka. mak«aram, prathamottame ak«are satyam madhyato An­taæ tadetatam­tamubhayata÷ satyena parig­hÅtaæ satyabhÆyameva bhavati. (B­hadÃraïyaka). KohamasmÅti satyamiti brÆyÃt kiæ tad yat Satyamiti yadanyad devebhyaÓca prÃïebhyaÓca / Tatsadatha yaddevÃÓca prÃïÃÓca tad utadeèayÃpicÃbhivyÃhriyate satyamitye TadÃpatitaæ sarvamidam (Kau«Åtaki BrÃhmaïa). "idaæ sarvaæ khalu brahma iti ÓÃnta upÃsÅta antarh­daye e«a me Ãtmà manomaya÷ prÃïaÓarÅra÷ bhÃrÆpa÷ satyasaÇkalpa÷ ÃkÃÓÃtmà sarvakarmà sarvakÃma÷ sarvagandha÷ sarvamidamabhyatti. (chÃndogya)." ## An ancient place of BhÃrata. Those who resided there were called PÃradas. The descendants of these people live in north Baluchistan. PÃradas gave Dharmaputra many valuable presents. (Chapter 51, Sabhà Parva). They followed BhÅ«ma. (Chapter 87, BhÅ«ma Parva). ## A king of ancient BhÃrata. (Áloka 238, Chapter 1, ùdi Parva, MahÃbhÃrata). ## place of habitation situated on the northwestern side of BhÃrata. Arjuna conquered this land. (Áloka 25, Chapter 27, Sabhà Parva). ## One of the ViÓvadevas who are worthy of accepting a share of the obsequial oblations. The others are: Balandh­ti, VipÃpmÃ, Puïyak­t, PÃvana, PÃr«ïik«ema, SamÆha, DivyasÃnu, VivasvÃn, VÅryavÃn, HrÅmÃn, KÅrtimÃn, K­ta, JitÃtmÃ, MunivÅrya, DÅptaromÃ, Anukarman, PratÅta, PradÃtÃ, AæÓumÃn, ÁailÃbha, DhÅro«ïi, BhÆpati, Sraja, VajrÅvari, Vidyudvarcas, Somavarcas, SÆryaÓrÅ, SomapÃ, SÆryasÃmitra, DattÃtmÃ, Puï¬arÅyaka, U«ïÅnÃbha, NÃkoda, ViÓvÃyus, DÅpti, CamÆhara, SureÓa, VyomÃri, ÁaÇkara, Bhava, ýÓa, KartÃ, K­ti, Dak«a, Bhuvana, Divyakarmak­t, Gaïita, Pa¤cavÅrya, ùditya, RaÓmimÃn, Saptak­t, Somavarcas, ViÓvak­t, Kavi, AnugoptÃ, SugoptÃ, Naptà and ýÓvara. (Chapter 91, AnuÓÃsana Parva). ## See under Trasareïu. ## The Supreme Spirit. The vitality behind JÅvÃtmà (soul). (See under JÅvÃtmà and Brahman). @<[Page 568a]>@ ## A king of CandravaæÓa (Lunar race). He was the son of Indradyumna and the father of PratÅhÃra. (Chapter I, AæÓa 1, Vi«ïu PurÃïa). ## A VaidikasÆktadra«ÂÃ. He was a disciple of BrahmÃ. (B­hadÃraïyaka Upani«ad). According to Jaimini BrÃhmaïa Parame«ÂhÅ was the disciple of PrajÃpati. ## A king of PäcÃladeÓa. He was born to AjamŬha of NÅlÅ. Parame«ÂhÅ and the sons of Du«yanta, his brother, are known as PäcÃlas. (ùdi Parva, MahÃbhÃrata). ## A place of habitation of ancient BhÃrata. (Áloka 47, Chapter 9, BhÅ«ma Parva). ## A prince of the Hehaya race. He once sent an arrow against a sage mistaking him to be a wild animal. (See under Ari«Âanemi). ## 1) %% Descending in order from Vi«ïu--Brahmà -Vasi«Âha--Áakti--ParÃÓara. 2) %% Áakti, son of Vasi«Âha begot of his wife Ad­«yantÅ the son named ParÃÓara. Even at the time of his birth he was a scholar. (For details regarding birth see under Ad­ÓyanÂÅ). 3) %% Even before the birth of ParÃÓara, KalmëapÃda in his demoniacal form ate his father, Áakti. Therefore ParÃÓara nurtured an obstinate hatred against the RÃk«asas. So he performed a YÃga to kill all the rÃk«asas. Thousands of rÃk«asas were burnt to death at this yÃga and Vasi«Âha, grandfather of ParÃÓara felt sorry for the innocent rÃk«asas. He approached ParÃÓara and said "Son, do not give way to such anger. Abandon this wrath. What harm have these poor rÃk«asas done? Death was in the destiny of your father. Every one has to suffer the result of his own deeds. Anger destroys the fame and austerity which one has attained by years of toil. Therefore abandon your anger and wind up your YÃga." ParÃÓara accepted the abvice of his grandfather. Vasi«Âha was pleased with his grandson and at that time Pulastyamahar«i son of Brahmà also came there. Vasi«Âha gave arghya (water and flowers) and received him. Then Vasi«Âha and Pulastya jointly blessed him and said he would be the author of PurÃïasaæhitÃ. Thus ParÃÓara became the best of the Guruparamparà (traditional line of preceptors). (Chapter 1, AæÓa 1, Vi«ïu PurÃïa). 4) %% ParÃÓara begot a son of a fisherwoman named SatyavatÅ and the boy became later the celebrated VyÃsa. 5) %% (i) He got the name ParÃÓara because even from the womb of his mother he consoled Vasi«Âha when his son Áakti, father of ParÃÓara was eaten by the demoniac form of KalmëapÃda. (ii) See under Guruparamparà the status of ParÃÓara in that traditional line of Gurus. (iii) Among the SÆktas, SÆkta 65, AnuvÃka 12, Maï¬ala 1 of ãgveda was sung by ParÃÓara. (iv) ParÃÓara was one among the several sages who visited BhÅ«ma lying on his bed of arrows. (Chapter 47, ÁÃnti Parva). (v) Once ParÃÓara visited king Janaka and talked with him on ùdhyÃtmika topics (spiritual matters). (Chapter 290, ÁÃnti Parva). (vi) Chapter 150 of AnuÓÃsana Parva mentions ParÃÓara as describing the power of SÃvitrÅmantra to an audience. ## A serpent born of the family of Dh­tarëÂra. This was burnt to death at the sarpasatra of Janamejaya. (Áloka 19, Chapter 57, ùdi Parva). ## VyÃsa, son of sage ParÃÓara. (See under VyÃsa). ## This sage is different from VyÃsa. This PÃrÃÓarya was a member of the court of Yudhi«Âhira. (Áloka 13, Chapter 7, Sabhà Parva). He was a member of the court of Indra also. ÁrÅ K­«ïa once met him while he was going to HastinÃpura from DvÃrakÃ. (Áloka 64, Chapter 83, Udyoga Parva). ## A child born to a brahmin of a ÓÆdra woman. Vidura was a son born to VyÃsa of a ÓÆdra woman and was therefore called PÃraÓava. (Áloka 25, Chapter 101, ùdi Parva). ## A place of human habitation in ancient BhÃrata. (Áloka 25, Chapter 9, BhÅ«ma Parva). ## An incarnation of MahÃvi«ïu, as man. 1) %% Descending in order from MÃhÃvi«ïu--BrahmÃ-Bh­gu-Cyavana-ôrva-ãcÅka-Jamadagni-ParaÓurÃma. 2) %% Once god Agni went to KÃrtavÅryÃrjuna and begged for food. The king allowed him to take from his vast territory as much food as he wanted from anywhere he liked. Agni started burning forests and mountains and consuming them. Deep inside. one of the forests a sage named ùpava was performing penance and the fire burnt the ÃÓrama of ùpava also. Enraged at this the sage cursed thus: "KÃrtavÅryÃrjuna is at the root of this havoc. The arrogance of K«atriyas has increased beyond limits. MahÃvi«ïu would therefore be born on earth as ParaÓurÃma to destroy this arrogance of the K«atriyas." Accordingly MÃhÃvi«ïu was born as ParaÓurÃma in the BhÃrgava race. (Chapter 40, HarivaæÓa). BrahmÃï¬a PurÃïa gives another version: Vi«ïu promised BhÆmidevÅ (mother earth) that he would be born on earth as ParaÓurÃma when BhÆmidevÅ went to him in the form of a cow and complained to him about the atrocities of the wicked K«atriya kings. 3) %% ParaÓurÃma was born as the son of sage Jamadagni of his wife ReïukÃ. Their ÃÓrama was on the shores of the Narmadà river. ReïukÃ, mother of ParaÓurÃma, was the daughter of King Prasenajit. She had four sons even before the birth of ParaÓurÃma (Chapter 58, BrahmÃï¬a PurÃïa). 4) %% ParaÓurÃma spent his boyhood with his parents in the ÃÓrama. An important event in his life then was his slaying his mother at the behest of his father. (See under Jamadagni, Para 6). Though ParaÓurÃma was a brahmin there is nothing on record to show that he did study the Vedas. Perhaps he might have had the Vedic instructions from his father during his life with him. He had even from the beginning shown an interest in learning Dhanurvidyà (archery). For obtaining proficiency in archery he went to the HimÃlayas and did penance to please Áiva for many years. Pleased at his penance Áiva on several occasions extolled the virtues of ParaÓurÃma. At that time the asuras (demons) acquired strength and attacked the devas. The devas complained to Áiva. Áiva called ParaÓurÃma and asked him to fight with and defeat the semdon. ParaÓurÃma was without weapons and he asked Áiva how he could go and fight the demons without weapons. Áiva said: "Go with my blessings end you will kill your foes." Para urÃma did not wait for a moment. When Áiva thus assured him of success, on he went straight to fight with the demons. He defeated the asuras and came back to Áiva when the latter gave him many boons and divine weapons. Till that time his name was only RÃma and he became ParaÓurÃma because among the weapons given to him by Áiva was a weapon named ParaÓu (axe). There is a story behind this weapon ParaÓu. Once Áiva was not invited for a YÃga conducted by Dak«a. An angered Áiva threw his spike into the YÃgaÓÃlà (sacrifical hall). The spike spoiled the YÃga and smashed the hall and after that roamed about aimlessly for sometime and then turned towards BadaryÃÓrama where at that time NaranÃrÃyaïas were engaged in penance. The spike went straight to the heart of sage NÃrÃyaïa. NÃrÃyaïa made the defiant sound 'hum' (huækÃra) and the spike turned away. Áiva felt angry for thus showing disrespect to his spike and he attacked the sage. At once Narar«i plucked a grass and reciting a mantra threw it at Áiva. The grass became a ParaÓu (axe) and it attacked Áiva. Áiva broke it into two. Then Nara-NÃrÃyaïas bowed before him and worshipped him. Thereafter the two pieces of the ParaÓu remained with Áiva. It was one of these that Áiva gave to ParaÓurÃma. When ParaÓurÃma was returning happy and glorious with boons and weapons he got on his way a disciple named Ak­tavraïa. (See under Ak­tavraïa). Guru and disciple lived in an ÃÓrama and ParaÓurÃma became a noted Guru in dhanurveda (archery). (Chapter 34, Karïa Parva; Chapter 49, ÁÃnti Parva and Chapter 18, AnuÓÃsana Parva). 5) %% According to PurÃïas ParaÓurÃmà did not spend his life as an instructor in archery. There are statements, however, mentioning that Karïa and Droïa took instructions from him. Pretending to be a brahmin Karïa commenced taking instructions in arche­y from ParaÓurÃma. When his education was complete ParaÓurÃma taught him BrahmÃstra. One day tired after a long walk in the forests ParaÓurÃma took rest placing his head on the lap of Karïa and soon fell asleep. At that time a beetle came and started sucking blood from the thigh of Karïa. Karïa remained still, bearing the pain, lest any movement of his body should disturb the sleep of his Guru. Blood was oozing from his thinghs and it slowly made the body of the Guru also wet. ParaÓurÃma woke up and the sight of the bleeding thigh and the calm demeanour of Karïa raised doubts in him. He questioned Karïa saying that no brahmin could ever bear such a pain with such calmness and Karïa had to tell the truth. Then ParaÓurÃma cursed him for deceit against his Guru saying that he would never be able to remember the BrahmÃstra when the time to use it came. There is a story behind Alarka, the beetle that bit Karïa. This beetle was in his previous birth a demon named DaæÓa. DaæÓa once tried to molest the wife of the sage Bh­gu. The Mahar«i cursed him and made him into a beetle. On his request for mercy he said he would get release from the curse by ParaÓurÃma. So the beetle became the RÃk«asa again and left the place. Karïa took leave of ParaÓurÃma and went to HastinÃpura. (ÁÃnti Parva, Chapter 3). Another famous disciple of ParaÓurÃma was Droïa. There is a story behind Droïa getting Dhanurveda from ParaÓurÃma. After travelling throughout the world exterminating the K«atriya race ParaÓurÃma gave all his wealth to KaÓyapa. On hearing that ParaÓurÃma was giving away all his riches as gifts to brahmins Droïa rushed to Mahendraparvata to see ParaÓurÃma. By then ParaÓurÃma had distributed all his wealth excepting Dhanurveda. ParaÓurÃma called Droïa to his side and said that only two things remained with him, his body and Dhanurveda. Droïa, he added, could take anyone of the two and then Droïa took Dhanurveda from him. After that ParaÓurÃma went to MahÃraïya for the sake of penance. (Chapter 130, ùdi Parva). There are some apparent inconsistencies in the above stories: It is said Droïa taught Dhanurveda to Karïa. Droïa was the last person to receive Dhanurveda from ParaÓurÃma because the latter, surrendering his Dhanurveda in entire, left for the forests for doing penance. Then, when did Karïa learn Dhanurveda from ParaÓurÃma? Could it be before Droïa went to ParaÓurÃma? Then it must be accepted that Droïa had not studied under ParaÓurÃma when he was teaching the the PÃï¬avas and Kauravas. He learnt it from somewhere before he became the preceptor of the PÃï¬avas. Karïa after studying under Droïa for some time went to ParaÓurÃma for higher studies and Droïa approached ParaÓurÃma after Karïa had left him. 6) %% The most important event of his life was the total extermination of the K«atriya race. The PurÃïic belief is that he went round the world eighteen times to massacre the K«atriyas. In many places in the PurÃïas it is stated that ParaÓurÃma fought against the K«atriyas eighteen times. But in chapter 29 of AÓvamedha Parva it is stated that ParaÓurÃma fought against the K«atriyas twentyone times So it is to be surmised that ParaÓurÃma fought eighteen big battles and three minor ones. There are some old stories to explain this revengeful enmity of ParaÓurÃma towards the K«atriyas. (1) %% The Hehaya dynasty was the most powerful kingly race then. ParaÓurÃma was a descendant of Bh­gu, a brahmin sage. That is why he gets the name BhÃrgava also. The BhÃrgavas were for generations the family preceptors of the Hehaya kings. Taking advantage of their supreme position in the royal palace the BhÃrgavas accumulated great wealth at the cost of the royal riches. Gradually the BhÃrgavas rose in prosperity in inverse proportion to the decline of the Hehaya wealth. It was at the time of ãcÅka, grandfather of ParasurÃma that they touched the rock-bottom of their wealth and they found funds lacking even for the day to day administration of the state. In despair they went and requested the ãcÅkas to lend them some money. But they hid their money and refused to give them anything. The K«atriya kings got angry and killed the brahmins. What stock was left of them went to the base of the HimÃlayas. The wife of ãcÅka who was pregnant then kept the child in her womb for twelve years afraid to bring forth the child. After that the child came out breaking open the thigh (Æru) and so the child was called Aurva. Even at the time of his birth Aurva shone like a brilliant torch and not only that; the child cried aloud "Oh, wicked K«atriyas, I will kill every one of you. I heard from my mother's womb the din of the swords you raised to kill my ancestors. I will never wait for another moment to wreak vengeance on you." The fire that emanated from the face of Aurva burnt even Devaloka. K«atriyas as a class came and prostrated before him. The devas came and requested him to abandon his anger and Aurva agreed. The devas picked up the fire sparks from Aurva's face and deposited them in the ocean. From those sparks put in the ocean was born Ba¬avÃgni alias Aurva. (ii) %% From Aurva was born Jamadagni and from Jamadagni was born ParaÓurÃma. In the race of the Hehayas was born at that time a very valorous king named KÃrtavÅryÃrjuna. Once KÃrtavÅryÃrjuna gave a dinner to AgnibhagavÃn. Agni began to devour all the mountains and forests in the world. The burning was so indiscriminate that it burnt the ÃÓrama of a sage named ùpava also. The sage cursed KÃrtavÅryÃrjuna saying that the thousand hands of the latter would be cut off by PasaÓurÃma born in the family of BhÃrgavas. From that day onwards the latent feud in him against the BhÃrgavas was roused into action. (iii) %% KÃrtavÅryÃrjuna who got a thousand hands by a boon from a sage named DattÃtreya subdued all enemies of his status and not satisfied with that he went to the shores of the ocean and challenged Varuïa for a fight. Varuïa came before him and very modestly admitted that he was incapable of meeting the challenge thrown and suggested that perhaps Jamadagni's son, ParaÓurÃma might accept the challenge and give him a fight. Hearing this KÃrtavÅryÃrjuna turned towards the Ãsrama of Jamadagni on the shores of the Narmadà river. (iv) %% KÃrtavÅryÃrjuna went for hunting in the forests and feeling exhausted after some time went to the Ãsrama of Jamadagni with his retinue. Jamadagni received them well and with the help of the KÃmadhenu (wish-yielding cow) named SuÓÅlÃ, Jamadagni gave a sumptuous feast to the King and his followers. When after the meals were over they started to take leave of the sage, Candragupta, a minister of KÃrtavÅryÃrjuna brought to the notice of the king the superior powers of the KÃmadhenu, SuÓÅlÃ. The king wanted to get the cow and asked Candragupta to tell the sage about it. Though the minister told Jamadagni about the royal desire the sage refused to part with the cow. Then the minister with the help of the other royal servants took the cow by force and the sage followed the cow weeping. On the way Candragupta beat Jamadagni to death and brought the cow to the presence of the king. The king was pleased and the royal hunting party returned to the palace happy. Jamadagni's wife Reïukà went in search of her husband and to her grief found him lying dead. Reïukà wept beating her breast twentyone times and by that time her son Para urÃma came there and he declared that he would travel round the world twentyone times, the number of times his mother beat her breast, to kill and exterminate the K«atriyas from this world. Then the dead body of Jamadagni was placed on a pyre and they were singing Vi«ïugÅtà before placing fire on the pyre when Áukramuni appeared there and brought Jamadagni to life by invoking the art of M­tasa¤jÅvanÅ. By that time SuÓÅlà somehow escaped from the custody of the King and came there without the calf. Then ParaÓurÃma vowed that he would bring the calf soon and taking with him his disciple Ak­tavraïa he left for the city of MÃhi«matÅ the abode of KÃrtavÅryÃrjuna. There they fought a grim battle and after killing KÃrtavÅryÃrjuna and many of his followers brought back the calf. To atone for the sin of this massacre Jamadagni advised his son to go and perform penance in Mahendragiri. Taking advantage of the absence of ParaÓurÃma from the ÃÓrama, ÁÆrasena son of KÃrtavÅryÃrjuna, with his followers went to the ÃÓrama of Jamadagni and chopped off his head. ParaÓurÃma returned from Mahendragiri at once and cremated the dead body of his father. ReïukÃ, his mother, jumped into the funeral pyre and abandoned her life. From that moment onwards started ParaÓurÃma's fierce programme of mass massacre of the K«atriyas. (v) %% ParaÓurÃma's world-tour was confined to an all-BhÃrata tour. The wars of ParaÓurÃma are not described in detail in the PurÃïas. They mention tha ParaÓurÃma killed the Kings of Cola, Cera and Pauï¬ra. To stop the birth of K«atriyas in future ParaÓurÃma destroyed even the embryo in the wombs of K«atariya women. Then the BhÃrgava ancestors like ãcÅka and others came to the sky and requested ParaÓurÃma to stop this slaughter. They said: "Oh son, RÃma, stop this slaughter. What good do you get by killing innocent K«atriyas?" By that time ParaÓurÃma had made twentyone rounds around BhÃrata killing the K«atriyas. (Chapter 64, ùdi Parva; Chapter 38, Sabhà Parva; Chapter 116, Vana Parva; Chapter 49, ÁÃnti Parva and 10 chapters from chapter 83 of BrahmÃï¬a PurÃïa). 7) %% Samantapa¤caka is Kuruk«etra itself where the great battle was conducted. This is a holy place and it was ParaÓurÃma who constructed it. He stored the blood of the K«atriyas he killed in the twentyone rounds of killing in five lakes in Samantapa¤caka. He offered blood to the Manes in those lakes. The Manes led by ãcÅka appeared before him and asked him to name any boon he wanted. Then ParaÓurÃma said, "Revered Manes, if you are pleased with me you must absolve me from the sin of this mass massacre of the K«atriyas and declare the five lakes where I have stored their blood as holy." The Manes declared, "Let it be so." From then onwards the place became holy under the name Samantapa¤caka. At the end of the DvÃparayuga and the beginning of Kaliyuga a great battle lasting for eighteen days took place at this holy place between the PÃï¬avas and the Kauravas. (Chapter 2, ùdi Parva). 8) %% To atone for the sin of slaughtering even innocent K«atriyas, ParaÓurÃma gave away all his riches as gifts to brahmins. He invited all the brahmins to Samantapa¤caka and conducted a great YÃga there. The chief ãtvik (officiating priest) of the YÃga was the sage KaÓyapa and ParaÓurÃma gave all the lands he conquered till that time to KaÓyapa. Then a platform of gold ten yards long and nine yards wide was made and KaÓyapa was installed there and worshipped. After the worship was over according to the instructions from KaÓyapa the gold platform was cut into pieces and the gold pieces were offered to brahmins. When KaÓyapa got all the lands from ParaÓurÃma he said thus:--"Oh RÃma, you have given me all your land and it is not now proper for you to live in my soil. You can go to the south and live somewhere on the shores of the ocean there." ParaÓurÃma walked south and requested the ocean to give him some land to live. Varuïa then asked him to throw a winnow into the ocean. There is a legend saying that it was a ParaÓu that ParaÓurÃma threw. ParaÓurÃma threw the sieve (ÓÆrpa) and the ocean gave way to land for a distance where the winnow fell from where he stood. This is the place ÁÆrpÃraka now known as Kerala. (ÁÆrpa = Winnowing basket). After giving this land also to the brahmins, ParaÓurÃma went and started doing penance at Mahendragiri. (Chapter 130, ùdi Parva; Chapter 117, Vana Parva and Chapter 49, ÁÃnti Parva). 9) %% (i) %% ÁrÅ RÃma and Lak«maïa were returning to Ayodhyà from MithilÃpurÅ after the marriage along with the sage Vasi«Âha through a deep forest when ParaÓurÃma blocked their way and addressing ÁrÅ RÃma said thus, 'Oh RÃma, son of DaÓaratha, I heard that you broke during the marriage of SÅtà the great Áaiva bow of the palace of Janaka. It was a Áaiva bow and I have now come here to test your prowess. I am giving you a Vai«ïava bow now. Can you string this bow?" Vasi«Âha tried his best to pacify ParaÓurÃma. But ParaÓurÃma without heeding it started describing the story and greatness of the Áaiva bow and the Vai«ïava bow. (See under Vai«ïava bow). Then ÁrÅ RÃma took the bow from ParaÓurÃma and started to string it. The brilliance of ÁrÅ RÃma dazzled him and he stood dumbfounded at his skill. ParaÓurÃma was immensely pleased and he blessed ÁrÅ RÃma. After that he went again to Mahendragiri to perform penance. This same story is told in Kamba RÃmÃyaïa with some slight changes:--ParaÓurÃma did not like ÁrÅ RÃma breaking the bow of his Guru Áiva. So an angered ParaÓurÃma blocked the way of ÁrÅ RÃma and challenged him to string and take aim with the mighty Vai«ïava bow he (ParaÓurÃma) was carrying with him then. ÁrÅ RÃma with perfect ease took the bow, strung it, and taking the missile asked ParaÓurÃma to show the target. ParaÓurÃma was astonished and was in a fix. The missile could destroy even the entire Universe. So ParaÓurÃma asked RÃma to aim at the accumulated tapobala (power accrued by penance) of his self and RÃma did so. Then ParaÓurÃma surrendered to ÁrÅ RÃma the Vai«ïava bow and arrow and the Vai«ïava tejas (divine brilliance) in him. ParaÓurÃma after having carried out the purpose of his incarnation gave instructions to ÁrÅ RÃma to continue the purpose of his incarnation and then after blessing ÁrÅ RÃma went again to do penance at his holy ÃÓrama. This same story is told by the sage LomaÓa to the PÃï¬avas during their exile in the forests. This story is much different from the previous ones: "When the fame that ÁrÅ RÃma was the best of Kings spread far and wide ParaÓurÃma once went to see ÁrÅ RÃma. Giving him the bow and arrow with which he had done the mass massacre of the K«atriyas he challenged him to string it and take aim. With a smile ÁrÅ RÃma did so and then ParaÓurÃma said RÃma should draw the string up to his ears. ÁrÅ RÃma got angry and then on the face, which became fierce, by his anger, ParaÓurÃma saw besides himself, ùditya-Vasu-Rudras, SÃdhyas, BÃlakhilyas, Devar«is, oceans, mountains, the Vedas and all such things of this universe. ÁrÅ RÃma sent out his missile from the bow. The whole universe was thrown into chaos. Thunder and lightning rocked the world. Heavy rains flooded the whole land space. Burning stars and meteors fell to the ground. ParaÓurÃma then knew that ÁrÅ RÃma was the incarnation of MahÃvi«ïu and he stood bowing before him. Ashamed of his defeat he took leave of ÁrÅ RÃma and went to Mahendragiri. When he reached there he found he had lost all his brilliance. Then the manes appeared and advised him to go and bathe in the river VadhÆsarÃ. Accordingly ParaÓurÃma went and bathed in the river and regained his lost brilliance. (Chapter 99, Vana Parva). (ii) %% The PurÃïas describe two important occasions when ParaÓurÃma met ÁrÅ K­«ïa. The first meeting was at the mountain of Gomanta. Once ÁrÅ K­«ïa and BalarÃma with a view to enjoying the abundance of Nature went to the beautiful mountain of Gomanta and ascended to its top. On their way they met ParaÓurÃma engaged in penance there. They exchanged greetings and talked to each other for some time. Then ParaÓurÃma requested ÁrÅ K­«ïa to kill Á­gÃlavÃsudeva, King of KaravÅra on the base of that mountain. ÁrÅ K­«ïa promised to do so and left the place carrying with him the blessings of the sage. The second meeting was when K­«ïa was going to the court of the Kauravas as a messenger of the PÃï¬avas. On his way ÁrÅ K­«ïa saw a company of sages coming and, alighting from his chariot K­«ïa talked with them. ParaÓurÃma who was in that company then embraced K­«ïa and said that he should give a true picture of the situation to the Kauravas when he was conducting his mission. The sages blessed K­«ïa and wished K­«ïa all success in his mission. (Chapter 83, Udyoga Parva; 10th Skandha, BhÃgavata). 10) %% (i) ParaÓurÃma along with a few other sages was present at the SabhÃpraveÓa of Dharmaputra. (Áloka 11, Chapter 53, Sabhà Parva). (ii) ParaÓurÃma was present at the course of the Kauravas when ÁrÅ K­«ïa was speaking to Dh­tarëÂra on behalf of the PÃï¬avas. When the Kauravas did not reply the questions put by ÁrÅ K­«ïa, ParaÓurÃma rose up to tell a story to illustrate the evils resulting from the arrogance of man. There was once a King called Dambhodbhava who was very arrogant because of his great strength. He wanted to diffuse his energy by fighting and laboured much to get good opponents and roamed about in search of fighters. One day the brahmins directed him to NaranÃrÃyaïas and accordingly Dambhodbhava went to their ÃÓrama at Badarikà and challenged them for a fight. They refused to fight and yet the King showered arrows on them. Then the sages took a few blades of the i«Åkà grass and threw them at him. They filled the sky as great missiles and the King begged to be pardoned and prostrated before the sages. They sent back the befooled King to his palace. (Chapter 96, Udyoga Parva). (iii) Once a grim battle was waged between ParaÓurÃma and BhÅ«ma. (See under AmbÃ). (iv) ParaÓurÃma sits in the court of Yama. (Áloka 19, Chapter 8, Sabhà Parva). ## Another name for ParaÓurÃmahrada. ParaÓurÃmakuï¬a comprises of five pools of blood called Samantapa¤caka constructed by ParaÓurÃma on the borders of Kuruk«etra. (See under ParaÓurÃma). ## A forest in hell. The sinners after climbing out of VaitaraïÅ, a river in hell in which hot blood flows, reach Asipatravana. There the bodies of the sinners are cut by the leaves of asipatra which are as sharp as a sword's edge. Leaving that they reach ParaÓuvana. (Sloka 32, Chapter 322, ÁÃnti Parva). ## A place of habitation of ancient BhÃrata. (Áloka 64, Chapter 9, BhÅ«ma Parva). ## One of the seven forms of VÃyu. PrÃïavÃyu has got seven forms:-- 1) %% This vÃyu makes lightning in the sky. 2) %<ùvaha.>% It is by this vÃyu that the stars shine and waters of the ocean go up as water-vapour and down as rains. 3) %% This vÃyu makes movements among the clouds and produces thunder. 4) %% This vÃyu beats the mountains. Saævaha is also engaged in shaping the clouds and producing thunder. 5) %% Preparing holy water in the sky and making ùkÃÓagaÇgà stay there static is the work of this vÃyu. 6) %% This vÃyu gives strength to one who sits in meditation. 7) %% It is this vÃyu that fans the devas to make them cool. (Chapter 329, BhÅ«ma Parva). ## One of the twentyeight hells. (See under KÃla). ## Son of a sage called Raibhya. He was the brother of ArvÃvasu. (See under ArvÃvasu). ## A serpent born in the family of AirÃvata. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 11, Chapter 57, ùdi Parva). ## See under AparÃvidyÃ. ## One of the children of Garu¬a. (Chapter 101, Udyoga Parva). ## The inhabitants of the place called PÃribhadra The soldiers from PÃribhadra fought on the side of Duryodhana during the great battle. (Áloka 9, Chapter 51, BhÅ«ma Parva). ## One of the five pÃr«adas presented to Subrahmaïya by the deva, AæÓa. The other four are:-VaÂa, BhÅma, Dahati and Dahana. (Chapter 138, ÁÃnti Parva). ## A forester. (See under Bi¬ÃlopÃkhyÃna). ## A King of the country of KÃla¤jara situated near CitrakÆÂa. Parihara who was an AtharvaparÃyaïa (devoted to the Atharvaveda) ruled the country for twelve years and during his reign he gave a strong opposition to the spread of Buddhism. (Pratisarga Parva, Bhavi«ya PurÃïa). ## A mahar«i. One of the sons born to R«i MarÅci of his wife ôrïÃ. There were six sons and the five others were: Smara, UdgÅtha, K«udrabh­t, Agni«vÃtta and Gh­ïÅ. In his next birth he was born as one of the relatives of ÁrÅ K­«ïa and was killed by Kaæsa. (10th Skandha, BhÃgavata). ## The sage who came to the court of Maya along with NÃrada. (Chapter 5, Sabhà Parva). ## See under Kalpav­k«a. ## A serpent born in the family of AirÃvata. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 11, Chapter 51, ùdi Parva). ## A sage who was a brilliant member of the court of Yudhi«Âhira. (Áloka 14, Chapter 4, Sabhà Parva). ## A brilliant King of CandravaæÓa. He was the grandson of Arjuna and son of Abhimanyu. (For genealogy see under Abhimanyu). 1) %% ParÅk«it was the son born to Abhimanyu of UttarÃ. This was a still-born child and it was ÁrÅ K­«ïa who gave it life. There is a story in MahÃbhÃrata about this: UttarÃ, wife of Abhimanyu, was pregnant when the war between the PÃï¬avas and Kauravas started at Kuruk«etra. AÓvatthÃmÃ, son of Droïa, entered the camp of the PÃï¬avas at night and slew Dh­«Âadyumna. He then sent the most fierce BrahmaÓirÃstra (missile of BrahmaÓira) to exterminate the PÃï¬avas. To face it and oppose it Arjuna also sent an equally fierce BrahmaÓirÃstra. The sight of two such powerful weapons opposing each other made all the sages anxious and they led by VyÃsa entered the field and requested them to withdraw their missiles. It was in vain. The missile of AÓvatthÃmà went and struck the womb of UttarÃ. Once when the PÃï¬avas after their exile were staying in the village of Upaplavya a brahmin had predicted to Uttarà that at the fag end of the life of the PÃï¬avas Uttarà would bear a son who would be tested even while in her womb and that the child should be named ParÅk«it. (ParÅk«Ã = test). The child in the womb died when the missile struck it. ÁrÅ K­«ïa was greatly agitated by this wicked act of AÓvatthÃmà and he said thus: "Oh AÓvatthÃmÃ, the child now dead in its womb would surely come to life again. You will be called a sinner because of this infanticide. Because of this you will roam about on earth for three thousand years and during that time nobody would mingle with you. You will not get a seat anywhere. All diseases will find an abode in your body. But this infant would grow up into a king and rule the country for sixty years. He would become celebrated as the next KururÃja." (Sauptika Parva, MahÃbhÃrata) When the BhÃratayuddha came to an end Dharmaputra performed an aÓvamedhayÃga. Many prominent persons including ÁrÅ K­«ïa assembled at HastinÃpura for this purpose. Vidura received them all. At that time they were informed that Uttarà had delivered a stillborn child. ParÅk«it was born when the embryo was only six months old (Áloka 82, Chapter 85, ùdi Parva). Everybody assembled there was sad and depressed when he heard this news. ÁrÅ K­«ïa went in and saw the dead infant. Uttarà wept bitterly and everybody asked ÁrÅ K­«ïa to give life to the infant somehow. ÁrÅ K­«ïa did so and the child was named ParÅk«it remembering the prophetic words of the brÃhmaïa. 2). %% ParÅk«it married a princess named MÃdravatÅ and got of her four sons named Janamejaya, Árutasena, Ugrasena and BhÅmasena. Chapters 3, 4, 5, ùdi Parva). 3). %% ParÅk«it was greatly interested in hunting. Once he went to a big forest with his large retinue to hunt. While hunting he followed a deer which the king had struck with his arrow and he separated from the rest and went a long way deep into the forest. It was midday and the king was tired. Then he saw a sage sitting there and the king went in and asked him about the deer. The sage engrossed in his meditation did not hear that. The king mistook his silence to be arrogance and taking the dead body of a cobra lying nearby with the tip of his bow threw it round the neck of the sage and went his way. The sage did not know even that. The king returned to the palace after the hunting. The sage had a son named GavijÃta (In many places the name Á­ÇgÅ is used for GavijÃta). He was playing with the sons of other sages. One munikumÃra (son of a sage) said, "Oh GavijÃta, your father is equal to Áiva. Both have a serpent round their necks. But there is only one difference. The serpent round your father's neck is a dead one." GavijÃta was greatly disturbed by this jeer and he immediately went to the ÃÓrama to make enquiries. When he knew that an unknown person had done that foul deed he took water in his hand and said "Whoever be the person who put this dead snake round the neck of my father will die being bitten by the fierce cobra Tak«aka within seven days." Only after pronouncing this horrible curse did he find out that the perpetrator of that crime was none other than the most noble and charitable king, ParÅk«it. GavijÃta repented greatly and immediately sent word to the king about his curse through Gauramukha, a munikumÃra. The king was a bit frightened first but then he started thinking about the way to escape from the curse. (Chapter 40, ùdi Parva, and 2nd Skandha, BhÃgavata). 4.) %% As soon as the messenger Gauramukha departed from the palace ParÅk«it called the ministers to his side and conferred with them to find a way to escape from the cobra Tak«aka. They built a building on a huge pillar and gave all protections to the building. Brahmins well-versed in all the mantras and Vi«avaidyas (physicians in the treatment of snakepoisoning) of fame were asked to sit around the pillar and the place was well-guarded. The King sat in a room tightly closed. Six days went by. On the seventh day the celebrated Vi«avaidya Ka yapamahar«i was on his way to the palace at the summons of the king. Tak«aka was also on his way to the palace in the guise of a brahmin. They met on the way and though KaÓyapa did not know him first Tak«aka introduced himself when he knew that KaÓyapa was going to the palace to treat the king if anything happened. He said "Oh KaÓyapa, I am Tak«aka and none of your wits would be able to fight against the effects of my poison. If you want to know it we shall make a trial." Saying so Tak«aka went and bit a big banyan tree standing nearby, and lo! the whole tree was burnt to ashes by the strength of the poison. KaÓyapa smilingly recited the Vi«ahÃri mantra and sprinkled some water on the ashes and lo! the tree stood in its place again with not a single mutilation anywhere. Tak«aka was astounded. He then bribed KaÓyapa. He said he would give him more than what could be expected of the king and requested him to return home. KaÓyapa returned and Tak«aka went to the palace. 5) %% Tak«aka went and inspected the palace of ParÅk«it. There was no way to step in and Tak«aka was astonished at the perfect protection given to the king. Tak«aka called all his relatives to his side and asked them to go to the King in the guise of brahmins carrying several kinds of fruits as presents. Tak«aka crept inside a beautiful fruit in the shape of a worm and was carried along with the fruits taken to the king. The servants of the king took the fruits brought by the brahmins to the king and the king struck by the size and beauty of a fruit among them took it and cut it open. He saw a worm inside red in colour with two black spots as eyes. The king took it in his hand and at that instant it changed into Tak«aka and bit the king. After that it rose up into the air and disappeared. (Chapters 42 to 49, ùdi Parva and 2nd Skandha, DevÅ BhÃgavata). 6) %% Many researches have been made to fix the period of the reign of ParÅk«it. "Saptar«ayo maghÃyuktÃ÷ Kale PÃrik«ite sbhavan // (Chapter 271, Matsya PurÃïa), "Te tu PÃrik«ite kÃle MaghÃsvÃsan dvijottamÃ÷" (Chapter 24, AæÓa 4, Vi«ïu PurÃïa) Following these statements in the PurÃïas, astronomers and astrologers searched for the year or years in which the Saptar«i maï¬ala (the constellation of a group of seven stars) and the month of mÃgha came into the same zodiac. It came in B.C. 3077 and then in B.C. 477. This would again occur in 2223 A.D. ParÅk«it, according to other facts, also must have lived in B.C. 3077. PÃï¬avas went for their mahÃprasthÃna after entrusting the administration to the care of ParÅk«it. The MahÃbhÃrata battle was fought in the year 3138 B.C. Dharmaputra ruled for 36 years and so ParÅk«it must have taken charge of the administration in 3102 B.C. ParÅk«it ruled for 60 years and his son Janamejaya became king in 3042 B.C. It was this Janamejaya who conducted the famous Sarpasatra. 7) %% ParÅk«it did not enter heaven as soon as he died. So Janamejaya at the advice of NÃrada conducted a yÃga called AmbÃyÃga for the salvation of the spirit of his father. It was during the navarÃtri period that this was done. Many eminent sages took part in the ceremony. All were received well and given gifts in plenty. He made pure brahmins read the DevÅbhÃgavata with devotion in the presence of the deity to please Jagadambikà (mother goddess), queen of all queens (RÃjarÃje varÅ). When it was over, a divine brilliance like burning fire was visible in the sky and NÃrada appeared before Janamejaya and said "Oh Janamejaya, King of Kings, your father was lying bound by the shackles of his life on earth. But today he acquired a divine form and wearing divine apparels and ornaments went to the divine seat of DevÅ in a sacred VimÃna from Indrapura while Indra, devas and the celestial maidens stood praising him (Skandha 12, DevÅ BhÃgavata). 8) %% (i) ParÅk«it ruled the country for sixty years, with all virtues and goodness. (Chapter 49, ùdi Parva). (ii) After the great battle, one day at the request of a few, VyÃsa by his yogic powers arrayed all the dead great ones of the PÃï¬ava-Kaurava company. ParÅk«it was also called then to the GaÇgà where it was arranged and Janamejaya who was present to witness the show then gave an Avabh­tasnÃna (ablution after a sacrifice) to his father. ParÅk«it disappeared after that. (Chapter 35, ùÓramavÃsika Parva). (iii) The synonyms of ParÅk«it are (1) Abhimanyusuta (2) BhÃrataÓre«Âha (3) KirÅÂitanayÃtmaja (4) KuruÓre«Âha (5) Kurunandana (6) KururÃja (7) Kuruvardhana (8) PÃï¬aveya. ## There is a story about another ParÅk«it belonging to the Ik«vÃku dynasty of kings in chapter 192 of Vana Parva: Once this ParÅk«it went after a deer while hunting in a forest and he traversed a long distance following it. On the way he felt tired by hunger and thirst. He saw a green grove and a river running still by its side, then. The king entered the waters of the river with his horse and after quenching the thirst of the horse and drinking some water to quench his own thirst, he bound the horse to a nearby tree and lay on the shores to take rest. Then he heard from somewhere a melodious song. The king raised his head and enjoying the music, waited to see the origin of it. Then a beautiful damsel appeared before him and the king talked with her and their conversation ended in the king requesting her to be his wife. The beautiful maiden consented on one condition that she should not be made to touch water. The king agreed and by that time the king's followers came and the king took her to his palace in a decorated palanquin followed by his retinue. The king took her to a secret chamber and stayed with her allowing nobody to enter the room. The chief minister came to the palace and enqired what was happening there and the maidens attending on the queen said that it was strange that no water was allowed inside the room. Then the minister arranged a garden with beautiful flowers and fruits with no water anywhere and a pond in the middle in which water was not visible from outside. He then went to the king and told him of his arrangement and the king took his wife into the garden and started having amorous sport with her there. After some time they reached the pond; water was not visible and so they entered the pond. The moment they entered the pond they touched water and the queen disappeared in the water. The King asked the water of the pond to be emptied and then he saw a frog sitting at the bottom. The king accused the frog of having eaten the maiden and he started killing all the frogs of his state. The frogs became frightened and they went to their king and complained. The frogking in the garb of a mahar«i went and requested the king to stop this massacre of frogs but the king refused to yield saying that a frog had eaten his wife. Hearing that, the sage was shocked and revealing his identity said "Oh King, be pleased with me; I am ùyus, the king of the frogs. Your wife was my daughter. She is called SuÓobhanà and she is an obstinate bad-natured girl. Even from times of old she has cheated many kings like this." Hearing this the king pleaded to the frog-king to give him back SuÓobhanÃ. He gave SuÓobhanà to ParÅk«it. But he cursed his daughter that she would bear misbehaving children because of her cheating many kings before. ùyus disappeared then. ParÅk«it begot of SuÓobhanà three princes named Áala, Bala and Dala. When Áala grew up ParÅk«it crowned him as king and left for the forests for doing penance. (Chapter 192, Vana-Parva). ## He was the son of Avik«it, a king of the Kuru line of kings. ParÅk«it was the eldest son and he got six sons named Kak«asena, Ugrasena, Citrasena, Indrasena, Su«eïa and BhÅmasena. They were all virtuous scholars and J¤Ãnins. (Chapter 94, ùdi Parva). ## Son of AnaÓvÃ, a king of the Kuru line of kings. His mother was Am­tÃ. This ParÅk«it begot of his wife SuyaÓà a son named BhÅmasena. (Áloka 41, Chapter 95, ùdi Parva). ## A king of the Kuru line of kings. (Chapter 150, ÁÃnti Parva). ## A king of the race of BhÃrata. He was the son of N­cak«us and the grandson of Nala. PÃriplava got a son named MedhÃvÅ. (10th Skandha, BhÃgavata). ## A holy place situated on the border of Kuruk«etra. If anyone visits this holy place he would get the benefit of conducting an Agni«Âoma Yaj¤a and an AtirÃtra yaj¤a. (Áloka 12, Chapter 83, Vana Parva). ## A soldier of Subrahmaïya. (Chapter 45, Áalya Parva). ## A VÃyu (wind). (See under ParÃvaha). ## One of the nine sages who lived in the western regions of BhÃrata. The others were: U«aÇga, Kuru«a Dhaumya, SuvÅryavÃn, Ekata, Dvita, Trita and SÃrasvata (Chapter 208, ÁÃnti Parva) ## A mountain of PurÃïic fame. The deity of this mountain PÃriyÃtra was a member of the court of Kubera. The ÃÓrama of the celebrated sage Gautama, was on this mountain. The sage MÃrkaï¬eya once saw this mountain in the belly of BÃlamukunda. This mountain is situated on the western side of MahÃmeru. (Áloka 115, Chapter 188, Vana Parva). ## A deva. See under DevavatÅ III. ## An ancient sage of BhÃrata. He was a member of the court of Yudhi«Âhira (Áloka 18, Chapter 4, Sabhà Parva). ## A brahmin of the country of Vidarbha. It was ParïÃda who was sent out to know whether Nala was alive and he found out Nala living in disguise under the name of BÃhuka and after collecting all information about him returned to Vidarbha. (See under DamayantÅ). ## A sage who acted as priest for a yÃga conducted by a brahmin named Satya who lived in the country of Vidarbha. (Áloka 8, Chapter 273, ÁÃnti Parva). ## A river of western BhÃrata. This river sits in the court of Varuïa in the form of a nymph. (Áloka 9, Chapter 1, Sabhà Parva). ÁrutÃyudha, a valiant soldier who fought against Arjuna in the great Kuruk«etra battle was the son of ParïÃsÃ. Varuïa was the father of ÁrutÃyudha and at the time of the birth of a son for her she requested Varuïa to grant her a boon that her son would not be killed by anybody. Varuïa while granting her the boon gave the son a mace. That mace had a peculiarity. If the mace was used against anybody who was not fighting, the mace would turn back and kill the user. With the help of that mace ÁrutÃyudha gave Arjuna a fierce fight and in the midst of the heat he forgot the condition stipulated by Varuïa and used it against ÁrÅ K­«ïa who was standing nearby watching their fight. The mace turned back and killed ÁrutÃyudha. (Chapter 92, Droïa Parva). ## A Village situated in the valley of the mountain YÃmuna. This mountain stands between the rivers GaÇgà and YamunÃ. During the period of MahÃbhÃrata this village was the abode of a great number of eminent scholars. Once there lived in that village a brahmin of Agastyagotra, well-learned, named ÁarmÅ. One day the messengers of KÃla (god of death) came to that village and by mistake took ÁarmÅ to Yamaloka. It was only when they reached there that they understood their folly and KÃla then asked his men to carry him back to earth. Then ÁarmÅ said he would spend the balance of life due to him in Yamaloka itself. But Yama did not allow that. KÃla then told ÁarmÅ the greatness in giving as gifts Til and Vastra (Gingelly and clothes) and sent him back to earth. (Chapter 68, AnuÓÃsana Parva). ## A demon of ãgvedic times. He had two friends named Kara¤jaya and VaÇg­da. They attacked the two Kings belonging to the group of ùryas named AtithiÓvà and ãjiÓvÃ. The asuras were defeated because of the help sent to the kings by Indra. (SÆkta 54, AnuvÃka 10, Maï¬ala 1, ãgveda). ## A King of CandravaæÓa. (9th Skandha, BhÃgavata). ## See under KanakarekhÃ. ## A ViÓvadeva. (Áloka 30, Chapter 91, AnuÓÃsana Parva). (ViÓvadevas are a particular group of deities, ten in number, supposed to be the sons of ViÓvÃ). ## Another name for the demon named Maïicara. There is a story behind this demon getting the name of Maïicara. (See under Maïicara). ## A place of human habitation of ancient BhÃrata. (Áloka 56, Chapter 9, BhÅ«ma Parva). ## Son of P­thà (KuntÅ). (Áee under KuntÅ). ## A sage of Vedic times who was a SÆktadra«ÂÃ. He used some sounds too often in his talks. N­medhas and Parucchepa vied with each other in their mÃntric skill. One day N­medhas in great pride produced smoke from wet firewood without igniting it and then Parucchepa produced fire without firewood. N­medhas admitted defeat. (TaittirÅya SaæhitÃ). ## (PURU×ýTHA). A King extolled in the ãgveda. (Maï¬ala 1, ãgveda). ## A RÃk«asa (demon). He was one among the twelve demons who supported Khara when the latter fought against ÁrÅ RÃma. (Sarga 26, Araïya KÃï¬a, VÃlmÅki RÃmÃyaïa). ## A company of rÃk«asas and devils. Parvaïas, Patanas, Jambhas, Kharas, KrodhavaÓas, Haris, Prarujas, Arujas and Praghasas belonged to a group of invisible demons and they fought against ÁrÅ RÃma on the side of RÃvaïa. (Chapter 285, VÃlmÅki RÃmÃyaïa). ## A subsidiary Parva of ùdi Parva Chapter twenty is included in this Parva. @<[Page 575b]>@ ## A sage who was the nephew of NÃrada. 1) %% Descending in order from Vi«ïu--BrahmÃ--MarÅci--PaurïamÃsa--Parvata. PrajÃpati MarÅci got of his wife SambhÆti a son named PaurïamÃsa. PaurïamÃsa got two sons Virajas and Parvata. Parvata's mother was the sister of NÃrada. (Chapter 10, AæÓa 1, Vi«ïu PurÃïa). 2) %% These two sages lived for a long time as inseparable friends. Once they travelled on earth in the form of human beings. They decided that each should speak out what he felt without reserve and if anybody broke the arrangement the other had the right to curse him. During their travels they reached the palace of a King called S­¤jaya (Sa¤jaya) and they stayed there as his guests for a long time. DamayantÅ (MadayantÅ) daughter of the King served them both and NÃrada fell in love with her. NÃrada hid this fact from Parvata and within a few days Parvata came to know it and he according to the agreement cursed NÃrada to take the form of a monkey. NÃrada gave a counter curse disabling Parvata from attaining Svarga. Both separated from there and after some time both lost their bitterness against each other. Parvata met NÃrada in his monkey form in a forest. Both were sorry for their curses then and each withdrew his curse and NÃrada got his original form. He married DamayantÅ and started living together and Parvata went to Svarga. (Chapter 30, ÁÃnti Parva). 3) %% (i) Parvatamuni was a member of the assembly of sages at the Sarpasatra of Janamejaya. (Áloka 8, Chapter 53, ùdi Parva). (ii) NÃrada and Parvata were present for the DraupadÅsvayaævara (marriage of DraupadÅ). (Áloka 7, Chapter 156, ùdi Parva). (iii) Parvata and NÃrada were members of the court of Yudhi«Âhira. (Áloka 15, Chapter 4, Sabhà Parva). (iv) This uncle-nephew combination was present in Indrasabhà also. (Áloka 10, Chapter 7, Sabhà Parva). (v) They were members of Kuberasabhà also. (Áloka 26, Chapter 10, Sabhà Parva). (vi) When the PÃï¬avas were living in KÃmyakavana, Parvata went there and advised them to conduct a pilgrimage. (Áloka 18, Chapter 93, Vana Parva). (vii) Parvata showed the PÃï¬avas daylight at night one day when the great battle was going on. (Áloka 15, Chapter 163, Droïa Parva). (viii) Parvata swore that he was not a party to the theft of the lotus of Agastya. (Áloka 34, Chapter 94 AnuÓÃsana Parva). ## It is believed that in K­tayuga all mountains had wings. They flew all over the world with the swiftness of Garu¬a or VÃyu. All beings including ­«is and devas lived in a state of suspense since at any moment any mountain might fly and land down on their heads. They complained to Indra and Indra asked the mountains to remain at one place which they flatly refused. Indra got angry and started cutting down the wings of the mountains with his VajrÃyudha. No mountain was able to escape from this punishment; but VÃyubhagavÃn carried away his bosom friend, the mountain MainÃka, and put it in the ocean without anybody noticing it. So MainÃka alone did not lose its wings. It was this MainÃka which rose from the ocean and gave a resting point to HanÆmÃn, son of VÃyu, when he took a leap from the shores of BhÃrata to LaÇkÃ. This was but an expression of gratitude to VÃyu whose son HanÆmÃn was, for the help he had given when Indra was cutting off the wings of all mountains. (Sarga 1, Sundara KÃï¬a, VÃlmÅki RÃmÃyaïa). ## A King of VindhyadeÓa. He tortured his people because of his greed for money and Yama sent him to hell when he died. In his next birth he was born as a monkey. At that time a priest of the King had taken life as a SÃrasa bird. One day the monkey tried to catch the bird and then the bird (priest) reminded him of his previous birth and told him that in their next birth both of them would be swans and in the birth after that they would become men again. (Uttara Khaï¬a, Padma PurÃïa). ## A rÃjar«i (A King who is also a ­«i). He was born of the species of a demon named KapaÂa. (Áloka 30, Chapter 67, ùdi Parva). ## Wife of Áiva. PÃrvatÅ is known under different names and worshipped in different forms. AmarakoÓa (Sanskrit lexicon) gives the following synonyms for PÃrvatÅ: UmÃ, KÃtyÃyanÅ, GaurÅ, KÃlÅ, HaimavatÅ, ýÓvarÅ, ÁivÃ, BhavÃnÅ, RudrÃïÅ, ÁarvÃïÅ, SarvamaÇgalÃ, AparïÃ, DurgÃ, M­¬ÃnÅ, Caï¬ikÃ, AmbikÃ, ùryÃ, DÃk«ÃyaïÅ, GirijÃ, MenakÃtmajÃ, CÃmuï¬Ã, KarïamoÂÅ, CarccikÃ, BhairavÅ. Some of these names refer to the various dispositions of PÃrvatÅ, while a few are the names in the various incarnations of PÃrvatÅ. The origin of PÃrvatÅ and her other prominent births are given below:-- 1) %% Áiva was born from BrahmÃ. To make Áiva active, SatÅ, an aspect of MahÃmÃyÃ, was born as the daughter of Dak«a, one of the PrajÃpatis. The 9th Skandha of DevÅ BhÃgavata gives the following story about the incarnation of SatÅ: While Brahmà was engaged in creation a few daityas named HÃlÃhalas were born. They were very valiant and ferocious and they did penance to propitiate Brahmà and after obtaining boons from him conquered the three worlds and asserted their supremacy in all the three worlds. They defied the TrimÆrtis (trio of BrahmÃ. Vi«ïu and Áiva). Áiva and Vi«ïu in despair went to war against them. The war continued for sixty thousand years and both the daityas and Devas were exhausted. Vi«ïu and Áiva refused to attend to their duties. Brahmà understood the situation and taking into his hands the work of Áiva and Vi«ïu also and calling his sons, Sanaka and others to his side said "Oh sons, Áiva and Vi«ïu are incapable of doing their work now, I have therefore, taken on myself the charge of their duties also and hence I do not find time to do penance. You must therefore, do penance to propitiate MahÃmÃyÃ. Let her be pleased and when she incarnates in this universe the world will be happy." As soon as they heard this the PrajÃpatis headed by Dak«a went to the forests on the side of the HimÃlayas. They started doing penance reciting the mantra of MÃyÃbÅja. The penance lasted for a hundred thousand years and then the goddess was pleased. She graciously appeared before them with three eyes and four hands bearing pÃÓa, aÇkuÓa, vara and abhÅti. Dak«a and others praised her and she granted them boons. She did also promise to be born as the daughter of Dak«a. Dak«a and others returned happy. MahÃmÃyà incarnated as SatÅ in the house of Dak«a. SatÅ blossomed into a beautiful maiden and all the PrajÃpatis joined together and made Áiva marry her. The bride and bridegroom lived in the bride's house. At that time the sage DurvÃsas worshipped Jagadambikà seated at JÃmbÆnada meditating on her and reciting the mÃyÃbÅja mantra. The devÅ was immensely pleased and appearing before him gave him the divine garland lying round her neck. The garland was highly perfumed. Honey flowed from it always. Wearing that garland the sage travelled through air and reached the palace of Dak«a, father of SatÅ, and gave that garland to him. Dak«a received it with great delight and took it to his bed-room and placed it there. That night Dak«a inhaled the perfume of the divine garland and enjoyed an amorous sport with his wife. This act made the garland impure and the latent curse in it made Dak«a hate his daughter SatÅ and her husband Áiva. After that Dak«a conducted a YÃga and insulted Áiva by not inviting either him or his wife. SatÅ, however, attended the YÃga uninvited and she was insulted. Unable to bear the insult SatÅ leapt into the fire and committed suicide. From that day onwards Áiva roamed about in the world crying "SatÅ, SatÅ." 2) %% During that time a son named VajrÃÇga was born to KaÓyapa of his wife Diti. This virtuous asura practised austerities for a thousand years and when he opened his eyes after his long penance he did not see his wife. VajrÃÇga started in search of her collecting fruits and roots for his food on the way. Then he came across her standing underneath a tree weeping and she said: "All the time you were doing penance, Indra was teasing me. I was living without food on the banks of the river keeping a vow of silence. Indra came there in the form of a monkey and threw away all my articles used for worship. Then he came in the form of a lion and frightened me. Then again he came in the form of a serpent and bit me. Oh lord, am I, your wife, an orphan?" VajrÃÇga got angry and decided to do penance again to find a remedy for this unjust act of Indra. Then Brahmà coming to know of the fierce decision of VajrÃÇga appeared before him and said "Why do you go in for a penance again? Ask me what you want and I shall grant you." VajrÃÇga said "Oh Lord, I did penance all these thousand years to get rid of the demoniac disposition of mine. But when I was engaged in meditation Indra tormented my virtuous wife very much without any reason. If you will bless me I must get a son named TÃraka to kill all the devas including Indra." Brahmà granted the boon. VarÃÇgÅ became pregnant and after twelve months was born a son to her named TÃrakÃsura. TÃraka did severe penance sitting in the midst of Pa¤cÃgni (five fires) for a long time and Brahmà was pleased and appeared before him. TÃraka then said: "If I were to die I must die at the hands of a seven-day-old babe. You must grant me a boon like that." Brahmà granted the boon. TÃraka became arrogant with that boon and joined hands with such fierce demons as Prasena, Jambha and KÃlanemi to create havoc in the three worlds of Svarga, BhÆmi and PÃtÃla. They blessed the wicked and killed the virtuous. It was the time when Áiva was sadly roaming about in search of his lost wife SatÅ. All the devas headed by Indra went and complained to BrahmÃ. Brahmà said:--"After all, this calamity is not without remedy. There is an escape from the boon I have given him. TÃrakÃsura himself has allowed him to be killed by a sevenday-old babe. If there should be such a babe it should be from the virility of Áiva. TÃrakÃsura thinks that since Áiva is observing brahmacarya after the death of SatÅ there is no chance of a babe being born to him. That was why he was prepared to allow that clause in that boon. I shall therefore suggest a plan. SatÅ herself should be born as the daughter of HimavÃn and Menà in the name of KÃlÅ. KÃlÅ should do great penance and break the vow of celibacy of Áiva. If Áiva accepts her as his wife and a child is born to them we are saved." Áiva was all this time spending his time thinking of SatÅ. Once during this time Áiva bathed in the river KÃlindÅ and then the waters of the river KÃlindÅ became black and the waters remained black ever since that. Indra and others on their return from Brahmà went to B­haspati to think about further procedure in the matter. B­haspati said:--"No obstacle would ever come to any act of the devas. HimavÃn was doing penance for a long time to obtain a child and by the grace of Áiva, SatÅ has already been born as the daughter of HimavÃn. (Skanda PurÃïa in its Sambhava KÃï¬a states thus about the birth of SatÅ as PÃrvatÅ. "SatÅ before jumping into the fire meditated on Áiva and prayed that she should be born in her next birth as his wife. Áiva granted that request. It was at that time that HimavÃn along with his wife Menà went to the vicinity of Am­tasaras and started doing penance to get a child. One day when HimavÃn and his wife were bathing in the saras they saw a gem of a girl in the waters and they took it. Then they found the child with four hands and all other emblems of goddess on her. They praised her with verses from Vedas and soon the divine emblems faded away and HimavÃn gave the child to his wife.") Brahmà never wanted TÃraka to know that the child was an incarnation of DevÅ and so he made the babe black by sending NiÓà to do so. NiÓà entered the womb of the pregnant Menà while she was sleeping with her mouth open one day. The child was like a sapphire idol. HimavÃn was surprised to see the child. The child will do severe penance and obtain Áiva as her husband. Áiva and SatÅ will never be separated in any of their births. Oh Indra now go and try to get Áiva interested in a married life." HimavÃn and Menà had three daughters and a son. The devas were watching who among the three--RÃgiïÅ, KuÂilà and KÃlÅ--would become the consort of Áiva. All the three were interested in penance. The devas took RÃgiïÅ to Brahmaloka and showed her to Brahmà and the latter declared that RÃgiïÅ was incapable of bearing the virility of Áiva. RÃgiïÅ got angry and Brahmà cursed her and made her into SandhyÃrÃga and she took her place in the sky. Then the devas took KuÂilà to Brahmà and the latter said that she was also incapable of being a mate of Áiva. KuÂilà also got angry and Brahmà made her into a river and kept her in Brahmaloka. Menà was greatly distressed at the loss of her two daughters and so she advised KÃlÅ, her third daughter to go home, discontinuing the penance. She at first said Umà (Mà = do not) and so she got the name of Umà She was the daughter of a Parvata (HimavÃn is a parvata (mountaiï) and so she got the name PÃrvatÅ (mountain-girl) also. KÃlÅ later went home. But after some time the natural inclination in her led her to start a severe penance again. The young KÃlÅ, who was only a small girl then, accompanied by two of her girl companions went to the shores of a river deep in the forests and started practising austerities. In summer she would sit in the midst of Pa¤cÃgni (five fires) and in the rainy season she would sit in water and do penance. The penance lasted for a thousand years. Áiva who was roaming about in search of SatÅ went once to the palace of HimavÃn. Áiva agreed to stay there for some time at the persistent request of HimavÃn. During his stay there Áiva understood that one of the daughters of his host was doing penance meditating on ÁaÇkara. Curious to know more about her, Áiva one day went to the ÃÓrama of KÃlÅ. KÃlÅ saw Áiva and she stood up bowing before him. Áiva was pleased with her. But before KÃlÅ could have another look at Áiva, he vanished from there. KÃlÅ was disappointed and continued her penance again. Years went by and one day there came to her ÃÓrama a VaÂu (a brahmin brahmacÃrÅ). KÃlÅ and her companions stood up and worshipped the VaÂu who looked brilliant with ashes on his body and wearing rudrÃk«a and ak«amÃlà (berry of a tree and rosary made of it) and carrying in his hand a daï¬a (stick) and a Kamaï¬alu (water pot). After formal introduction the VaÂu asked KÃlÅ the purpose of her penance and KÃlÅ told him all about it. Then the VaÂu asked her in tones of surprise why such a beautiful girl like herself born to be the wife of a king, should go after a crudely dressed aged man like Áiva who goes on the back of a bullock always. PÃrvatÅ resented the statement of the VaÂu and got angry with him. Then Áiva appeared before her in his real form and married PÃrvatÅ (KÃlÅ alias UmÃ) in the presence of devas and mahar«is. 3) %% Áiva and PÃrvatÅ spent their honeymoon travelling throughout the world. Years went by like that. One day Áiva in a spirit of sport called PÃrvatÅ 'KÃlÅ, KÃlÅ'. KÃlÅ meant black one and PÃrvatÅ was as black as sapphire. PÃrvatÅ misunderstood Áiva addressing her thus two times and thought, perhaps, Áiva did not like her black body and trembling with grief said "If a wound is made by an arrow it will heal in due course; if the top of a tree is chopped off it will again blossom when the season comes; but the wound in the minds of others by harsh words is never healed. It was not my fault that I was born black and I would never again come near you with this black body. I am going." Saying thus with a firm determination, she rose up into the air and travelling for some time reached a big forest. She created by her reciting the smaraïamantra four attendants for her named SomaprabhÃ, JayÃ, Vijayà and JayantÅ and started doing penance there. She practised severe austerities standing on one foot for a hundred years and then Brahmà appeared before her and sought the reason why PÃrvatÅ, wife of ParameÓvara should do such severe penance and then she narrated to him all that had happened. Brahmà after hearing her story told her thus:-"Virtuous woman, from today onwards, your black complexion would change into one of the hue of a lotus petal. Because of that 'gaura' hue you would be called 'GaurÅ'." By the time Brahmà finished blessing her the colour changed into the one described by BrahmÃ. 4) %% When DevÅ became GaurÅ her superficial skin peeled off and dropped down, it is said. At that time there were two great demons called Rambha and Karambha. They had no sons and they started severe penance. Karambha was doing penance standing in deep waters and a crocodile swallowed him. The crocodile was none other than Indra. Rambha did penance standing in the midst of fire and finding no result even after a long time decided to sacrifice himself into the fire. Agnideva then appeared before him and blessed him thus: "Oh Rambha, you will get a mighty son of the woman you love." Rambha stopped his penance and returned home with the boon. On the way he saw a beautlful she-buffalo and passion rose in him and he made contacts with the buffalo. The buffalo became pregnant and in due course delivered a child which later on became the notorious Mahi«Ãsura. In the meantime a buffalo loved Mahi«Ãsura's mother and it attacked Rambha and gored him to death. The Yak«as burnt his dead body in a funeral pyre and the she-buffalo jumped into the pyre and abandoned her life. From that pyre there arose then another demon and he was the notorious RaktabÅja. Mahi«Ãsura became the king of demons and RaktabÅja, Caï¬a and Muï¬a became his ministers. They attacked the devas and drove them to exhaustion. The devas took refuge in Brahmà to think of a plan to kill those asuras. Vi«ïu, and Áiva took part in the conference. Vi«ïu the eternal, got angry along with Áiva and became fierce like the fire of death. Brahmà and the devas also became angry and from the face of everyone a brilliance emanated and all these brilliances joined together and reached the holy ÃÓrama of KÃtyÃyana mahar«i and that eminent sage also sent out a brilliance. The ascetic brilliance joined with the divine brilliance and the combined brilliance shone like a thousand suns. Then this superior brilliance entered the peeled-off skin of KÃlÅ to produce the fierce and divine form of a goddess named KÃtyÃyanÅ. Each limb of the new form was made up of the brilliance from a particular god as follows: From the brilliance of Mahendra was formed the face; from Agni, the eyes; from Yama, the hair; from Vi«ïu, the eighteen hands; from Indra, the central parts; from Varuïa, the hip and the thighs; from BrahmÃ, the feet; from SÆrya, the toes; from PrajÃpati, the teeth; from Vasus, the fingers of the hands; from Yak«a, the nose; from VÃyu the ears and from the ascetic brilliance, the erotic eyebrows. Thus KÃtyÃyanÅ shone in the world with a figure formed with distinctive perfection. All the gods and devas presented KÃtyÃyanÅ with gifts:-Áiva gave her a trident (triÓÆla); Vi«ïu a Discus; Varuïa, a conch; Agni, a javelin; VÃyu, a bow; SÆrya, a never-empty quiver; Indra, VajraghaïÂÃ; Yama, a daï¬a (stick); VaiÓravaïa, a mace; BrahmÃ, a rosary garland; KÃla, a sword and shield; Candra, CÃmara (white brush-like fan) and a pearl necklace; Ocean a garland; HimavÃn, a lion; ViÓvakarmÃ, a moondisced CƬÃmaïi, earrings and a dagger; the King of Gandharvas, a silver-plated drinking cup; the King of nÃgas, a nÃgahÃra; and the ãtus (seasons), neverfading flowers. The three-eyed KÃtyÃyanÅ on getting all these was highly pleased and made a roaring sound. DevÅ, thus worshipped and adored by all, mounted on the lion and went to the topmost peak of the Vindhyas. Indra and Agni went and served KÃtyÃyanÅ thus living there. Vindhya called DevÅ, KauÓikÅ and Agastya called her DurgÃ. Mahi«Ãsura once went to the Vindhyas after conquering all the three worlds. He was accompanied by his ministers, RaktabÅja, Caï¬a, Muï¬a, Cik«ura and Naraka. They met there the goddess KÃtyÃyanÅ. Mahi«Ãsura fell in love with the beautiful and wellfigured KÃtyÃyanÅ and he sent Dundubhi as messenger to the goddess to make her know his desire. Dundubhi approached KÃtyÃyanÅ and told her to become the wife of Mahi«a, the emperor of all the three worlds. DevÅ replied that she would accept as her husband one who defeated her and that was the custom also in her caste. Mahi«Ãsura with a huge army and heavy equipments went to war with her. But KÃtyÃyanÅ entered the field alone mounted on her lion and the devas watching her enter the battlefield without wearing even an armour were shocked. DevÅ went forward reciting the mantra of Vi«ïupa¤cÃk«ara given to her by Áiva and lakhs and lakhs of demons were killed by the adroit sword-swinging and the dinning roar of KÃtyÃyanÅ. Mahi«a and his ministers surrounded her and DevÅ stepping down from the lion started to dance wielding her sword. Swinging her sword to the rhythm of her dance-steps DevÅ picked up the leading demons one by one and killed them. Seeing that, Mahi«Ãsura approached her, burning with rage like the pralayÃgni. All the attendants of DevÅ fled. Those who remained were trampled to death by Mahi«Ãsura. DevÅ at first killed the ministers and then faced Mahi«Ãsura. Mahi«a became an elephant and DevÅ cut off its trunk. The elephant became a buffalo then. DevÅ sent a spike and it broke. Even DevÅ's Discus, granted to her by Vi«ïu was blunted when it hit the rock-like body of Mahi«Ãsura. VaruïapÃÓa, Yamadaï¬a and Indravajra were all alike fruitless against the mighty Mahi«Ãsura. Angered DevÅ jumped on the buffalo form of the demon and drove it to exhaustion and when at last its power of resistance had failed, DevÅ plunged her spear into the ears of the buffalo and the demon fell dead. Many years went by. KaÓyapa begot of his wife Danu three great sons named Áumbha, NiÓumbha and Namuci. All were fierce demons. Namuci attacked Indra but they soon came to a compromise. But Indra hid in the foam of the ocean which entered the ears, nose and mouth of Namuci while he was playing in the ocean. Indra used his VajrÃyudha from inside and killed him. Áumbha and NiÓumbha were angry and they entered svarga and defeating everyone there, carried all the riches from there to the earth. They met RaktabÅja and he said "Oh Lords, I am RaktabÅja, minister of Mahi«Ãsura. KÃtyÃyanÅ DevÅ killed virtuous Mahi«Ãsura. His two ministers Caï¬a and Muï¬a are hiding inside the ocean afraid of KÃtyÃyanÅ devÅ." While he was speaking thus Caï¬a and Muï¬a also came there. When they all exchanged ideas Áumbha called one of his men and said "Bho: SugrÅvÃsura, go and tell KÃtyÃyanÅ to be my wife." SugrÅva went to KÃtyÃyanÅ and returned disappointed and said "Lords Áumbha and NiÓumbha, I told DevÅ your message and she only laughed. She said that Áumbha and NiÓumha might be mighty lords but only those who defeated her could marry her." Enraged at this arrogance of KÃtyÃyanÅ, Áumbha sent DhÆmrÃk«a to drag KÃtyÃyanÅ down to him. DhÆmrÃk«a with six Ak«auhiïÅs of soldiers went to the seat of KÃtyÃyanÅ and challenged her to a fight. DevÅ stepped down from her seat and stood before DhÆmrÃk«a and the latter leaped forward to catch hold of her. But DhÆmrÃk«a was burnt to death by the huækÃra fire of the goddess. Not only that, the huækÃra sound reached the ears of Áumbha. Áumbha felt small by this prowess of the DevÅ but his rage increased. Áumbha then sent Caï¬a, Muï¬a and the great demon Ruru also with an army of a hundred crores of demons to face DevÅ KauÓikÅ. When the enemies reached Vindhya the bhÆtas of DevÅ made loud and shrill noises. The lion of KÃtyÃyanÅ roared and she leaped into the midst of the army sword in hand. Lakhs and lakhs of asuras fell dead by the sword of the goddess. DevÅ once opened her mouth and lakhs of asuras entered it and then she shut her mouth keeping in her stomach the asuras till they all died. DevÅ beat the demon Ruru to death. DevÅ plucked her matted hair and struck it on the ground and from there arose the fierce form of CÃmuï¬Å. Caï¬a and Muï¬a fled but CÃmuï¬Å followed them to PÃtÃla and catching hold of them chopped off their heads and presented them to KÃtyÃyanÅ. Then DevÅ, CÃmuï¬Å and the bhÆtas together tore to pieces all the remaining asuras and stored them all in their stomachs. Hearing this Áumbha's rage knew no bounds and he started with an army of thirty crores of men. The army swept on like an ocean and finding it moving forward CÃmuï¬Å roared. KÃtyÃyanÅ made a sound like a lion's roar. BrahmÃïÅ holding high the dagger jumped down to fight. MÃheÓvarÅ with snakes and the spike, with the three eyes open got down in fits of anger. KaumÃrÅ with the javelin hanging round her waist and bright eyes entered the field. Vai«ïavÅ swinging her sword and whirling the mace with many weapons rushed to the field. VÃrÃhÅ breaking open the earth with its tusk and bearing a large wooden pestle came to fight. IndrÃïÅ with diamond on her sides came to fight. NÃrasiæhÅ brushing the manes on her breast, shaking the stars and whirling the planets and making a fierce appearance came to the field. (CÃmuï¬Å, BrahmÃïÅ, MÃhesvarÅ, Vai«ïavÅ, VÃrÃhÅ and NÃrasiæhÅ are the different forms of KÃtyÃyanÅ. They are called SaptamÃt­s (seven mothers). These saptamÃt­s were born when-KÃtyÃyanÅ in her wrath beat the earth with her matted hair). CÃmuï¬Å roared. The world became dark. Hearing the roar Áiva descended to the field. The Asuras surrounded the DevÅ again. But they all fell dead with blood flowing in a stream. The dead bodies of the asuras became heaped up and in despair Áumbha and NiÓumbha wept. Seeing that, RaktabÅja got angry and rushed at DevÅ. The SaptamÃt­s shouted and CÃmuï¬Å opened her mouth. The lower jaw of CÃmuï¬Å touched PÃtÃla when she opened her mouth from the sky. RaktabÅja, wounded and bleeding by a dagger stroke of CÃmuï¬Å, fell into the mouth of CÃmuï¬Å and disappeared. Then NiÓumbha interfered and the fight became one between NiÓumbha and DevÅ. The fat and sturdy hands of NiÓumbha and the mace he was carrying fell by an arrow sent by DevÅ. Then DevÅ struck him with her spike and NiÓumbha was killed. Both Áumbha and NiÓumbha who came to weeak vengeance on her were thus killed. (See under LaÇkÃlak«mÅ to know how PÃrvatÅ became LaÇkÃlak«mÅ). 5) %% Áiva and PÃrvatÅ went about enjoying amorous sports in the forests. Áiva turned himself into a tusker and PÃrvatÅ became a she-elephant then. Gaïapati was born as a result of that sport. Áiva became a monkey and PÃrvatÅ became his mate and HanÆmÃn was born as a result of that sport. (See under Gaïapati and HanÆmÃn). 6) %% This happened when RÃma and Lak«maïa along with SÅtà were in the forests. One day SÅtà went to the GodÃvarÅ river nearby to bring water to the ÃÓrama and she stayed for some time watching two swans playing in the midst of lotuses in the lake there. Hearing a sound she looked into the river and saw ÁrÅ RÃma bathing there. She was surprised. When she left the ÃÓrama RÃma was sitting there. At the same time another thing happened in the ÃÓrama. ÁrÅ RÃma found SÅtà coming to him and when he arose to receive her the figure disappeared. Then ÁrÅ RÃma found bathing by SÅtÃdevÅ also disappeared. When an astonished SÅtà reached the ÃÓrama she found an equally astonished ÁrÅ RÃma sitting there. They then told each other their experiences and ÁrÅ RÃma on meditation understood that in the guise of RÃma and SÅtà Áiva and PÃrvatÅ had come from KailÃsa to know about the welfare of the princes in exile. 7) %% See under those names. 8) %% (i) PÃrvatÅ shines in the court of BrahmÃ. (Áloka 41, Chapter 11, Sabhà Parva). (ii) When the PÃï¬avas were in exile PÃrvatÅ guarded Arjuna always. (Vana Parva, Chapter 37, Áloka 38). (iii) Once PÃrvatÅ appeared in person and blessed Dharmaputra. (Chapter 6, VirÃÂa Parva). (iv) Once ÁrÅ K­«ïa pleased PÃrvatÅ and she granted K­«ïa boons. The first was that he would have sixteen thousand wives. The next was a beautiful form for K­«ïa and the next was love of his relatives. Another boon was that K­«ïa would have the prosperity to be able to give food for seven thousand travellers daily. (Áloka 7, Chapter 15, AnuÓÃsana Parva). (v) It was because of a curse of PÃrvatÅ that devas do not get sons by their own wives. There is the following story behind that. Áiva and PÃrvatÅ went to the HimÃlayas after their marriage and started living there. Áiva and PÃrvatÅ were so much engrossed in their amorous sport that they were oblivious of the happenings outside. After a long time when their sport continued without a break the devas went in and informed Áiva that the whole universe was trembling by their sport and if Áiva produced a son the world would be incapable of bearing it and so he should withdraw from the act of producing a child. Áiva agreed and drew his virile strength upwards. PÃrvatÅ did not like that and she cursed the devas that they would never have sons of their own wives. (Chapter 84, AnuÓÃsana Parva). (vi) PÃrvatÅ once taught GaÇgÃdevÅ the duties of women. (Áloka 33, Chapter 146, AnuÓÃsana Parva). (vii) PÃrvatÅ resides in the mount of Mu¤javÃn in KailÃsa with ParamaÓiva. There is a mount called Mu¤javÃn in the HimÃlayas. BhagavÃn UmÃpati (Áiva) shines there on treetops, underneath the trees, on the mounts and in caves. (Chapter 8, AÓvamedha Parva). (viii) The MahÃbhÃrata uses the following synonyms for PÃrvatÅ: AmbikÃ, ùryÃ, UmÃ, BhÅmÃ, ÁailaputrÅ, SailarÃjasutÃ, ÁÃkambharÅ, ÁarvÃïÅ, DeveÓÅ, DevÅ, DurgÃ, GaurÅ, GirisutÃ, GirirÃjÃtmajÃ, KÃlÅ, MahÃbhÅmÃ, MahÃdevÅ, MahÃkÃlÅ, MaheÓvarÅ, ParvatarÃjakanyÃ, RudrÃïÅ, RudrapatnÅ and TribhuvaneÓvarÅ. 9) %% The installation of the goddess PÃrvatÅ in temples is done with the following sacred rites. An inner temple should be constructed and the idol of DevÅ should be installed there. Before that, on the bed of the platform bearing the idol, amulets with spiritual inscriptions on them should be deposited there just as in the case of the installation of MaheÓvara. Then ParÃÓakti should be consecrated there with recitals of mantras followed by the deposition of Pa¤caratnas meditating on Piï¬ikÃ. Then the idol of DevÅ should be fixed on the platform. After that KriyÃÓakti should be consecrated on the platform and J¤ÃnaÓakti on the idol. Finally Ambikà named Áivà should be invoked with the mantras as ordained in the scriptures. The different zones like the east and the west and the guards of the Universe like Indra should also be worshipped. (Chapter 98, Agni PurÃïa; Sarga 36, BÃla KÃïda, VÃlmÅki RÃmÃyaïa; Chapters 51 and 53, VÃmana PurÃïa; 7th Skandha, DevÅ BhÃgavata; 4th Skandha, BhÃgavata; Chapter 43, BrahmÃï¬a PurÃïa; Araïya KÃï¬a, Uttara RÃmÃyaïa, Kamba RÃmÃyaïa; Chapter 121, Padma PurÃïa; Chapter 186, ùdi Parva; Chapter 37, Vana Parva, Chapter 6, VirÃÂa Parva; Chapter 23, BhÅ«ma Parva; Chapter 202, Droïa Parva; Chapter 283, ÁÃnti Parva; Chapters 15, 84, 140 and 146, AnuÓÃsana Parva; and Chapter 8, AÓvamedha Parva). ## (PARVATýYA). A king who lived during the period of MahÃbhÃrata. He was born of the species of the dÃnava called Kuk«i. (Áloka 56, Chapter 67, ùdi Parva). ## (PARVATýYA). Those who resided in the country called PÃrvatÅya in ancient BhÃrata were called PÃrvatÅyas. PÃrvatÅyas were also present for the RÃjasÆya of Dharmaputra. When the PÃï¬avas had to fight against Jayadratha during their exile in the forests these pÃrvatÅyas fought on the side of Jayadratha. Arjuna killed them all. In the Kuruk«etra battle the PÃrvatÅyas fought on the side of the Kauravas. PÃrvatÅya was a very important country of ancient BhÃrata. Once the PÃrvatÅyas fought against K­«ïa and K­«ïa conquered them. In the great battle the pÃrvatÅyas fought against the PÃï¬avas under the banners of Áakuni and UlÆka. The PÃï¬avas destroyed them all. (Chapter 52, Sabhà parva; Chapter 271, Vana Parva; Chapter 30, Udyoga Parva; Chapter 9, BhÅ«ma Parva; Chapter 11, Droïa Parva; Chapter 46, Karïa Parva and Chapter 1, Áalya Parva). ## A divine weapon of Varuïa. There is nothing to excel this in swiftness. (Áloka 29, Chapter 41, Vana Parva). ## A sacred place. This is located in the JamadagnivedÅ in the temple of ÁÆrpÃraka. (Áloka 12, Chapter 38, Vana Parva). ## An ancient river of BhÃrata. (Áloka 22, Chapter 9, BhÅ«ma Parva). ## One of the hundred sons of Dh­tarëÂra. BhÅma killed him in the great battle. (Áloka 5, Chapter 84, Karïa Parva). ## A place of habitation in ancient India. (M.B. BhÅ«ma Parva, Chapter 9, Verse 64). ## The country of Nepal. The place got the name of PaÓubhÆmi because it is located near the birth place of PaÓupati (Áiva). (Chapter 30, Áloka 9, Sabhà Parva). ## A female follower of Subrahmaïya. (Áloka 28, Chapter 46, Áalya Parva). ## An aged brahmin. (See under VirÆpÃk«a). ## II. The missile of Áiva. Arjuna during his exile in the forests performed penance to propitiate Áiva and got this missile from him. Áiva has a bow named PinÃka. PÃÓupata is the arrow that is used on that bow. PinÃka is a serpent with the colours of a rainbow. It has seven heads and has fierce canine teeth. Poison flows from them always. The string of the bow is wound round the neck of Áiva. The arrow, bright like the sun and equal to the fire of death, is the PÃÓupata. It will burn all that it touches. Neither NÃrÃyaïÃstra, BrahmÃstra, ùgneyÃstra nor VÃruïÃstra can stand against this. In times of old Áiva burnt the Tripuras (three cities of the notorious three demons) by this arrow. Even Brahmà and Vi«ïu could be killed by PÃÓupata. (Chapter 14, AnuÓÃsana Parva). Devotees worship PÃÓupata as a deity. If the PÃÓupata mantra is recited once it will remove all obstacles from the way and if recited a hundred times it will end all your calamities and bring success in any war for you. ## The bhÆtagaïas (Spirits and devils attending on him) of Áiva as a class are called PÃÓupatas. (Chapter 67, VÃmana PurÃïa). ## Husband of Gaï¬Ã, servant-maid of the saptar«is. (See under Saptar«is). ## A place of habitation in ancient BhÃrata. During PurÃïic times the people of this place migrated to south India because they were afraid of JarÃsandha. (Chapter 14, Sabhà Parva). Sahadeva, one of the PÃï¬avas during his victory tour of the south, subdued the people of this place. The paÂaccaras fought against the Kauravas on the side of the PÃï¬avas. (Chapter 31, Sabhà Parva). It was the paÂaccaras who stood at the back of the Krau¤ca VyÆha constructed by the PÃï¬avas. (Chapter 50, BhÅ«ma Parva). ## A soldier of the Kaurava army. Duryodhana gave instructions to Áakuni to attack Arjuna taking PatÃkÅ along with him for help. (Chapter 156, Droïa Parva). ## A monkey. This monkey met ÁrÅ RÃma at Ki«kindhà when the latter was going to LaÇkà to meet VibhÅ«aïa. (Chapter 88, S­«ti Khaï¬a, Padma PurÃïa). ## The last of the seven regions or worlds under the earth said to be peopled by NÃgas. The seven regions one below the other are (1) Atala (2) Vitala (3) Sutala (4) TalÃtala (5) RasÃtala (6) MahÃtala and (7) PÃtÃla. In all these regions there are beautiful cities and buildings built by Maya, the great architect. The daityas, dÃnavas and nÃgas live in these regions. PÃtÃla is seventy thousand yojanas high each division being ten thousand yojanas high. The earth in these regions is of different hue like white, black, red and yellow. It is filled with rubbles, black granite and gold. Once NÃrada on his return to Svarga from PÃtÃla said that PÃtÃla was more beautiful than Svarga. The ornaments worn by nÃgas are profusely studded with shining diamonds. Daytime is lighted by the Sun and the night by the Moon. There is neither heat nor cold there and the happy nÃgas living contentedly do not feel the passage of time. Under the PÃtÃla is ùdiÓe«a, a tÃmasic form of MahÃvi«ïu, known to the Siddhas as Ananta. He has a thousand heads and Svastika as his badge. Holding in one hand a plough and in the other a wooden pestle he sits worshipped by ÁrÅdevÅ and VÃruïÅdevÅ. At the time of the end of the world the SaÇkar«aïamÆrti, Rudra, is born from the face of ùdiÓe«a shining brightly like poisonous fire and it consumes all the three worlds. ùdiÓe«a worshipped by all gods bears this earth on his head like a crown and sits in PÃtÃla. When Ananta yawns this world begins to quake along with its oceans, rivers and forests. Nobody has seen an end of his qualities and that is why he is known as Ananta (no end). It was by worshipping this Ananta that the ancient sage Garga learned the truth about the results of NimittaÓÃstra (predictions by omens) a division of Jyoti«aÓÃstra. The distinguishing characteristics of each of the seven divisions of PÃtÃla are given below:-- 1) %% The first region of PÃtÃla. Here lives Bala, the celebrated son of Maya. He has created ninetysix kinds of magical arts capable of giving everything one desires. Those interested in magic are even now using some of these. When Bala yawns three kinds of women will come out of his mouth. PuæÓcalÅs (harlots), SvairiïÅs (adulteresses) and KÃminÅs (lustful maidens). These women have a charm called HÃÂaka to tempt all who enter Atala. This hÃÂaka is a rasÃyana which will excite sexual passion in men so that the women can enjoy a sexual life with them for a prolonged period. These women after enticing the men would live with them enjoying a life of bliss produced by bewitching side glances, charming smiles, erotic embraces and exciting amorous talks. The men who live with them will be in such a state of bliss that they would say with pride "I am perfect, I am god. I am one with the might of ten thousand elephants." 2) %% This is the abode of HÃÂakeÓvara who is none other than ParamaÓiva. This god accompanied by BhavÃnÅdevÅ and surrounded by pramathagaïas (prominent demigods who attend on him) and worshipped by devas, presides over this place increasing the prajÃs created by BrahmÃ. The semen virile of PÃrvatÅ-ParameÓvaras flows there as the river HÃÂakÅ. The gold named HÃÂaka is what is vomited by the wind-blown Agni after drinking the rasa of that river. The wives of daityas wear ornaments made of this gold. 3) %% This is the abode of MahÃbali. Here lives MahÃbali meditating on MahÃvi«ïu with more glory and grandeur than Indra. To please Indra, MahÃvi«ïu once went to MahÃbali on earth and by deceit took all his possessions and binding him with VaruïapÃÓa pushed him to Sutala through a hole made on earth. Later MahÃvi«ïu felt he did a wrong in thus sending away MahÃbali from earth by deceit and to remedy the sin committed he even now acts as a gatekeeper to MahÃbali in Sutala. Once RÃvaïa went to Sutala to attack MahÃbali and then MahÃvi«ïu keeping watch over the palace-gate in the form of VÃmana gave RÃvaïa a kick and sent him back. 4) %% This is the place where Maya lives. This Maya is a mighty magician among demons. After the Tripuradahana (burning the three demons to death) Áiva blessed Maya and the latter is living as TripurÃdhipati (chief of Tripura) in TalÃtala. Maya is the preceptor of all demon-magicians and many fiercelooking demons worship him always. 5) %% This is the abode of KÃdraveyas. They got the name because they are all children of KadrÆ, the cobra. All these cobras are fierce-looking multiheaded ill-tempered ones. The prominent ones among them are Kuhaka, Tak«aka, Su«ena and KÃliya. All these are long lean serpents possessing big hoods and great strength. These bad-tempered cobras live with their family terribly afraid of Garu¬a. 6) %% This is the residence of the notorious NivÃtakavaca-KÃlakeyas. They were enemies of the devas and they tormented them in many ways. The majestic authority of MahÃvi«ïu decreased their virility. They are now living in RasÃtala frightened by the threats and beatings with a magic wand of SaramÃ, a mantrarÆpiïi (a sacred chant incarnate) deputed by Indra. 7) %% This is the abode of serpents. The nÃgalokÃdhipatis (chiefs of the serpent world) like VÃsuki, ÁaÇkha, Gulika, Áveta, Dhana¤jaya MahÃÓikha, Dh­tarëÂra, SaÇkhacƬa, Kambala, AÓvadhara and Devadatta live here. These are all strong, longbodied, greatly poisonous snakes with very bad tempers. They all possess hoods varying in numbers from five to hundred and the lustre of the diamonds on their hoods keeps the region of PÃtÃla always illuminated. At the base of this PÃtÃla-world is a place, separated from the rest, thirty thousand yojanas in area. It is here that the tÃmasic Vi«ïukalà resides under the name Ananta. ùdiÓe«a or Ananta is the manifestation of this Vi«ïukalÃ. ÁrÅ Ananta has got a name SaÇkar«aïa meaning one who proudly and arrogantly pulls at every thing that is seen and unseen. It is well-known that all the worlds are being borne on his head by the thousand-hooded ùdiÓe«a. When, while bearing the worlds like this, he feels that he should destroy the animate and inanimate objects of the worlds, he brings forth from his forehead Rudra named SaÇkar«aïa with eleven demigods and weapons like triÓÆla (trident). Ananta is very beautiful with divine brilliance. Other serpent chiefs prostrate before him and at that time they see their reflection on the diamond-mirror-like nails on the toes of Ananta and for some time the serpent chiefs lie there pleasantly looking at the reflection of thier own faces in the nails. The earrings of dazzling brilliance worn by these serpent chiefs reflect on their cheeks and the serpents feel extremely happy when they see the reflection of their faces on the nails. The daughters of the serpent kings are all beautiful damsels with fair, spotless and lustrous bodies. They smear their bodies with fragrant pastes made from Aloe, Sandal and Saffron. They then stand around ùdiÓe«a with their bewitching smiles and amorous movements of their bodies accompanied by erotic side glances expressing their carnal desires. The mighty, virtuous, celebrated ùdiÓe«a sits there surrounded by serpents for the welfare of the world. He sits there worshipped by Devas, Siddhas, Gandharvas, VidyÃdharas and Mahar«is, bearing the divine garland 'VaijayantÅ', and wearing fragrant flower garlands, blue apparels and ornaments in ears and neck and holding in his hand the HalÃyudha. Suppressing his anger and keeping calm and serene he pleases all around with his pathetic look. (9th Skandha, DevÅ BhÃgavata). ## A demon. This demon once carried away MadÃlasÃ, daughter of ViÓvÃvasu to PÃtÃla. ãtadhvajarÃja defeated PÃtÃlaketu and rescued MadÃlasà from PÃtÃla. (See under ãtadhvaja). ## A leader among the demons. RÃvaïa, the lord of LaÇkÃ, and PÃtÃlarÃvaïa are different. PÃtÃlarÃvaïa was the son of the sister of MÃlyavÃn. Heti, son of BrahmÃ, begot of his wife Bhayà a son named VidyutkeÓa. VidyutkeÓa married SÃlakaÂaÇkà and got of her SukeÓa. SukeÓa married DevavatÅ and got of her three sons, MÃlyavÃn, SumÃlÅ and MÃlÅ. Of these SumÃlÅ got Prahasta and others who were the ministers of RÃvaïa. PÃtÃla-RÃvaïa was the son of MÃlyavÃn's sister. A set of demons afraid of MahÃvi«ïu, the destroyer of demons, fled to PÃtÃla. Their leader was PÃtÃlarÃvaïa. On reaching PÃtÃla he became their leader and emperor and he got the name of PÃtÃlarÃvaïa from then onwards. PÃtÃlarÃvaïa performed severe austerities to propitiate Brahmà and got from him three extraordinary boons:-(1) To travel freely in all the worlds without the use of any vehicle (2) To be well-versed in all magical arts (3) To be alive till the beetle-shaped blue diamond in his possession is broken into two. PÃtÃlarÃvaïa used all these boons for the welfare and emancipation of his own people. He was interested in teasing his enemies by the power of his boons. RÃvaïa, king of LaÇkÃ, had an alliance with PÃtÃlarÃvaïa. PÃtÃlarÃvaïa had a cruel and huge brother named Kumbhodara who was an adept in magic. This brother always helped PÃtÃla-RÃvaïa in all his activities. The RÃma-RÃvaïa Yuddha was going on and RÃvaïa began to suffer defeat after defeat in quick succession. RÃvaïa then sent for PÃtÃlarÃvaïa and his brother Kumbhodara. PÃtÃlarÃvaïa felt sorry at the pitiable plight of LaÇkà and both the RÃvaïas sat together to discuss future plans. Though they had lost a major portion of their army, RÃvaïa suggested they should fight with the rest of the army and kill RÃma. PÃtÃlarÃvaïa was to kill RÃma and LaÇkÃ-RÃvaïa was to marry SÅtÃ. PÃtÃlarÃvaïa said that it was unwise to continue the fight with a small army but promised he would make a trial by using his magic powers. PÃtÃlarÃvaïa and Kumbhodara on leaving Laïkà made themselves invisible and travelled above the camp of ÁrÅ RÃma to investigate the strength and manoeuvres of the RÃma-army. It was night and the whole place was lit by moonlight. The monkey soldiers were taking rest in different places. VibhÅ«aïa and SugrÅva were talking in secret about grave matters. ÁrÅ RÃma was lying resting his head on the lap of Lak«maïa and Lak«maïa was mildly massaging the divine body of his brother. HanÆmÃn was sitting on a big dais created by his tail and keeping watch over the whole camp. PÃtÃlarÃvaïa knew from what he saw that any attempt to carry away RÃma from the surface of the ground was impossible and so he returned to PÃtÃla. From there they made a tunnel up to the base of the seat of HanÆmÃn and from there to where RÃma lay. Then they carried RÃma and Lak«maïa to PÃtÃla before anybody could find it out by making them smell a sammohanadivyau«adha (divine medicine causing unconscious ness). They brought them to a temple of MahÃkÃlÅ with the intention of offering them in a sacrifice to the deity the next day morning. They made all preparations for the same. HanÆmÃn used to inspect the camp often and yet when after midnight he looked at the place where RÃma and Lak«maïa were sleeping he could not find them. He immediately woke up all and made a search and they then found the big hole of a tunnel near the place where RÃma and Lak«maïa were sleeping. All the leaders including SugrÅva and VibhÅ«aïa assembled there and then VibhÅ«aïa told them what had happened. He then took SugrÅva, HanÆmÃn, JÃmbavÃn and AÇgada and a big army to PÃtÃla and went straight to the MahÃkÃlÅ temple. There PÃtÃlarÃvaïa had already started the ceremonies for the sacrifice. VibhÅ«aïa then asked HanÆmÃn to go and get the beetle-shaped diamond of PÃtÃlarÃvaïa from a secret place in his bed chamber. HanÆmÃn took it and kept it in his mouth and attacked PÃtÃlarÃvaïa who came running to slay him. PÃtÃla-RÃvaïa faced HanÆmÃn in a very indifferent manner and a fight ensued. After sometime HanÆmÃn lost patience and cracked the diamond within his mouth and the moment it cracked PÃtÃla-RÃvaïa fell down dead. (Yuddha KÃï¬a, Kamba RÃmÃyaïa). ## A holy river of Uttara BhÃrata. (Áloka 11, Chapter 9, BhÅ«ma Parva) ## An ancient city of PurÃïic fame in Uttara BhÃrata. The former name of this city was PÃÂalÅputraka. There is a story behind the city getting this name:-- There was once a sacred pond named Kanakhala on the banks of river GaÇgÃ. A brahmin from Dak«iïabhÃrata along with his wife came to this pond and started practising severe austerities there. He got three sons while living there. After some time the parents died. The three sons went to a place named RÃjag­ha and studied there. The three were very poor and they went from there to perform penance to propitiate Subrahmaïya (KumÃrasvÃmÅ). On their way they entered the house of a brahmin named Bhojika livtng on the sea-coast. Bhojika had three daughters and the brahmin after knowing all details about them gave his daughters in marriage to them along with all his wealth. The brahmin went to perform penance and the three brahmin boys with their wives lived in that house. Once there occurred a famine and the three brahmins left their home leaving their wives alone. The second girl was pregnant at that time and she and her sisters went to the house of a friend of their father named Yaj¤adatta. In due course she delivered a son and all the three women looked after the child as their common son. Áiva and PÃrvatÅ were travelling by air once and seeing this child Áiva said thus:--"I am blessing this boy. This boy in his previous birth jointly with his wife worshipped me with great devotion. They are now born again to enjoy life. His wife in his previous birth was born as the daughter of King Mahendra. Her name was PÃÂalÅ and she would again be the wife of this boy in this life." That night ParamaÓiva appeared before the mother of the boy in a dream and said "You must name this boy Putraka. Everyday morning when he rises up a lakh of small gold coins will fall to the ground from his head." They therefore, named the boy Putraka and every morning they would collect and store the gold coins falling from his head. When Putraka grew up he was immensely rich and started giving away his riches to brahmins as gifts. The news of this spread far and wide and brahmins from all sides began to flock to his house. One day among the brahmins who flocked to his house were his father and his two brothers. The fathers felt envious of the extraordinary progress in wealth and fame of their son and they cleverly took the son to a lonely place in a temple in the heart of the Vindhya mountains to kill him. After engaging some murderers to kill him they left the place. Putraka bribed the murderers with his costly dresses and ornaments and escaped from there. There was a great storm then and Putraka walked through it. On his way he met the two sons of MayÃsura quarrelling for the three things left over to them by their father. The paternal property consisted of a stick, a pair of sandals and a pot all of which had some strange powers. If you draw on the ground with the stick you will have at that spot anything you desire. If you wear the sandals you can travel in the air. If you dip your hands into the pot you will get plenty of food. Putraka immediately hit upon a plan and addressed the quarrelling brothers thus:--"Why do you fight like this? It is better you decide it by a competitive race. He who wins the race should have the right to get the things." The two brothers agreed to it and leaving the things with Putraka started running. When they had gone a long distance away from the spot, Putraka put on the sandals and taking the stick and pot with him rose into the air. He landed at a city far away from the spot and started living at the house of an old woman. The King of that country had a daughter named PÃÂalÅ. When the old lady described to him the beauty and good qualities of PÃÂalÅ, Putraka wanted to marry her. So at night when everybody in the palace was asleep Putraka put on his sandals and entered the room of PÃÂalÅ through the windows. PÃÂali woke up; she liked Putraka and they were married according to GÃndharva rites. Then they both went out of the palace by air with the help of the sandals and landed at a place on the shores of the GaÇgÃ. Then at the request of PÃÂalÅ Putraka made a city there with the help of the stick and they named it PÃÂalÅputraka. (KathÃpÅÂhalambaka, KathÃsaritsÃgara). @<[Page 583b]>@ ## A mountain. There are twenty small mountains around MahÃmeru and PataÇga is one of them. ## A celebrated commentator in Sanskrit. Pata¤jali is one of the best commentators of PÃïini's VyÃkarïasÆtras. Pandits are of opinion that he got his name Pata¤jali to mean that people should worship (a¤jali) at his foot (pÃda). He was such an adorable person. Pandits believe that Pata¤jali is the author of YogasÆtra and CarakasaæhitÃ. A few believe that Pata¤jali was the incarnation of ùdiÓe«a. But modern scholars are of opinion that Pata¤jali, the commentator and Pata¤jali the author of YogasÆtras are two different persons. In his book on Pata¤jalicarita, RÃmabhadradÅk«ita writes about the birth of Pata¤jali:--"Once GoïikÃ, daughter of a sage, prayed to the Sun-god for a son At once Ananta, King of the serpents, fell on her palm in the form of a sage. The ascetic girl brought up that sage as her son. After some years the sage went to Cidambara and prayed to Áiva to bless him with enough knowledge and wisdom to write a commentary on KÃtyÃyana's VyÃkaraïavÃrttika (explanatory rules on PÃïiïi's sÆtras). Áiva blessed him and the sage wrote the commentary. Many disciples went to him to learn the commentary and the sage accepted them all as disciples and promised to teach them provided they would abide by a condition, namely, that nobody should remove a curtain he would place between him and the disciples while teaching. The teaching went on for some time. He would reply to their doubts but the replies were peculiar and ambiguous and the disciples, getting disappointed, removed the curtain one day. The sage cursed them all. One of the disciples was away from the place then and the sage cursed him for leaving the place without permission during the course of study. He begged for relief and the sage was pleased. The Guru said if he could teach his commentary to one who would say logically that the BhÆtakarmavÃcyak­danta (past participle of a verb) of the root 'Pac' was 'Pakva' he would be released from the curse. Candragupta who came from UjjayinÅ gave the correct answer and he was taught the MahÃbhëya. Bhart­hari was the son born to Candragupta of a ÁÆdra woman. Pata¤jali, according to Professor Goldstucker, was a courtier of King Pu«yamitra and was alive when Menander attacked SÃketa. This would mean that Pata¤jali lived before B.C. 150. ## A company of devils. (Chapter 285, Vana Parva). ## A valiant warrior who fought on the side of the Kauravas in the great battle. He lost his chariot in a fight with BhÅmasena. (Chapter 48, Karïa Parva). ## A serpent belonging to the race of Dh­tarëÂra. This serpent was burnt to death at the sarpasatra of Janamejaya. (Chapter 57, ùdi Parva). ## A rÃjar«i well-praised in ãgveda. (SÆkta 112, Maï¬ala 1, ãgveda). ## A great preceptor in the tradition of ancient Gurus. (See under GuruparamparÃ). ## An agni. If a YÃga comes to a stop during its course this Agni is to be worshipped. (Chapter 221, Vana Parva). @<[Page 584a]>@ ## (Eighteen and a half wise men). MÃnavikrama, the zamorin who ruled the old state of KozhikkoÂu in the beginning of the seventh century (MalayÃlam Era) was a talented man well-versed in all arts. He kept in his court a company of nineteen wise men whom he called by the well-known name PatineÂÂarakkavis meaning eighteen and a half kavis. The kavis of the zamorin were the nine PaÂÂeris of PayyÆr, the five NambÆtiris of Tiruvegappura, Mullappilly NambÆtiri, Uddaï¬aÓÃstri, KÃkkaÓÓeri BhaÂÂatiri, CennÃs NambÆtirippìu and Punam NambÆtiri. Of these eighteen were scholars in Sanskrit and the nineteenth, Punam NambÆtiri was a vernacular poet and so the then zamorin gave only half a unit value to the vernacular member and thus named the assemby as a company of eighteen and a half members. There is another explanation given to the word 'arakkavi'. 'Ara' means 'half; but modern pandits say that 'ara' was a prefix to show a sign of royalty as is found in the words 'aramana' meaning royal mana or palace of the King. Áo 'arakkavi' would mean a Kavi attached to a King. Then the question comes, which of the nineteen was not included in the original company to reduce the number to eighteen. We can leave the matter for further research. PayyÆr Accan BhaÂÂatirippìu, the top-most of Kerala pandits, was the president of the council of PatineÂÂarakkavis. The illam (house) of this BhaÂÂatirippìu belonged to the Kunnamkulam taluk near GuruvÃyÆr of Cochin state. He was known as Mahar«i also Uddaï¬aÓÃstrikal in his MallikÃmÃruta states that one of the PaÂÂeris was PayyÆr MahÃbhaÂÂatirippìu named ParameÓvara. Uddaï¬aÓÃstri belonged to KäcÅpura. KÃkkaÓÓeri BhaÂÂatiri was born to defeat the invincible Uddaï¬aÓÃstri. CennÃs NambÆtiri was the author of Tantra«amuccaya. Many poets and pandits were born in the family of these Kavis after their death. ## A subsidiary Parva of Vana Parva of MahÃbhÃrata. This comprises six chapters commencing from Chapter 293 of Vana Parva. ## A sacred place. This is situated on the northern shore of river NarmadÃ. If one bathes in the tÅrtha (pond) there, one will be able to enjoy the company of celestial maidens for five thousand years. (Chapter 17, Padma PurÃïa) ## This was a custom which was in force in the ancient temples of Kerala from the 9th century A.D. PaÂÂa means a 'Sanskrit pandit' 'PaÂÂas' is used as its plural. To give instructions in ÓÃstras and upani«ads to the three upper classes and to read in public at fixed times the PurÃïas, to make people more and more religious minded, it was the custom to appoint PaÂÂas in temples in ancient Kerala. This position which was the loftiest that could be attained by a pandit of those times was called by the name PaÂÂattÃna. From the 9th century A. D. references are found about PaÂÂattÃna in official records. In all important temples a mÃvÃratapaÂÂa used to be appointed. His duty was to read and explain MahÃbhÃrata to people. ôrÃlars who conducted the day to day administration of the temples and the KoiladhikÃri who represented the supreme authority, and the King, jointly granted the PaÂÂattÃna to deserving people. Pandits used to come to temples and engage themselves in religions polemics to make themselves worthy of the grant of PaÂÂattÃna. The PaÂÂas were entitled to some profits from the temples. Records of the 3rd century MalayÃlam Era regarding the routine expenditure in the Tiruvalla temple mention about 'five nÃzhis of rice to be given to each of the PaÂÂas within the temple'. PaÂÂas also were given many lands free of tax as were given to ôrÃlars. In the Manalikkara order of 1236 A.D. and the PadmanÃbhapura order of 1237 A.D. mention is made about these grants. PaÂÂasthÃna and ôrÃymasthÃna became hereditary after some time and began to decline in importance. Even the meaning of the word PaÂÂattÃna underwent a change. In Cochin it meant the ceremony of giving feasts followed by money-bags to invited brahmins by the Kings to obtain puïya for the dead members of the royal family. The zamorins of Calicut meant by PaÂÂattÃna the act of giving fifty-one bags each containing fiftyone rupees to the successful candidates in ÓÃstrÃrtha contests held at the Tali temple during the period between RevatÅ and TiruvÃtira (ArdrÃ) in the month of TulÃm. There is a difference of opinion regarding the number of money-bags and the amount in each. UllÆr S. ParameÓvara Iyer in his Vij¤ÃnadÅpikà (page 148) states that the number of bags were 46 and the money in each was two hundred rupees. Of these, twelve bags each were sanctioned for PrÃbhÃkara MÅmÃæsà and BhÃÂÂamÅmÃæsÃ, nine for VyÃkaraïa, and thirteen for VedÃnta. According to certain records 48 bags were given in the year 1679 A.D. Contests in PrÃbhÃkara MÅmÃæsà were held on the southern temple-tower gate of the Tali temple and in VyÃkaraïa on the southern platform of the northern temple tower gate of the same temple. The custom of giving hundred and one rupees each to one hundred and eight scholars in ÁrÅ PadmanÃbhasvÃmÅ temple of Trivandrum is also called PaÂÂattÃna. ## A division of the army. (See under Ak«auhiïÅ). ## A K«atriya King. He brought gifts for the RÃjasÆya of Yudhi«Âhira. (Áloka 18, Chapter 52, Sabhà Parva). ## %% (AlaÇkÃragranthas). (1) The SÃhityadarpaïa of ViÓvanÃtha (2) The KÃvyÃdarÓa of Daï¬Å (3) KÃvyaprakÃsa of MammaÂa (4) DaÓarÆpaka of Dhana¤jaya (5) KÃvyÃlaÇkÃrasÆtrav­tti of VÃmana (6) SarasvatÅkaïÂhÃbharaïa of Bhojadeva (7) AlaÇkÃrasarvasva of BhÃmaha (8) AlaÇkÃrakaustubha of KavikarïapÆraka (9) KuvalayÃnanda of Appaya DÅk«ita (10) CandrÃloka of Jayadeva. B. %% (organs of sense). There are ten organs of sense comprising five J¤Ãnendriyas and five Karmendriyas. C. %% The commandments of Christ are ten in number. (1) There is no other God but Yehova. (2) Do not instal idols and worship them. (3) Do not use God's name vainly. (4) Do not do work on the Sabbath day but observe that day as sacred. (5) Respect your parents. (6) Do not kill. (7) Do not commit adultery. (8) Do not steal. (9) Do not give false evidence. (10) Do not desire for others' possessions. D. %% (1) Abhilëa (desire). (2) Cintana (Reflection). (3) Sm­ti (remembrance). (4) Guïakathana (Talking about the good qualities). (5) Udyoga (effort) (6) PralÃpa (gabble) (7) UnmÃda madness) (8) VyÃdhi (disease) (9) Ja¬atà (slothfulness) (10) Maraïa (death). E. %% The good qualities are ten in number. (1) Satya (truth) (2) Vinaya (modesty) (3) DevatÃrÃdhana (worship of God) (4) Adhyayana (study) (5) KulaÓuddhi (purity of family) (6) SuÓÅla (good conduct) (7) Áakti (strength) (8) Dhana (wealth) (9) ÁÆratà (valour) (10) Yuktiyukta Sambhëaïa (intelligent and rational talk). F. %<ã«i gotras.>% There are ten ã«i Gotras (families of sages): (1) BharadvÃja gotra (2) KauÓika gotra (3) Vatsya gotra (4) Kauï¬inya gotra (5) KaÓyapa gotra (6) Vasi«Âha gotra (7) JÃmadagnya gotra (8) ViÓvÃmitra gotra (9) Gautama gotra (10) ùtreya gotra. (All these ten gotras were brought down to Dak«iïabhÃrata by ParaÓurÃma). G. %% There are ten kinds of CamatkÃra (poetical charm) according to the poet K«emendra. (1) AvicÃrita ramaïÅya (2) VicÃryamÃïaramaïÅya (3) SamastasÆktavyÃpÅ (4) SÆktaikadeÓavyÃpÅ (5) Áabdagata (6) Arthagata (7) Ubhayagata (8) AlaÇkÃragata (9) V­ttigata (10) Rasagata. H. %% There are ten states of mind. (1) KÃma (lust) (2) SaÇkalpa (imagination) (3) Vicikitsà (doubt) (4) Áraddhà (attention) (5) AÓraddhà (negligence) (6) Dh­ti (resolution) (7) Adh­ti (wavering) (8) Lajjà (shame) (9) DhÅ (devotion) (10) BhÅti (fear). I. %% There are ten nÃdas (sounds) according to Haæsopani«ad. (1) Ciïiti (2) Ci¤ciïÅ (3) KaïÂhanÃda (4) ÁaÇkhanÃda (5) TantrÅnÃda (6) TÃlanÃda (7) VeïunÃda (8) M­daÇganÃda (9) BherÅnÃda (10) MeghanÃda. J. %% There are ten pÃpas (sins). (1) Murder (2) Theft (3) Adultery (4) Calumny (5) Harshness (6) Deceit (7) Nonsensical utterances (8) Inflicting pain on others (9) Desire for another's property (10) Atheism. K. %% There are ten holy flowers. (1) PÆvaÇkuruntal (2) Muyalcceviyan (SutaÓreïi--Anthericum Tuberosum) (3) Karuka (AnantÃ--Bent grass) (4) Nilappana (TÃlamÆlika--Curculigo Orchioides) (5) Kayyanya (Bh­ÇgarÃja--Trailing Eclipta) (6) Vi«ïukrÃnti (K­«ïakrÃnti--Clikoria Ternatea) (7) CherupÆla (Illecobrum lanatum) (8) TirutÃli (ÁrÅhastinÅ--Asparagus Racemosus) (9) Uli¤ja (The smoothleaved heart-pea "Cardiopermum Halicacabum") (10) MukkÆÂÂi (Gaï¬akÃli--Sensitive plant). L. %% The prajÃpatis are ten in number: (1) MarÅci (2) AÇgiras (3) Atri (4) Pulaha (5) Pulastya (6) Kratu (7) Vasi«Âha (8) Dak«a (9) Bh­gu (10) NÃrada. M. %% There are ten PrÃïas (life-winds). (1) PrÃïa (2) ApÃna (3) VyÃna (4) SamÃna (5) UdÃna (6) NÃga (7) KÆrma (8) K­kara (9) Devadatta (10) Dhana¤jaya. N. %% There are ten items of strength. I. (1) J¤Ãna (knowledge) (2) Praj¤Ã (wisdom) (3) VÅrya (heroism) (4) K«amà (patience) (5) ÁÅla (uprightness) (6) DÃna (charity) (7) Bala (might) (8) UpÃya (resourcefulness) (9) DhyÃna (intuition) (10) Praïidhi (power of observation). II. (1) Buddhi (intelligence) (2) K«amà (patience) (3) VÅrya (heroism) (4) DhyÃna (divine intuition) (5) J¤Ãna (knowledge) (6) K­pà (grace) (7) ÁÅla (upright ness) (8) Bala (9) DÃna (10) Upek«Ã (inattention). III. Then there are the following ten balas: (1) MÆlabala (strength inherent) (2) Bandhubala (Strength of relatives) (3) RÃjasainyabala (strength of the royal army) (4) SvakÅya SenÃbala (strength of own army) (5) BÃhya senÃbala (strength of reinforcement from outside) (6) KÃÂÂÃlabala (strength of foresters) (7) Gajabala (strength of the elephants) (8) Turagabala (strength of horses) (9) Bandhusainyabala (strength of the army of relatives) (10) PadÃtibala (strength of footsoldiers). O. %% There are ten important medicinal roots: (1) Kumbil (Cayaphal). (2) KÆvala (ÁrÅphala--Aegle Marmelos) (3) Mu¤ja (ÁrÅparïa--Permna Spinosa) (4) PÃtiri (K­«ïav­nda Trumpet Flower Tree) (5) PalakappayyÃni (Áoïaka--Bignonia Indica) (6) Orila (PadmacÃriïÅ--Hibiscus Mutabilies) (7) MÆvila (KalaÓÅ -Hedysarum Lagopodioides) (8) KaruttacuïÂa (PracodanÅ--small egg-plant) (9) VeluttacuïÂa (white pracodanÅ) (10) ¥erŤjil (GokaïÂaka--Barleria longifolia). P. %% The ten aÇgas of a king are (1) Nìu (country) (2) Mala (mountain) (3) NadÅ (river) (4) ôru (village) (5) KoÂÂÃra (palace) (6) Kutira (horse) (7) ùna (elephant) (8) MuraÓu (War drum) (9) KoÂi (flag) (10) Cenkol (sceptre). Q. %% (dramatic compositions). There are ten classes of rÆpakas: 1. %% The chief sentiment in a drama should be one of the three following rasas: (1) VÅrarasa (sentiment of heroism) (2) ÁrÇgÃrarasa (sentiment of love) (3) Karuïarasa (pathos). There should be five to ten acts. The singer should be a famous one. It must have Pa¤casandhis (five junctures). ÁÃkuntala and UttararÃmacarita are perfect NÃÂakas. 2) %% In this kind of drama the plot is invented or fictitious and deals with the social life of the day. The hero of the play can be either a hero or a meek person. The heroine can be a noble lady or a harlot. The main sentiment should be Á­ÇgÃra (love). MÃlatÅmÃdhava, M­cchakaÂika are examples of Prakaraïas. 3) %% There is only one character and one Act in this species. The plot is fictitious and the hero is an expert humorous libertine. LÅlÃmadhura and Mahi«amaÇgala BhÃïa are examples. 4) %% This is a farce. The plot is fictitious and is in the nature of a low comedy. Satire is the chief sentiment of this species. 5) %<Öima.>% This has got four Acts. The plot will be famous and the chief sentiment will be one of wrath and fierceness. There will be no Vi«kambha (interlude between Acts to give connection to the story between Acts) or PraveÓaka (introducer explaining portions of the plot which may not be put on stage but an understanding of which is necessary to follow the story). There must be sixteen haughty and excited characters like a Deva, Gandharva, Yak«a and RÃk«asa. Tripuradahana is an example. 6) %% Female characters will be rare in this kind of dramas. There will be only one Act. The sentiments of satire or love or calmness should not be predominant. The hero should be a famous divine sage. SaugandhikÃharaïa is an example. 7) %% The plot should be based on a story of the devas and asuras. There will be three Acts. There must be twelve brave heroes in it. The chief sentiment will be heroism. The seizure of a city, declaration of war or a big fire should be part of the play. Sumudramathana is an example. 8) %% This will have one Act and one actor. Any of the sentiments can be portrayed. The story must be completed by ùkÃÓabhëita (speech to which reply is given on the stage as if spoken from the sky) Candrikà is an example. 9) %% This has only one Act. The heroes should be people of the prÃk­ta type. Pathos is the chief sentiment. This should contain the pathetic wail of many women. This is called Uts­«ÂikÃÇka also. Áarmi«ÂhÃ-YayÃti is an example. 10. %<ýhÃm­ga.>% This will contain four Acts. The heroes of the play should be valiant. There must be ten PatÃkÃ-NÃyakas (producers of different kinds of episodical incidents in the drama). They will be Uddhatas (haughty and excited persons). %% There are ten chief metals: (1) Gold (2) Silver (3) Copper (4) Tin (5) Lead (6) Zinc (7) Iron (8) Steel (9) Brass (10) Mercury. %% The incarnations of Vi«ïu are ten. See under AvatÃra. %% There are ten articles of worship: (1) Arghya (oblation of valuables) (2) PÃdya (water for washing feet) (3) ùcamana (water for cleansing mouth) (4) Madhuparka (a mixture of honey with four other sweet articles) (5) PunarÃcamana (water for cleansing mouth again) (6) Gandha (Sandal paste) (7) Pu«pa (flowers) (8) DhÆpa (frankincense) (9) DÅpa (light) (10) Nivedya (articles of food offerings). %% There are many Upani«ads of which only 108 ones are in print; of these the most important are ten in number and they are the following: (1) ýÓÃvÃsya (2) Kena (3) KaÂha (4) PraÓna (5) Muï¬a (6) MÃï¬Ækya (7) ChÃndogya (8) TaittirÅya (9) Aitareya (10) B­hadÃraïyaka. ## A demon. During the RÃma-RÃvaïa battle this demon fought against Panasa a monkey warrior on the side of RÃma. (Chapter 285, Vana Parva). ## An ancient city of BhÃrata. The founder of this city was AÓmaka son of King SaudÃsa. Pandits believe that the present city of Paithan on the northern banks of river GodÃvarÅ was the old Paudanya. ## The demons born in the race of Pulastya are called Paulastyas. They were born like the brothers of Duryodhana. RÃvaïa born in the family of Pulastya is also called Paulastya. (Chapter 67, ùdi Parva). ## A tÅrtha (holy place). Another name of Pa¤catÅrtha. (See under PancatÅrtha). ## The sons of the demon named PulomÃ. ## A subsidiary Parva of the ùdi Parva of MahÃbhÃrata. (See under BhÃrata). ## ÁacÅdevÅ, wife of Indra. (See under ÁacÅ). ## See under BandhudÃyÃda. ## One of the barbarous tribes of men who had originated from the tail of NandinÅ. (Áloka 37, Chapter 174, ùdi Parva). ## A resident of the state of Pauï¬ra. This state was in existence during the MahÃbhÃrata period. The king of the state was also called Pauï¬ra. Pauï¬ra was present for the marriage of PäcÃlÅ. (Chapter 186, ùdi Parva). Pauï¬ras were also present for the RÃjasÆya conducted by Dharmaputra. During the big battle the Pauï¬ras fought against the Kauravas constructing a Krau¤cavyÆha (a battle array in the shape of a stork). (Chapter 50, BhÅ«ma Parva). K­«ïa and Karïa on two different occasions conquered this country. (ÁÃnti Parva, M.B.) The Pauï¬ras were K«atriyas once. But the brahmins cursed them and changed them into ÁÆdras. (Chapter 85, AnuÓÃsana Parva). ## The conch of BhÅmasena. He blew his conch at the beginning of the MahÃbhÃrata battle and also at the time when Duryodhana fell down dead. (Chapter 61, Áalya Parva). ## A son of Nikumbha. When during the RÃma-RÃvaïa battle Nikumbha died, his son Pauï¬raka took up the fight against RÃma and was killed. (ùnanda RÃmÃyaïa). ## (Pauï¬rakavÃsudeva). A king of ancient KÃrÆ«a. Once he sent a messenger to DvÃrakà and told K­«ïa thus: "Oh K­«ïa, I am the real VÃsudeva. Therefore put down all your royal emblems and robes and come and worship at my feet." As soon as K­«ïa heard it he got angry and moved to KÃrÆ«a with a large army and killed Pauï¬rakavÃsudeva. 10th Skandha, BhÃgavata). ## The name of the buffalo which is the vehicle of Yama (Chapter 9, VÃmana PurÃna). ## A K«atriya king. He was the son born to the demon VÅra of a woman named DanÃyus. (Áloka 43, Chapter 67, ùdi Parva). ## An ancient RÃjar«i. He became ParvatarÃja when he grew up after being born of the species of the daitya, Áarabha. Once Arjuna defeated this king. The PÃï¬avas invited him for the MahÃbhÃrata battle. But he did not accept it but joined sides with the Kauravas against the PÃï¬avas. Paurava was considered a prominent commander in the Kaurava army. In the Kuruk«etra battle he at first fought against Dh­«Âaketu and then was wounded when he fought against Abhimanyu. It was Arjuna who killed him in the end. (Chapter 67, ùdi Parva; Chapter 27, Sabhà Parva; Chapters 4, 128, Udyoga Parva; Chapter 116, BhÅ«ma Parva; Chapter 14, Droïa Parva; Chapter 5, Karïa Parva). ## Those born in the Puru line of kings are as a class called Pauravas. Both Kauravas and PÃï¬avas have been mentioned as Pauravas in the PurÃïas. (Chapter 172, ùdi Parva). ## An ancient king of the kingdom of AÇga. This Paurava was also one among the kings who gave money to king S­¤jaya when he conducted an AÓvamedha (Chapter 57, Droïa Parva). ## One of the BrahmavÃdÅ sons of ViÓvÃmitra. (Áloka 55, Chapter 4, AnuÓÃsana Parva). ## A K«atriya tribe. These people fought against the Kauravas joining the Krau¤cavyÆha constructed by Dharmaputra in the great battle. (Chapter 50, BhÅ«ma Parva). ## Wife of Vasudeva, father of ÁrÅ K­«ïa He had many other wives. (9th Skandha, BhÃgavata). ## Wife of Yudhi«Âhira. Yudhi«Âhira begot a son named Devaka of PauravÅ. (9th Skandha, BhÃgavata). ## A demon who travels along with the sun in the month of Jye«Âha. (June), (11th Skandha, BhÃgavata). @<[Page 587a]>@ ## A king of the ancient country PurikÃnagarÅ. He was such a sinner that he was reborn as a jackal in his next birth. (Chapter 111, ÁÃnti Parva). ## Son of MarÅci. His mother was called SambhÆti. PaurïamÃsa had two sons named Virajas and Parvata. (Chapter 10, AæÓa 1, Vi«ïu PurÃïa). ## One of the sages belonging to the tradition of the disciples of VyÃsa. (See under GuruparamparÃ). ## The month of Pau«a (January). During this month, on the full moon day the constellation Pu«ya and the moon join in a zodiac. He who takes food only once a day during this month will get beauty, fame and prosperity. (Chapter 106, AnuÓÃsana Parva). ## A sage belonging to the tradition of disciples of VyÃsa. (See under GuruparamparÃ) ## Wife of king Puru. Puru begot of Pau«Âi three sons named PravÅra, ýÓvara, and RaudrÃÓva. Pau«Âi is called Kausalyà also. (Áloka 11, Chapter 9, ùdi Parva). ## A K«atriya king. The queen of this king gave her earrings as a gift to a sage called UttaÇka. (See under UttaÇka). ## Son of PÆ«Ã, king of KaravÅra. Pau«ya had three wives and yet was not fortunate enough to get a son. At last by the grace of Áiva, he got a son named CandraÓekhara. The palace of CandraÓekhara was in KaravÅranagarÅ situated near BrahmÃvarta on the banks of the river D­«advatÅ. (KÃlikà PurÃïa, Chapter 49). ## A subsidiary Parva of ùdi Parva. Chapter three is included in this. ## A preceptor of the tradition of disciples of VyÃsa. (See under VyÃsa). ## A son of Agni. Agni got of his wife SvÃhà three sons, PÃvaka, PavamÃna and Áuci. These three brilliant sons got together 45 sons and they were also called Agnis. Thus there were 49 Agnis made up of the father, his three sons and their 45 sons. PÃvaka had another name also--MahÃn (Chapter 219, Vana Parva). ## An Agni (fire). The eldest son of BrahmÃ, Agni, got of his wife SvÃhà three sons, PÃvaka, PavamÃna and Áuci. These three got fortyfive children and they are called Agnis. Thus, father, three sons and their fortyfive sons constitute the 49 Agnis. (Chapter 10, AæÓa 1, Vi«ïu PurÃïa). ## A mountain. This mountain is situated near Meru. (8th Skandha, DevÅ BhÃgavata). ## One of the three sons of VijitÃÓva. He was in his previous birth an Agni but was cursed by Vasi«Âha to be born on earth as a man. (4th Skandha, BhÃgavata). ## A ViÓvadeva (one of the ten sons of ViÓvÃ) (Áloka 30, Chapter 91, AnuÓÃsana Parva). ## A son born to K­«ïa of MitravindÃ. (10th Skandha, BhÃgavata). ## A sacred place situated on the border of Kuruk«etra. If one worships the Devas and Manes at this place one would get the benefit of conducting an AÓvamedha. (Chapter 83, Vana Parva). ## A marudgaïa tÅrtha (a sacred pond) situated on the border of Kuruk«etra. If one bathes in this one would attain Vi«ïuloka. ## A PÆjÃvidhi (a mode of worship). If you perform a PavitrÃropaïa worship you will get the benefit of worshipping Vi«ïu for a year. This worship is to be conducted in the months of ù«Ã¬ha (July), ÁrÃvaïa (August) Prau«Âhapada (September), ùÓvina (October) and KÃrttika (November) A sacred Pavitra (sacred thread or ring of KuÓa grass) is to be prepared either in gold, silver, copper, cotton or silk. A specially purified cotton thread is also enough The Pavitra is to be made of three threads woven together. The Pavitra is to be made holy by reciting 108 times the GÃyatrÅ mantra or even half of that number is enough. Reciting 108 times or more is considered to be Uttama (best); half of it is considered Madhyama (tolerable) and less than it is considered adhama (worst). The Pavitra should then be tied to maï¬alas and the mantra to be recited at the time of tying it, is this: "oæ nÃrÃyaïÃya vidmahe vÃsudevÃya dhÅmahi tanno vi«ïu÷ pracodayÃt." (Chapter 34, Agni PurÃïa). ## A sage who shone in the courts of both Indra and Yudhi«Âhira. (Áloka 15, Chapter 4, Sabhà Parva). ## Son of the sage AÇgiras. He had eight sons named Varuïas. They were:--B­haspati, Utathya. Payasya, ÁÃnti, Ghora, VirÆpa, Saævartta and SudhanvÃ. (Áloka 130, Chapter 85, AnuÓÃsana Parva). ## A female attendant of Subrahmaïya. (Áloka 28, Chapter 46, Áalya Parva). ## A holy river. This river starts from the Vindhya mountains and flows to the west. Nala and DamayantÅ walked through the banks of this river. (Chapter 61, Vana Parva). Those who bathe in this river will get the benefit of doing a thousand godÃnas (gifts of cows). There is a sacred place on the shores of this river called VarÃhatÅrtha. King N­ga performed a YÃga at this place at which Indra came and had SomapÃna and the brahmins received dak«iïà (fees) and got drunk. (Chapters 88 and 121, Vana Parva). Even the mere contact of water-drops of Payo«ïÅ river would absolve one of all sins. The musical instrument Á­Çga of Áiva is in this river. Dharmaputra once came to this river and stayed there for some time drinking its water. (Chapter 120, Vana Parva). On another occasion Gaya son of King AmÆrtarayas conducted seven aÓvamedhas at this place and pleased Indra. (Chapter 21, AnuÓÃsana Parva). ## This is a work in MalayÃlam written during a very ancient period of MalayÃlam literature. A complete edition of the same has not yet been received. The plot as could be gathered from records available is the following: NÅlakeÓÅ, a woman born in a very noble family in TriÓÓivaperÆr did not have any sons though she accepted many husbands for the sake of progeny. At last she decided to perform penance. She left her place alone on a pilgrimage and reached KÃccil, a famous trading centre near Ezhimala. There lived a merchant named Nambucetty alias Combucetty who was the chief man of the place. He talked with NÅlakeÓÅ and accepted her as his wife. She got a son of him named NambuÓÃri Aran. Pleased at the birth of a son the parents gave a grand feast at the big PayyannÆr plains. At that time the brothers of NÅlakeÓÅ reached the place in a ship. They climbed the fort-walls and tried to enter the grounds. Some people objected to it and at that time Nambucetty came there and beat them to death. On hearing about this NÅlakesÅ left everything behind including her son and went again on a pilgrimage. When the son grew up the father taught his son everything about trade and ships. The father gave him a new ship for trading and the son taking along with him PÃï¬yas, Jonakas, Coliyas, PÃppavas and a Yavana and a huge stock of goods put the ship into the sea and fearlessly went for trading. After passing through many ports and crossing another ocean he reached Ponmala (the mountain of gold) and bartered his goods for a heap of gold. He came back to his own land and was one day playing chess with his father when a SannyÃsinÅ (female ascetic) came there. When she was given alms she requested to be allowed to talk to the young merchant. The SannyÃsinÅ was none other than NÅlakeÓÅ the mother of NambuÓÃri Aran, the young merchant. She requested him to come to PayyannÆr for a feast conducted by a woman there and he agreed to that. But the father objected to it. But when the son persisted in going, the father sent him with the sons of a cetty, a few people from MaïigrÃma and a huge stock of goods for trade. The poem ends there thus with 104 verses. There are different opinions about the story among literary critics and historians. Gundert writes about it thus:--"This is a piece of MalayÃlam work most ancient of all that I have seen. This is a creation in MalayÃlam before that language became diluted with meaningless indeclinable Sanskrit words." According to Gundert this poem was written before the poem RÃmacarita was written and thus in the 3rd century M.E. ## A RÃjar«i otherwise named AÇkÃÓva. (Maï¬ala 1, ãgveda). ## Vi«ïucittar, father of ùï¬Ãl. (See under Vi«ïucittar). ## A King of Vedic times. He was the ÃÓrayadÃta (one who gives refuge) of BharadvÃja. (AnuvÃka 63, Maï¬ala 6, ãgveda). ## This letter means Jha¤jhÃvÃta. PhÆ is phÆtkÃra, a sound resembling hissing and means 'useless' also. (Chapter 348, Agni PurÃïa) ## A Yak«a. This Yak«a was a member of the court of Kubera. (Áloka 16, Chapter 10, Sabhà Parva) ## A sacred place. Once the devatÃs started practising severe austerities at this place and it lasted for a long time extending to thousands of years. From then onwards this became a holy place. (Chapter 83, Vana Parva, Áloka 86). ## A Yak«a. This Yak«a lives in the court of Kubera. (Chapter 10, Sabhà Parva). ## A holy river. If one visits this place one would get the benefit of doing an AÓvamedha. (Áloka 98, Chapter 84, Vana Parva). ## Another name of Arjuna. Arjuna was born in the UttarÃphalgunÅ constellation in a mount of the HimÃlyas. So he was called Phalguna and also PhÃlguna. (Áloka 9, Chapter 44, VirÃÂa Parva). ## A month (March). It is so called because the phalgunÅnak«atra yoga occurs in that month. He who gives away as gift his meal for a time of the day will become more loved by his wife. Not only that, the PurÃïas declare that such a man would attain Candraloka. (Chapter 109, AnuÓÃsana Parva). ## The father of Sagara. During the old age of Phalgutantra the Haihayas led by TÃlajaÇghas attacked Ayodhyà and drove out the royal family from the palace. Phalgutantra fled from the palace with his wife and stayed in the ÃÓrama of Aurva. The King died before long. The queen who was pregnant then delivered a son in due course and he became the celebrated Sagara. (Chapter 3, BrahmÃï¬a PurÃïa). ## A Yak«a of the court of Kubera. (Áloka 16, Chapter 10, Sabhà Parva). ## A King of the race of UÓÅnara. His son was Sutapas and his grandson AuÓÅnara. (Harivaæ{??}a, 1, 31, 32). ## A gotra-maker of the Bh­gu family. Phenapa is mentioned in the context of describing to Yudhi«Âhira the greatness of cows. Phenapa's original name was Sumitra. He lived on the shores of the river Kulajà in the mountain of TriÓikhara drinking the foam of cow's milk alone and thus getting for him the name Phenapa. (Phena = foam; Pà = drink). (AnuÓÃsana Parva, M.B.) ## A serpent born in the family of VÃsuki. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 6, Chapter 57, ùdi Parva). ## A river of PurÃïic fame which runs through Uttara BhÃrata. (Áloka 29, Chapter 9, BhÅ«ma Parva). ## The bow of Áiva. PÅnÃka was formerly the three-forked spike of Áiva. Once it fell down from the hands of Áiva and on falling down took the shape of a bow. From then onwards it was used as a bow. See under PÃÓupata. (Chapter 38. Sabhà Parva: Chapter 141, AnuÓÃsana Parva; Chapter 289. ÁÃnti Parva). ## One of the eleven ãudras. He was the grandson of Brahmà and the son of SthÃïu. PinÃkÅ attended the Janmotsava of Arjuna. (Chapter 66, ùdi Parva; Chapter 208, ÁÃnti Parva; Chapter 122, ùdi Parva). ## Áiva got this name because he wields the bow named PinÃka. ## A serpent born in the family of KaÓyapa. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 17, Chapter 57, ùdi Parva). ## A sacred place situated near DvÃrakà in SaurëÂra. He who bathes in a holy river there would get immense gold. The place is worshipped by the sages. He who stays there for one day bathing in that river would get the benefit of conducting an Agni«Âomayaj¤a. (Chapter 82, Áloka 62, Vana Parva; Áloka 21, Chapter 88, Vana Parva; Áloka 57, Chapter 25, AnuÓÃsana Parva). ## A serpent of the race of Tak«aka. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 8, Chapter 57, ùdi Parva). ## A stool to install idols. The length of this stool should be equal to that of the idol. The breadth should be its half and the thickness equal to that is the breadth. The exact place where the idol is fixed of called Mekhalà and the hole in the mekhalà should slightly slant towards the north. The pipe (exithole for the water to flow out) called PraïÃla should be as wide as a fourth part of the area of the pÅÂha. For a praïÃla of a Áiva temple the length of the same should be half of that of the Piï¬ikÃ. The sanctum sanctorum of the temple should be divided into seven divisions and the Piï¬ikà should be fixed by a learned priest in the BrÃhmabhÃga of the garbhag­ha (sanctum sanctorum). (Chapters 50 and 60, Agni PurÃïa). ## See under Durmukha. ## A female follower of Subrahmaïya. (Áloka 18, Chapter 46, Áalya Parva). ## A deva who is an attendant of the Sungod. SÆrya (Sun-god) rides in a one-wheeled chariot drawn by seven horses and he bears in his hands two lotuses. On his right side stands the attendant Daï¬Å with an ink-pot and a writing stick and on his left side stands the attendant PiÇgala with a stick. Both these are demi god attendants of SÆrya. (Chapter 51, Agni PurÃïa). ## A prominent serpent born to the sage KaÓyapa of his wife KadrÆ. (Áloka 9, Chapter 35, ùdi Parva). ## A sage. He was a Yajvà (priest) in the Sarpasatra of Janamejaya. (Áloka 6, Chapter 53, ùdi Parva). ## A King of the Yak«as. He is a friend of Áiva. He acts as body-guard to Áiva who spends his time in cremation grounds. This Yak«a gives happiness to all in the world. (Áloka 51, Chapter 23, Vana Parva). ## A lion, who is a character in the book Pa¤catantra. (See under Pa¤catantra). ## A brahmin of very bad manners. This brahmin was killed by his own wife who was a prostitute. In their next birth PiÇgala became a vulture and the prostitute, a parrot. Both had memories of their previous birth and the vulture (PiÇgala) with vengeance killed the parrot. After that PiÇgala was eaten one day by a tiger A brahmin residing on the shores of GaÇgà read to their souls the fifth chapter of GÅtà and they got salvation and entered Pit­loka (world of the Manes). (Chapter 40, S­«Âi Khaï¬a, Padma PurÃïa). ## A rÃk«asa (demon). Once when this demon was going through a forest he met a forester. The latter got afraid and climbed up a ÁamÅ tree. Then a branch broke and it fell on the head of GaïeÓa sitting beneath that tree. It was an act of worship and because of that both the forester and the demon were elevated. (GaïeÓa PurÃïa). ## A prostitute. (See under ã«abha II). ## A prostitute of the country of AvantÅ. PiÇgalà was born as the daughter of King CandrÃÇgada in her next birth because of the virtuous act she did in doing service to the sage ã«abha. The King named the girl KÅrtimÃlinÅ and BhadrÃyu married her. (See under BhadrÃyu). ## A woman of the city of AyodhyÃ. Once this woman approached ÁrÅ RÃma with amorous intentions and ÁrÅ RÃma who was strictly observing a vow of one-wife refused to satisfy her desire and said:-"During the incarnation of K­«ïa you will be born as a servant maid of Kaæsa and then I will in my form as K­«ïa accept you." SÅtà on hearing this cursed PiïgalÃ. She said "Oh beautiful woman who has approached my husband with amorous intentions, you will have three bends in your body when you are born next as the servant maid of Kaæsa." PiÇgalà weeping bitterly craved for pardon and then SÅtà said that K­«ïa would make her perfect. (VilÃsa KÃï¬a, ùnanda RÃmÃyaïa). ## A Yak«a who lives in cremation grounds. He always acts as a pilot to Áiva in his travels. (Áloka 51, Chapter 231, Vana Parva). ## An ancient holy place. (Chapter 82, Vana Parva.) ## A river of PurÃïic fame. The greatness of this river is described in Áloka 27, Chapter 9, BhÅ«ma Parva). ## A son born to the sage KaÓyapa of his wife KadrÆ. Áloka 6, Chapter 35, ùdi Parva). ## The youngest of the three sons born to the daitya named Mitra of his wife RevatÅ. (Bhavi«ya PurÃïa). ## A brahmin born of the race of KaÓyapa. Pippala did severe penance and became arrogant of the power acquired by it. Once he happened to see the eminent sage Sukarmà serving with devotion his own mother and father and that made his arrogance fade a bit. (BhÆmi Khaï¬a, Padma PurÃïa, Chapter 61). ## An ancient sage belonging to the tradition of preceptors. (See under GuruparamparÃ). It is said that this sage got that name because he was in the habit of eating PippalÅ in large quantities daily. PraÓnopani«ad tells a story of how the sages SukeÓa, Áaibya, SatyakÃma (KaÓyapa), KauÓalya, BhÃrgava and KabandhÅ went to PippalÃda seeking ùtmaj¤Ãna (spiritual knowledge) and how he gave them instructions on the same. Padma PurÃïa gives the following information regarding PippalÃda:--"Once Kuï¬ala, a brahmin residing in Kuruk«etra, got a son named SukarmÃ. SukarmÃ's parents were old and Sukarmà spent most of his time looking after his sickly aged parents. Kuï¬ala taught his son all the Vedas and ÁÃstras. At that time in the gotra of KaÓyapa was born a brahmin named PippalÃda. Controlling his senses and abandoning all passions he did severe penance in a forest called DaÓÃraïya. The greatness of his penance made the animals of the forest leave their mutual enmity and live in perfect peace. Even the devas were astonished at the power of his penance. PippalÃda did penance sitting as majestic and motionless as a mountain for a thousand years. Ants made a sand-heap over him like a mole-hill. The sage sat inside without any motion; poisonous black cobras circled round him and yet the sage made no movement. Three thousand years went by like that and then the devas showered flowers on him. Brahmà appeared and gave him the boon 'SarvakÃmasiddhi' (getting all that is desired) and by the blessing of Brahmà he became a very learned person also. PippalÃda became arrogant with the boon of 'SarvakÃmasiddhi' in his possession. One day while he was sitting on a river-bank a swan appeared before him and in clear tones said:--"PippalÃda, why are you so proud of your greatness? I do not believe you have that power of universal attraction. This art is arvÃcÅna (modern); you do not know PrÃcÅna because you are illiterate. You take pride unnecessarily for having done penance for three thousand years. Do you know SukarmÃ, the wise son of Kuï¬ala? He is the man who has acquired this power of attraction. There is no mahÃj¤anÅ (one possessing spiritual knowledge) like him anywhere else in this world. Sukarmà has given no gifts, he has not practised meditation, he has not performed yÃgas or yaj¤as nor has he ever done a pilgrimage. He has not done any of these virtuous deeds and yet he is well-versed in all the ÓÃstras and Vedas. Even though he is a child you do not possess enough knowledge to equal his. Why? Because he is always engaged in the care and welfare of his parents. You take pride in your achievements without reason." Hearing that PippalÃda went and met SukarmÃ. PippalÃda knew that the bird was none other than Brahmà himself. They talked to each other for a long time and then PippalÃda admitted that Sukarmà was a greater man than himself. (Chapters 60-62, Padma PurÃïa). ## A division of land included in the JambÆdvÅpa. (Áloka 37, Chapter 6, BhÅ«ma Parva). ## One of the nine sons born to ã«abhadeva of his wife JayantÅ. PippÃlaya was a very pious king. (4th Skandha, BhÃgavata) ## (Devil, Satan) 1) %% A malevolent being which is the very manifestation of evil. Everybody, everywhere in the world, from the very birth of this universe believed in the presence of such a wicked soul. According to Hindu PurÃïas, PiÓÃca is a creation of BrahmÃ. In the beginning Brahmà created the eighteen prajÃpatis headed by Dak«a, the Yak«as, the Gandharva and the PiÓÃcas. (Chapter 1, ùdi Parva). This wicked being is called in English a 'Devil'. This word is derived from the Greek word 'diabolos'. People of the West and East equally believe that PiÓÃca (Satan) is an enemy of men and gods alike. 2) %% It is not clearly stated in Bible how Satan was born but it is being referred to at several places as a wicked soul which leads men to evil. 3) %% PisÃca, the creation of BrahmÃ, has taken important roles in the PurÃïic stories. Though PiÓÃca is the instigator of all evils its manifestation appears in many contexts in the PurÃïas:-- (i) PiÓÃca lives in the court of Kubera and worships him. (Áloka 16, Chapter 10, Sabhà Parva). (ii) PiÓÃca lives in the court of Brahmà and worships him. (Áloka 49, Chapter 11, Sabhà Parva). (iii) PiÓÃca lives in the GokarïatÅrtha and worships Áiva. (Áloka 25, Chapter 85. Vana Parva). (iv) PiÓÃca is the head of all evil spirits. MarÅci and sages like him have created many evil spirits. (Áloka 46, Chapter 272, Vana Parva). (v) The bhÆtas (evil spirits) made RÃvaïa their king. (Áloka 88, Chapter 275, Vana Parva). (vi) The food of PiÓÃca is flesh and its drink, blood. (Áloka 9, Chapter 50, Droïa Parva). (vii) In the battle af BhÃrata, the horses attached to the chariot of Alambu«a were PiÓÃcas. (Áloka 38, Chapter 167, Droïa Parva). (viii) The PiÓÃcas fought Karïa acting as helpers to GhaÂotkaca. (Áloka 109, Chapter 175, Droïa Parva). (ix) Arjuna conquered the PiÓÃcas at the time of KhÃï¬avadÃha. (Áloka 37, Chapter, 37; Karïa Parva). (x) The PiÓÃcas were present during the fight of Arjuna with Karïa (Áloka 50, Chapter 87, Karïa Parva). (xi) The PiÓÃcas worship PÃrvatÅ and ParameÓvara doing penance on the top of the mountain Mu¤javÃn. (Áloka 5, Chapter 8, ùÓvamedhika Parva). (xii) During the time of MahÃbhÃrata many PiÓÃcas incarnated as kings. (Áloka 6, Chapter 31, ùÓramvÃsika Parva). ## A Yak«a. (Áloka 16, Chapter 10, ÁÃnti Parva). ## An inhabitant of the country of PiÓÃca in ancient BhÃrata. These PiÓÃcas fought against the Kauravas on the side of the PÃï¬avas during the great battle. It was these piÓÃcas that stood on the southern side of the Krau¤cavyÆha of Yudhi«Âhira in the great battle. (Áloka 50, Chapter 50, BhÅ«ma Parva). A few of these PiÓÃcas were with Bhagadatta in the army of Duryodhana. (Chapter 87, BhÅ«ma Parva). ÁrÅ K­«ïa cursed the piÓÃcas. Chapter 11, Droïa Parva). ## A serpent born of the family of Dh­tarëÂra. This serpent was burnt to death at the Sarpasatra of JanameJaya. (Áloka 17, Chapter 57, ùdi Parva). ## See under NavamÅvrata. ## A sacred place in the base of the HimÃlayas. If one bathes in the holy pond there one would get the benefit of doing an Agni«Âoma. (Áloka 148, Chapter 84, Vana Parva). ## A demon. He was killed by ÁrÅ K­«ïa. (Áloka 5, Chapter 11, Droïa Parva). ## A daitya who was a member of the court of Varuïa. (Áloka 13, Chapter 9, Sabhà Parva). ## (PýèHARAKA). A prominent serpent born in the family of KaÓyapa. This was burnt to death in the Sarpasatra of Janamejaya. (Áloka 15, Chapter 57, ùdi Parva). ## Pit­s are a set of demigods. From ManuprajÃpati, son of BrahmÃ, were born the Saptar«is like MarÅci and they in turn created the Pit­s. Besides MarÅci and his set many others like ViràPuru«a and Brahmà have created Pit­s. Some PurÃïas state that Pit­s are of daily creation. Brahmà in the beginning created three sets of Pit­s with form and four with brightness making thus seven sets. The three sets of bodied pit­s are Agni«vÃttas, Barhi«adas and SomapÃs and the four bright ones are Yama, Anala, Soma and Aryaman (10th Skandha, DevÅ BhÃgavata). "manor hairaïyagarbhasya ye marÅcyÃdaya÷ sutÃ÷ / te«Ãm­«ÅïÃæ sarve«Ãm putrÃ÷ pit­gaïÃ÷ sm­tÃ÷" // (Óloka 194, chapter 8, manusm­ti). Pit­s (manes) are classified into two types: The Agni«vÃttas and Barhi«adas. Of these the Agni«vÃttas do not perform YÃgas and the Barhi«adas are those who perform yÃgas. Besides these two major divisions they are classified into many other groups as follows: 1. %% ViràPuru«a is the creator of these Pit­s. Somasadasyas are the Pit­s of SÃdhyadevas. 2. %% They are the pit­s of devas. 3. %% These Pit­s are the creation of the sage Atri. They are the manes of daityas, dÃnavas, yak«as, gandharvas, uragas (serpents), rÃk«asas (demons), suvarïas and kinnaras. 4. %% They are the sons of the sage Bh­gu and are the manes of brahmins. 5. %% The sage AÇgiras is the father of these Pit­s who are the manes of K«atriyas. 6. %<ùjyapà (s).>% These are the sons of the sage Pulastya and are the manes of VaiÓyas. 7. %% Sons of the sage Vasi«Âha, these Pit­s are the manes of the ÁÆdras. To the seven sages like MarÅci were born the pit­s and to the pit­s were born the devÃsuras (devas and asuras) and to the devÃsuras were born everything else in this universe, animate and inanimate. (Chapter 3, Manusm­ti). Performing a ÁrÃddha (offering obsequial oblations to the departed) is just like a yaj¤a. The oblations should be offered in either silver or silver cum copper pots. ViÓvadevas are the guardians of the pit­s. Therefore the oblations should be offered after worshipping the ViÓvadevas first and then the pit­s and then Vi«ïu. (See under ÁrÃddha). ## The KumbhÅpÃkanaraka (the hell of KumbhÅpÃka) in the land of the manes is called Pit­tÅrtha. There is a story about this in DevÅ BhÃgavata: Once the sage DurvÃsas with his body smeared with ashes and wearing sacred berries went to Pit­loka muttering "ÁivaÓaÇkara sarvÃtman ÓrÅmÃtar bhuvaneÓvari". The lord of the Pit­loka received him with respect and worshipped him. While they were talking, DurvÃsas heard cries of agnoy from somewhere and the sage then asked Pit­nÃtha thus: "Oh lord of the Pit­s, I have heard you described as a very virtuous man. How can then such painful cries of distress be heard from here? "Oh, I am dying beaten", "Oh, I am being killed" "Oh, I am dying" and "Oh, I am being burnt" are some of the woeful shrieks I hear. What is the reason for this?" Hearing this DharmarÃja said: "Great sage, this is in fact a land of virtue. Nothing but righteous things are done here. I can tell you from where you hear that wail. The YamapurÅ named SaæyamanÅ is nearby. There Yama sits to punish the sinners. Yama is a dispenser of Justice and he has got several cruel and mighty servants to carry out his orders. There are eighty-six hells to punish the sinners and of these KumbhÅpÃka is the most horrible. Great sinners like those who insult the gods, fornicators and those who insult their parents are put in this hell and punished. You are now hearing the cries of such sinners from that hell." DurvÃsas was curious to see the hell and the lord of the Manes gave permission and asked his servants to show DurvÃsas the KumbhÅpÃkanaraka. The hell was found to change into a heaven. The residents were laughing, singing dancing and doing such acts of happiness. The servants of Yama were astonished and they went and reported to YamarÃja this sudden change. YamarÃja was also amazed to hear the news. He immediately rode on his vehicle, the buffalo, to the hell to learn the details personally. He could not find out the cause for the change. The place looked like the Svargaloka of Indra. King Yama sent a messenger to Indra with the news and Indra at first thought that it must be due to some mÃyà and so came to the place swiftly on his AirÃvata. The news spread and one by one BrahmÃ, Vi«ïu, the A«ÂadikpÃlakas (the eight guardians of the quarters) and all such people came to KumbhÅpÃkanaraka. Nobody could find an explanation for this change and so MahÃvi«ïu accompanied by a few devas went to KailÃsa and reported the matter to Áiva and Áiva said smilingly "Oh Vi«ïu, all this happened because of the greatness of the holy ashes. When the sage DurvÃsas bent down to have a good look at the hell, particles of ashes from his body fell into the hell. From that moment onwards KumbhÅpÃkanaraka became a holy place for the Manes. This hell will henceforth be known as Pit­tÅrtha and those pit­s who bathe in the holy pond there will become virtuous people. Do install on the shore of this pond an idol of mine, a ÁivaliÇga, and by my side the idol of UmÃ, which is my power in an embodied form." The devas returned and did as they were directed. ## See under Brahmadatta I. ## Wife of Áukabrahmar«i, son of VyÃsa. Áuka got of PÅvarÅ four sons named K­«ïa, Gauraprabha, BhÆri and DevaÓruta and a daughter named KÅrti. (See under Áuka). ## One of the seven dvÅpas (islands). (See under SaptadvÅpa.) ## A tributary of river GaÇgÃ. It is believed that this river is an incarnation of SarasvatÅ and that the sins of those who drink the water of this river will vanish. (Chapter 169, ùdi Parva). ## The place of origin of the river SarasvatÅ. This is a very holy place. (Áloka 11, Chapter 54, Áalya Parva). ## A sacred spot at the place of origin of YamunÃ. The ancient people of BhÃrata used to worship this place as a gate of Heaven. (Áloka 4, Chapter 90, Vana Parva). ## A river. This is referred to as a holy river in the PurÃïas. (Áloka 25, Chapter 165, AnuÓÃsana Parva). ## A VaiyÃkaraïa (grammarian). His opinion on Visargasandhi (a point in grammar) is described in TaittirÅyaprÃtiÓÃkhya. ## A serpent born of the family of KaÓyapa. (Áloka 13, Chapter 103, Udyoga Parva). ## A brave soldier who fought against the PÃï¬avas on the side of the Kauravas in the great battle of Kuruk«etra. He showered arrows on Abhimanyu. (Chapter 37, Droïa Parva). ## A Yak«a. This Yak«a sat in the court of Kubera and worshipped him. (Áloka 17, Chapter 10, ÁÃnti Parva). ## A devÅ. This devÅ sits in the court of Brahmà worshipping him. (Chapter 11, ÁÃnti Parva). ## A celestial maiden of AlakÃpurÅ. Once when the sage A«ÂÃvakra went to AlakÃpurÅ this maiden gave a dance performance in his honour. (Áloka 45, Chapter 19, Anu Ãsana Parva). ## Daughter of a dÃnava called SvarbhÃnu. She was married to king ùyus and ùyus begot of her sons like Nahu«a and others (BrahmÃï¬a PurÃïa. 3--6--26). ## One of the two wives of King Pu«pÃrïa. (4th Skandha, BhÃgavata). @<[Page 592a]>@ ## Wife of the son of Karïa, King of AÇga. She is called BhadrÃvatÅ also. (Jaimini BhÃrata, AÓvamedha Parva, Chapter 63). ## A special division of the army of PäcÃlarÃja. This division comprises of K«atriyas only. Dh­«Âadyumna and Áikhaï¬Å were its leaders. During the Kuruk«etra battle Áalya slew many of the Prabhadrakas. The rest of the Prabhadrakas were killed by ùÓvatthÃmà while they were sleeping. (Chapter 8, Sauptika Parva; Chapter 57. Udyoga Parva; Chapter 19, BhÅ«ma Parva, Chapter 11, Áalya Parva). ## A serpent born of the race of KaÓyapa. Áloka 15, Chapter 35, ùdi Parva). ## A great sage born of the race of Atri. This sage married the ten daughters of Gh­tÃcÅ born of RaudrÃÓva (BhadrÃÓva) of the family of PÆru. The names of the daughters are RudrÃ, ÁÆdrÃ, MaladÃ, BhadrÃ, MalahÃ, KhaladÃ, NaladÃ, SurasÃ, Gocapalà and StrÅratnakÆÂÃ. Once when the Sun was in distress while he was being devoured by RÃhu, Sage PrabhÃkara said 'Svasti' to give salvation for the Sun and instantly the Sun came out from RÃhu's hold and shone brightly as before. It was as a result of this virtuous deed that the sage got the name PrabhÃkara. By his great knowledge and eminence he kept glowing the fame of Atrikula earned by generations. Sage PrabhÃkara conducted a YÃga and on the occasion the devas presented him with great wealth and ten sons (HarivaæÓa, 1. 81-8. 17). ## The sixth division of the land of KuÓadvÅpa. (Áloka 13, Chapter 12, BhÅ«ma Parva). ## The first son of CitravÃhana, king of Maïipura. CitravÃhana who was without a son for a long time did penance for obtaining a son. Áiva was pleased with his penance and he blessed him and assured him of a son soon. (Áloka 29, Chapter 214, ùdi Parva). ## A king. He performed Áiva-worship for ten thousand years and attained DikpÃlakatva. The name of his son was PÆtÃtmÃ. (Skanda PurÃïa, 41, 13). ## A K«atriya king. Once this king killed a deer while it was breast-feeding its child and by a curse of the mother-deer Prabha¤jana had to live as a tiger for a hundred years. When the period of the curse was coming to an end, the tiger heard the advice of a cow called Nandà and got himself transformed into his original form of the king. (Chapter 18, S­«Âi Khaï¬a, Padma PurÃïa). ## A son born to ÁrÅ K­«ïa of his wife SatyabhÃmÃ. (10th Skandha, BhÃgavata). ## A son born to Dharmadeva of his wife PrabhÃtÃ. This PrabhÃsa is considered to be one of the a«Âavasus. PrabhÃsa's wife was the sister of B­haspati, a widely travelled virtuous woman of renowned chastity and great yogic attainments. (Áloka 17, Chapter 66, ùdi Parva; Chapter 15, Aæ a 1, Vi«ïu PurÃïa). ## The sacred place called PrabhÃsatÅrtha. This place of PurÃïic importance is situated in SaurëÂra on the west coast. This is called SomatÅrtha also. Some facts about this tÅrtha from the PurÃïas are given below: (i) During the pilgrimage of Arjuna he did penance for a thousand divine years standing on one foot at PrabhÃsa, Áloka 15, Chapter 12, Vana Parva). (ii) Agnideva resides in this place. One who bathes in the holy pond there would get the benefit of doing Agni«Âomayaj¤a. (Áloka 58, Chapter 82, Vana Parva). (iii) Once Yudhi«Âhira along with his brothers came and did penance here. (Áloka 15, Chapter 118, Vana Parva). (iv) PrabhÃsatÅrtha is dear to Indra. (Áloka 7, Chapter 130, Vana Parva). (v) Those who bathe in the holy pond in PrabhÃsa are taken to heaven in VimÃnas and they then by songs of praise wake up the celestial maidens there. (Áloka 9, Chapter 25, AnuÓÃsana Parva). (vi) It was at this PrabhÃsatÅrtha that the YÃdavas fought against one another and destroyed themselves. (Áloka 10, Chapter 3, Mausala Parva). (vii) ÁrÅ K­«ïa and BalarÃma merged with the Supreme spirit at this place. (Chapter 4, Mausala Parva). (viii) The son of sage SÃndÅpani was kidnapped by Pa¤cajana while the former was bathing at this tÅrtha. (10th Skandha, BhÃgavata). (ix) It was while standing on the shore of the PrabhÃsa pond that Arjuna first heard about SubhadrÃ. (10th Skandha, BhÃgavata). ## See under S­«Âi. ## Wife of Dharmadeva. Dharmadeva begot of her two sons named PratyÆ«a and PrabhÃsa. Both were Vasus. (Áloka 17, Chapter 66, ùdi Parva). ## A woman who was engaged in penance at the abode of MayÃsura. One of the batches of monkeys that went to different places in search of SÅtà met PrabhÃvatÅ. (Áloka 4, Chapter 282, Vana Parva). ## The wife of SÆryadeva. (Áloka 8, Chapter 117, Udyoga Parva). ## A female follower of Subrahmaïya. (Áloka 3, Chapter 46, Áal a Parva). ## Wife of Citraratha, king of AÇga. This PrabhÃvatÅ was the eldest sister of Ruci, wife of DevaÓarmÃ. (Áloka 8, Chapter 42, AnuÓÃsana Parva). ## Daughter of the demon VajranÃbha. She was married to Pradyumna, son of ÁrÅ K­«ïa. There was once a very valiant demon called VajranÃbha. He went into the valley of Meru and performed penance to propitiate BrahmÃ. Brahmà appeared before him and he got from him boons such as strength to conquer and subdue all kings, the secret of leaving the body and entering that of others etc. Empowered with these boons he made VajranÃbhapura his capital. He got a daughter named PrabhÃvatÅ. His brother SunÃbha had two daughters named CandramatÅ and GuïavatÅ. While he was thus living there, he set out on a campaign of victory. He conquered the whole world and then turned his eyes towards Svarga. Going to Indraloka he told thus: "Hi, son of KaÓyapa, I am also born of KaÓyapa. Your mother Aditi and my mother Diti are both wives of KaÓyapaprajÃpati. You ruled over Svarga till this time. Now, let me rule over it for some time." Indra was embarrassed by this logical challenge and could not give any reply to him. KaÓyapaprajÃpati was then performing a long YÃga and Indra replied he would find a solution to his demand when their father returned after the YÃga. From that moment onwards Indra started thinking of plans to destroy VajranÃbha. He went and sought help from ÁrÅ K­«ïa residing in DvÃrakÃ. Krsna promised to help him when the time came. After returning to Devaloka, Indra started planning to kill VajranÃbha. VajranÃbhapurÅ was surrounded by skyscraping fortresses and admission inside was restricted. He, therefore, called the gaily loitering swans of Devaloka to his side and told them thus: "Look here, swan-ladies. You should go to VajranÃbhapurÅ and see PrabhÃvatÅ and then describe to her the beauty and goodness of Pradyumna. Your description should be such that PrabhÃvatÅ should fall in love with Pradyumna. After that you should go to Pradyumna and tell him about PrabhÃvatÅ in a similar way. On completing your mission you should come and report to me." Obeying the orders of Indra the swans flew to VajranÃbhapurÅ. They saw PrabhÃvatÅ in a secluded spot and told her just what they were asked to tell her. Then they flew to the side of Pradyumna and told him about PrabhÃvatÅ. After successfully completing their mission they flew to Devaloka. The marriage day of PrabhÃvatÅ drew near. The swans went to PrabhÃvatÅ again and made her request her father to include the performances of a dramatic troupe also in the programme of marriage festivities. VajranÃbha agreed and a troupe was invited. The dramatic troupe comprised among others many YÃdava soldiers, ÁrÅ K­«ïa, Pradyumna and his brothers, all in disguise. Their drama was RÃmÃyaïa. The performance was superb and even VajranÃbha stood amazed at their skill. The troupe was encamped in another palace and treated as royal guests. The companion maid of PrabhÃvatÅ, SÆcÅmukhÅ, united her with Pradyumna during the dark hours of the night and they spent the nights in amorous sports. The daughters of VajranÃbha's brother, CandravatÅ and GuïavatÅ came to know of these secret meetings and they requested PrabhÃvatÅ to find out suitable persons among the YÃdavas for them also to enjoy with. PrabhÃvatÅ introduced them to Gada and SÃmba both sons of K­«ïa. The amorous sports of all of them continued freely during the nights. When things progressed so far, Indra and K­«ïa persuaded Pradyumna to kill VajranÃbha. Pradyumna started a war with VajranÃbha and in the great battle that ensued Pradyumna killed VajranÃbha. Pradyumna and his brothers then took the demon girls to DvÃrakÃ. Pradyumna, Gada and SÃmba married PrabhÃvatÅ, CandravatÅ and GuïavatÅ respectively. By this time KaÓyapaprajÃpati returned to Devaloka after his long yÃga. (Vi«ïu PurÃïa, Chapters 91 to 95). ## A soldier of Subrahmaïya. (Áloka 69, Chapter 45, Áalya Parva). ## A king born of the line of Priyavrata, son of Manu. (4th Skandha, BhÃgavata). ## A demon. Pracaï¬a fought against KÃrttikeya in the fight between ParamaÓiva and the Tripuras. (Chapter 1, GaïeÓa PurÃïa). ## The emperor P­thu, had two virtuous sons named AntardhÃna and VÃdÅ. AntardhÃna got a son named HavirdhÃna of his wife Áikhaï¬inÅ. Dhi«aïà of the race of Agni became the wife of HavirdhÃna She got of HavirdhÃna six sons named PrÃcÅnabarhis, Áukra, Gaya, K­«ïa Vraja and Ajina. (Chapter 14, AæÓa 1, Vi«ïu PurÃïa). PrÃcÅnabarhis had ten sons named Pracetas. They were PrajÃpatis. Dak«a was born of the ten PrajÃpatis to VÃrk«Å alias MÃri«Ã. Therefore he got the name PrÃcetas. (Áloka 5, Chapter 75, ùdi Parva). @<[Page 593b]>@ ## Wearing of an upper apparel or sacred thread by brahmins on the left shoulder and through the right arm-pit is called UpavÅta and vice versa is called PrÃcÅnÃvÅta. If it is worn as a necklace it is called NivÅta. (Chapter 2, Áloka 63, Manusm­ti). ## A prajÃpati. (For genealogy see under P­thu). P­thu got two sons named AntardhÃna and VÃdÅ who were very virtuous. A son named HavirdhÃna was born to AntardhÃna of his wife Áikhaï¬inÅ. Dhi«aïà born of the family of Agni became the wife of HavirdhÃna and they got six sons named PrÃcÅnabarhis, Áukra, Gaya, K­«ïa, Vraja and Ajina. Of these PrÃcÅnabarhis became a great PrajÃpati. He carpetted the world with darbha grass with its head turned towards the east and thus got the name (PrÃcÅ = east; barhis = bed of KuÓa grass) PrÃcÅnabarhis. He performed great penance and married SavarïÃ, daughter of the oceans. They got ten sons who were called Pracetases and who were all masters of dhanurveda (archery). They all performed penance for ten thousand years lying submerged in water. Brahmà persuaded PrÃcÅnabarhis to request his sons to refrain from remaining unmarried. PrÃcÅnabarhis informed his sons about BrahmÃ's wish. They sat in meditation in the ocean for ten thousand years as per directions from their father and sang songs in praise of Vi«ïu. MahÃvi«ïu was pleased and he gave darÓana (vision of god) to them on the surface of the ocean itself with the brilliance of blue lotus. Pracetases went into ecstasy when they saw BhagavÃn coming to them riding on the back of Garu¬a and they bowed down in great devotion before him. MahÃvi«ïu asked them what they wanted and they reported they wanted a boon for the progress and prosperity of the prajÃs. Granting them the boon MahÃvi«ïu disappeared and the Pracetases went back to their father. (Chapter 14, AæÓa 1, Vi«ïu PurÃïa). ## A king who was the son of Janamejaya and grandson of PÆru. His mother's name was AnantÃ. This king conquered in one day all the countries in the east (prÃcÅ) and got his name PrÃcinvÃn. He got of his wife AÓmakÅ a son named SaæyÃti. (Áloka 12, Chapter 95, ùdi Parva). PrÃcinvÃn got a son named Manasyu. (Chapter 278, Agni PurÃïa). ## A place of habitation of PurÃïic fame. (Áloka 58, Chapter 9, BhÅ«ma Parva). ## ViÓvadeva. (Áloka 32, Chapter 91, AnuÓÃsana Parva). ## A character in Pa¤catantra. (See under Pa¤catant­a). ## An ancient Rajar«i. A learned woman named Sulabhà was born in his family and king Janaka conducted scholarly discussions with her. (Áloka 184, Chapter 320, ÁÃnti Parva). ## The grandson of Dhruva. Pu«pÃrïa, son of Dhruva, begot of his wife Prabhà three sons named Prado«a, NiÓÅtha and Vyu«Âa. (BhÃgavata, 4th Skandha). ## Wife of DÅrghatamas. (See under DÅrghatamas). ## A Yak«a. He was a member of the court of Kubera. (Áloka 15, Chapter 10, ÁÃnti Parva). ## The first king of the dynasty of Pradyota. He was the son of a king called Áunaka. Pradyota is referred to as Áunakaputra in VÃyu PurÃïa. K«emaka alias Áunaka father of Pradyota was killed by Mlecchas (a barbarous tribe). To avenge the death of his father Pradyota under the advice of NÃrada decided to conduct a Mleccha Yaj¤a and for that purpose dug a Yaj¤akuï¬a seventeen miles long and seventeen miles wide. The Yaj¤a started and in that YajÇa different kinds of Mlecchas were burnt to death. From then onwards Pradyumna got the name 'MlecchahantÃ' (killer of Mlecchas). (Bhavi«ya PurÃïa). ## 1) %% A son born to ÁrÅ K­«ïa of his wife RukmiïÅ, Pradyumna was the rebirth of KÃmadeva. (For genealogy see under K­«ïa). 2) %% It was at the time when KÃmadeva and RatidevÅ were living together that PÃrvatÅ, daughter of HimavÃn, started her penance to get Áiva as her husband. It was a need of the devas to get a son of Áiva to kill the fierce demon TÃrakÃsura. The devas employed KÃmadeva to create feelings of love in the ascetic Áiva and make him marry PÃrvatÅ. Taking instructions from Indra, KÃmadeva took aim at Áiva with his bow and arrow. Áiva was then in deep meditation and KÃmadeva broke his concentration and Áiva got angry. He opened his third eye and burnt KÃmadeva to death. Griefstricken by the death of her husband RatidevÅ performed penance near the HimÃlayas to propitiate MahÃdevÅ. MahÃdevÅ appeared before her and consoled her thus: "Little girl, KÃmadeva would be reborn as the son of ÁrÅ K­«ïa of RukmiïÅ. He would then be named Pradyumna. The devas have cursed Áambara the leader of the asuras, during the battle between the demons and the demi-gods that he (Áambara) would be killed by Pradyumna. So Áambara is now searching for the infant which is a rebirth of KÃmadeva. So you abandon your present body and be born again as MÃyÃvatÅ to be the wife of Áambara. Pradyumna, the reborn KÃmadeva, would kill Áambara and accept you as his wife." DevÅ disappeared after saying this. Obeying the instructions of MahÃdevÅ, Rati abandoned her life and was born in the world of asuras. She grew up under the name MÃyÃvatÅ and became the wife of Áambara. While ÁrÅ K­«ïa was living as the chief of DvÃrakà his first wife RukmiïÅ was yearning for a child. K­«ïa was deeply moved by the grief of RukmiïÅ and he flew on the back of Garu¬a to KailÃsa to obtain a boon for the birth of a child for her. On the way he alighted in the ÃÓrama of NaranÃrÃyaïas and after obtaining the blessings of the sages there, went to KailÃsa and bowed before Áiva and explained to him the purpose of his visit. Áiva blessed him and said that KÃmadeva who was burnt to death by the fire of his third eye would take birth again as the son of RukmiïÅ. K­«ïa returned to DvÃrakà well-pleased. RukmiïÅ became pregnant and gave birth to Pradyumna, a rebirth of KÃmadeva. The demon Áambara knew of this birth and coming to DvÃrakà in an invisible form carried away the infant when it was seven days old. The demon threw the child into the ocean and a great fish swallowed it. The fishermen of the country of Áambara caught this fish and following the custom prevalent there presented the king with the fish. Áambara called his wife MÃyÃvatÅ and asked her to take the fish and get it cooked. When MÃyÃvatÅ cut open the fish for cooking she found to her surprise a beautiful child inside it. Even from the first sight of the child MÃyÃvatÅ had a great liking for it and so she took the child and brought it up as her own child. When Pradyumna grew into a youth all the charm and beauty of KÃmadeva were found in him. MÃyÃvatÅ was excited to find a resemblance in him of her lost husband KÃmadeva. One day the great sage NÃrada came that way and calling MÃyÃvatÅ to his side secretly revealed to her that Pradyumna was the incarnation of KÃmadeva and was thus her lost husband. From that day onwards MÃyÃvatÅ's affection for him changed into one of love. She taught him all the magic and witchcraft of Áambara. When Pradyumna found that MÃyÃvatÅ's affection for him was gradually changing into one of passionate love he questioned her about it. MÃyÃvatÅ then told him everything that happened and Pradyumna decided to kill Áambara and take MÃyÃvatÅ away. 3) %% Pradyumna waited for an opportunity to kill Áambara. One day Pradyumna went under the flagstaff of Áambara which flew the royal flag of the king with an emblem of the figure of a lion embossed on it. He dropped it down by one stroke of his arrow. Hearing of this Áambara ordered his sons to kill Pradyumna. The eleven sons of Áambara, viz., Atisena, Citrasena, Vi«vaksena, Árutasena, Su«eïa, Somasena, ùkkÃla, Vikala, Kumbhaketu, Sudaæ«Âra and KeÓÅ, attacked Pradyumna. The devas came in their vimÃnas and joined sides with Pradyumna. The army of the demons teased him with various kinds of weapons like javelins, arrows, spears and battle axes. But Pradyumna cut them all by his arrows and cut to pieces all the sons of Áambara. Then Áambara sent an army against him. They were also made to flee by the arrows of Pradyumna. Then Áambara himself came on the scene. The fight became horrible. The continuous flow of arrows made it impossible for even Sun's rays to reach the earth. Then Áambara started his magical war. But Pradyumna faced that also. Áambara sent phantom lions; but Pradyumna made them immobile. Áambara then in turn created storms, rains, wild animals, serpents and vultures. All of them were killed by Pradyumna. Then with a well-aimed arrow Pradyumna killed Áambara. Then he rushed to DvÃrakà carrying MÃyÃvatÅ with him. The people of DvÃrakà were astounded to see them. Pradyumna went to ÁrÅ K­«ïa and RukmiïÅ and told them the whole story. They were overjoyed to find them and blessed them. Aniruddha who married U«Ã the daughter of BÃïa was the son of Pradyumna. (Chapters 103 to 108, 10th Skandha, BhÃgavata). 4) %% Marriage with PrabhÃvatÅ. (See under PrabhÃvatÅ). 5) %% (i) Pradyumna was born of a part of SanatkumÃra. (Áloka 152, Chapter 67, ùdi Parva). (ii) Pradyumna was one among those who came to Arjuna from DvÃrakà with dowry for his marriage with SubhadrÃ. (Áloka 31, Chapter 220, ùdi Parva). (iii) Pradyumna was present for the RÃjasÆya Yaj¤a of Yudhi«Âhira. (Áloka 16, Chapter 34, Sabhà Parva). (iv) Pradyumna consoled and encouraged the YÃdava army which stood dumb-founded before the valorous exploits of King SÃlva. (Chapter 17, Vana Parva). (v) Pradyumna fainted during a fierce fight between himself and King SÃlva. (Chapter 17, Áloka 22, Vana Parva). (vi) Pradyumna slew King SÃlva in the end. (Chapter 19, Vana Parva). (vii) Pradyumna means the merging of BhÆtajÃla during Pralaya. (Áloka 37, Chapter 340, ÁÃnti Parva). (viii) Pradyumna fell dead by the beatings of the Bhojas during the Mausala fight. (Áloka 33, Chapter 3, Mausala Parva). (ix) After his death Pradyumna took the form of SanatkumÃra. (Áloka 13, Chapter 5, SvargÃrohaïa Parva). ## A preceptor. He has expressed his views on Yaj¤as in the book SÃÇkhyÃyana BrÃhmaïa. PrÃgahi describes what should be done in case any of the Karmans is left out by mistake during a Yaj¤a. (SÃÇkhyÃyana BrÃhmaïa). ## A rÃk«asÅ (demoness). She was one among the several leading demonesses who sat around SÅtà in LaÇkà to coax her into accepting RÃvaïa as her husband. An ill-tempered woman, this demoness tried several methods to win SÅtà to the side of RÃvaïa. (Sarga 23, Sundara KÃï¬a, VÃlmÅki RÃmÃyaïa). ## A female follower of Subrahmaïya. (Áloka 16, Chapter 46, Áalya Parva) ## A tribe of rÃk«asas (demons). (Chapter 285, Vana Parva). ## A son of ÁrÅ K­«ïa. (10th Skandha, BhÃgavata). ## The palace of NarakÃsura. NarakÃsura was known as BhaumÃsura also. After the death of this asura Bhagadatta became King there. After Bhagadatta Vajradatta became ruler there. PrÃgjyoti«a was an invincible fortress of the asuras. (Chapter 23, Verse 28, Sabhà Parva; Chapter 48, Udyoga Parva and Chapter 75, AÓvamedha Parva). ## A serpent born of the family of Dh­tarëÂra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 16, Chapter 57, ùdÅ Parva). ## A soldier of Subrahmaïya. (Áloka 68, Chapter 45, Áalya Parva). ## A minister of RÃvaïa. 1) %% Descending in order from Vi«ïu--BrahmÃ--Heti--VidyutkeÓa--SukeÓa--SumÃlÅ--Prahasta. The demon Sukesa got of his wife DevavatÅ three sons named MÃlyavÃn, SumÃlÅ and MÃlÅ. Of these SumÃlÅ got of his wife KetumatÅ ten sons named Prahasta, Akampana, VikaÂa, KÃlakÃmukha, DhÆmrÃk«a, Daï¬a, SupÃrÓva, SaæhrÃda, PrakvÃta and BhÃsakarïa and four daughters named VekÃ, Pu«potkaÂÃ, Kaikasi and KumbhÅnasÅ. Most of the sons were the ministers of RÃvaïa. 2) %% (i) Prahasta was the chief minister of RÃvaïa. (Uttara RÃmÃyaïa). (ii) In the RÃma-RÃvaïa battle Prahasta fought against VibhÅ«aïa and was killed by the latter. (Áloka 4, Chapter 286, Vana Parva). ## A demon. Once BrahmÃ, the creator, became hungry and in his anger he produced some sounds which became RÃk«asas and Yak«as. When one said "Rak«Ãmahe" the rÃk«asas (demons) came into being and when the other said 'Yak«Ãmahe' the Yak«as came into being. It was Praheti who became the father of the rÃk«asas and Heti, the father of the Yak«as. Both of them became mighty and powerful like Madhu and KaiÂabha. Of these Praheti knew that only by virtuous life could one attain happiness in the next world and so remaining unmarried went to the valley of the HimÃlayas and doing penance there attained mok«a. Heti when he came of age married BhayÃ, sister of KÃla, and got a son named VidyutkeÓa. VidyutkeÓa married SÃlakaÂaÇkÃ, daughter of SandhyÃ. The rÃk«asa race born of them lived in PÃtÃla and LaÇkÃ. In the RÃma-RÃvaïa battle all were killed. ## A demon. This demon travels along with a SÆrya named Aryaman during the month of VaiÓÃkha (May). (12th Skandha, BhÃgavata). ## 1) %% Son of a rÃk«asa King who saw MahÃvi«ïu by means of his devotion in the form of Narasiæha (man-lion). His father was HiraïyakaÓipu and mother KayÃdhÆ. 2) %% Descending in order from Vi«ïu--BrahmÃ--MarÅci--KaÓyapa--HiraïyakaÓipu--PrahlÃda. 3) %% KaÓyapaprajÃpati got of his wife Diti two sons named HiraïyÃk«a and HiraïyakaÓipu and a daughter named SiæhikÃ. Of these two, HiraïyÃk«a got boons from Brahmà and roamed about as a very valiant hero destroying everything on earth and finally pulling down the earth to the depths of the ocean. MahÃvi«ïu then incarnated as VarÃha and after killing HiraïyÃk«a lifted the earth from the ocean and put it in its original position. HiraïyakaÓipu became very angry at MahÃvi«ïu for killing his brother and with a view to wreaking vengeance on him performed penance to propitiate BrahmÃ. When the emperor of the demons, HiraïyakaÓipu, thus went to the forests for performing penance the Devas attacked the land of the demons. A great fight ensued in which the devas were defeated. While fleeing away thus Indra took away KayÃdhÆ wife of HiraïyakaÓipu by force. NÃrada who heard the moanings of the poor woman under the clutches of Indra got her released from Indra's hold. For some time she stayed in the ÃÓrama of NÃrada worshipping him. KayÃdhÆ was pregnant then. NÃrada taught the child in KayÃdhÆ's womb lessons in Vedas, moral philosophy, duty and spiritual knowledge. When HiraïyakaÓipu returned after his penance KayÃdhÆ joined him and very soon gave birth to a son. That boy was PrahlÃda. HiraïyakaÓipu begot of KayÃdhÆ five sons, PrahlÃda, SaæhlÃda, AnuhlÃda, Áibi and Bëkala. PrahlÃda got three sons named Virocana, Kumbha and Nikumbha. The celebrated emperor MahÃbali was the son of Virocana. BÃïa was the son of MahÃbali. U«Ã, daughter of BÃïa, was married to Aniruddha, son of Pradyumna and grandson of ÁrÅ K­«ïa. (Chapter 65, ùdi Parva; Chapter 19, Agni PurÃïa; Chapter 15, AæÓa 1, Vi«ïu PurÃïa and 7th Skandha, BhÃgavata). 4) %% HiraïyakaÓipu decided to make PrahlÃda an instrument to wreak vengeance on MahÃvi«ïu. Entrusting the education of his son to able preceptors he instructed that the boy should never mutter 'NÃrÃyaïÃya nama÷' but should on the other hand mutter 'HiraïyÃya nama÷' only. Not only that, he wiped out the name of NÃrÃyaïa from the land altogether. PrahlÃda stayed in the house of the preceptor and studied his lessons. One day PrahlÃda went to see his father along with his preceptor. HiraïyakaÓipu was drunk then. PrahlÃda went and prostrated before his father and HiraïyakaÓipu lifting the boy up from the ground asked him with affection to repeat to him all the good things he had learned so far and PrahlÃda quickly repeated thus:--"I bow down to MahÃvi«ïu, the root cause of all things seen and unseen, the protector of this visible universe, who is without beginning, centre and end and who is without origin, growth and decay." The words of PrahlÃda struck his father like a thunderbolt. With his lips trembling with anger HiraïyakaÓipu stared with his blood-red eyes at the preceptor. The frightened Guru again and again submitted that he had never taught him any of the kind the boy had repeated before his father. Then who must have taught him those things? the emperor enquired. Then PrahlÃda said that all those things were put into his mind by MahÃvi«ïu himself. A hot discussion then took place between PrahlÃda and his father and in the end HiraïyakaÓÅpu ordered the preceptor to take away PrahlÃda and make another earnest attempt to correct him and bring him round to the emperor's liking. PrahlÃda stayed for another period with the Guru serving him with devotion and studying well. After a long time PrahlÃda was again taken before his father and the latter as before asked him to repeat what he had studied so far. To the shocking disappointment of HiraïyakaÓipu PrahlÃda again repeated verses in praise of MahÃvi«ïu. The emperor's rage knew no bounds and he ordered his men to kill his son. (Chapter 17, AæÓa 1, Vi«ïu PurÃïa). 5) %% On hearing the order of HiraïyakaÓipu many armed soldiers surrounded PrahlÃda. PrahlÃda addressed them thus: "Oh daityas, MahÃvi«ïu resides in your weapons, in you all and in me also. Since that is the real truth your weapons will not injure me." The daityas struck him hard with their weapons but PrahlÃda did not feel pain at all. HiraïyakaÓipu then sent thousands of poisonous serpents led by great ones like Tak«aka. When they started thrusting their venomous fangs into his body, PrahlÃda stood cheerfully meditating on MahÃvi«ïu and he did not even feel the bitings. On the other hand the fangs of the serpents dropped out from their mouths and the gems on the heads of the big ones burst out and all the snakes felt sorry for their action. HiraïyakaÓipu then sent the a«Âadiggajas (the eight elephants who bear the burden of this earth) to kill PrahlÃda. The huge animals bigger than the biggest of mountains threw the boy to the ground and struck him with their long and pointed tusks. PrahlÃda lay meditating on MahÃvi«ïu and the tusks that hit the body of PrahlÃda were broken to bits. PrahlÃda was then thrown into a pit of fire. But the wind-blown ferocious fire was not able to burn him and as he lay in the firepit meditating on MahÃvi«ïu he felt he was lying on a bed of lotuses. When things progressed so far the astonished priests of the palace advised the emperor to put a stop to torturing PrahlÃda. Their consoling words alleviated his rage and he sent PrahlÃda again to his Guru for another term of study. He stayed with his Guru and continued his studies. Whenever he got leisure he taught the other inmates of the ÃÓrama lessons in Vi«ïumÃrga. HiraïyakaÓipu was informed of this and obeying orders from him the asuras gave poison to PrahlÃda. That too was of no avail. The royal priests got angry and they created a devil as ferocious as the flames of fire. The devil with mighty thumpings on earth dashed towards PrahlÃda and hit him on his breast with its spike. The spike broke into pieces and the devil turning back cursed the priests. Then the daityarÃja took him to the top of a mountain twentyfour miles high and pushed him down from there. The boy fell down meditating on MahÃvi«ïu and the goddess of earth received him with extended hands and prevented a painful impact with the ground. The father became furious and sent ÁambarÃsura to kill his son. Áambara tried many magical attacks. PrahlÃda without any ill-feeling towards Áambara sat meditating on MahÃvi«ïu and then Vi«ïu sent his SudarÓana wheel against the demon and he was forced to retreat. Then by orders from HiraïyakaÓipu the wind god entered the body of PrahlÃda. PrahlÃda knew it and he sat meditating on Vi«ïu and the latter entering the body of PrahlÃda drank the wind inside him. When HiraïyakaÓipu was defeated in all his attempts to kill PrahlÃda he sent his son again to his Guru. Then the preceptor taught him everything that was needed for a king and also the science of justice written by ÁukrÃcÃrya. When PrahlÃda completed his education and the Guru felt the boy had become humble he took him back to HiraïyakaÓipu. Once again HiraïyakaÓipu entered into a discussion on god with his son and dissatisfied with his continued devotion to Vi«ïu decided again to kill his son. He was thrown into the ocean bound hand and foot. With every movement of PrahlÃda the ocean became turbulent and water rose on all sides. There was a deluge on earth. HiraïyakaÓipu called the daityas to his side and said: "Oh daityas, bring all the mountains on earth and create a barrier round the ocean so that my wicked son cannot get outside the ocean. Fire does not kill this boy; he is not wounded by any of the weapons; wind, poison, devils, magic, falls from heights and even the diggajas could not kill him. So let him remain in water for thousands of years together and then he will die." The daityas and dÃnavas brought mountains and dropped them over PrahlÃda lying inside the ocean. The mountains lay spread over thousands of miles. Lying thus in the ocean the pious boy prayed to MahÃvi«ïu and the latter appeared before him and granted him boons. Escaping from the ocean PrahlÃda went to his father and prostrated before him. HiraïyakaÓipu was astounded to see him alive and taking him in his arms embraced him and with tears rolling down his cheeks for having tortured him so far asked him "My son, you are still alive, are you not?" After that he started treating him as his son. (Chapter 20, AæÓa 1, Vi«ïu PurÃïa). 6) %% But as days went by HiraïyakaÓipu got wild again. He could not bear his son's increasing devotion to Vi«ïu. He hated to hear PrahlÃda's chantings of Vi«ïu's name and so one dar while PrahlÃda was repeating his chantings of Vi«ïu's name HiraïyakaÓipu {??}umped up from his seat with sword in his hand and asked PrahlÃda where his Vi«ïu was. PrahlÃda very calmly replied that Vi«ïu was present everywhere even in stones, trees or the pillars of the palace. HiraïyakaÓipu in uncontrollable rage struck the nearest pillar with his sword. Then to the shocking surprise of HiraïyakaÓipu MahÃvi«ïu in the form of a fierce man-lion (Narasiæha) jumped out from the pillar. The figure was terrifying to look at. It had fiery eyes, a dagger-like tongue with blood oozing from it, shaggy neck with trembling eyebrows, two teeth one on each side curved like the crescent moon, a black face inside a cave-like heap of manes, hairs strong and pointed like diamond needles, nails white and cup-like and a body as bright and brilliant as a thousand crores of suns. Only PrahlÃda could stand before the figure and look at it. The man-lion jumped on the body of HiraïyakaÓipu and tearing open the belly of HiraïyakaÓipu took the bloody intestines out and wearing it round its neck performed a naked dance. Everything happened in no time and the Narasiæha changing into the form of MahÃvi«ïu blessed PrahlÃda and then disappeared. (7th Skandha, BhÃgavata). 7) %% When HiraïyakaÓipu was killed PrahlÃda was crowned as emperor of the demons in PÃtÃla. At that time, once Cyavana the best of the Bh­gus, went to NÃgakuleÓvaratÅrtha to bathe in the NarmadÃ. He saw MahÃdeva there. When he entered the waters of the river a serpent Kekaralohita by name bit him and took him to PÃtÃla. Cyavana meditated on Vi«ïu when he was bitten by the serpent and so he was not affected by the poison of the serpent. He therefore, roamed about in PÃtÃla accepting the hospitality of the serpent maidens. Travelling thus he reached the land of the dÃnavas. He was worshipped by the daityas there and PrahlÃda finding an ascetic of great saintliness honoured and worshipped by his people received him with respect and worshipped him and enquired about him. Cyavana said: "I came today to see NÃgakuleÓvara and bathe in the Narmadà river. But as soon as I entered the river I was caught by a serpent and was brought to PÃtÃla. I was thus able to see you." Hearing the words of Cyavana the lord of the daityas said: "Oh, Bhagavan, which are all the sacred tÅrthas of the earth, which are in the heavens and which all in PÃtÃla? Please do enlighten us." Cyavana replied; "Mighty king, Naimi«a is the best of all tÅrthas on earth, Pu«kara in the heavens and CakratÅrtha in PÃtÃla." The daitya emperor turned to the dÃnavas and said "Make all preparations immediately. We must go to earth to bathe in the holy tÅrtha, Naimi«a. We can then see Puï¬arÅkÃk«a (lotus-eyed) Vi«ïu sitting there as PÅtÃmbara (robed in yellow)." Hearing this dÃnavas with heavy equipments started from PÃtÃla with their king to the earth. All the mighty dÃnavas reached the forest of Naimi«a and after bathing in the holy pond there went for hunting. During their wanderings they found the river SarasvatÅ, flowing with crystal-like water. On the shore of the same they saw a pine tree covered with arrows. The arrows were sticking to it one above another. The arrows looked like serpents and the gruesome sight roused PrahlÃda's anger. Near that tree sat two ascetics wearing the hide of K­«ïa deer and matted hair on thei heads. By their side were two divine bows, ÁÃrÇga and Ajagava with two never-empty quivers. PrahlÃda mistook them for two fake sannyÃsins and therefore questioned them thus: "Why are you thus falsely trading on virtuousness? What connection is there between matted hair and penance and weapons of such supreme quality?" Then one of the ­«is, Narar«i, said "King of daityas, why do you think like that? If one is powerful whatever one does will be right." PrahlÃda jeered and said "When I, who have fixed limits for virtue and righteousness, am here what power can you wield?" Nara replied "Oh king, our ability is really supreme. There is nobody in the three worlds to conquer us in a fight." PrahlÃda got furious on hearing the boasting of the ­«i and took a vow thus immediately: "I will fight and win against NaranÃrÃyaïas." Then the great PrahlÃda keeping aside his army in the forest took his bow and made a thundering noise with it. At once Nara took his Ajagava bow and showered arrows on PrahlÃda with it. But PrahlÃda broke them all with his gold-plated matchless arrows. Nara got angry when he found all his arrows broken to pieces so easily by PrahlÃda and he sent different kinds of arrows in quick succession. But the daitya king replied with astonishing rapidity. For one arrow of Nara the daitya sent two and the fight became grim. Nara covered the whole world above with arrows and the daitya emperor smashed them all to pieces by his gold-plated ones. The fight then turned to one with divine weapons. The asura chief took the divine BrahmÃstra and then Nara took the fierce NÃrÃyaïÃstra. They met in the air and fell down powerless. When his BrahmÃstra got fused PrahlÃda got wild with anger and taking a mace jumped out of his chariot and rushed at Nara. When NÃrÃyaïa saw the daitya chief rushing towards Nara with his mace he asked Nara to step aside and faced the demon himself. PrahlÃda then attacked NÃrÃyaïa and hit him with the mace. But the mace broke into a hundred pieces and PrahlÃda was forced to use other weapons. The fight became ghastly and even devas assembled above to witness the fight. When PrahlÃda found it was getting more and more difficult for him to defeat the NaranÃrÃyaïas he prayed to MahÃvi«ïu for help. Vi«ïu appeared before him and when PrahlÃda asked him the reason why he could not defeat NaranÃrÃyaïas, Vi«ïu replied that they were the sons of Dharmadeva who were invincible by weapons. They could be won over only by devotion. Hearing that PrahlÃda returned to PÃtÃla and entrusting the administration of his kingdom to his cousin Andhaka, son of HiraïyÃk«a, PrahlÃda returned to BadarikÃÓrama and erecting an ÃÓrama there started a penance to propitiate NaranÃrÃyaïas. When NaranÃrÃyaïas appeared before him PrahlÃda requested to be pardoned for fighting against them. They pardoned him and blessed him and PrahlÃda returned to PÃtÃla. Even after his return PrahlÃda did not take back the administration from Andhaka. He constructed an ÃÓrama away from the palace and lived there performing penance. He spent many years there as an advisor to the asura Kings. (Chapters 7 and 8, VÃmana PurÃïa). 8) %% Andhaka, son of HiraïyÃk«a, ruled over the empire only for a short time. At that time there was a fight between the asuras and the devas in which the asuras were defeated. After a truce with the devas Bali, son of Virocana, and grandson of PrahlÃda was crowned the emperor of the asuras. PrahlÃda then went to the mountain GandhamÃdana and started doing penance to increase his personal power. Bali ruled as an antagonist of the devas and so very soon a grisly battle ensued between the devas and the asuras and MahÃvi«ïu defeated them. They fled from their land and took refuge under their preceptor ÁukrÃcÃrya. Áukra then told them thus: "You remain here without fear. I shall protect you by my power of mantra and medicines. I shall devote my cogent brilliance to your advantage. It is enough if you remain here with full confidence in me." The devas understood all these plans of the daityas through spies and they met in conference to consider their future plans. They knew that ÁukrÃcÃrya was very powerful and if the daityas attacked them with the help of ÁukrÃcÃrya the defeat of the devas was sure. They feared that they might even be compelled to flee from Svargaloka. How could the daityas under the shield of the mighty Sukra be destroyed? That was the worrrying thought of the devas. They were thus worrying about this when ÁukrÃcÃrya went to do penance for attaining more power. The daityas awaited the return of their ÃcÃrya. In the meantime they sent PrahlÃda who was, though a daitya, a friend of the devas to talk peace terms with the devas. The mission was successful and the devas agreed to a no-war treaty. PrahlÃda returned triumphant. Áukra did severe penance to propitiate Áiva and Áiva appeared before ÁukrÃcÃrya and when he knew that the purpose of Áukra was to defeat the devas he was a bit embarrassed. So he told him thus: "Oh sage Áukra, you take a vow and do penance with your head downwards over smoky incense for a thousand years. You will then attain power and happiness as you desire." In fact Áiva thought Áukra might not be able to complete the penance and so not succeed in his plan of destroying the devas. But Áukra started the penance in right earnest. The devas were frightened when they knew the deceit of the daityas and the strategy of their preceptor. They decided to go to war with the daityas immediately. The daityas were in a fix. They knew that if they fought without the help of their guru defeat to them was sure. So they ran to the mother of Áukra and sought her help. The devas rebelled against Áukra's mother and she invoked the goddess of sleep and put all the devas into deep slumber. MahÃvi«ïu stealthily carried away Indra lying asleep. Indra persuaded MahÃvi«ïu. to kill Áukra's mother and he cut off the head of Áukra's mother by the divine discus, SudarÓana. Bh­gumahar«i, father of Áukra, was angry at that arrogant and cruel deed of MahÃvi«ïu and cursed him saying that he would be born on earth several times as man. After that he brought to life by sprinkling water his wife lying dead with her head severed from her body. Knowing well the havoc that would be created when Áukra came back after his penance Indra sent his daughter JayantÅ to destroy the penance of Áukra. She went in the guise of a demon girl to serve ÁukrÃcÃrya. In the meantime at the request of Indra B­haspati took the form of ÁukrÃcÃrya and presented himself before the daityas. The daityas believed him to be their real guru Áukra and were pleased. Ten years went by and one day ÁukrÃcÃrya remembering the old events left JayantÅ and went to his court in the demon land. B­haspati had by that time returned to devaloka fully satisfied with his mission. The devas not knowing that Áukra had returned started for a war with the daityas. Áukra when he came back went wild when he knew that his people had been worshipping B­haspati for ten years. The angered preceptor was not to be pacified by any amount of arguments and so they sent PrahlÃda to ÁukrÃcÃrya and PrahlÃda pleaded for controlling his anger and Áukra did so. Áukra then saw with his divine vision the maneuverings in mind of the devas and was convinced that a war with the devas at that juncture would be an utter failure. So he advised the daityas to desist from war and assured them that during the period of SÃvarïi Manu to come, emperor Bali would become all-powerful and he would then fight and win the devas. PrahlÃda returned and told the asuras the message of ÁukrÃcÃrya. But the daityas were not satisfied and compelled PrahlÃda to go to war with the devas. At last PrahlÃda was forced to agree and a fierce devÃsura battle ensued. PrahlÃda met Indra in a single combat and it prolonged for a hundred years. In the end PrahlÃda won. Indra prayed to the goddess and fearing that she might destroy the demon world, PrahlÃda also prayed to her. The devÅ was pleased with both of them and she pacified them both and each went back to his own place. (4th Skandha, DevÅ BhÃgavata). 9) %% (i) Once there was a fight between PrahlÃda and KÃla. (Bhavi«ya Parva, Chapter 59). (ii) Bali who was trampled down to PÃtÃla built a Vi«ïu temple and worshipped Vi«ïu following the advice of PrahlÃda. (See under Bali). (iii) Once PrahlÃda taught Indra the rules of good conduct. (Áloka 28, Chapter 124 ÁÃnti Parva). (iv) Once UÓanas sang in honour of PrahlÃda. (Áloka 50, Chapter 139, ÁÃnti Parva). (v) Once PrahlÃda learnt the importance of ùjagarav­tti from a sage. (Chapter 179, ÁÃnti Parva). (vi) During the reign of emperor P­thu when the goddess of earth (BhÆmidevÅ) was milked, the asuras used PrahlÃda as the calf to milk madya (wine) from her. (4th Skandha, BhÃgavata). (vii) PrahlÃda sits in the court of Varuïa and worships him. (Áloka 12, Chapter 9, Sabhà Parva). (viii) PrahlÃda once went to the court of Brahmà to worship him. (Áloka 19, Chapter 11, Sabhà Parva). (ix) PrahlÃda acted as mediator in the controversy between Virocana and SudhanvÃ. (See under SudhanvÃ). (For knowing more details about PrahlÃda please see under Virocana and Bali.) ## A K«atriya King born of the family of BÃlhÅka. This King belonged to the line of kings under the demon king Áalabha. (Áloka 30, Chapter 67, ùdi Parva). ## A serpent. This serpent sits in the court of Varuïa and worships him. (Áloka 10, Chapter 9, BhÅ«ma Parva). ## A place of human habitation of PurÃïic fame. (Áloka 46, Chapter 9, BhÅ«ma Parva). @<[Page 599a]>@ ## A great yaj¤a. Manusm­ti states that respecting each of the following five is considered as a yaj¤a in itself:--A devatÃ, a guest, servants, parents and the self. Of these the first is called ùhuta, second, huta, third, prahuta, fourth brÃhmyahuta and fifth, prÃÓita (Álokas 72. 73, Chapter 3, Manusm­ti). ## A celestial lady. Once when Arjuna went to the court of Indra this celestial maiden gave performance in dance at the request of Indra. (Áloka 30, Chapter 43, Vana Parva). ## A sub-division of Udyoga Parva of MahÃbhÃrata. This comprises chapters 33 to 40 of Udyoga Parva. ## A rÃk«asa (demon) of the party of RÃvaïa. This demon was killed by AÇgada. (Sarga 76, Yuddha KÃï¬a, VÃlmÅki RÃmÃyaïa). ## Creators of the world. With a view to making creation easy Brahmà at first created twentyone PrajÃpatis (creators). They are BrahmÃ, Rudra, Manu, Dak«a, Bh­gu, Dharma, Tapa, Yama MarÅci, AÇgiras, Atri, Pulastya, Pulaha, Kratu, Vasi«Âha, Parame«ÂhÅ, SÆrya, Candra, Kardama, Krodha and VikrÅta. (Chapter 384, ÁÃnti Parva). ## This is a holy place situated in the middle of four sacred places in Kuruk«etra named Tarantuka, Arantuka. ParaÓurÃmakuï¬a and Macakruka. This place is called the Uttara (north) vedÅ of PrajÃpati also. Besides this, four other places, Prati«ÂhÃnapurÅ (with PrayÃga), Kambala, AÓvatara and BhogavatÅ are called PrajÃpativedÅs. The aforesaid five sacred Places are called BrahmavedÅ also. (Chapter 53, Áalya Parva; Chapter 85, Vana Parva). ## A kind of marriage. "sahobhau caratÃæ dharmamiti vÃcÃnubhëya ca / kanyÃpradÃnamabhyarcya prÃjÃpatyo vidhi÷ sm­ta÷ //" (Sloka 30, Chapter 3, Manusm­ti). Giving in marriage to a brahmacÃrÅ one's daughter after inviting him to his house and worshipping him is called PrÃjÃpatya. ## A serpent born of the family of VÃsuki. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Chapter 57, ùdi Parva). ## A brahmin born of the family of Bh­gu. He was the son of Tamas who belonged to the race of G­tsamada. (Áloka 63, Chapter 30, AnuÓÃsana Parva). ## The place east of Kosala. Sahadeva conquered this place situated in Dak«iïabhÃrata (Áloka 13, Chapter 31, Sabhà Parva). ## A Yak«a. He became very rich within twelve days. (Áloka 19, Chapter 134, Vana Parva). ## Prak­ti (matter) and Puru«a (spirit) are two basic factors essential for production of the Prapa¤ca (the visible world which is the scene of manifold action) as man and woman are for the production of progeny. From Puru«a (male), Prak­ti (female) originated and then they together created the Prapa¤ca. The Vedas and PurÃïas make statements everywhere regarding Prak­ti and Puru«a and three of the most important ones are given below: 1) 'Pra' means 'principal' and 'K­ti' means 'creation'. Therefore the word is meant to convey the meaning 'one that is the principal factor for creation', 'Pra' means 'sÃttvic', 'K­' means 'rÃjasic' and 'ta' means 'tÃmasic' and the word 'Prak­ti' thus conveys the power of the three guïas'. 'Pra' means 'before' and 'K­ti' means creation and so Prak­ti means that which existed before creation. Before creation Prak­ti lay merged with the Supreme Spirit without separate existence. But when the desire for creation was aroused, this Supreme Spirit divided itself into Prak­ti and Puru«a. Then the right half becomes 'Puru«a' and the left half 'Prak­ti' Even though they are thus two yogÅndras (kings among sages) they see themselves as merged with the eternal One like fire and heat and assert the truth Sarvaæ Brahmamayam (everything is Brahman, the Supreme Spirit). It was this basic Prak­ti that took forms as the five goddesses, DurgÃ, Lak«mÅ, SarasvatÅ, SÃvitrÅ and RÃdhÃ. (9th Skandha, DevÅ BhÃgavata). 2) Puru«a is the vital sentient Truth that sets in action the entire Prapa¤ca. This Puru«a is Supreme among the Supreme, beyond human comprehension, without form, colour, name, without origin, growth, change or end, residing in himself and that which can only be imagined to exist. This puru«a has got two different forms, the visible and the invisible and also a third imaginary one, time. The sages call Puru«a the SÆk«maprak­ti (The subtle all-pervading spirit, the supreme soul). This SÆk«maprak­ti which cannot be measured by any unit of measure, is not attached to anyhing, is imperishable, is without decrepitude, is immovable and is without the senses of sound, touch smell or form. This Prak­ti endowed with the three guïas, without beginning or end is eternal, is the root cause of this Prapa¤ca. This Prak­ti pervaded over Prapa¤ca from the beginning of the great Deluge to the beginning of creation. Brahmaj¤Ãnins who were great seers and who knew the truth of the Vedas speak about Prak­ti thus: "There was no night or day then, neither the earth nor the sky, neither light nor darkness. There was nothing but this. There was only one Brahman merged in which were Prak­ti and Purusa, a brahman which could not be understood by any of the five senses nor by intelligence. It was from the supreme being of Vi«ïu that the two forms Prak­ti and Puru«a originated. These two were separated from Vi«ïu at the time of the great deluge and again joined together at the time of creation. The form of Vi«ïu from which these occurred was termed Time. During the last great deluge this visible Prapa¤ca merged with it and so, this deluge was called PrÃk­tapralaya. Time is eternal, having no end and so the process of S­«Âi, Sthiti and SaæhÃra (creation, existence and destruction) continued without any interruption. After that, during Pralaya (deluge), Prak­ti and Puru«a stand apart due to equality of the guïas, Sattva, Rajas and Tamas in Prak­ti. Vi«ïu in the form of Time starts the work to join them both together. Then when the time of creation came Vi«ïu, the Supreme Being, the supreme soul, the god of all living beings, omnipresent and omnipotent by his will entered the emotionless Puru«a and emotional Prak­ti and created sensations in them. Smell is the sense which creates sensation in one by its nearness to it. Just like that Vi«ïu by his very presence near them created disturbances in them. It is Vi«ïu, the best of Puru«as, who acts as Prak­ti which can disturb and which can be disturbed, which exists in states of contraction and expansion. It is Vi«ïu, the god of the gods, who exists in forms of SÆk«ma and SthÆla, and as the great tattva and as the devas like BrahmÃ. The Mahattattva originated from Prak­ti, which was existing as emotionless due to the equalisation of the three guïas, when at the time of creation Vi«ïu, Truth in the form of K«etraj¤a (knower), merged with Prak­ti. The Mahattattva in its three forms, Sattva, Rajas and Tamas lay enveloped by Prak­ti just as a seed is covered by its husk. From this Mahattattva originated the three egos, VaikÃrika, Taijasa and TÃmasa, the cause of the Pa¤cabhÆtas. Because that ego contained the three guïas it became the cause of the origin of the bhÆtas (elements) and indriyas (senses). Ego pervaded the Mahattattva just as the Mahattattva pervaded (AæÓa 1, Chapter 2, Vi«ïu PurÃïa). 3) In the beginning during the Deluge the world was all water. Then Áiva tore open his thigh and dropped a drop of blood in the waters. It became a huge egg. He broke it and from it came out Puru«a and from Puru«a he made Prak­ti for the creation of the Prapa¤ca. These two, Prak­ti and Puru«a, created the PrajÃpatis and they in turn created the prajÃs. Puru«a seeing the vast creation going on due to him became arrogant and Áiva chopped off his head. Áiva became repentant of his hasty deed later. To atone for his sin he took the skull in his hand and vowed that he would ever carry a skull in his hand and that he would live in cremation grounds. The two halves of the great egg became ÃkÃÓa and bhÆmi (earth and sky). (TaraÇga 2, KathÃpÅÂhalambaka, KathÃsaritsÃgara). ## A notorious dÃnava born to KaÓyapaprajÃpati of his wife Danu. (Áloka 29, Chapter 65, ùdi Parva). ## An asura (demon). He attacked ÁrÅ K­«ïa and BalarÃma and was killed by BalarÃma. (10th Skandha, BhÃgavata). ## (Destruction). Pralaya is of four kinds. The first is nityapralaya. This is the destruction going on daily for all animate and inanimate objects born on earth. The second is BrÃhmapralaya or naimittikapralaya. The third is PrÃk­tapralaya. This is the great deluge made by prak­ti (nature) at the end of a thousand Caturyugas (four yugas). The fourth is Ãtyantikapralaya. This is the union of the soul with the Supreme Being due to J¤Ãna. Of the above the BrÃhmapralaya, or naimittikapralaya happens at the end of a Kalpa or a day of Brahmà or a thousand yugas. The nature of this pralaya is as follows: At the end of a thousand yugas the world will look famished. Then there will be excessive drought for a hundred years together and everything in this world would be destroyed then. Then MahÃvi«ïu, lord of everything in this universe, would present himself in the seven big rays of the Sun and drink to emptiness all the waters of all the three worlds, earth, ocean and pÃtÃla. Then by the divine power of MahÃvi«ïu the seven rays of the Sun which had grown fat by drinking this water would become seven separate Suns. These Suns would burn all the three worlds including PÃtÃla. Then the earth would look like the back of a tortoise (KÆrmap­«Âha) At that time Rudra, equal in brilliance to KÃlÃgni, would from beneath burn the pÃtÃla sending breaths from ùdiÓesa. After pÃtÃla KÃlÃgnirudra would burn the earth and then the heavens. Because of this all the worlds would look like globes of fire. Then the inhabitants of these worlds would go to Maharloka unable to bear the heat and from there to Janaloka. Thus Vi«ïu in the form of Rudra would destroy everything. Then from the face of Vi«ïu would originate clouds and lightning in different forms. Those clouds would rain incessantly for a hundred years and destroy the fire prevailing everywhere. When the rains become unbearable VÃyu would encroach upon the seats of the Saptar«is in the ocean and by the breath of Vi«ïu destroy all the clouds. At that time Vi«ïu, lord of all, would lie on the back of ùdiÓe«a in that one big ocean drinking vÃyu (air). Vi«ïu will lie thus for a period of a Kalpa in yogic slumber meditating on VÃsudeva taking the name MadhusÆdana and form of Brahmà praised by the siddhamunis inside the ocean. After that he would take the form of Brahmà and start creation. In PrÃk­tapralaya this whole universe would lie in extinction for a period of two parÃrddhas. One parÃrddha is 100000000000000000 years (one followed by seventeen zeroes) and so the period of a prÃk­tapralaya is double the above number of years. The world would then come into the grip of a great drought; fire would break out and burn away everything in this world from Mahattattva to ViÓe«a. Then prompted by the desire of Vi«ïu, pratisa¤caraïa (back into nature) would occur. Then Jala (water) would absorb the guïas of bhÆmi like gandha (smell) and when the qualities of the earth are thus absorbed the earth would merge with pralaya. Jala is rasÃtmaka. Agni will absorb the rasa of Jala and Jala would be kindled. The guïa of Agni is form and is in the form of Sun. VÃyu would absorb it and Agni would be destroyed. VÃyu would then become powerful and shake the world. The quality of VÃyu is touch and the ether would absorb that guïa of VÃyu and VÃyu would be destroyed. The quality of ether is sound and it would be absorbed by the elements. If the elements are absorbed one by one the earth would merge into water (Jala) and Jala in Agni, and Agni in VÃyu and VÃyu in ether and ether in AhaÇkÃra (ego). AhaÇkÃra would merge in Mahattattva. This Mahattattva would be absorbed by Prak­ti. Prak­ti has got two forms:-Vyakta and Avyakta (Manifest and Un-manifest). The Vyakta would merge with Avyakta. Puru«a is single, pure and without decay. But he is also part of ParamÃtmà (the Supreme Being). So Prak­ti and Puru«a would both merge into the Supreme Being. There are no distinctions, fabrications in ParamÃtmÃ, the lord of all. It is only an existence. It is such a ParamÃtmà that should be known and which itself is knowledge. The ParamÃtmà is beyond the ùtmà (soul). It is in such an indescribable ParamÃtmà that all are dissolved during a PrÃk­tapralaya. (Chapter 368, Agni PurÃïa). ## A son of Vasi«Âha. He was one of the Saptar«is of Uttama Manvantara. (6th Skandha, BhÃgavata). ## Wife of Ruru. 1) %% Pramadvarà was the daughter of the nymph Menakà born of the Gandharva ViÓvÃvasu. As soon as the child was born, Menakà threw the child into the forest and left for Devaloka. SthÆlakeÓa, a sage who was engaged in penance in that forest in a hermitage heard the cry of a child and came out of his ÃÓrama. On seeing a new-born child lying unclaimed and uncared for, he took the child to his ÃÓrama and named her Pramadvarà and brought her up. She grew into a charming maiden and one day Prince Ruru coming that way while hunting saw her and fell in love with her. The sage was pleased to give her in marriage to the King and so fixed the date of marriage. The day previous to her marriage she trampled over a poisonous snake while walking in the forest with her companions and immediately she fell dead by the bite of the serpent. Ruru's grief was uncontrollable. He wept bitterly crying aloud "If I have from my very birth with great devotion taken vows, let Pramadvarà rise up alive." Then a devadÆta (messenger from god) appeared before him and said that all his wails were of no avail since it was only in the order of things that one whose Ãyus (period of life on earth) was over should die. Ruru then enquired of him a way of escape from this inevitable calamity and then the devadÆta said that if Ruru was prepared to surrender half of his Ãyus in favour of Pramadvarà she would come back to life. Ruru agreed and they went to DharmarÃja (god of Death) and told him of his wish. DharmarÃja brought back Pramadvarà to life and she stood before Ruru as if just woken up from sleep. Their marriage was duly conducted. (Chapters 8 and 9, ùdi Parva). ## The King of KÅkaÂas mentioned in ãgveda. (SÆkta 14, AnuvÃka 53, Maï¬ala 3, ãgveda). ## A sacred place on the banks of the river GaÇgÃ. There is a great banyan tree named PramÃïakoÂi at this place. It was at this spot of the river that Duryodhana poisoned BhÅmasena and threw him into the river, bound hand and foot. The PÃï¬avas who went for their exile in the forests spent their first night at this spot. (Áloka 41, Chapter 1, Vana Parva). ## A Yak«a who was the custodian of the wealth of HariÓcandra. ViÓvÃmitra removed the bad smell of the body of this yak«a by pouring holy water over his body. (Chapter 2, Skanda PurÃïa). ## A sage. He was one of the members of the Sarpasatra of Janamejaya. (Áloka 7, Chapter 53, ùdi Parva). ## A son of Dh­tarëÂra. (Áloka 13, Chapter 116, ùdi Parva). ## One of the two pÃr«adas given to Subrahmaïya by YamarÃja. The other one was named UnmÃtha. (Áloka 30, Chapter 45, Áalya Parva). ## A rÃk«asa (demon). This rÃk«asa was a minister of demons Khara and DÆ«aïa. (Sarga 23, AraïyakÃï¬a, VÃlmÅki RÃmÃyana). ## ÁÅva's attendants. They were well-versed in DharmÃdharmas (What is virtuous and what is not). (Chapter 131, AnuÓÃsana Parva). ## One of the hundred sons of Dh­tarëÂra. He was killed by BhÅmasena in the great battle. (Chapter 157, Droïa Parva). ## Brother of DÆ«aïa who was an associate of RÃvaïa. When RÃma and Lak«maïa were in exile in the forests they had to fight KharadÆ«aïatriÓirases. Then the captains of their army, MahÃkapÃla, SthÆlÃk«a and PramÃthÅ attacked RÃma-Lak«maïas. PramÃthÅ attacked Lak«maïa and then NÅla an army-chief of the monkeys killed PramÃthÅ. (Sarga 26, VÃlmÅki RÃmÃyaïa and Áloka 22, Chapter 287, Vana Parva). ## A rÃk«asa who was a friend of GhaÂotkaca. In the Kuruk«etra battle Duryodhana killed this PramÃthÅ. (Áloka 20, Chapter 91, BhÅ«ma Parva). ## A celestial woman. This woman gave a dance performance during the Janmotsava of Arjuna. (Áloka 21, Chapter 122, ùdi Parva). ## 1) %% Great Sage Bh­gu, got of his wife Pulomà Cyavana and Cyavana got of his wife SukanyÃ, Pramati. This sage Pramati married the beautiful PratÃpÅ and their son was Ruru. 2) %% (i) Pramiti visited BhÅ«ma while he was lying on his bed of arrows. (Áloka 5, Chapter 26, AnuÓÃsana Parva). (ii) Pramiti is described as the son of VÃgindra born in the family of G­tsamada son of VÅtahavya. (Áloka 58, Chapter 30, AnuÓÃsana Parva). For details see under Ruru). ## Son of a brahmin named ÁÆra of PrayÃga. During the fag end of K­tayuga the brahmins made Pramati their army-chief and defeated the K«atriyas. (Vi«ïudharmottara PurÃïa). ## One of the four ministers of VibhÅ«aïa. (Yuddha KÃï¬a, Chapter 27. Verse 7, VÃlmÅki RÃmÃyaïa). ## Chief of the StrÅrÃjya (country of women) in the HimÃlayas. The PÃï¬avas conducted an aÓvamedhayÃga after the great battle. It was Arjuna who followed the sacrificial horse. Roaming about without anybody daring to tie it the horse reached StrÅrÃjya and PramÅlà tied the horse. Arjuna challenged her and in the fight that ensued PramÅlà defeated Arjuna. At that time there was a voice from heaven which said "Arjuna, you will never be able to take back the horse after defeating PramÅlÃ. So if you want to save the sacrificial horse, enter into a truce with her and make her your wife." Arjuna took the advice and saved the horse after marrying PramÅlÃ. (JaiminÅya, AÓvamedha Parva, 21--22). ## A nymph who enticed the sage Kaï¬u. (See under Kaï¬u). ## A serpent born of the family of AirÃvata. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 11, Chapter 57, ùdi Parva). ## A soldier of Subrahmaïya. (Áloka 65, Chapter 45, Áalya Parva). ## One of the MÃnasaputras (Spiritual sons) of BrahmÃ. Pramoda was born from the neck of BrahmÃ. (Matsya PurÃïa). ## A Gandharva maiden. PramohinÅ and four Gandharva maidens were absolved from their curses by a drop of water from the river NarmadÃ. The story recounted to Yudhi«Âhira by NÃrada is as follows: Five Gandharva maidens PramohinÅ, SuÓÅlÃ, SusvarÃ, Candrikà and SutÃrà were friends. PramohinÅ was the daughter of ÁukasaÇgÅti, SuÓÅlà that of SuÓÅla, Susvarà of SvaravedÅ, Candrikà that of Candraka and SutÃrà of Suprabha. On a day in spring all the five went about collecting flowers in a forest. As they went on walking they reached the pond named Acchoda. They bathed in that pond and after that made an idol of Ambikà with clay and adorned it with golden ornaments. Putting marks on it with Kumkum (Saffron) and Candana (Sandalwood-paste) they danced around the idol with devotional songs. As they were doing so, the eldest son of sage Vedanidhi came to bathe in the Acchoda pond. He was very charming to look at with eyes like lotus, broad chest and round and brawny hands. He looked like another KÃmadeva (Cupid). He was wearing a deer-hide and around his waist was a yellow waist-band of Mu¤ja grass. The five girls were attracted by the ascetic youth and stopping their dancing they at first thought of making him their guest. The more the girls looked at him the more they saw a resemblance of KÃmadeva in him and they decided to make him their husband. The girls started to approach him with amorous looks and perplexed by this move, the ascetic youth fled away from the place. The girls searched for him everywhere and he was not to be found. They found an emptiness on all sides. They thought that perhaps he might be a magician. They felt themselves in the plight similar to that of the gopÅs who searched for the missing K­«ïa. Somehow taking courage they reached their homes and fell down before their mothers. The mothers asked them why they were so late and they replied they knew not the passage of time speaking with the KinnarÅs who arrived there. Their bodies were hot and the mothers thought that it might be due to their brisk walking for such a long distance. Telling a lie like that to hide their secret, they lay on the ground thinking about him and him alone. They did not make the KelÅmayÆra (peacock kept for pleasure) dance, did not teach the parrot in the cage, did not pet the mongoose nor did they converse with their pet ÁÃrikÃ. The night seemed to them like a yuga and as soon as it was morning they ran up to the Acchoda pond. The brahmin boy came there that morning also for bathing. The five girls encircled him and requested him to marry them. He made several excuses and tried to get away from them. Then PramohinÅ breaking the circle went and caught hold of him by his legs, SuÓÅlà and Susvarà caught hold of his hands, SutÃrà embraced him and Candrikà kissed him on his cheeks. At last in despair the brahmin boy cursed them and turned them into devils. The girls were not to be subdued like that. They also cursed him in return and made him also a devil. All the devils formed like that by curses and countercurses lived in the same place in the forest. After a long time one day the sage LomaÓa came that way by chance and the burning effulgence of LomaÓa due to his severe penance made him unapproachable to the devils and they stood at a great distance from him. But the brahmin devil by the strength of his penance in his previous life knew LomaÓa and falling before him in prostration told him everything that had happened. LomaÓa was greatly moved by his story and he took them to the banks of the river NarmadÃ. At that time a wind blew and drops of water from the river, changed them into their original forms and they stood praising NarmadÃ. Then following the advice of LomaÓa the brahmin boy married the five girls and lived on the shores of Narmadà bathing in it, drinking its water and worshipping it. They lived there for long happily and then attained Vi«ïuloka. (Chapter 22, Padma PurÃïa) ## One of the ways of earning wealth. There are five ways according to Manusm­ti. "­tÃm­tÃbhyÃæ jÅvettu m­tena pram­tena và / satyÃn­tÃbhyÃmapi và na Óvav­tyà kadÃcana. //" Áloka 4, Chapter 4, Manusm­ti). ãtam, Am­tam, M­tam, Pram­tam and SatyÃn­tam are the five ways. Each has been described thus: "­tamu¤chaÓilaæ j¤eyam am­taæ syÃdayÃcitam / m­tantu yÃcitaæ bhaik«am pram­taæ kar«aïaæ sm­tam // satyÃn­tantu vÃïijyam tena caivÃpi jÅvyate / sevà Óvav­ttirÃkhyÃtà tasmÃt tÃæ parivarjjayet //" (Álokas 5 and 6, Chapter 4. Manusm­ti) (ãtam is the collection of grains from paddy fields with two fingers. Am­ta is that which is obtained without begging and M­ta is that which is obtained by begging. Wealth that is obtained by agriculture is Pram­ta and that which is obtained by trade is SatyÃn­ta. Wealth obtained by sevà (flattery and service) is to be avoided.) ## A Manu. Ik«vÃku, NÃbhÃga. Dh­«Âa, ÁaryÃti, Nari«yanta, PrÃæÓun­ga, Di«Âa, KarÆ«a and P­«adhra are all Manus. (7th Skandha, DevÅ BhÃgavata) ## A sage who lived in Dak«iïabhÃrata. (Áloka 29, Chapter 208, ÁÃnti Parva). ## Grandson of sage Bh­gu. Bh­gu got of his wife KhyÃti a daughter named Lak«mÅ and two sons named DhÃtà and VidhÃtÃ. They married ùyati and Niyati respectively and they got two sons named PrÃïa and M­kaï¬u. MÃrkaï¬eya was the son of M­kaï¬u. (Chapter 10, AæÓa 1, Vi«ïu PurÃïa). ## A son born to the Vasu named Soma of his wife ManoharÃ. This PrÃïa was the younger brother of Varccas. These brothers had two other brothers named ÁiÓira and Ramaïa. (Áloka 26, Chapter 66, ùdi Parva). ## PrÃïavÃyu. The wind of life. (See under ParÃvaha). ## A carpenter of PurÃïic fame. There were two celebrated carpenters in the country of KäcÅ named PrÃïadhara and RÃjyadhara when King BÃhubala was ruling that country. They learnt many mechanical arts in carpentry and architecture from the great architect, MayÃsura. PrÃïadhara, the elder brother, became an addict to wine and women and gambling and lost all his wealth. RÃjyadhara gave a portion of his wealth to his brother and before long both became poor. Then PrÃïadhara found out a plan and they both together made a mechanical bird and tying a rope to its legs sent it into the treasure-house of the King through a window. The bird picked up diamonds or ornaments which it could carry in its beak and came back to them. This continued daily for some days and then RÃjyadhara advised his brother to stop it acquainting him with the dangers if it was ever found out. But PrÃïadhara did not heed the advice and continued the theft. When the keeper of the treasury found things missing he was worried. He mused: "Doors are not open. Can it be rats? No, there has never been a single rat here before. Then how did it happen?" Thinking thus he went and reported the matter to the king. The King was confident of the keeper. Soon he put guards over the treasure-house to keep watch over it at night. Little knowing that he was being watched PrÃïadhara put his bird into action that night also. The watchmen caught hold of the rope as soon as the bird came out with the booty from the treasure-house. PrÃïadhara knew that the trick had been found out and he rushed to his brother and told him what had happened. Immediately PrÃïadhara made a VimÃna and escaped from the place with his family. RÃjyadhara also made a VimÃna and escaped. When he had travelled in the VimÃna for four hundred KÃtas (KÃta=four miles) he reached a sea-shore and then leaving the VimÃna there started walking. On the way getting tired he slept inside a garden. When he woke up, a man on a peacock came to his side and said "You live here. When you are hungry and feel like taking food go to the second floor of this house and you will find there whatever you want." The visitor disappeared and he found a house in front of him. When he had finished his daily ablutions he went inside the house which was empty. But when he went up he saw ample food in gold vessels arranged there. He never heard about his brother again. (TaraÇga 9, RatnaprabhÃlambaka, KathÃsaritsÃgara). ## Son of an agni called PrÃïa. (Áloka 1, Chapter 22, Vana Parva). ## One of the twenty eight hells. (See under KÃla). ## PrÃïa means the wind in the body and ÃyÃma means restraint. PrÃïÃyÃma means restraining or suspending breath. Spread on the floor a piece of cloth, or animal-skin or KuÓa grass and sitting on it cross-legged, controlling all actions of the sense-organs and concentrating on one single object do prÃïÃyÃma for the purification of the soul. There are three different kinds of prÃïÃyÃmas namely RecakaprÃïÃyÃma, PÆrakaprÃïÃyÃma and KumbhakaprÃïÃyÃma. Holding the nostrils with the left hand and massaging the belly with the other hand one sends out the air within the belly. It is called RecakaprÃïÃyÃma. Doing just the reverse and getting air inside is called PÆrakaprÃïÃyÃma. Then the yogÅ sits, with his belly full of air. Sitting thus without either letting the air out or letting it in is called KumbhakaprÃïÃyÃma. Here the yogÅ sits like a pÆrïa-kumbha (full jar). The body of man is a chariot, the sense organs its horses, mind the charioteer and prÃïÃyÃma the whip. (Chapter 373, Agni PurÃïa). ## Son of an Agni called Päcajanya. (Áloka 9, Chapter 220, Vana Parva). ## A Son born to one's own wife by the grace of great men. (Áloka 19, Chapter 119, ùdi Parva). ## A sacred place. He who visits this place would attain Indraloka. (Áloka 15, Chapter 84, Vana Parva). ## See under S­«Âi. ## A beggar with astonishing powers mentioned in KathÃsaritsÃgara. ## A wife of Kaæsa. Kaæsa had two wives and the other was called Asti. (10th Skandha, BhÃgavata). ## A division of rÃk«asas (demons) and PiÓÃcas (devils). (Áloka 1, Chapter 285, Vana Parva). ## A deva who once guarded the Am­ta (nectar). Once there was a fight between Praruja and Garu¬a. (Chapter 28, ùdi Parva). @<[Page 603b]>@ ## A King of the family of Manu. (4th Skandha, BhÃgavata). ## A nymph of AlakÃpurÅ. This nymph once gave a dance performance in honour of A«ÂÃvakra. (Áloka 45, Chapter 19, AnuÓÃsana Parva). ## A son of Vaivasvata Manu. K«upa is the son of Prasandhi. (Áloka 2, Chapter 4, AÓvamedha Parva). ## A synonym of SÆrya (Sun). (Áloka 27, Chapter 3, Vana Parva). ## A holy river. During their pilgrimage the PÃï¬avas came to this place and bathed in this river. (Áloka 2, Chapter 118, Vana Parva). ## A son of Karïa. He was killed in the great battle by SÃtyaki. (Áloka 6, Chapter 82, Karïa Parva). ## A King of V­«ïivaæÓa. 1) %% Descending in order from Vi«ïu--Brahmà Atri--Candra--Budha--PurÆravas--ùyus--Nahu«a--YayÃti--Yadu--Sahasrajit--Áatajit--Hehaya -Dharma--Kunti--Bhadrasena--Dhanaka--K­tavÅrya--KÃrtavÅryÃrjuna--Madhu--V­«ïi--YudhÃjit--Anamitra--Snigdha (Nimna)--Prasena. Snigdha had two sons, Prasena and SatrÃjit. 2) %% SatrÃjit and SÆrya (Sun) were friends. Once SatrÃjit requested SÆrya to give him some gift as a token of their friendship. Then SÆrya gave him the Syamantaka gem. If that stone was worshipped daily with pÆjÃs by brÃhmaïas it would yield eight loads of gold daily. When once SatrÃjit travelled by air with that gem round his neck the people of DvÃrakà mistook him for Vi«ïu. ÁrÅ K­«ïa was attracted by the beauty and power of that stone and he asked SatrÃjit that gem for a good price. ÁrÅ K­«ïa offered as much money as he wanted and still SatrÃjit did not part with it. Once Prasena went hunting with that gem round his neck and he was attacked and killed by a lion. The lion while carrying the Syamantaka was killed by JÃmbavÃn and the latter carried the gem to his den and gave it to his children to play with. When Prasena did not return from his hunting and was found later lying dead without the gem the news spread that the stone might have been stolen by K­«ïa after killing Prasena. The slander reached the ears of K­«ïa also and he went to the forest in search of the Syamantaka. He found the cave of JÃmbavÃn and on peeping in found the children of JÃmbavÃn playing with the gem. JÃmbavÃn attacked K­«ïa and after a grim battle which lasted for several days JÃmbavÃn was defeated. When he knew that it was K­«ïa who had defeated him he gave him along with the Syamantaka his daughter JÃmbavatÅ also K­«ïa brought the gem and the girl to DvÃrakà and gave back the gem to SatrÃjit. (Chapter 38, HarivaæÓa; Chapter 13, Part 8, Padma PurÃïa). ## Father of Suyaj¤Ã, wife of MahÃbhÃma. As a King he did godÃna (gift of cows) for many years and attained Puïyaloka in the end. (Áloka 20, Chapter 95, ùdi Parva). ## Father of ReïukÃ, wife of the sage Jamadagni. Jamadagni abandoned the beautiful Reïukà once but fearing a curse Prasenajit gave her again to Jamadagni. (Chapter 58, BrahmÃï¬a PurÃïa). @<[Page 604a]>@ ## A distant brother of SatrÃjit called Bhava. (DÃk«iïÃtya PÃÂha, Chapter 14, Sabhà Parva). ## A King who lived in the city of ÁrÃvastÅ. Once a very virtuous brahmin came to this city. Finding him to be a man of great virtues a VaiÓya took him to his house and kept him there worshipping him. Many rich men coming to know of the brahmin came and worshipped him with offerings of costly clothes and ornaments. Within a short time the poor brahmin got a huge heap of gold and silver. He collected his lot and at night without letting anybody know went and buried it in a secret place in the forest. After some days he went and looked for it and found his buried wealth missing. When the brahmin returned weeping, the host, the VaiÓya, gathered from him all that had happened. The house-holder consoled him but the miserly and greedy brahmin was not to be pacified thus and he started to commit suicide. He went to a pond nearby and was about to jump into it when Prasenajit who heard about this came to the spot and told him thus:--"Do not grieve over your loss. I shall make enquiries about it and if the stolen wealth is not recovered I shall give you compensation from my treasury." After consoling the brahmin thus the King went to his palace. He pretended to be ill and called the physicians of the city to his side. He asked them about their patients, their illness and the medicines prescribed for them. One of the physicians during the enquiry said thus: "Oh lord, MÃt­dattavaïik is my patient. Yesterday I prescribed to him the root of ôraka plant." The King soon dispersed the physicians and sent for MÃt­dattavaïik and asked him who had brought for him the root. When MÃt­dattavaïik replied that it was his servant the King sent for the servant and on questioning the servant the latter confessed having taken the hidden treasure. Thus because of the intelligence and wisdom of the King the brahmin got back his wealth. (TaraÇga 7, Madanama¤cukÃlambaka, KathÃsaritsÃgara). ## One of the Pa¤camahÃyaj¤as. The five yaj¤as are Ahuta, Huta, Prahuta, BrÃhmyahuta and PrÃÓita. (Áloka 73, Chapter 3, Manusm­ti). ## I A King who was the son of MedhÃtithi. The Kings of Praskaïva line were K«atriyas formerly but they became brahmins later. (9th Skandha, BhÃgavata). ## A sage who was the son of Kaïvamuni. The sÆkta 44 of anuvÃka 9 of maï¬ala one of ãgveda was written by this sage. ## A King of the family of Manu. (4th Skandha, BhÃgavata). ## A demon. This demon was killed by Garu¬a. (Áloka 12, Chapter 105, Udyoga Parva). ## The palace of SuÓarmÃ. (See under SuÓarmÃ). ## A greatly condemned place. (Áloka 47, Chapter 44, Karïa Parva). ## A country which was conquered by BhÅmasena during the MahÃbhÃrata times. (Áloka 16, Chapter 30, Sabhà Parva). ## A King who was a descendant of ÁrÅ RÃma. (9th Skandha, BhÃgavata). ## A daughter of SvÃyambhuva Manu. Svayaæbhuva Manu had two sons named Priyavrata and UttÃnapÃda and three daughters named ùkÆti, DevahÆti and PrasÆti. ùkÆti was married to RuciprajÃpati, DevahÆti to KardamaprajÃpati and PrasÆti to Dak«aprajÃpati. Yaj¤a is the son of ùkÆti. Kapila is the son of DevahÆti. PrasÆti got only a number of daughters. (8th Skandha, DevÅ BhÃgavata). ## A prince of the country of SauvÅra. He stood behind the chariot of Jayadratha holding his flag. Arjunaslew him. (Áloka 10, Chapter 265, Vana Parva). ## Father of VajramukuÂa. VajramukuÂa is the hero in the tale of VetÃlakathà described beautifully in KathÃsaritsÃgara. (See under VetÃla). ## Cyavanamahar«i got of his wife Sukanyà a son named Pramati. PratÃpÅ is the beautiful wife of Pramati. Ruru is the son born to Pramati of PratÃpÅ. (2nd Skandha, DevÅ BhÃgavata). ## I. A serpent born of the Kauravya race. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 13, Chapter 5, ùdi Parva). ## A son born to DhÃtÃ, the seventh Ãditya, of his wife RÃkÃ. (6th Skandha, BhÃgavata). ## 1) %% A King of the line of PÆru. Pratardana who was the son of the daughter of King YayÃti ruled the country after making KÃÓÅ his capital. Pratardana's mother was MÃdhavÅ, YayÃti's daughter, and father, DivodÃsa. Pratardana once found on his way his grandfather, King YayÃti, who had fallen from Svarga. (See under YayÃti). 2) %% (i) Emperor Áibi gave Pratardana a sword. (Áloka 80, Chapter 166, ÁÃnti Parva). (ii) He once gave a gift of a netra (eye) to the brahmins. (Áloka 20, Chapter 224, ÁÃnti Parva). (iii) He slew the son of VÅtahavya. (See under VÅtahavya). (iv) Pratardana courted death after appointing his sons for the service of brahmins. (Áloka 5, Chapter 137, AnuÓÃsana Parva). ## A son born to ÁrÅ K­«ïa of SatyabhÃmÃ. BhÃnu, SubhÃnu, SvarbhÃnu, PrabhÃnu, BhÃnumÃn, CandrabhÃnu, B­hadbhÃnu, HavirbhÃnu, ÁrÅbhÃnu and PratibhÃnu are the sons born to SatyabhÃmÃ. (10th Skandha, BhÃgavata). ## A King born of the race of Bharata. (9th Skandha, BhÃgavata). ## Wife of Pulastyamahar«i. (Áloka 17, Chapter 116, Udyoga Parva). ## A King born of the race of Bharata. PratÅhÃra was the son of Parame«ÂhÅ and the father of PratihartÃ. (Chapter 1, AæÓa 2, Vi«ïu PurÃïa). ## A King who was celebrated for his yaj¤akarmans. His father was PratÅha and mother SuvarcalÃ. Pratihartà got two sons of his wife Stuti. (5th Skandha, BhÃgavata). ## A sub-divisional Parva of Droïa-Parva. This comprises chapters 72 to 84 of Droïa Parva. ## Son of a King called Vasu. (9th Skandha, BhÃgavata). ## The charioteer of Duryodhana. It was PrÃtikÃmÅ who brought PäcÃlÅ to the court of the Kauravas when the PÃï¬avas were defeated at the game of dice by the Kauravas. He was killed in the Kuruk«etra battle by the PÃï¬avas. (Chapter 67, Sabhà Parva; Chapter 33, Áalya Parva). ## A King born of the family of ParaÓurÃma. (9th Skandha, BhÃgavata). ## A place of human habitation in ancient BhÃrata. (Chapter 9, BhÅ«ma Parva). ## A King of CandravaæÓa (Lunar dynasty). He was the father of King Áantanu. There is a story behind the birth of the son Áantanu to PratÅpa. One day this RÃjar«i was worshipping the Sun-god in the waters of the river GaÇgÃ, when a beautiful maiden rose from the waters and sat on the right thigh of the royal ascetic. The King was embarrassed and he told her thus:--"Oh sweet girl, who are you? Do you realise what an unrighteous deed you have done? Why did you thus climb on my thigh without seeking my permission? The right thigh is for the daughter and the wife of the son. Since you have thus sat on my right thigh, you shall be the wife of my son when one is born to me." Hearing this the maiden jumped out from the thigh of the King and left the place and the King went to his palace. After some time PratÅpa got a son named Áantanu. Áantanu was none other than emperor MahÃbhi«ak who was forced to be born on earth due to a curse of BrahmÃ. When Áantanu came of age PratÅpa decided to spend the rest of his life in forests and calling his son to his side gave him all advice and added "Son, perhaps a maiden may come to you and if she comes accept her as your wife. Do not ask her about her identity. By making her your truthful wife you will acquire a great many benefits." PratÅpa, thereafter, entrusted the kingdom to his son and after performing severe penance in the forests attained divyaloka. (2nd Skandha, DevÅ BhÃgavata). ## A King of the race of Bharata. He was the son of GandhamÃdana and the father of Svavalkala(?) (Navama Skandha, BhÃgavata) ## A King of the PÆru line of kings. Pratiratha, Dhruva and Sumati were the sons of King AntibhÃra. (9th Skandha, BhÃgavata). ## An asura (demon). This demon who held sway over all the worlds also died. His story was told to illustrate that there was an end to all lives. (Áloka 53, Chapter 227, ÁÃnti Parva). ## See under KramapÃÂha. ## A son born to the queen KumÃrÅ of king BhÅmasena of the family of king ParÅk«it. PratiÓ ravas had a son named PratÅpa. (Áloka 42, Chapter 95, ùdi Parva). ## A female follower of Subrahmaïya (Áloka 29, Chapter 46, Áalya Parva). ## The installation of deities in temples. According to Agni PurÃïa it is the installation of ÁivaliÇga that is called Prati«ÂhÃ. PÅÂha is Áakti (Power) and LiÇga is Áiva. It is the union of Áakti in the form of PÅÂha and Áiva in the form of liÇga that is called Prati«ÂhÃ. This Prati«Âhà is attained by means of Áivamantras. There are five different kinds of Prati«ÂhÃs:-- 1) %% Any prati«Âhà in which BrahmaÓilà is used in combination is called ViÓe«aprati«ÂhÃ. 2) %% Fixing the liÇga on the pÅÂha (platform) is called SthÃpana. 3) %% The fixing of the liÇga (idol) on the pÅÂha (platform) when the liÇga gets shaky on it is called SthitasthÃpana. 4) %% Taking the idol out from the platform and refixing it, is called UtthÃpana. 5) %<ùsthÃpana.>% A prati«Âhà in which after the fixation learned priests eonduct purification ceremonies, is called ùsthÃpana. ## A sacred place in PrayÃga. The place is at present called JhÆsi. Once this place was ruled over by a king called YayÃti. The sage GÃlava accompanied by Garu¬a visited this king one day. (Áloka 9, Chapter 114, Udyoga Parva). ## A ViÓvadeva. (Áloka 32, Chapter 92, AnuÓÃsana Parva). ## A son born to PäcÃlÅ of Dharmaputra. The details available about him from MahÃbhÃrata are the following:-- (i) Prativindhya was born from a part of a ViÓvadeva. (Áloka 127, Chapter 37, ùdi Parva). (ii) On the first day of the Kuruk«etra battle Prativindhya fought against Áakuni. (Áloka 63, Chapter 45, BhÅ«ma Parva). (iii) Prativindhya was defeated in fight with Alambu«a (Áloka 39, Chapter 100, BhÅ«ma Parva). (iv) He fought against AÓvatthÃmÃ. (Áloka 29, Chapter 25, Droïa Parva). (v) Prativindhya accepted defeat after fighting with DuÓÓÃsana. (Áloka 34, Chapter 168, Droïa Parva). (vi) He slew king Citra in a battle. (Áloka 20, Chapter 14, Karïa Parva). (vii) Prativindhya died fighting A vatthÃmà at night. (Áloka 48, Chapter 8, Sauptika Parva). (viii) The synonyms found used in the MahÃbhÃrata for Prativindhya are the following:--Yaudhi«Âhira and Yaudhi«Âhiri. ## A violent king born of the family of Ekacakra. Arjuna defeated this king during his victory march. (Áloka 5, Chapter 25, Sabhà Parva) ## An ancient king of BhÃrata. He was the second son of Uparicaravasu. (Áloka 238, Chapter 1, ùdi Parva). ## An ancient king of BhÃrata. (Áloka 238, Chapter 1, ùdi Parva). ## A son born to Dharmadeva of his wife PrabhÃtÃ. PratyÆ«a is one of the A«Âavasus. The A«Âavasus are ùpa, Dhruva, Soma, Dharma, Anila, Agni, PratyÆ«a and PrabhÃsa. The sage Devala is the son of PratyÆ«a. (Áloka 17, Chapter 66, ùdi Parva). ## A vÃyu (wind). This wind of life in the body always moves upwards. (Áloka 21, Chapter 301, ÁÃnti Parva). ## A soldier of Subrahmaïya. (Áloka 64, Chapter 45, Áalya Parva). ## A king of PäcÃladeÓa. He was a contemporary of UddÃlaka. PravÃhaïa was a great DÃrÓanika (philosopher) and he once held a Tattvaj¤Ãna Parisad (seminar of philosophers). With a view to defeating the king in a discussion Ávetaketu also attended the seminar. But Ávetaketu was unable to answer the five questions put to him by PravÃhaïa. Ashamed of the defeat Ávetaketu went to his father UddÃlaka, who was his Guru in J¤Ãnavidyà also, and asked him the questions put by PravÃhaïa. UddÃlaka also was unable to answer the questions and they both went to PravÃhaïa and the latter gave as a gift to those brahmins whatever knowledge he had on Tattvaj¤Ãna then. (ChÃndogyopani«ad). ## A Yak«a of the court of Kubera (Áloka 17, Chapter 10, Sabhà Parva). ## A YÃdava. He was one of the ministers of ÁrÅ K­«ïa. (Chapter 71, Vi«ïu PurÃïa). ## A river of PurÃïic fame. (Áloka 23, Chapter 9, BhÅ«ma Parva). ## (PRùVùRA). An ancient PurÃïic place included in Krau¤cadvÅpa. (Áloka 22, Chapter 12, BhÅ«ma Parva). ## An owl without death living in the HimÃlayas. (See under Indradyumna). ## A Sanskrit poet who lived in the sixth century A.D. He is the author of the book 'Setubandha' written in Prakrit language. The book is called 'SetukÃvya' and 'RÃvaïavadha' also. ## A peak of the mountain Gomanta. ÁrÅ K­«ïa and BalarÃma once went to its top to observe the movements of their enemy MÃgadha. (10th Skandha, BhÃgavata). ## A son born to ýlina of the CandravaæÓa (lunar dynasty) of his wife RathantarÅ. Pravasu had four brothers named Du«yanta, ÁÆra, BhÅma, and Vasu. (Áloka 17, Chapter 94, ùdi Parva). ## KaïvÃÓrama was on the shores of this river. (Áloka 11, Chapter 88, Vana Parva). ## A serpent of the family of Tak«aka. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 9, Chapter 57, ùdi Parva). ## A king of the PÆru dynasty. His father was Santurodha. He had two brothers named Du«yanta and Sumanta. (Chapter 278, Agni PurÃïa). ## A son of PÆru, a king of the PÆru dynasty His mother was Pau«ÂÅ. He had two brothers named ýÓvara and RaudrÃÓva. PravÅra got of his wife ÁÆrasenÅ a son named Manasyu. He was known by the name Janamejaya also. After conducting three aÓvamedhas, PravÅra accepted VÃnaprastha (third stage of life). (Áloka 11, Chapter 95, ùdi Parva). ## A special class of K«atriyas. King V­«adhvaja was born in this class. (Áloka 16, Chapter 74, Udyoga Parva). ## A caï¬Ãla (the lowest and most despised of all classes of people). In order to keep his word of honour HariÓcandra allowed himself to be sold to this caï¬Ãla PravÅra. He was none other than Lord Áiva himself. (See under HariÓcandra). ## A place of human habitation in ancient BhÃrata. (Áloka 50, Chapter 9, BhÅ«ma Parva). ## All religious ceremonies are divided into two classes, Prav­tta and Niv­tta. All ceremonies connected with worldly life are classed under Prav­tta and those of a spiritual nature under Niv­tta. (Chapter 262, Agni PurÃïa). ## A sacred place situated at the meeting point of GaÇgà and YamunÃ. He who bathes at this holy spot would get the benefit of doing ten aÓvamedhas. (Áloka 35, Chapter 84, Vana Parva). It is believed that at PrayÃga there is the presence of BrahmÃ, devatÃs, dikpÃlakas (guardians of the quarters), lokapÃlakas (guardians of the world), SÃdhyas (realised souls), Pit­s (manes), Mahar«is like SanatkumÃra, AÇgiras, Brahmar«is, NÃgas, Garu¬a, Siddhas, SÆryadeva and MahÃvi«ïu. There are three fire-pits there. The river GaÇgà runs through the centre of these pits. The Centre of the confluence of GaÇgà and Yamunà is believed to be the waist of the world. There is at PrayÃga the world-famous TriveïÅ confluence. If one bathes at that place one gets the benefit of AÓvamedha and RÃjasÆya together. The greatness of PrayÃga is described thus: PrayÃgatÅrtha, Prati«ÂhÃnatÅrtha, KambalatÅrtha, AÓvataratÅrtha, and BhogavatÅtÅrtha are said to be the YÃgavedÅs of PrajÃpati. At such a PrayÃga Vedas and Yaj¤as live personified. If one praises it or chants its name in songs or smears the mud from it on one's body, one would be absolved of all sins. If one gives away anything in charity at this place or conducts ÁrÃddha (ceremony of giving offerings to deceased relatives) or does pious mutterings one would get benefits of an imperishable nature. There are about seventy thousand tÅrthas in this world, ten thousand of one kind and sixty thousand of another kind. PrayÃga has the presence of all these tÅrthas and so it is considered as the best of all tÅrthas. Here is the BhogavatÅtÅrtha of VÃsuki and the tÅrtha called Haæsaprapatana. If one bathes in the ponds there for three days together one would get the credit of giving as charity a crore of cows. The three important places are the GaÇgÃdvÃra, PrayÃga and GaÇgÃsÃgarasaÇgama. Chapter 211, Agni PurÃïa). ## In ancient BhÃrata sacred injunctions existed about religious rites to be performed for the atonement of sins committed. The following are a few of them. Murder is that act which ends in loss of life. One who kills a brahmin is a BrahmaghÃtaka. Even if murder is actually committed by one man, all those involved in a conspiracy for murder are murderers. If death occurs while treating a patient it is no murder. If death occurs when you punish your son, disciple or wife it is no sin. If he who has killed a brahmin or a cow commits suicide he will be absolved from his sin. Or he should go about begging with a skull and the organ of generation of any animal. If he spends twelve years begging eating little and with repentance in his heart the BrahmaghÃtaka will be absolved of his sin and he will become pure. If the murder is done to serve a purpose of his he should live as a beggar for twelve years but if it is not done to gain any end of his, he need live only for six years as a beggar. If a brahmin attempts to murder another brahmin he should observe the above vow for three years. If the attempt is made by a K«atriya he should double the period; if by a VaiÓya or ÁÆdra, triple the period If a brahmin kills a K«atriya he need observe only three fourths of the prÃyaÓcitta. If a brahmin kills a VaiÓya or ÁÆdra he need observe only an eighth part of the prÃyaÓcitta. If he kills a woman he should observe the punishment fixed for killing a ÁÆdra. If a brahmin does 'gohatyÃ' (killing a cow) he should practise penance drinking Pa¤cagavya (five products of the cow taken collectively). He should sleep in a cowshed and go about feeding the cow and should also give away cows as gift. If a gohatyà is committed by a person of any other caste, he need observe only three fourths of the prÃyaÓcitta. Hitting the cows by fists, piercing their body with nails and cutting their horns are to be classified under gohatyÃ. If one kills a cat mongoose, frog dog, or a bird, one should drink milk for three days. Though wine, date-palm-juice sugar-cane-juice, black-palm-juice, tamarind-juice and toddy are intoxicants they are not classified under alcoholic liquors. Real liquor or surà is that made from rice flour. Drinking liquor is prohibited to Brahmins, K«atriyas and VaiÓyas. If any one of these castes drinks he should drink water after performing penance or live eating pippalÅ (long pepper) for a year or eat oil cake at night for a year. If one drinks water in a pot used for taking liquor one should observe the prÃyaÓcitta for seven days. If he drinks water from a cÃï¬Ãla he should observe the prÃyaÓcitta for six days. If one eats rice from a cÃï¬Ãla one should observe CÃndrÃyaïa. (an expiatory penance of decreasing and then increasing food according to the waxing and waning of the moon). If one eats food in the house of a ÁÆdra during times of distress, one would be absolved of the sin by repentance alone. Taking another man's property and appropriating it to himself is called theft. He who steals gold should be struck on the head by a wooden pestle by the king and killed. Alternatively he should live for twelve years with matted hair, eating one time a day only such things as leaves, fruits and roots and lying on earth. He who steals diamonds, pearls, corals, copper, silver, iron, bronze and granite stones should fast for twelve years. He who enjoys sexual intercourse with his father's wife, own sister, daughter of his preceptor or wife of the preceptor should burn himself in a hot iron pot. Alternatively he should embrace a red hot iron idol of a woman and die. (Chapters 183 and 184, Agni PurÃïa). ## A Devagandharva. He was born to KaÓyapaprajÃpati of his wife Muni. (Áloka 43, Chapter 65, ùdi Parva). ## A building for staging dramas, and conducting festivals well-designed and ornamentally constructed. DroïÃcÃrya made the royal architects construct a Prek«Ãg­ha for exhibiting the skill of the PÃï¬avas and Kauravas in archery. (Áloka 11, Chapter 133, ùdi Parva). ## A very ancient book of the Egyptians. There are only two books which can claim to be as old as the ãgveda, the most ancient treasure-book of mankind. One of them is Pretagrantha which the English people call the Book of the Dead. The other is Gilgamish of the Babylonians. ## Wife of sage Pulastya. PrÅti got a son named Dattoli of her husband Pulastya, That Dattoli was in his previous birth the Agastya of SvÃyambhuva Manvantara. (Chapter 107, AæÓa 17, Vi«ïu PurÃïa). ## An ancient King of BhÃrata. (Áloka 236, Chapter 1, ùdi Parva). ## A soldier of Subrahmaïya. (Áloka 59, Chapter 45, Áalya Parva). ## A son of the king Drupada. In the battle that ensued after the marriage of DraupadÅ, Karïa killed him. (ùdi Parva, MahÃbhÃrata). ## A soldier of Subrahmaïya. (Áloka 65, Chapter 45, Áalya Parva). ## A soldier of Subrahmaïya (Áloka 60, Chapter 45, Áalya Parva). ## A companion of RÃdhikÃ. This girl gave all protection and service to Arjuna when the latter was conducting JalÃnu«ÂhÃna taking the form of a woman named ArjunÅ. (Chapter 74, PÃtÃla Khaï¬a, Padma PurÃïa). ## A nymph of the court of Kubera. Arjuna saved her when she was lying as a crocodile due to a curse. (Chapter 1, Skanda PurÃïa). ## The eldest son of SvÃyambhuva Manu. He had another son named UttÃnapÃda and three daughters named ùkÆti, DevahÆti and PrasÆti. The daughters were married to Ruci, Kardama and Dak«a respectively. (8th Skandha, DevÅ BhÃgavata). Priyavrata married Barhi«matÅ daughter of KardamaprajÃpati. He got of her two daughters named Samràand Kuk«i and ten sons named AgnÅdhra, AgnibÃhu, Vapu«mÃn, DyutimÃn, Medhas, MedhÃtithi, Bhavya, Savana, Putra and Jyoti«mÃn. Of these Jyoti«mÃn was really possessing jyotis (brilliance). All the sons, Medhas, AgnibÃhÆ and Putra, were interested in the practice of yoga and were aware of their previous births. Priyavrata disributed seven islands to seven of his sons as follows: JambÆdvÅpa to AgnÅdhra; Plak«advÅpa to MedhÃtithi; ÁÃlmalÅdvÅpa to Vapu«mÃn; KuÓadvÅpa to Jyoti«mÃn; Krau¤cadvÅpa to DyutimÃn; ÁÃkadvÅpa to Bhavya; and Pu«karadvÅpa to Savana. AgnÅdhra had nine sons named NÃbhi, Kimpuru«a, Harivar«a, IlÃv­ta, Ramya, HiraïvÃn, Kuru, BhadrÃÓva and KetumÃla. (Chapter 1, AæÓa 2, Vi«ïu PurÃïa). Priyavrata once circled round Meru in his chariot. As if competing with the Sun Priyavrata started his circling along with sunrise and ended it at sunset. He did so seven days making nights look like day and the sun appear dim and faded. The Sun was dejected and it was at the request of the TrimÆrtis that Priyavrata stopped his circumambulation. It was the path of Priyavrata's circling for seven days that later became the seven oceans of PurÃïic fame. (Yuddha KÃï¬a, Kamba RÃmÃyaïa). ## An ancient place of human habitation in western BhÃrata. (Áloka 61, Chapter 9, BhÅ«ma Parva). ## An ancient city of BhÃrata. (Áloka 61, Chapter 9, BhÅ«ma Parva). ## An ancient King who got a dagger from king A«Âaka. (Áloka 80. Chapter 166, ÁÃnti Parva). ## The ninth son of Vaivasvata Manu. He is described as one of the sacred and virtuous persons to be remembered during early mornings. He did penance at Kuruk«etra and attained Svarga. (Áloka 11, Chapter 20, AÓvamedha Parva). Even from boyhood P­«adhra started practice of penance. He got disgusted with life even from his boyhood. A story is told how it happened so. Once when P­«adhra was studying under his Guru, a tiger entered the shed of the cows at night. Hearing the pitiable wails of the cow he went to the shed with his sword and gave a strong and fatal cut to the tiger with it. Unfortunately the stroke fell on the cow instead of the tiger and not knowing the truth in the darkness P­«adhra went and slept peacefully. In the morning when he went to the shed he found the cow lying dead with his sword-cut. He then knew the mistake he had made at night and was so distressed with the accident that he at once left for Kuruk«etra and started doing penance there. @<[Page 608a]>@ ## A son of King Drupada. He was killed in the great battle by AÓvatthÃmÃ. (Áloka 18, Chapter 156, Droïa Parva). ## A brahmin boy. One night while he was living in the ÃÓrama of his Guru he saw a lion going out from the premises of the ÃÓrama with an ÃÓrama cow in its mouth. The brahmin boy rushed at it and struck the lion with a sword. But due to want of proper light the sword-cut fell on the cow and the cow fell down dead. The next day the Guru finding the cow lying dead mistook it for a deliberate killing by his disciple and cursed P­«adhra to death. to be born as a ÁÆdra. When P­«adhra was thus roaming about in the forests in his cursed form he fell into a big forest fire and was burnt to death. (Chapter 2, S­«Âi Khaï¬a, Padma PurÃïa; Chapter 1, AæÓa 4, Vi«ïu PurÃïa). ## A king of PäcÃla. He was the father of Drupada and a friend of the sage BharadvÃja. It was from P­«ata that PäcÃlÅ, daughter of Drupada, got the name PÃr«aÂÅ. (Áloka 41, Chapter 129, ùdi Parva). ## A King of the SÆryavaæÓa (solar dynasty). He was called VirÆpa also. Himself, KetumÃn and Áambhu were the sons of king AmbarÅ«a. (9th Skandha, BhÃgavata). ## Wife of the PrajÃpati named Sutapas. (See under Aditi). ## An ancient sage. He approached Droïa during the KurupÃï¬ava battle and commanded him to stop the battle. (Áloka 34, Chapter 190, Droïa Parva). He attained svarga by the power of his penance. (Chapter 26, ÁÃnti Parva). ## A name of MahÃvi«ïu. There are two opinions in the PurÃïas regarding how Vi«ïu got this name. 1) In the early part of the period of SvÃyambhuva Manu the PrajÃpati named Sutapas and his wife P­Óni did penance for twelve thousand divine years to get Vi«ïu as their son. As a result of that Vi«ïu was born in the womb of P­Óni as P­Ónigarbha. The name was suited for ÁrÅ K­«ïa the incarnation of Vi«ïu also. (Chapter 3, 10th Skandha, BhÃgavata). 2) Anna (rice), Veda, Jala (water) and am­ta (nectar) are called P­Óni and so MahÃvi«ïu (K­«ïa) who bears these inside is called P­Ónigarbha. (Áloka 45, Chapter 342, ÁÃnti Parva). ## The name of a division of the army. (See under Ak«auhiïÅ). ## See under KuntÅ. ## An ancient king who worships Yama. (Áloka 19, Chapter 9, Sabhà Parva). ## A King of great virtue born in the line of Dhruva. 1) %% Descending in order from Vi«ïu--BrahmÃ--SvÃyambhuva Manu--UttÃnapÃda--Dhruva Ái«Âi--Ripu--CÃk«u«a Manu--Kuru--AÇga--Vena--P­thu. Manu, son of CÃk«u«a, got of his wife Na¬valà eleven sons Puru, Kuru, PÆru, Áatadyumna, TapasvÅ, SatyavÃk, Áuci, Agni«Âu, Atiratha, Sudyumna and Abhimanyu. Of these the second son Kuru got of his wife ùtreyÅ seven sons named AÇga, Sumanas, SvÃti Kratu, AÇgiras, Gaya and Áibi. AÇga married SunÅthÃ. She delivered a very wicked son named Vena. P­thu was born to Vena. P­thu got six sons named AntardhÃna, VÃdÅ, SÆta, MÃgadha, PÃlita and VijitÃÓva. 2) %% SunÅthÃ, wife of AÇga, was the eldest daughter of Yama. Vena was born of her. Vena, the grandson of Yama, because of hereditary traits from his grandfather, was very wicked even from birth. When Vena was crowned king by the mahar«is and he became the supreme lord of the world he announced to the world thus: "YÃgas should not be performed; gifts should not be given; no kind of homa should be done. There is nobody but me to accept as Yaj¤apuru«a the share of yaj¤as. I am the sole lord and consumer of yaj¤as." The sages were dumbfounded. They all approached Vena and impressed upon him the necessity of performing a YÃga to propitiate MahÃvi«ïu. Vena who got angry at this request of the sages told them thus: "There is nobody greater than I and I have none to be worshipped. Who is Hari, your Yaj¤eÓvara? (lord of the yÃga). All such great powers who can bless and curse alike and such eminent deities and entities like BrahmÃ, Vi«ïu, Áiva, Indra, VÃyu, Yama, Varuïa, SÆrya, Agni, DhÃtÃ, PÆ«Ã, BhÆmi and Candra are merged in me, the king. Do understand this fact and obey my orders." Despite repeated requests Vena did not give permission to conduct a Vai«ïava yaj¤a. The sages got angry and cried aloud "Kill this wicked man", "Kill this wicked man". Saying thus the sages killed Vena by KuÓa grass made sacred and powerful by mantras--Vena, who was spiritually dead because of his contempt of the gods even before. Then the sages saw dust rising in columns from all sides and asked the people the cause of the same. The people said "When they knew that there was no king poor people have turned themselves into rogues and are plundering the wealth of the rich. The swift movements of these running in haste are raising dust from the ground below." The ­«is conferred together and to get a son from the dead Vena they churned the thigh of the wicked king. Then from the thigh came out a short and black (as black as a burnt pillar) man with a compressed face who stood before the sages in distress and asked "What am I to do?" The sages said 'Ni«Åda' meaning 'sit down'. He thus became Ni«Ãda (an illiterate forestdweller). He went to the mountain of Vindhya and along with him went all the sins of Vena. Ni«Ãdas thereafter are said to be those who have destroyed the sins of Vena. Then the sages churned the right hand of Vena and from it came out a brilliant boy of great strength and power and he was named P­thu. At the time of his birth there dropped from heaven the divine bow Ajagava and many powerful arrows and a divine armour. All animate objects of the world were happy at his birth. Vena attained svarga for having delivered such a brilliant son. For the coronation of P­thu the oceans brought very many precious diamonds and the rivers holy water. Brahmà along with ùÇgirases came and crowned P­thu as the emperor. Brahmà saw the line of Candra in his right hand and was, therefore, pleased to know that he was part of MahÃvi«ïu. Thus P­thu, valiant and brilliant, was crowned their emperor by the virtuous people of BhÃrata. He united his people by his love for them. When he travelled through the ocean the water stood still and when he travelled on land the mountains gave way and his flag-pole was never obstructed anywhere. 3) %% Brahmà performed a yÃga as soon as P­thu was born. From that yÃga was born a very wise and intelligent demon named SÆta. A scholarly MÃgadha also was born from the yÃga. The mahar«is commanded the SÆta-MÃgadhas to praise P­thu and they then said "Oh revered sages, we do not know anything good or bad about this king just born. He has not earned a name or fame. Then on what basis are we to sing praises about him?" The mahar«is said that they should praise him for the qualities he should have in future. P­thu heard that and feeling elated decided to become a very virtuous emperor. When P­thu was thinking like that the SÆta-MÃgadhas sang in melodious tones thus: "This king speaks the truth always, is charitable, is one who keeps his promises, is valiant and full of all good qualities." Thus with the blessings and good wishes of all, P­thu started his reign. 4) %% The people were hungry for want of proper food crops. They approached P­thu and told him that during the short interval between Vena's death and P­thu's assuming charge the goddess of earth drew inside all her vegetations and so the people were put to great difficulties. They requested him to generate vegetations again. P­thu got angry on hearing this and taking his bow Ajagava and several arrows went in search of the goddess of earth. The goddess got frightened and fled taking the form of a cow. She went to all lokas but P­thu followed her with his bow and arrows everywhere. At last desiring to escape from the arrows of such a valiant king BhÆmidevÅ went to him and trembling with fear said "Oh king, why do you make such a persistent attempt, to kill me which would be the great sin of StrÅvadha? (killing a woman)." The RÃjà replied that there was no sin in killing wicked persons. The goddess asked what refuge was there for the people if the earth was destroyed. The king said that he would protect his people by the power of his yoga. BhÆmidevÅ was frightened and she said "Oh king, I shall give you back all I have destroyed in the form of milk. Therefore, virtuous as you are, if you are really interested in the welfare of the people I shall allow you to milk me and take back everything you want. Do bring a calf." 5) %% P­thu by the end of his bow put in arrangement at one place the thousands of mountains which were lying scattered over the country. The grounds were not even and so there were formerly no divisions into villages and towns. There were no grain-plants like paddy or wheat, no agriculture, no cow-protection and no trade. It was since the time of P­thu that all these came into being. People desired to live in places where the grounds were even. Then the people lived on fruits, leaves and roots. When they were all destroyed people found it difficult to live. Therefore P­thu making SvÃyambhuva Manu as calf milked for the welfare of his people all plants from the earth. People do live even today by what was milked then. P­thu, because he gave life to BhÆmidevÅ, became her father and she got the name P­thvÅ. The brahmin sages milked the cow of earth again. Then Agastya became the calf and B­haspati milked. When the planets milked, Candra became the calf and again B­haspati milked. The devas even now feed on the ôrjjak«Åra (milk rich in food value) they got then. All the animals live because of their virtue and truth. The ­«is milked truth and virtue. The manes made Yama the calf and Antaka the milker. They milked Svadhà in a silver pot. The cobras and serpents making Tak«aka the calf milked poison making Dh­tarëÂra the milker. They live by their poison which is their great defence also. The daityas and dÃnavas using Virocana as calf and making the twoheaded ãtvik Madhu as the milker milked jointly courage, valour and the sarvaÓatruvinÃÓinÅ mÃyà (mÃyÃ, the destroyer of all enemies). They milked in an iron pot. All their knowledge, bodily health, strength, vigour, brilliance and valour are made from this and that is why they are adepts in the art of mÃyà even now. Yak«as milked in an iron pot milk that disappeared from the earth. RajatanÃbha milked using VaiÓravaïa as calf. That Yak«arÃjaputra was sarvaj¤a (knowing all) and Sarvadharmaj¤a (conversant with all charitable things) with two heads and eight hands. The rÃk«asas, piÓÃcas and wicked maruts using RajatanÃbha as milker and SumÃlÅ as the calf milked blood in a pot made of a skull. They live on this. The Gandharvas and nymphs using lotus as their pot, Suruci as milker and Citraratha as calf milked music from her. The mountains making MahÃmeru as milker and HimÃlayas as the calf milked diamonds and medicines. The sacred trees made SÃla the milker and plak«a the calf and milked in a pot of palÃÓa Chinnadagdhaprarohaïa (the power of growing again even if cut or burnt). The siddhaguhyakacÃraïavidyÃdharas also milked her each using different pots, calves and milkers and they all got what they wanted. 6). %% P­thu's land became rich and prosperous. Then he performed an AÓvamedha. The YÃga horse was led by VijitÃÓva, son of P­thu. Indra did not like P­thu conducting the yÃga. Indra hid at a place on the path of the yÃga horse. The sage Atri helped Indra. Indra bound the horse and a fight ensued between Indra and VijitÃÓva in which Indra was deplorably defeated and confessing his guilt he craved for pardon and P­thu granting him pardon became his great friend. (4th Skandha, BhÃgavata). 7) %% In the history of BhÃrata the period of P­thu's rule is considered a golden period. When P­thu became the emperor, Brahmà divided the universe into several kingdoms and made a separate ruler for each of them. Soma was appointed King of the stars, planets, brahmins, plants, yÃgas and austerities. He appointed Kubera as the lord of Kings, Varuïa as the lord of all waters, Vi«ïu, as the lord of all Ãdityas and PÃvaka as the lord of all Vasus. Dak«a was given lordship over prajÃpatis, Indra over maruts, and PrahlÃda over all daityas and dÃnavas. Yama, the DharmarÃja was made lord of the manes. AirÃvata was made King of all elephants and Garu¬a King of all birds. UccaiÓÓravas was made King of all horses and V­«abha of all cattle. The lion was made King of all beasts and HimavÃn the lord of all immovable things. Kapila became chief of all sages and the tiger the leader of all beasts with nails and snouts. Plak«a was made the King of all trees. After distributing kingdoms thus, Brahmà appointed DikpÃlakas (guardians of the zones). In the east he posted SudhanvÃ, son of VairÃjaprajÃpati, in the south he posted ÁaÇkhapÃda son of KardamaprajÃpati, in the west he put KetumÃn, son of Rajas and in the north HiraïyaromÃ. Thus Brahmà organised a universe with suitable emperors to control and supervise. (Chapter 22, AæÓa 1, Vi«ïu PurÃïa). 8) %% After several years of benign rule P­thu became old. He then entrusted the affairs of the state to his son VijitÃÓva and left for penance with his wife Arccis. After doing severe penance for a long time he merged with Parabrahman. Arccis who was all along serving her husband with devotion ended her life by jumping into the funeral pyre of her husband following her husband like Lak«mÅ following Vi«ïu. 9) %% P­thu had five sons named VijitÃÓva, Haryak«a, DhÆmrakeÓa, V­ka and Draviïa. The eldest of these VijitÃÓva, with the help of his brothers ruled the country. Haryak«a ruled over the east, DhÆmrakeÓa over the south, V­ka, west and Draviïa, north. (Padma PurÃïa). ## A virtuous brahmin of good conduct. Once when P­thu was travelling he met five ugly devils. They became devils for their sins of not doing any charity and behaving rudely with beggars. P­thu gave them advice on ÃhÃra (food), ÃcÃra (conduct) and vrata (vow) so that they might get salvation from their devil-lives. (Chapter 27, S­«Âi Khaï¬a, Padma PurÃïa). ## A sacred pond on the borders of Kuruk«etra. This is one of the celebrated tÅrthas of BhÃrata. He who bathes in this pond would get the benefit of doing an aÓvamedha. (Chapter 83, Vana Parva; Chapter 39, Áalya Parva). ## A celebrated Yak«a. This Yak«a got a daughter named SaudÃminÅ. Her father took her to different mountains to entertain her. One day while she was playing with her companion KapiÓabhrÆ she met a Yaksaputra named AÂÂahÃsa. They fell in love and SaudÃminÅ's father agreed to their marriage and fixed it. After fixing the marriage P­thÆdara took his daughter to his house. Next day her companion KapiÓabhrÆ came to SaudÃminÅ in a sorrowful mood and when she asked her the reason she said "Friend, how am I to report to you this sad news. On my way to you I passed through a garden named Citrasthala in the valley of the HimÃlayas. To have some sport with the love-stricken AÂÂahÃsa his friends staged a drama in which AÂÂahÃsa was made VaiÓravaïarÃja and his brother DÅptaÓikha, NalakÆbara, and the rest, his ministers. They were thus acting and enjoying when NalakÆbara himself came that way and seeing his servant AÂÂahÃsa in the robes and form of his father was angry and calling AÂÂahÃsa to his side said: "A servant like you is ambitious of becoming a king. Let this ambition be the cause of your downfall. You will be born as man." AÂÂahÃsa was shocked and he craved pardon "Oh Lord, I did this only for some entertainment. I did not do it with any desire for a big position. Pardon me for my mistake. NalakÆbara then by his divine power understood everything and taking pity on him consoled him and said "She with whom you are in love will be your wife in your life as man. Your brother DÅptaÓikha will then be born as your son. Both of you will then be released from the curse. DÅptaÓikha after ruling the country for some time will also be free from this curse." AÂÂahÃsa and DÅptaÓikha soon disappeared by the power of the curse. AÂÂahÃsa was born as king of Trigartta in the name of Pavitradhara and SaudÃminÅ became his wife. A son was born to them named DÅptaÓikha and as soon as he was born the parents were released from the curse and entered heaven. (ÁaÓÃÇkavatÅlambaka, KathÃsaritsÃgara, TaraÇga 6). ## A king of the race of AÇga. (Chapter 277, Agni PurÃïa). ## When RÃma and Lak«maïa were staying in Pa¤cavaÂÅ a demoness named ÁÆrpaïakhà made approaches to them and Lak«maïa cut off her limbs and sent her away. Then a rÃk«asa army came under the leadership of Khara, DÆ«aïa and TriÓiras and P­thugrÅva was one of the twelve prominent soldiers of that army. (Sarga 26, Araïya KÃï¬a VÃlmÅki RÃmÃyaïa). ## A devagaïa of Raivata Manvantara. ## A King born of the race of AÇga. This king lived in the court of Yama and worshipped him. (Áloka 22, Chapter 8, Sabhà Parva). ## A king of the race of Ik«vÃku. He was the son of P­thu and father of Adra. (Chapter 1, BrahmÃï¬a PurÃïa). ## One of those who are named 'Yati'. The Yatis were a people of anti-yaj¤a feelings and were all burnt to death in Indra's fire of wrath. But three yatis, B­hadgiri, RayovÃja and P­thuraÓmi were taken care of by Indra and Indra taught them BrahmavidyÃ, K«atriyavidyà and VaiÓyavidyÃ. P­thuraÓmi compelled Indra to grant him K«Ãtratejas also along with K«ÃtravidyÃ. There is now a sÃma even in the name of P­thuraÓmi. (Pa¤ca-viæÓa-BrÃhmaïa). ## A King of ancient BhÃrata. (5th Skandha, BhÃgavata). ## A King of ãgveda times. Indra killed the enemies of this King. (SÆkta 116, AnuvÃka 17, Maï¬ala 1, ãgveda). ## Father of KÃmÃ, wife of king AyutanÃyÅ. He lived in the court of Yama. (Áloka 12, Chapter 8, Sabhà Parva). ## A sage of ancient BhÃrata who was a friend of Yudhi«Âhira. (Áloka 22, Chapter 26, Vana Parva). ## A soldier of Subrahmaïya (Chapter 46, Áalya Parva). ## A serpent. This serpent was present at PrabhÃsatÅrtha to carry the soul of BalabhadrarÃma. to PÃtÃla (Áloka 15, Chapter 4, Mausala Parva). ## A female attendant of Subrahmaïya (Chapter 46, Áalya Parva). ## A King of the court of Yama. (Áloka 12, Chapter 8, Sabhà Parva). ## A beautiful king of a country called Prati«ÂhÃna. Once three wise yogins came to him and said "Oh King, we have travelled round the world. There is a princess in MuktidvÅpa called RÆpalatÃ. In beauty she will be a good match for you." On hearing this P­thvÅrÆpa calling the court artist KumÃradatta to his side said "Paint a picture of mine and go along with these three sannyÃsins to MuktidvÅpa and give the painting in private to the princess there and also bring me an exact painting of hers." The painter went to MuktidvÅpa and the King coming to know of the talents of the artist KumÃradatta commissioned him to paint a picture of his daughter RÆpalatÃ. He did the work beautifully. The King was immensely pleased and he enquired if KumÃradatta had seen a suitable prince for RÆpalatÃ. KumÃradatta immediately showed him the portrait of P­thvÅrÆpa. The king found the prince extremely suitable and entrusted the artist himself with the task of negotiating the marriage with P­thvÅrÆpa. KumÃradatta returned to his King with the portrait of RÆpalatà and P­thvÅrÆpa was infatuated with the dazzling beauty of RÆpalatÃ. Before long the marriage of P­thvÅrÆpa with RÆpalatà was conducted in all grandeur. (AlaÇkÃravatÅlambaka, KathÃsaritsÃgara, TaraÇga 1). ## A sacred pond on the borders of Kuruk«etra. He who bathes in this pond would get the benefit of doing a sahasragodÃna (giving away as gift a thousand cows). (Áloka 13, Chapter 83, Vana Parva). ## A serpent of the family of Tak«aka. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 8, Chapter 57, ùdi Parva). ## A bird of superior intellect. The story of PÆjanÅ was told by BhÅ«ma to illustrate that K«atriyas can never be believed. There was once a king called Brahmadatta in the country of KÃmpilya. The King had a bird named PÆjanÅ. PÆjanÅ was very intelligent and all-knowing and the king treated her as his friend. Days went by and one day the queen delivered a son. At the same time PÆjanÅ also got a child. The prince and the little bird grew up as great friends. The little bird used to bring to the prince whatever eatable it could take in its little beak. They lived as such thick chums. One day while PÆjanÅ was away from the cage, the prince caught hold of the little bird and strangled it to death. When PÆjanÅ came back she found her child missing and went about crying loudly. She then knew what had happened and got very angry. She flew and pricked blind the eyes of the prince and bade farewell to the King. The parting scene was very pathetic. PÆjanÅ declared that K«atriyas were not to be believed and flew away. (Chapter 139, ÁÃnti Parva). ## Chapter 155 of Agni PurÃïa states the various acts of worship that should be done daily and they are the acts of worship observed by all brahmacÃrins during the time of Manusm­ti. You should rise up at BrÃhmamuhÆrta. Finish your excretory routine sitting facing north during daytime and facing south during night time. If it is at dusk or dawn it should be done as during day time. It should never be done in public roads, water or grass. Wash with sand after your excretions and then wash your teeth. After that take your bath. Baths are of six kinds: NityasnÃna, NaimittikasnÃna, KÃmyasnÃna, KriyÃÇgasnÃna, Malakar«aïasnÃna and KriyÃsnÃna. Any religious act done without a bath is of no use. Therefore you should bathe early. Well-water is good for bathing, water from a fountain is better, water of a lake is much better, river-water is still better and water of a tÅrtha is still better. The water of the river GaÇgà is the best. After washing after excretions you should enter into the waters and wash again and then wash your body. While washing you should recite the following mantras "Hiraïyavarïa÷, Áanno devÅ÷, Ãpo hi «Âhà and idamÃpa÷." You should submerge yourself in the waters and recite the mantras there under the water. You should also recite Aghamar«aïa sÆkta or the ãk named Drupada. GÃyatrÅ should be chanted specially. After the Japa you should rub dry with a cloth your head and body and then offer water to the devas and manes. Then you should worship with water reciting Puru«asÆkta. You should give way to anybody carrying a load, a pregnant woman and preceptors. Never look at the Sun at the time of rising or setting. Never look at the reflection of the moon in waters. Never look at a nude woman. Do not peep into a well. Never trample over clothes and sacred ashes. Never enter the bedroom or the treasure room of another man. Those who rub mud blocks against mud block, cut their teeth or bite their nails will perish. Never enter a house through any other opening than its proper gate. Never interrupt when others are talking. Never use the clothes of another man. Tell everybody 'Bhadram' 'Bhadram' (well well). Never speak to displease anybody. Never walk on the shadow of an individual. Do not pass through the space between two respectable persons sitting and talking. Do not look at falling stars. Never mention the name of another river while in a river. Do not scratch your body with both your hands. Never cross a river before offering water to the devas and manes. Do not throw your excretions into the waters. Never bathe naked. After bath you should pray to gods for your welfare. Never take out a garland from your body by yourself. Avoid dust from the hooves of donkeys sticking to your body. Never laugh at low-caste people, nor live with them nor live in their places. Never live in a place where there are no rivers, doctors or a king. Nor live in a place ruled by barbarous people or a woman or by a number of people together. Never talk with women during their period of menses. If you have talked with them think of Vi«ïu. Never laugh, sneeze or yawn without covering your mouth. Wise man should hide the disgrace to one superior to himself and protect the words of the superior or his own. Never encourage too much activity of the senses nor should you check the pressure of excretions. Do not belittle even the smallest of ailments or the smallest of enemies. If you walk through public roads you should wash yourself. Never walk bearing water or fire. Do not hiss in the presence of respectable and virtuous people. Do not place one leg over the other leg. Never speak directly or indirectly things which are unpleasant to others. Avoid contempt of Vedas, Kings, sages, science and devas. Do not be jealous of women nor do place confidence in them. Always listen to virtuous talks, be devoted to the gods and observe righteous acts daily. On your birthday worship the moon, gods and brahmins. Never take an oil bath on the fourth (caturthÅ), sixth («a«ÂhÅ) and eighth (a«ÂamÅ) days of lunar fortnight. Throw away your excretions far away from home. Never be unfriendly with venerable and noble people. @<[Page 612a]>@ ## One of the PrajÃpatis. The references about him in the PurÃïas are the following: (1) Pulaha was one of the spiritual sons of BrahmÃ. (Áloka 12, Chapter 204, Vana Parva). (2) K«amÃ, wife of Pulaha, delivered three sons named Kardama, UrvarÅvÃn and Sahi«ïu. (Chapter 10, AæÓa 1, Vi«ïu PurÃïa). (3) Pulaha got of his wife K«amà another son named KarmaÓre«tha. (Chapter 20, Agni PurÃïa). (4) Pulaha is included in the group of six powerful sages. (Áloka 4, Chapter 66, ùdi Parva). (5) From Pulaha were born the butterflies, lions, tigers, lambs, wolves and Kimpuru«as. (Áloka 3, Chapter 66, ùdi Parva). (6) Pulaha took part in the Janmotsava of Arjuna. (Áloka 52, Chapter 122, ùdi Parva). (7) Pulaha was also among the sages who dissuaded ParÃÓara from conducting a yÃga to kill all the rÃk«asas. (Áloka 9, Chapter 180, ùdi Parva). (8) Pulaha was a member of the court of Indra. (Áloka 17, Chapter 7, Sabhà Parva). (9) Pulaha was a worshipper of BrahmÃ. (Áloka 18, (Chapter 11, Sabhà Parva). (10) Pulaha did penance at a place on the shores of AlakanandÃ, a tributary of river GaÇgÃ. (Áloka 6, Chapter 142, Vana Parva). (11) He took part in the Janmotsava of Subrahmaïya. (Áloka 9, Chapter 45, Áalya Parva). (12) Pulaha is included in the twenty one PrajÃpatis. (Áloka 35, Chapter 334, ÁÃnti Parva). (13) Pulaha is one among the group of Saptar«is called CitraÓikhaï¬ins. (Áloka 29, Chapter 335, ÁÃnti Parva). (14) Pulaha is also one of the A«Âaprak­tis. (Chapter 340, ÁÃnti Parva). ## A daitya who was transformed into an animal. There is a story in the Skanda PurÃïa about him thus-Pulaka performed penance and got from Áiva a boon that he should possess astonishing smell in his body. The demon used to entice even celestial ladies by means of his smell. He thus became a menace to the three worlds. Devas complained to Áiva. Áiva got angry and commanded him to abandon his demoniac form and become an animal. Pulaka agreed to do so but requested Áiva to grant him the smell even in his state of an animal. Áiva granted that. ## One of the PrajÃpatis. 1) %% Pulastya is one of the six spiritual sons of BrahmÃ. Pulastya was born from the Karïa--ear--of BrahmÃ. (Chapter 65, ùdi Parva and BhÃgavata). Pulastya had a son named Dattoli (Dambholi) of his wife PrÅti. This Dattoli in his previous birth was the Agastya of SvÃyambhuva Manvantara. (Chapter 10, AæÓa 1, Vi«ïu PurÃïa). Pulastya had a son named ViÓravas of his wife HavirbhÆ. (4th Skandha, BhÃgavata). MahÃbhÃrata states that Pulastya had two wives named Sandhyà and PratÅcÅ. HavirbhÆ mother of ViÓravas had another name, MÃninÅ. All these statements taken together indicate that Pulastya had four wives named PrÅti, HavirbhÆ, Sandhyà and PratÅcÅ. 2) %% The race formed by Pulastya is given below: Pulastya got a son named ViÓravas of his wife HavirbhÆ alias MÃninÅ. ViÓravas had two wives named KaikasÅ and DevavarïinÅ alias IlabilÃ. KaikasÅ had three sons, RÃvaïa, Kumbhakarïa, and VibhÅ«aïa and a daughter named ÁÆrpaïakhÃ. RÃvaïa got of his wife MandodarÅ three sons, MeghanÃda, AtikÃya and Ak«akumÃra. Kumbhakarïa got of his wife VajramÃlà two sons named Kumbha and Nikumbha. VibhÅ«aïa got of his wife Saramà seven sons. ViÓravas got of his wife Ilabilà a son named VaiÓravaïa alias Kubera. 3) %% In olden times in TretÃyuga Pulastya Mahar«i was doing penance on Mt. Meru. On a nearby hillock the sage T­ïabindu was also doing penance. Celestial maidens, NÃga maidens and their lovers came to the ÃÓrama and by their erotic sports and dances vitiated the precincts of the ÃÓrama. Pulastya got angry and cursed all the maidens to become pregnant if they entered the ÃÓrama area. Without knowing this curse MÃninÅ, daughter of T­ïabindu came to that spot and got pregnant of Pulastya. Pulastya then married her and the celebrated Mahar«i ViÓravas was born to her. 4) %% Once RÃvaïa who started on a victory campaign met KÃrtavÅryÃrjuna on the shores of NarmadÃ. KÃrtavÅryÃrjuna chained RÃvaïa in the former's prison. Pulastya was grieved much to hear about the plight of his grandson and going to KÃrtavÅryÃrjuna and explaining things got the release of RÃvaïa. (Chapter 46, BrahmÃï¬a PurÃïa). 5) %% (i) Pulastya once blessed ParÃÓara for the writing of PurÃïas. (Chapter 1, AæÓa 1, Vi«ïu PurÃïa). (ii) RÃk«asas, VÃnaras (monkeys), Kinnaras, Gandharvas and Yak«as were born from the intelligent Pulastya. (Áloka 7, Chapter 66, ùdi Parva). (iii) He was present for the Janmotsava of Arjuna. (Áloka 52, Chapter 122, ùdi Parva). (iv) ParÃÓara once started to perform a YÃga to destroy all the rÃk«asas. Pulastya along with other sages went and persuaded him to withdraw from his venture. (Chapter 180, ùdi Parva). (v) Pulastya was a member of the court of Indra. (Áloka 17, Chapter 7, Sabhà Parva). (vi) Pulastya sits in the court of Brahmà and worships him. (Áloka 19, Chapter 11, ùdi Parva). (vii) Once Pulastya taught BhÅ«ma the importance and greatness of all the holy places of BhÃrata. From then onwards Pulastya is called the Guru of BhÅ«ma also. (Chapter 82, Vana Parva). (viii) Pulastya got of his wife Gau a son named Kubera. (Áloka 12, Chapter 274, Vana Parva). (ix) ViÓravas was born of half of the body of Pulastya. (Chapter 274, Áloka 13 ùdi Parva). (x) Pulastya was present for the birth day celebrations of Subrahmaïya. (Áloka 9, Chapter 45, Áalya Parva). (xi) Pulastya also visited BhÅ«ma lying on his bed of arrows. (Áloka 10, Chapter 47, ÁÃnti Parva). (xii) Pulastya was one among the twentyone PrajÃpatis. (See under PrajÃpati). (xiii) Pulastya is included in the group of Saptar«is called CitraÓikhaï¬ins. (Áloka 29, Chapter 335, ÁÃnti Parva). (xiv) Pulastya is one of the A«Âaprak­tis. (Chapter 340, (ÁÃnti Parva). (xv) As synonyms of Pulastya the following terms are used: Brahmar«i, ViprayogÅ. (MahÃbhÃrata). @<[Page 613a]>@ ## The people of the country of Pulinda. Information available regarding them from the MahÃbhÃrata is given below: (1) Pulindas were originally K«atriyas. But they became ÁÆdras by a curse of the brahmins. (Chapter 33, AnuÓÃsana Parva). (2) Pulindas who belong to the mleccha tribe became rulers in Kaliyuga. (Chapter 186, Vana Parva). (3) Pulindas were born from the foam of the celestial cow NandinÅ of sage Vasi«Âha when she got enraged. (Chapter 165, ùÓramavÃsika Parva). (4) BhÅma fought against the Pulindas and destroyed all their big cities. (Chapter 26, Sabhà Parva). (5) In the great MahÃbhÃrata battle Pulindas fought on the side of Duryodhana. (Chapter 158, Udyoga Parva). ## A mleccha tribe of ancient Dak«iïabhÃrata. The VÃmana PurÃïa gives some details regarding them. ## See under Caï¬aka. ## A son born to a K«atriya woman of a ÁÆdra is called Pulkasa. (See under CÃturvarïya). ## A demon. This asura belongs to the asura race born to KaÓyapa of Diti. This asura fell in love with PulomÅ, wife of the sage Bh­gu. (See under Cyavana). ÁacÅdevÅ, wife of Indra, was the daughter of Puloman. (Chapter 19, Agni PurÃïa). ## (PULOMý). Wife of the sage Bh­gu. (See under Cyavana for details). ## A demoness. Her sons are called Paulomas. This Pulomà had a sister named KÃlakÃ. Both of them together did severe penance and pleased BrahmÃ. They got a boon from Brahmà to the effect that their sons would never be killed. The Paulomas were given a golden city in the air to live and he declared that that city could never be destroyed by anyone. (Chapter 173, Vana Parva). ## Pum alias Put is a hell. Those who die without children go to this hell and he who saves one from this hell is called Putra. (Áloka 38, Chapter 74, ùdi Parva). "puænÃmno narakÃdyastu trÃyate pitaraæ suta÷ / tasmÃt putra iti prokta÷ svayameva svayambhuvà //" (Áloka 138, Chapter 9, Manusm­ti). (Because a son of his own, by birth, saves a father from the hell called 'Put' he is called Putra). There are twelve different kinds of 'Putras' (sons). 1) %% A son born to a wife of his own caste begot by the husband himself is called aurasaputra. 2) %% If one dies without children or is impotent or possessed of a disease, his wife is lawfully allowed to lie with the brother of the husband to get a child. The son born of such a union is called K«etrajaputra. 3) %% When one is worrying miserably for getting a son and if at that time a husband and wife willingly hand over a son born to them by mutual consent with the following words: "This son becomes your own from now" with a religious sprinkling of water, such a son is called Dattaputra. 4) %% A son adopted from one's own caste for the purpose of doing the obsequial ceremonies for the manes is called K­trimaputra. 5) %% A son born to one's wife by another man is called GƬhotpanna. 6) %% When a son is rejected by either a father or mother or by both and that son is taken care of and brought up by another man, that son becomes an apaviddhaputra. 7) %% If a son is born to a virgin before marriage while living with her father, that son is called a KÃnÅnaputra. 8) %% When a girl is married while pregnant the son born to her after marriage is called a Saho¬haputra. 9) %% A son purchased and brought up by a sonless man is called KrÅtakaputra. 10) %% A son born to a woman after becoming a widow or after being divorced by her husband by her willingly going with another man is called a Paunarbhavaputra. 11) %% When a son after becoming an orphan or after being abandoned by his parents goes willingly to another man and remains with him as his son, that son is called Svayaædattaputra. 12) %<Áaudra (PÃraÓava) Putra.>% A son born to a brahmin of a ÁÆdra wife. ## It is the theory that the soul of a man is born again after his death. The PurÃïas and Vedas contain many statements regarding this of which the following are a few: 1) %% When the JÅvÃtmà (soul) of an individual leaves his body with all its upÃdhis (attributes and adjuncts) it is called Death. By upÃdhis are meant the following four things. (i) Mind and the senses. (ii) The five PrÃïas namely PrÃïa, ApÃna, UdÃna, VyÃna and SamÃna. (iii) The SÆk«maÓarÅra, that is, the PrÃïamanovij¤ÃnakoÓasaÇghÃta (the subtle body that is invisible with the grosser elements). (iv) Karman (action). All these four things follow the soul even after his death. Only when the soul attains mok«a (salvation) do the upÃdhis leave it. It is the life breath UdÃna that guides the soul out of the body. It is the SÆk«maÓarÅra that gives heat to the body while there is life and that is why when the soul leaves the body with the upÃdhis the body becomes cold. 2) %% When the soul leaves the body with the upÃdhis it becomes active again and its activities and movements depend upon the actions of the soul while living. The spiritual actions of the individual are classified into three. (i) %% He who has done all his deeds according to scriptural injunctions is said to be one who has done upÃsana of aparabrahma. When such an individual dies his soul with all the upÃdhis attains Candra. He goes to Candra through dhÆma (smoke), rÃtri (night), K­«ïapak«a (the dark fortnight), dak«iïÃyanakÃla (the sun's passage south of the equator), pit­loka (world of the manes) and ùkÃÓa (ether). He enjoys the rewards of the deeds done on earth there and reserving some to be enjoyed or suffered in his next birth the soul with the upÃdhis comes back to earth to enter another body. The soul comes back to earth through ether, vÃyu, dhÆma, megha, var«a, vrÅhi, yava, au«adhi, v­k«a, Tila, Puru«abÅja and strÅgarbha. When the JÅvÃtmà goes to Candra its padÃrthatva (attribute) diminishes gradually and when it comes back to earth it increases gradually. Thus the jÅvÃtmà takes thousands of births going to and from the moon. The jÅvÃtmà coming back from the moon evolves from a plant to man. Plants are the food of man and the soul entering the plant enters the puru«abÅja (semen virile) through food. The souls coming out as rebirths do accept wombs according to a definite principle. In the order of the merit of their good deeds on earth they are born in Brahmin, K«atriya, VaiÓya or ÁÆdra wombs. The souls with great sins are born as worms and insects. This passage of the soul from earth to Candra and vice versa is called Pit­yÃna. (ii) %% There are some people who do not consider performance of religious rites as important but worship Brahman. They do not treat Brahman and jÅvÃtmà as one but view them as separate entities. Such devotees are called AparavidyopÃsakas. Their souls as soon as they leave the body move towards aparabrahman. The path to aparabrahma is through Agni, Jyotis, daytime, Áuklapak«a (the white fortnight), UttarÃyaïa (the passage of the sun to the north), samvatsara (year), SÆrya (sun), Candra (moon) and Vidyut (lightning). The dhanyas (blessed ones) who attain Vidyut go to Varuïaloka, Indraloka and PrajÃpatiloka and then merge with parabrahma (the supreme being). This path is called DevayÃna. Since for both Pit­yÃna and DevayÃna the jÅvÃtmà has to depend upon Candra it is to be surmised that there is some special connection between jÅvÃtmà and Candra. Those who attain Aparabrahma by the path of devayÃna do not come back to earth. They have no rebirths. Those who have merged with aparabrahma attain Brahman by the end of a lifetime of BrahmÃ. Thus those who attain Brahman and do not believe that jÅvÃtmà and Brahman are one and view them separately attain Parabrahma through the merger with aparabrahma. This is called Kramamukti. Some sages are of opinion that those who attain aparabrahma enjoy prosperity by mind. Those who live attached to worldly pleasures but not do things prohibited by the Vedas attain Pit­loka by the path of Dak«iïÃyana. After enjoying all the accrued 'puïya' there, they come back again to earth to be born again. (iii) %% The jÅvÃtmà of one who does not follow the injunctions of ÓÃstras correctly does not attain Candraloka. It is born again as pests and insects attaining a place called T­tÅya. There is no evidence in the PurÃïas of their attaining mok«a. How a soul subjected to rebirths attains mok«a is described under 'Mok«a'. (ChÃndogya Upani«ad, GÅtÃ, BhÃgavata, ÁvetÃÓvatara Upani«ad). ## An ancient preceptor of ùyurveda. He was the Guru of Agnideva author of the book 'AgniveÓatantra' which is the basis of Carakasaæhità and also of his classmates like Bhela. Punarvasu was the son of the sage Atri who was one of the spiritual sons of BrahmÃ. In support of this statement it can be found in many places in Caraku saæhità his name referred to as 'Atrisuta' or Atrinandana'. Atri mahar«i was also a learned preceptor of ùyurveda According to KaÓyapasaæhità Devendra taught ùyur veda to KaÓyapa, Va«i«Âha, Atri and Bh­gu. The incomplete work 'ùyurvedacikitsÃtantra' by Atri was completed by Punarvasu according to AÓvagho«a. Punurvasu's mother's name was CandrabhÃgÃ. Getting knowledge in ùyurveda from his father and also from BharadvÃja, Punarvasu became an authority on ùyurveda. His important work is 'ùtreyasaæhitÃ'. There are about thirty prescriptions in his name. The prescriptions regarding 'BalÃtaila' and 'Am­tÃditaila' are found in CarakasaæhitÃ. ## A sacred place. This is situated in the JamadagnivedÅ in ÁÆrpÃrakak«etra. (Áloka 12, Chapter 88, Vana Parva). ## A King of SÆryavaæÓa (solar race). He was the son of Harita and father of Vijaya. (BrahmÃï¬a PurÃïa, Chapter 1). ## A King born of the race of ÁrÅ RÃma. He was the son of Ni«adha and father of K«emadhanvÃ. (9th Skandha, BhÃgavata). ## One of the A«Âadiggajas (elephants guarding the eight zones). (See under A«Âadiggajas). ## A brahmin who lived during the period of NÃrada. NÃrada once held a scholarly conversation with him on virtue. He saw MahÃvi«ïu in person and attained sÃyujya (intimate union with a deity). (Chapter 124, AnuÓÃsana Parva). ## A great yaj¤a. (Áloka 100, Chapter 5, Sabhà Parva). ## A holy place situated on the border of Kuruk«etra. One who bathes in a sacred pond there would get the benefit of doing a Puï¬arÅkayaj¤a. (Áloka 83, Chapter 83, Vana Parva). ## VI. A nymph. This maiden was present for the Janmotsava of Arjuna and performed a dance then. (Áloka 13, Chapter 122, ùdi Parva). ## An eminent serpent King. His subjects, Puï¬arÅkamukhas, lived with him in the beautiful serpent-city surrounded on all sides by gold castles. Gandharvas and Kinnaras of both sexes lived inside the city. A Gandharva of name Lalita fell in love with a Gandharva lady named Lalità and they lived there happily enjoying amorous sports. One day Puï¬arÅkamukha held a music concert in which Lalita was asked to sing as the leading musician. His love Lalità was absent at the assembly and Lalita could not sing or dance in proper form that day. KarkaÂaka, a serpent chief, privately informed his King the reason for the poor display of Lalita that day. The King got angry and cursed Lalita thus: "Wicked one, you will be born as a man-eating rÃk«asa. This is the penalty for thinking about your wife while singing for me." Lalita immediately became an ugly, fierce-looking demon. Lalità deeply mourned over this pitiable plight of her husband and followed him in the forests where he roamed about making loud roaring sounds. While they were thus wandering in the forests, they found a pretty ÃÓrama in which there was an ascetic engaged in penance. Lalità stood before him with tears rolling down her cheeks. When the sage opened his eyes Lalità told him that she was the daughter of the Gandharva named VÅradhanvà and that her husband had become a demon by the curse of the serpent King Puï¬arÅkamukha. The sage advised her to observe EkÃdaÓÅ Vrata. She observed the Vrata with devotion and her husband Lalita, was freed from the curse. He became the former handsome Gandharva once again. They then went back to Gandharvaloka. (Chapter 49, BhÃga 4, Padma PurÃïa). @<[Page 615a]>@ ## A ViÓvadeva. (Chapter 91, AnuÓÃsana Parva). ## An ancient King in BhÃrata. (Áloka 224, Chapter 1, ùdi Parva). ## An ancient region of BhÃrata. The region comprised then the present district of MÃlada, certain portions on the east coast of river KosÅ and certain portions of DinÃjpur. King PÃï¬u conquered Puï¬ra. (Chapter 112, ùdi Parva). The people of Puï¬ra came to the RÃjasÆya of Yudhi«Âhira with presents. The Pauï¬rakavÃsudeva mentioned in the BhÃgavata was the King of Puï¬ra. Karïa and Arjuna conquered this country at different times. (Chapter 52, Sabhà Parva; Chapter 8, Karïa Parva; Chapter 82, ùÓvamedhika Parva). ## A nymph. She was the servantmaid of B­haspati. One day she was collecting flowers for her Guru in a garden when a set of young men and women came to the garden for amorous sports. They were roaming about in the garden in pairs doing all sorts of erotic acts and Pu¤jikasthalà stood watching them for some time with passion aroused in her. She returned to the ÃÓrama thinking all the way about her miserable lot of having no husband to enjoy a similar life. She was full of lust when she returned to the ÃÓrama and on seeing B­haspati she caught hold of him by the hand and pleaded to satisfy her passion. B­haspati was angry at this improper request and cursed her "You have become rotten. You have become lustful by seeing the amorous sports of others. May you be born as a monkey. Get out of this ÃÓrama." Pu¤jikasthalà came to her senses and regretting her hasty act begged her Guru to grant her release from the curse. B­haspati felt pity on her and said "Go and enjoy to your full sexual life with a lover whom you like best. Then you will get a son from the vitality of Áiva. When that son is born you will be released from the curse and you will go to heaven." She became immediately a monkey girl named A¤janà and started living in a forest of that name itself. She fell in love with a monkey boy named KesarÅ there and lived for many years enjoying an amorous life. She did not get a child even after several years and then she prayed to Áiva for a child. It was at that time that PÃrvatÅ and ParameÓvara played amorous sports in the form of monkeys and PÃrvatÅ became pregnant. PÃrvatÅ expressed reluctance to be the mother of a monkey child and then Áiva by his divine powers deposited his semen virile through VÃyubhagavÃn (god of wind) into the womb of A¤janà who was then praying to him for a child. Coming to know of this through NÃrada and fearing that his lordship over the monkeys would be lost if such a monkey were born to A¤janà BÃli poured into the belly of A¤janà molten liquid of pa¤caloha (five metals). A¤janà was not the least injured and she gave birth in due course to a monkey son who became the celebrated HanÆmÃn, the life-force of the RÃma-RÃvaïa tussle. (PÆrvakÃï¬a, Kamba RÃmÃyaïa; Ki«kindhà KÃï¬a, VÃlmÅki RÃmÃyaïa). This Pu¤jikasthalà belongs to the famous set of eleven devakanyakÃs. They are: MenakÃ, SahajanyÃ, KarïikÃ, Pu¤jikasthalÃ, ãtusthalÃ, Gh­tÃcÅ, PÆrvacitti, UllocÃ, PramlocÃ, UrvaÓÅ and VÅÓvÃcÅ. These were the celebrated courtezans of Svarga. (Chapter 123, ùdi Parva). Pu¤jikasthalà was the dancer at the court of Kubera. (Chapter 10, Sabhà Parva). She took part in the Janmotsava of Arjuna. (Chapter 122, ùdi Parva). ## 1) %% The illam (house) of this NambÆtiri who was a contemporary of MeppattÆr NÃrÃyaïa BhaÂÂatiri was in Nenmeni aæÓa of the taluk of Valluvanìu in south Malabar. Though some say that his original name was Brahmadatta there are no sufficient records to support the statement. His Guru according to the work 'ÁrÅ K­«ïakarïÃm­ta' was a nambÆtiri named NÅlakaïÂha. PÆntÃnam had only ordinary education. He worshipped K­«ïa at the temple of GuruvÃyÆr for a very long time and became a great devotee of K­«ïa. He lived for ninety years. When he became very old he found it difficult to come to GuruvÃyÆr for worship and so one day he bade farewell to the deity. Then a voice from heaven said "Do not worry. I will be near you on your left side." He went and sat on a hill named TirumÃndha and to his astonishing ecstasy he found K­«ïa sitting on his left side. He then constructed a temple there and installed his deity K­«ïa there and continued his worship. That was the VÃmapura (left place) of PÆntÃnam. 2) %% The following are the works of PÆntÃnam: (i) BhëÃkarïÃm­ta (ii) KumÃrÃharaïam (PÃna) (iii) J¤ÃnappÃna (iv) PÃrthasÃrathistava (v) GhanasaÇgha (vi) NÃrÃyaïakÅrtanas (vii) GovindakÅrtanas (viii) ùnandan­tya (ix) DvÃdaÓÃk«aranÃmakÅrtana (x) ÁrÅk­«ïakÅrtanas (xi) A«ÂÃk«arakÅrtana (xii) BrahmaparagovindakÅrtana (xiii) GopÃlak­«ïakÅrtana (xiv) GaurÅkÅrtana (xv) VÃmapureÓakÅrtanas (xvi) PadmanÃbhakÅrtana (xvii) VivekodayakÅrtana (xviii) Jayak­«ïakÅrtana (xix) ViÂakolkÅrtana (xx) ÁrÅ RÃma Kirtana (xxi) MukundakÅrtana (xxii) DaÓÃvatÃrastotra. Besides these he has composed some philosophical songs in Tamil also. 3) %% PÆntÃnam got a son after a long time of prayer and for the ceremony of AnnaprÃÓana (feeding rice for the first time) all the people of his community were invited. The women who came for the function threw their upper garments on to the cradle where the little child was suffocated to death. PÆntÃnam thereafter became disgusted with life and J¤ÃnappÃna was written at that time. 4) %% PÆntÃnam spent most of his time in the temple of GuruvÃyÆr after the death of his child. It was at this same time that the great scholar NÃrÃyaïabhaÂÂatiri, author of the famous NÃrÃyaïÅya, was in the temple worshipping the deity there. PÆntÃnam had written a poem 'SantÃnagopÃlam' in the pÃna style and he took it to the great pandit NÃrÃyaïa BhaÂÂatiri for correction. With the haughtiness that was his trait he said "What is there for correction in a MalayÃlam poem? Nothing but blunders will there be in it. Especialy when PÆntÃnam is not well-versed in Sanskrit grammar. It will therefore be full of mistakes." PÆntÃnam could not contain the rebuff and he wept bitterly. Then from the inside of the temple came a voice which said "Though PÆntÃnam is not a grammarian like you BhaÂÂatiri, he is a greater devotee of mine than you. His Bhakti is more appealing to me than your vibhakti." The divine voice made BhaÂÂatiri feel sorry and ashamed of his behaviour and he begged PÆntÃnam to grant him pardon and immediately went through his work giving suggestions for improvement. ## Son of the sage DÅrghatamas. The story of Puïya as found in J¤ÃnavÃsi«Âha is the following:-There is a mountain called Mahendra in JambÆdvÅpa. DÅrghatamas who was doing penance there had two sons named Puïya and PÃvana. PuïyakumÃra grew up into a boy abounding in virtues. PÃvana was not so broad-minded. When after some time DÅrghatamas, their father died, PuïyakumÃra controlling his sorrow did all the funeral rites; but PÃvana unable to control his sorrow left the place and wandered in the forests weeping bitterly. After some days PuïyakumÃra went in search of his brother and on finding him consoled him and told him that there was nothing to be worried about their father's death. On hearing the learned and moral teachings of Puïya, PÃvana also got enlightened and after living in that forest for a number of years both of them abandoned their lives. ## The name of the ÃÓrama of the sage VibhÃï¬aka. (Áloka 23, Chapter 110, Vana Parva). ## A rÃk«asa. Raivata, king of KuÓasthalÅ, born of the race of ÁaryÃti, went to see BrahmÃ. Taking advantage of his absence from the place Puïyajana took control over KuÓasthalÅ. Afraid of the demon all the hundred brothers of Raivata left the country. After some time the ÁaryÃti dynasty merged with that of Hehaya. (Chapter 2, AæÓa 4, Vi«ïu PurÃïa). ## Wife of Maïibhadra, one of the ÁivapÃr«adas. Her father's name was Kratustha. Maïibhadra got thirteen sons of PuïyajanÅ. (Chapters 3 and 7, BrahmÃï¬a PurÃïa). ## A ViÓvadeva. (Áloka 30, Chapter 91, AnuÓÃsana Parva). ## A soldier of Subrahmaïya. (Chapter 45, Áalya Parva). ## A king of the lunar race. The King was a great devotee of Vi«ïu and he went to RÃmeÓvara to do worship of Vi«ïu there. Pleased with the pure devotion of the king MahÃvi«ïu started living at RÃmeÓvara under the name of SetumÃdhava. (Chapter 3, Skanda PurÃïa). ## A brahmin who was residing on the banks of the river GodÃvarÅ. Once PuïyaÓÅla engaged a brahmin widower for officiating in a ÁrÃddha ceremony. As a result of that sin PuïyaÓÅla's face became that of a donkey. To be freed from the sin he went and bathed in the SvÃmitÅrtha and ùkÃÓagaÇgÃtÅrtha of VeÇkaÂÃcala. His sin was washed away and his face regained its original form. (Chapter 2, Skanda PurÃïa) ## A sage. This mahar«i who was a great devotee of Vi«ïu was born to the brother of Nandagopa, during the incarnation of Vi«ïu as K­«ïa, as a daughter named LavaÇgÃ. (PÃtÃla Khaï¬a, Padma, PurÃïa Chapter 72). ## A river seen by the sage MÃrkaï¬eya when he moved about inside the belly of BÃlamukunda. (See under MÃrkaï¬eya). ## A demon. ## A river of PurÃïic fame. (Áloka 21, Chapter 9, BhÅ«ma Parva). ## Indra. ## Tapa, son of the agni called Päcajanya. Indra once became the son of this Purandara. (Áloka 3, Chapter 221, Vana Parva). @<[Page 616b]>@ ## The name of Indra in Vaivasvata Manvantara. (See under Manvantara). In Matsya PurÃïa Purandara has been considered to be one among the eighteen VÃstuÓÃstrakÃras (adepts in house building). The other seventeen are: Bh­gu, Atri, Vasi«Âha, ViÓvakarmÃ, Maya, NÃrada, Nagnajit, ViÓÃlÃk«a, BrahmÃ, KumÃra, NandÅÓa, Áaunaka, Garga, VÃÓudeva, Áukra, B­haspati and Aniruddha. (Matsya PurÃïa, Chapter 252, verses 2 and 3). According to MahÃbhÃrata Lord Áiva wrote a book "VaiÓÃlÃk«a" containing ten thousand chapters dealing with DharmÃrthakÃmas. Purandara condensed it into a book of five thousand chapters called 'BÃhudantaka.' Purandara gave that book that name in honour of his mother who was called BÃhudantÅ. (Chapters 59, 89 and 90, ÁÃnti Parva). ## A king. The story of this king was told to king PrÃcÅnabarhis by NÃrada to illustrate the truth that those who kill yaj¤a cows on earth would surely suffer its consequences at one time or another. Pura¤jana once started on a tour after killing a few yaj¤a cows. His aim was to build a new palace. After walking alone for a long time he reached the neighbourhood of HimÃlayas. While wandering in the forests he saw a beautiful garden and by its side a big castle with nine tower-gates. It was the residence of the Gandharva lady Pura¤janÅ. She had innumerable girl companions and her castle was guarded by a five-hooded cobra called PrajÃgiri. Pura¤janÅ fell in love with Pura¤jana at first sight and their greetings and subsquent talks ended in their marriage. Thus Pura¤jana became the husband of Pura¤janÅ and they lived happily an erotic life for a hundred years. Then one day the king went for hunting alone. Even that separation for a little while from Pura¤janÅ was unbearable to Pura¤jana and he returned to his palace soon. Pura¤janÅ did not come to receive him. On enquiry her companions informed the king that Pura¤janÅ was lying on the floor with grief unable to bear the separation from the king. Pura¤jana consoled her and they lived again for many years in perfect happiness. Then one thing happened. KÃla had a daughter named KÃlakanyakà who lived a very wicked and vicious life. She wanted to get married but nobody wanted to be her husband. Áhe went about in search of a husband. PÆru became her husband for some time but she was soon divorced by him. She approached a Yavana king named Bhaya who had a brother called Prajvara. Bhaya did not want to take that woman as his wife and so sent her back with a boon that she could stand in hiding and enjoy all men she liked. He sent his brother Prajvara for her help. She roamed about like that for some time and came back again to Bhaya. KÃlakanyakÃ, Bhaya and Prajvara joined together and gathering a strong army attacked Pura¤jana. A grim battle followed which lasted for several years in the end of which Pura¤jana was defeated and taken captive. While he was being taken as a prisoner a herd of wild cows attacked Pura¤jana and he was killed. After that he was born as a princess named VaidarbhÅ. Malayadhvaja, king of PÃï¬ya, married her and got seven celebrated sons. Agastya married the daughter of Malayadhvaja. (4th Skandha, BhÃgavata). ## A king of AyodhyÃ. See under KÃkutstha. @<[Page 617a]>@ ## 1) %% The AmarakoÓa describes a PurÃïa thus: "sargaÓca pratisargaÓca vaæÓo manvantarÃïi ca / vaæÓÃnucaritaæ cÃpi purÃïam pa¤calak«aïam //" According to this definition, PurÃïa is one which describes Sarga, Pratisarga, VaæÓa, Manvantara and VaæÓÃnucarita. Among these Sarga and Pratisarga are natural creation and renovation (Cosmogony). VaæÓa means history of sages and patriarchs. By Manvantara is meant the period of different Manus. VaæÓÃnucarita means Genealogy of kings. In the PurÃïas which are current now some of these five divisions are wanting. Statements about PurÃïas are found even in the BrÃhmaïas. Therefore it is to be surmised that PurÃïas existed even before historic times. MahÃbhÃrata has used the term PurÃïa to mean stories about devas and siddhas. The Upani«ads say that PurÃïas are itihÃsas and as such constitute the fifth Veda. Sm­ti says that PurÃïas are commentaries on Vedas. From all these statements it can be gathered that PurÃïas have a hoary past. The great Sanskrit scholar RaÇgÃcÃrya has defined PurÃïa as Purà nava (PurÃ=old; nava =new) meaning things which are as good as new though existing from olden times. Though there are large portions of wide imagination dealing with the human side in the PurÃïas many truths about the universe can be grasped from them. All the PurÃïas contain praises of BrahmÃ, Vi«ïu and MaheÓvara. In most of the PurÃïas of old, new additions and interpolations are seen. The PurÃïas in original were in existence before Christ. "ÃkhyÃnaiÓcÃpyupÃkhyÃnair gÃthÃbhi÷ kalpaÓuddhibhi÷ / purÃïasaæhitÃæ cakre purÃïÃrthaviÓÃrada÷ //" (Áloka 15, Chapter 6, AæÓa 3, Vi«ïu PurÃïa) "a«ÂÃdaÓa purÃïÃni k­tvà satyavatÅsuta÷ / bhÃratÃkhyÃnamakhilaæ cakre tadupab­æhaïam //" (Áloka 70, Chapter 53, Matsya PurÃïa) From the above it can be gathered that it was VyÃsa who composed all the PurÃïas. BÃïa who lived in the seventh century A.D. speaks about VÃyu PurÃïa. KumÃrila BhaÂÂa who lived in the eighth century and ÁaÇkarÃcÃrya who lived in the ninth century speak about the PurÃïas. PurÃïas must have therefore taken their present forms before the sixth or seventh century A.D. There are eighteen major PurÃïas and another eighteen minor ones. The major PurÃïas contain over four lakhs of Álokas. All the PurÃïas are in verses like MahÃbhÃrata. But none of them is as good as MahÃbhÃrata as a piece of literature. Still the PurÃïas splendidly reflect the culture of BhÃrata. The PurÃïas are the basis of the bulk of Indian thinking on matters social, cultural, religious and political. Even the Indian art has taken form from the PurÃïas. The PurÃïas are classified into three, those pertaining to BrahmÃ, those pertaining to Vi«ïu and those to Áiva. 2) %% (i) %% This is one of the most important of all the PurÃïas. This contains the five technical divisions of the PurÃïas. This is divided into six aæÓas. This deals with the events of VÃrÃhakalpa and contains twentythree thousand Ólokas. The theme is the ten incarnations of MahÃvi«ïu. Vi«ïu PurÃïa is the most ancient of all the PurÃïas and has got the name PurÃïaratna (gem of PurÃïas). The method of narration is in the form of teaching his disciple Maitreya by sage ParÃÓara. Since there is a reference in it to the Maurya dynasty it is to be surmised that this was composed in the first or second century A.D. The narrator himself states thus:-"VyÃsa an adept in the compositon of PurÃïas composed this PurÃïasaæhità with ÃkhyÃnas, UpÃkhyÃnas, gÃthÃs and Kalpanirïayas. A SÆta named Romahar«aïa was VyÃsa's chief disciple. The broad-minded VyÃsa gave that saæhità to that sÆta. Romahar«aïa had six disciples named Sumati, Agnivarcas, MitrÃyus. ÁÃæÓapÃyana, Ak­tavraïa, and SÃvarïi. Of these Ak­tavraïa, SÃvarïi and ÁÃæÓapÃyana born in the KaÓyapagotra have composed PurÃïasaæhitÃs. There is yet another saæhità composed by Romahar«aïa which was the basis of the saæhitÃs of his three disciples. I have composed Vi«ïupurÃïa basing on the above four saæhitÃs." If a man gives as gift a book of Vi«ïu PurÃïa on the full moon day in the month of ëìha (July) with Jaladhenu he will attain Vi«ïupÃda. (ii) %% This is the most popular and widely circulated of all the PurÃïas. It is dear to Vi«ïu-devotees. Divided into twelve Skandhas this contains eighteen thousand Ólokas. All the incarnations of Vi«ïu are described in this. The most interesting Skandha is the tenth Skandha in which the author has described the life and activities of ÁrÅ K­«ïa. There was once a belief that it was Baladeva who lived in the thirteenth century A.D. that had composed this PurÃïa. But this belief was smashed when it was found that VallÃlasena of Bengal who lived in the eleventh century A.D. had made references to this PurÃïa in some of his works. BhÃgavata accepts Kapila and Buddha as incarnations of Vi«ïu. This has been translated into all Indian languages. This book has to be given as gift on the fullmoon day in the month of Pro«Âhapada (September). Agni PurÃïa instructs that this book is to be given along with a golden image of a lion. (iii) %% This is in the form of a narration by NÃrada to SanatkumÃra. In this book of twentyfive thousand verses NÃrada teaches the dharmas of B­hatkalpa. If this is given as gift on the full-moon day in the month of ùÓvina there will be great prosperity. (iv) %% This is in the form of instructions to Garu¬a by Vi«ïu. This deals with astronomy, medicine, grammar, and with the structure and qualities of diamonds. This PurÃïa is dear to Vai«ïavites. The latter half of this PurÃïa deals with life after death. The Hindus of north-India generally read this PurÃïa while cremating the bodies of the dead. This has given great importance to the origin of Garu¬a. There are eight thousand verses in this book. This book should be given as gift along with an image in gold of a swan to get prosperity. (v) %% This book is divided into six Khaï¬as comprising fiftyfive thousand verses. The six Khaï¬as are S­«Âikhaï¬a, BhÆmikhaï¬a, Svargakhaï¬a, PÃtÃlakhaï¬a, Uttarakhaï¬a and KriyÃyogasÃra. The Uttarakhaï¬a describes the importance of all months and also the lotus, the seat of BrahmÃ. This contains the stories of Áakuntalà and ÁrÅ RÃma as described by KÃlidÃsa in his works ÁÃkuntala and RaghuvaæÓa which has made some believe that this PurÃïa was written after KÃlidÃsa. If this PurÃïa is given as gift with a cow in the month of Jye«Âha (June) it brings prosperity. (vi) %% The mode of narration is in the form of narrating the story by VarÃha, the third incarnation of Vi«ïu. The theme is about holy places and mantras. It states that the goddess of earth prayed to MahÃvi«ïu and that prayer took the form of a goddess. This book contains fourteen thousand verses. If one copies down this PurÃïa and gives it as gift along with a golden image of Garu¬a on the full-moon day in the month of Caitra (April) one will attain Vi«ïuloka. %% (i) %% This is in the form of teachings by Brahmà to Dak«a. This contains twentyfive thousand verses. This is called ùdi PurÃïa also. There is a special treatise in this book on Orissa, an ancient holy region of BhÃrata. There is in this a special annexure explaining the intimacy between Áiva and SÆrya which is a deviation from other PurÃïas. Brahma PurÃïa states about a sÆryak«etra (sun-temple) situated at a place called KoïÃrka near the holy place of PurÅ, installed there in the year 1241 A.D. If this PurÃïa along with Jaladhenu is given as a gift on the full-moon day in the month of VaiÓÃkha (May) the donor will attain heaven. (ii) %% This deals with the origin of the universe as told by BrahmÃ. In the beginning there was a golden egg and the prapa¤ca (universe with its activities) was formed out of it. Portions of AdhyÃtma RÃmÃyaïa, references to RÃdhà and K­«ïa and the incarnation of ParaÓurÃma are included in this. This book contains twelve thousand verses and it is believed to be uttama (best) to give this book as a gift to a brahmin. (iii) %% This was instructed to SÃvarïika by NÃrada. The theme is the story of Rathantara. There are four kÃï¬as in this PurÃïa called BrahmakÃï¬a, Prak­tikÃï¬a, GaïeÓakÃï¬a and K­«ïajanmakÃï¬a. This deals with Prapa¤cas­«Âi (creation of the universe). It says that Prapa¤ca is nothing but the Vaivartta (transformation) of Brahman. It is considered to be holy to give this book containing eighteen thousand verses as a gift on the full-moon day in the month of MÃgha (February). (iv) %% This is one of the ancient PurÃïas. There are many stories regarding Indra, SÆrya and Agni in this. This includes a division called DevÅmÃhÃtmya containing praises about the goddess DurgÃ. This contains nine thousand verses and it is considered as uttama (best) to give this book as a gift to a brahmin on a full-moon day in the month of KÃrttika (November). (v) %% This is what is told to Manu by SÆrya (Sun). This contains statements about future events. The book praises the worship of SÆrya (Sun), Agni (fire) and NÃga (serpent). There is an annexure dealing with the several holy places of BhÃrata and the rights of pilgrims. The book contains fourteen thousand verses and it is considered to be uttama (best) to give this book along with treacle as a gift to a brahmin on the full-moon day in the month of Pau«a (January). (vi) %% There is a great similarity between the contents of this PurÃïa and that of VarÃha PurÃïa. All the incarnations of Vi«ïu from VÃmana downwards are described in this PurÃïa. The scene of Áiva marrying PÃrvatÅ is vividly described in this book. This PurÃïa contains ten thousand verses and it is considered to be uttama (best) to give this book as a gift in the autumn season or at the time of Vi«uva to a brahmin. %% (i) %% This PurÃïa is told by VÃyu. BÃïabhaÂÂa who lived in the seventh century A.D. makes references to this PurÃïa in his works. There are many references in this PurÃïa about the Gupta Kings who ruled BhÃrata in the 4th century A.D. So it is believed that this PurÃïa must have been written in the fifth or sixth century A.D The book contains plenty of verses in praise of Áiva. There are fourteen thousand verses in the VÃyu PurÃïa and it is considered to be best to give this book as a gift to a brahmin on the full-moon day in the month of ÁrÃvaïa (August). (ii) %% This contains instructions of Áiva on Dharma sitting in the form of liÇga (Phallus). The twentyeight different forms of Áiva are described in this. This contains twelve thousand verses and if this book is given as a gift to a brahmin with tiladhenu on the full-moon day in the month of PhÃlguna (March) the donor will attain ÁivasÃyujya. (iii) %% This PurÃïa is narrated by Skanda. The theme is the slaughter of the demon TÃrakÃsura by Skanda (Subrahmaïya). There is a great similarity between this PurÃïa and the KumÃrasambhava of KÃlidÃsa. There are eightyfour thousand verses in this PurÃïa and giving this book as a gift is thought to be good. (iv) %% This PurÃïa was instructed to the sage Vasi«Âha by Agnideva. There are several references in this to ÁivaliÇga and DurgÃdevÅ. The incarnations of RÃma and K­«ïa are also dealt with in this. Distinct from other PurÃïas this book deals with arts and science like KavyÃlaÇkÃranÃÂakas (Poems, dramas, figures of speech), JyotiÓsÃstra (Astronomy) and Áilpakalà (architecture). This PurÃïa contains twelve thousand verses and is capable of imparting knowledge on all arts and sciences. (v) %% This PurÃïa was taught to Manu by Matsya, the incarnation of Vi«ïu, The incarnation of Matsya is dealt in this. Several subjects like Jainamata (religion of Jainism), Buddhamata (Buddhism), NÃÂyaÓÃstra (histrionics) and ùndhrarÃjavaæsa (kingdom and Kings of ùndhra) are discussed in this book. The book contains thirteen thousand verses and this is to be given as gift along with a golden image of a fish at the time of Vi«uva. (vi) %% This PurÃïa is taught by KÆrmamÆrti (incarnation of Vi«ïu as KÆrma (tortoise) while narrating the story of Indradyumna at PÃtÃla. All the seven islands and seven oceans are described in this book. BhÃrata is situated in the centre of all these and is called JambÆdvÅpa. Though it is believed that there were four saæhitÃs for this, only the BrÃhmasaæhità is available now. It includes ýÓvaragÅtà and VyÃsagÅtÃ. The book contains eight thousand verses and is to be given as gift along with a golden image of tortoise. 3) %% There are eighteen minor PurÃïas besides the eighteen major ones. They are:--(1) SanatkumÃra (2) NÃrasiæha (3) NÃradÅya (4) Áiva (5) DurvÃsas (6) KÃpila (7) MÃnava (8) UÓanas (9) VÃruïa (10) KÃlika (11) SÃmba (12) Saura (13) ùditya (14) MÃheÓvara (15) DevÅbhÃgavata (16) VÃsi«Âha (17) Vi«ïudharmottara (18) NÅlamata PurÃïa. The two UpapurÃïas mentioned lastly are associated with Kashmir. The first is about the Vai«ïava religion there and the second about the wise saying of a NÃga King of the place called NÅla. (PurÃïas; History of Sanskrit Literature). ## An ancient sage. He was one among the ­«is who visited BhÅ«ma lying on his bed of arrows. (Áloka 12, Chapter 47 ÁÃnti Parva). ## A river of BhÃrata of PurÃïic fame. (Áloka 24, Chapter 9, BhÅ«ma Parva). ## A King of Vedic times. He is mentioned in the dÃnastuti of ãgveda. ## A city in ancient BhÃrata. This city was ruled by a King named Paurika. (Áloka 3, Chapter 111, ÁÃnti Parva). ## A serpent born of the family of VÃsuki. It was burnt to death at the Sarpasatra of Janamejaya. (Áloka 2, Chapter 57, ùdi Parva). ## A Devagandharva born to KaÓyapa of his wife PradhÃ. (Chapter 65, ùdi Parva). ## The name of the tithis (lunar days) Pa¤camÅ, DaÓamÅ and Pa¤cadaÓÅ. Yudhi«Âhira was born on the Pa¤camÅ day called PÆrïÃ. (Áloka 6, Chapter 122, ùdi Parva). ## A celebrated serpent of the family of KaÓyapa. (Áloka 12, Chapter 35, ùdi Parva). ## The son of a Yak«a called Ratnabhadra living on the mountain GandhamÃdana. He had a son named HarikeÓa (PiÇgala). HarikeÓa was a devotee of Áiva and so PÆrïabhadra who was a devotee of Kubera sent HarikeÓa away from his house. HarikeÓa was then taken care of by Áiva and made one of his attendants. (Matsya PurÃïa, Chapter 18). ## A serpent born of the race of Dh­tarëÂra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 16, Chapter 57, ùdi Parva). ## A serpent born of the family of Dh­tarëÂra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 16, Chapter 57, ùdi Parva). ## A Devagandharva who was the son of KaÓyapa of his wife PradhÃ. (Áloka 46, Chapter 65, ùdi Parva. ## A minister of Duryodhana. It was under the guidance of this minister that the lac-palace was constructed and set fire to in order to kill the PÃï¬avas. Purocana was also burnt to death when the lac-palace was destroyed by fire. (See under Arakkilla). ## The youngest son of the Vasu, PrÃïa, born to him of his wife ôrjjasvatÅ. (6th Skandha, BhÃgavata). ## A King of the AÇga line of Kings. He was the son of Babhrusetu. He ruled over the country of GÃndhÃra. (Chapter 270, Agni PurÃïa). @<[Page 619b]>@ ## A K«atriya King. He was the son of Manu. Manu had eleven sons of his wife Na¬valÃ. ## A mountain. (Áloka 22, Chapter 90, Vana Parva). ## A celebrated king of CandravaæÓa. 1) %% Descending in order from Vi«ïu are BrahmÃ-Atri--Candra--Budha--PurÆravas--ùyus--Nahu«a--YayÃti--PÆru. YayÃti had two wives named Áarmi«Âhà and DevayÃnÅ. Áarmi«Âhà gave birth to Druhyu, Anu and PÆru. DevayÃnÅ gave birth to Yadu and Turvasu. 2) %% YayÃti, PÆru's father, was turned into an old man by a curse of ÁukrÃcÃrya. The king called all his sons to his side and requested each to take his old age and give him their youth. All the elder sons refused to do it but PÆru agreed to do so. Taking the youth of PÆru, his father, YayÃti lived a sensuous life for a thousand years. Then the king gave back PÆru his youth and crowned him as the heir apparent to his kingdom. (See under DevayÃnÅ). 3) %% (i) PÆru got of his wife Kausalyà alias Pau«ÂÅ three sons named Janamejaya (PravÅra), ýÓvara and RaudrÃÓva. (Chapter 94, ùdi Parva). (ii) After his death PÆru entered the court of Yama. Áloka 8, Chapter 8, Sabhà Parva). (iii) PÆru along with Indra in the latter's VimÃïa witnessed the war between Arjuna and the Kauravas. (Áloka 10, Chapter 56, VirÃÂa Parva). (iv) A king called MÃndhÃtà once defeated PÆru in a battle. (Áloka 10, Chapter 62, Droïa Parva). ## The name of the charioteer of Arjuna (Áloka 30, Chapter 33, Sabhà Parva). ## A sage praised in the ãgveda. He was the son of DivodÃsa. (Maï¬ala 1, ãgveda). ## A king who was the son of Kuntibhoja and brother of KuntÅ, mother of the PÃï¬avas. He had a brother named Kuntibhoja. In the great battle he fought against Durmukha of the Kaurava army. When he died Purujit went to Yamaloka. (Chapter 14, Sabhà Parva; Chapter 6, Karïa Parva, Chapter 23, Droïa Parva). ## The son born to the celebrated king, MÃndhÃtà of his wife BindumatÅ. (See under MÃndhÃtà for Genealogy). Purukutsa had a brother named Mucukunda. Descending in order from Purukutsa were Araïya--B­hadaÓva--HaryaÓva--TridhanvÃ--Aruïa--Satyavrata--TriÓaÇku. One Purukutsa is praised in the ãgveda. It is not known whether both are one and the same person. Purukutsa with his wife NarmadÃdevÅ went to the forest of Kuruk«etra and doing penance there attained mok«a. (Chapter 20, ùÓramavÃsika Parva). ## A king of PÆruvaæ a. He was the son of B­hatputra. B­hatputra had two more sons named AjamŬha and DvimŬha. Of these three sons the most valiant AjamŬha became the propagator of the dynasty. (Chapter 278, PurÃïa). ## One of the eleven valiant sons of Dh­tarëÂra. In the great battle of MahÃbhÃrata Abhimanyu wounded this soldier. (Chapter 73, BhÅ«ma Parva). @<[Page 620a]>@ ## II. The first Maï¬ala of the ãgveda mentions a RÃjar«i youth Vimada marrying the daughter of Purumitra. ## See under ParuïÅtha. ## I. A prominent king of CandravaæÓa (lunar race). 1) %% Descending in order from Brahmà came Atri--Candra--Budha PurÆravas. The dynasty which came from Candra was called the CandravaæÓa. Though Budha was the first king of CandravaæÓa it was PurÆravas who became celebrated. The story of the birth of PurÆravas is given below: Brahmà in the beginning deputed the sage Atri for the work of creation. Atrimahar«i started the penance called anuttara to acquire sufficient power for creation. After some years SaccidÃnanda brahma with an aura of lustre reflected in the heart of that pure and serene soul. In sheer ecstasy tears rolled down his cheeks and the glittering flow of water was lustfully drunk by the zones taking the form of women with a view to producing progenies. They became pregnant but were unable to bear the embryo of Atri and so they threw them away. Brahmà took them all and made them into one armoured youth and took him in his chariot to his land. Then the brahmar«is requested Brahmà to make him their lord. When the r«is, devas, gandharvas and nymphs praised him reciting sÃmaveda the majestic lustre of the youth increased. It was from this that au«adhas (medicines) originated and that is why Candra is considered to be the lord of medicines, dvija and VedasvarÆpa. The Candramaï¬ala is full of chemicals. It increases and decreases according to the white half and black half of the moon-based month. Dak«a gave in marriage to Candra twentyseven beautiful maidens. Then Candra did penance meditating on Vi«ïu for ten thousand Kalpas. Vi«ïu pleased by his penance asked him to name a boon and Candra said "When I perform a yÃga in svarga all the devas like Brahmà should come in person to my yÃgaÓÃlà and take the yÃgabhÃga. ÁÆlapÃïi should remain as a watchman at my RÃjasÆya." Accordingly with the blessing of Vi«ïu, Candra conducted the yÃga in which Atri, Bh­gu, BrahmÃ, Vi«ïu, Devas, Vasus, Maruts and ViÓvadevas took part. Candra gave as yÃga-fees to ãtviks all the three worlds. The yÃga was complete and when Candra rose up after a bath nine devÅs fell in love with the amorous beauty of Candra. Lak«mÅ, wife of Vi«ïu, SinÅvÃlÅ, wife of Kardama, Dyuti, wife of VibhÃvasu, Pu«Âi, wife of DhÃtÃ, PrabhÃ, wife of SÆrya, KuhÆ, wife of Havi«mÃn, KÅrti, wife of Jayanta, AæÓumÃlÅ wife of KaÓyapa and Dh­ti wife of Nanda, abandoned their husbands and went with Candra. Candra treated them all as his own wives and gave them erotic pleasure to their hearts' content. Those who saw this non-virtuous act stood dumbfounded unable to curse Candra. Attracted by the dazzling brilliance of Candra TÃrÃ, wife of B­haspati, went with him. Enraged at this, B­haspati joining with other devas prepared for a fight against Candra. Devas took sides and by the mediation of Indra a conference of both the parties was held and TÃrà was sent back to B­haspati. TÃrà was pregnant then and TÃrà confessed that the child in her womb was that of Candra. So when that child was born Candra took it away and named it Budha. Brahmà and other ­«is gave Budha a seat among the planets. Budha married Ilà and they got a son named PurÆravas. (See under IlÃ). After that Budha performed a hundred AÓvamedhayÃgas. He then enjoyed world prosperity as lord of SaptadvÅpa living in the beautiful HimÃdriÓ­Çga. worshipping BrahmÃ. (Chapter 12, BhÃga 3, Padma PurÃïa). 2) %% PurÆravas by his brilliance performed a hundred AÓvamedhayÃgas and lived in glory at HimÃdriÓ­Çga. Great demons like KeÓÅ became his servants. UrvaÓÅ attracted by his beauty became his wife. While he was living like that Dharma, Artha and KÃma went in disguise to his palace to test him. Hereceived them all well but paid more attention to Dharma. Artha and KÃma got angry and cursed him. Artha cursed him saying that he would be ruined by his greed and KÃma cursed him saying he would go mad by being separated from UrvaÓÅ. Hearing that Dharma blessed him thus: "You will live long leading a virtuous life. Your race will increase and remain in glory till the end of the moon and the stars. The insanity caused by your passion for UrvaÓÅ would end by the end of sixty years. That celestial maiden would remain then with you for one Manvantara." (Chapter 12, BhÃga 3, Padma PurÃïa). PurÆravas used to visit Indra daily. One day while he was going through air wellarmed with a bow and arrows he saw a demon named KeÓÅ carrying away by force UrvaÓÅ and Citralekhà and after defeating KeÓÅ in a fight recovered the nymphs and gave them back to Indra. Indra praised PurÆravas and in his honour a drama, Lak«mÅsvayaævara, was enacted by UrvaÓÅ, Menakà and others. UrvaÓÅ taking the part of Lak«mÅ started to dance but seeing PurÆravas before her she became lustful and made wrong steps. NÃrada who was present at the function got angry and cursed her "You will forget all you have learnt. Not only that, you will live as a creeper separated from PurÆravas for a period of sixty years." (For details see under UrvaÓÅ). Padma PurÃïa says that it was Bharata who cursed UrvaÓÅ. This story is slightly different from that found in the other PurÃïas. 3) %% UrvaÓÅ got eight sons of PurÆravas named ùyus, D­¬hÃyus, VaÓyÃyus, DanÃyus, V­ttimÃn, Vasu, DivijÃta and SubÃhu. Of these ùyus became the propagator of the dynasty. Of the sons born to ùyus five sons, Nahu«a, V­ddhaÓarmÃ, Raji, Dambha and VipÃpmà became celebrities. A hundred sons were born to Raji. They were called RÃjeyas. (Chapter 12, BhÃga 3, Padma PurÃïa). Some PurÃïas state that PurÆravas had six sons while some state that he had seven sons. 4) %% The following references are made about him in the MahÃbhÃrata. (i) Once PurÆravas stole the wealth of some brahmins. The brahmins took SanatkumÃra along with them and made representations to the king. PurÆravas did not give back their wealth. The brahmins cursed him and as a result the prosperity of the King waned. Then PurÆravas brought down from svarga three Agnis and performed a yÃga and thus regained his lost splendour and prosperity. (Chapter 75, ùdi Parva). (ii) PurÆravas got six sons of UrvaÓÅ named ùyus, DhÅmÃn, AmÃvasu, D­¬hÃyus, VanÃyus and ÁatÃyus. (iii) Once he asked VÃyu the wind-god about the origin of the four castes and the superiority of the brahmins over other castes. (Áloka 3, Chapter 72, ÁÃnti Parva). (iv) At another time he discussed about yaj¤apurohitas with KaÓyapa. (Chapter 73, ÁÃnti Parva). (v) Ik«vÃku gave PurÆravas a sword which in his old age he gave to his son ùyus. (Chapter 166, ÁÃnti Parva). (vi) He once declared that one can attain svarga by the blessings of brahmins. (Áloka 31, Chapter 6, AnuÓÃsana Parva). (vii) PurÆravas was famous as a donor of cows. (Áloka 26, Chapter 76, AnuÓÃsana Parva). (vii) PurÆravas never ate meat. (Áloka 65, Chapter 111, AnuÓÃsana Parva). ## A king of the race of DÅptÃk«a. (Áloka 15, Chapter 74, Udyoga Parva). ## See under Prak­ti. ## An ancient place. (Chapter 57, Sabhà Parva). ## A mahar«i well-praised in the ãgveda. The AÓvinÅdevas once saved the following from trouble viz. TurvÅti, DabhÅti, Dhvasanti and Puru«anti. (SÆkta 113, AnuvÃka 16, Maï¬ala 7, ãgveda). ## ÁrÅ K­«ïa. He got this name because of his PÆraïa (filling) and Sadana (sitting) (Chapter 70, Udyoga Parva). ## A king of PäcÃla. He was the son of BhÆriyaÓas. The King became more and more prosperous observing 'VaisÃkhadharma' following the instructions of the King's preceptors YÃja and UpayÃja. (Chapter 2, Skanda PurÃïa). ## A river of PurÃïic fame. (Áloka 22, Chapter 9, BhÅ«ma Parva). ## A celebrated celestial maiden. She belongs to the group of six celebrated nymphs named UrvaÓÅ, PÆrvacitti, SahajanyÃ, Gh­tÃcÅ, ViÓvÃcÅ and MenakÃ. (Áloka 68, Chapter 74, ùdi Parva). PÆrvacitti was present for the Janmotsava of Arjuna. (Chapter 122, ùdi Parva). Once when Arjuna went to svarga PÆrvacitti and others danced in his honour. (Chapter 43, Vana Parva). ## (PôRVADIK). The East. Of all the sides PÆrvadiÓà is the most prominent. 1) The Sun rises in the east. 2) The sÃdhyas come and do severe penance in the east at dusk. 3) The moon rises here. 4) The result of offering havya to the fire spreads to the east. 5) The daughters of Dak«a after becoming the wives of KaÓyapa delivered in the east. 6) Devas made Indra the king of the east. 7) Indra and the devas did penance jointly in the east. 8) Because the devas accepted this side first (pÆrva) the side got the name PÆrvÃ. 9) The sun gives away as gifts the yajur Mantras at this place. (10) The devas drink the soma juice facing the east 11) Varuïa once entered PÃtÃla by the east and attained prosperity. 12) Indra selected the sacrificial animals at this place. 13) The soul of man comes to Svarga and the earth through the east. (Chapter 108 Udyoga Parva). @<[Page 621b]>@ ## An ancient king. The PÃï¬avas invited this king for the great MahÃbhÃrata battle. (Áloka 17, Chapter 4, Udyoga Parva). ## A sacred place on the shores of the river SarayÆ. While going along the shores of this river with RÃma and Lak«maïa, ViÓvÃmitra showed the boys this ÃÓrama and explained to them its importance. It was at this place that Áiva burnt KÃmadeva (god of love) to death. KÃmadeva got the name AnaÇga at this place. (BÃla KÃï¬a, VÃlmÅki RÃmÃyaïa, Sarga 23). ## A female follower of Subrahmaïya. (Áloka 20, Chapter 43, Áalya Parva). ## (PôåAN). PÆ«Ã attended the Janmotsava of Arjuna. (Chapter 122, ùdi Parva). When Arjuna and K­«ïa fought against Indra at KhÃï¬avaprastha PÆ«Ã stood as an ally of Indra. (Áloka 35, Chapter 226, ùdi Parva). Once all the devas together performed a yÃga and not knowing the importance of Áiva, they did not invite him to the YÃga. Áiva attended the function uninvited. The devas did not like it and they attacked Áiva. The twelve Ãdityas as a team fought against Áiva and in the fight PÆ«Ã lost his teeth. (Chapter 18, Sauptika Parva). Once PÆ«Ã presented to Subrahmaïya two warriors named PÃïÅtaka and KÃlika. ## (PôåAN). Another name for the Sun. (Áloka 16, Chapter 3, Vana Parva). ## A valiant soldier who fought on the side of RÃvaïa. HanÆmÃn fought against this soldier fiercely. (BhÃga 2, Padma PurÃïa). ## The youngest son of Bharata, son of DaÓaratha. MÃï¬avÅ was the mother of Pu«kala. (Chapter 88, VÃyu PurÃïa; Chapter 6, BrahmÃï¬a PurÃïa; Chapter 4, Vi«ïu PurÃïa; Chapter 11, Agni PurÃïa). Details available about Pu«kala from Padma PurÃïa and VÃlmÅki RÃmÃyaïa are the following: (1) Pu«kala was with Áatrughna when the latter served as the guardian of the horse in all the three aÓvamedhayÃgas conducted by ÁrÅ RÃma. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapters 1 and 22). (2) He defeated Damana, son of SubÃhu, while he was following the sacrificial horse. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 34). (3) He fought fiercely against the demons, VidyunmÃlÅ and Ugradaæ«Âra. (Padma PurÃïa. PÃtÃla Khaï¬a, Chapter 34). (4) He fought against RukmÃÇgada and VÅramaïi. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 41). (5) He was defeated by Lava who checked the progress of the sacrificial horse. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 61). (6) Pu«kala conquered the country of GÃndhÃra and built there a city called Pu«kalÃvatÅ alias Pu«kalÃvata and made it his capital city. (VÃlmÅki RÃmÃyaïa, Uttara KÃï¬a). (7) His wife's name was KÃntimatÅ. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 67). ## Son of Varuïa. Soma's daughter was attracted by the beauty of Puskara and married him. (Áloka 12, Chapter 98, Udyoga Parva). ## The younger brother of Nala. It was this Pu«kara who jointly with Kali defeated Nala in a game of dice and drove him away from his country. At last Pu«kara apologised to Nala and gave him back his country. (See under DamayantÅ). ## A sage. He was the Guru of ParaÓurÃma. (Chapter 151, Agni PurÃïa). ## 1) %% This is a holy place situated 36 Kilometres to the north of Ajmer. Brahmà once did penance there. There is a temple of Brahmà there. Padma PurÃïa gives a story about the origin of this tÅrtha:-- Once Brahmà came to a place holding a lotus. Then Brahmà saw VajranÃbha who was engaged in penance for the destruction of the devas. Suddenly the lotus in the hands of Brahmà fell down making a thundering noise. The sound was so loud that its vibrations killed VajranÃbha. From that day onwards the place was known as Pu«kara. 2) %% (i) Arjuna spent the period after his pilgrimage in this tÅrtha. (Áloka 14, Chapter 220, ùdi Parva). (ii) Once sage Pulastya praised the greatness of Pu«kara. (Áloka 20, Chapter 82, Vana Parva). (iii) Sage Dhaumya praised the greatness of Pu«karatÅrtha. (Áloka 16, Chapter 89, Vana Parva). (iv) Once the god of death came and did penance at this place. (Áloka 26, Chapter 54, Droïa Parva). (v) Once Brahmà performed a YÃga at this place and then SarasvatÅ rose up from the place in the name of SuprabhÃ. (Áloka 5, Chapter 38, Áalya Parva). (vi) If one performs penance at this place peacefully one can attain mok«a. (Chapter 297, ÁÃnti Parva). ## A mountain in the island of Pu«kara. This mountain is full of precious stones. (Áloka 24, Chapter 12, BhÅ«ma Parva). ## One of the seven islands. The other six are JambÆdvÅpa, Plak«advÅpa, ÁÃlmalÅdvÅpa, KuÓadvÅpa, Krau¤cadvÅpa, and ÁÃkadvÅpa. (8th Skandha, DevÅ BhÃgavata). ## The wife of a sage. There was once a sage named Satya in the country of Vidarbha. Pu«karadhÃriïÅ was the wife of Satya. Satya who believed in Ahiæsà performed a YÃga with fruits and roots. It is believed that no yÃga is perfect if performed without a sacrificial goat. But even his wife for fear of a curse did not object to a YÃga of the kind. There was another sage living in that forest in the form of a deer due to a curse and he was a great friend of Satya. The deer came to the place of the Yaj¤a and requested Satya to kill him as the sacrificial animal to make the YÃga a success. Satya did not agree to that but then SÃvitrÅdevÅ appeared in person and compelled him to kill the deer and conduct the YÃga. With great reluctance Satya killed the deer and conducted the YÃga; but the power of penance of Satya faded away by that deed of his. Then Pu«karadhÃriïÅ performed penance to regain the power of her husband and Dharma appeared in person and blessed Satya. (Chapter 272, ÁÃnti Parva). ## A King of PurÃïic fame. There was once a King called BhadrÃk«a in Tak«aÓilÃnagara. He worshipped BhagavatÅ with 108 lotus flowers daily in order to obtain a son. One day he found one flower missing and the brave king tore open his heart and made the number complete. The goddess was pleased and she blessed him saying that he would have a son worthy of becoming an emperor. Pu«karÃk«a was the son thus born. The boy grew up and after crowing him as King BhadrÃk«a left for the forests. Pu«karÃk«a worshipped Áiva daily to get a suitable wife. After some time Áiva blessed him saying that he would get a very good wife. One day he went for hunting. He saw a camel trying to eat two cobras engaged in the act of mating. Instantly the King sent an arrow against the camel and the camel falling down turned into a VidyÃdhara and that VidyÃdhara told the King thus:-- "Oh King, there was once a VidyÃdhara named RaÇgamÃlÅ. A VidyÃdhara maiden named TÃrÃvalÅ was attracted by the handsome form of RaÇgamÃlÅ. She married him without the consent of her parents. The angered father separated them by a curse. The curse took effect and they soon got separated losing their way in the forest. Pining to see her husband TÃrÃvalÅ roamed about in the forests and reached the other shore of the western sea. It was a colony of ­«is and there was a fig tree there standing in full blossom. TÃrÃvalÅ took the form of a beetle and sat on the tree sucking honey. After some days RaÇgamÃlÅ also came to the place. On seeing her husband she had emission and from the virile fluid was born a fig fruit. After that both of them flew to the Gandharva loka. I am RaÇgamÃlÅ. One day a sage named JitÃsu came that way and this fruit fell before him. From the fruit came out a beautiful maiden and JitÃsu with his divine power understood the whole story behind it and so took the girl to his ÃÓrama and named her VinayavatÅ. VinayavatÅ grew into a beautiful maiden and stayed in the ÃÓrama. One day by accident I happened to see her and attracted by her beauty tried to rape her. She cried aloud and hearing the noise the sage came out and cursed me and turned me into a camel. I pleaded for mercy and the sage said I would be released from the curse when I was killed by the future husband of VinayavatÅ, Pu«karÃk«a by name. Oh King, I am now released from the curse and you should go to the forest named SurabhimÃruta on the other side of the western sea and marry that maiden." Pu«karÃk«a was pleased to hear this and the king going back to the palace and entrusting the administration of the state to his ministers left for the forest of SurabhimÃruta. Reaching the shore of the western sea he was thinking of ways to cross the sea when he saw a BhadrakÃlÅ temple nearby. When he went to the temple he saw a violin in front of it and taking it he played on it a few songs in praise of KÃlÅ and went to sleep in the temple. The goddess was pleased with his songs and took the sleeping king to the other side of the sea. When he woke up next morning he saw himself on the other shore and was pleasantly surprised. He walked about on the shore and saw an ÃÓrama and peeping in saw a sage sitting inside. On seeing the king the sage told him thus "Oh Pu«kararÃja, VinayavatÅ in search of whom you have come here has just gone to pluck flowers for her worship. She will come just now and you can then accept your wife of your previous birth as your wife of this life." The king wanted to know more about VinayavatÅ when the sage said she was his wife in his previous birth also. Then the sage said: "Once there was a VaiÓya called Dharmasena in TÃmralipti. He married a girl named VidyullekhÃ. All their wealth was stolen by thieves and grief-stricken they attempted to commit suicide by jumping into the fire. They saw two swans flying towards them and without waiting for them to reach them they committed suicide. In their next birth they became a swan couple. They lived on a date tree during rainy seasons. Once in a storm the tree fell down and in the darkness each went its own way. In the morning the male swan started searching for his mate. In the end he found her in the lake of MÃnasa in Svarga. They lived there happily till the rainy season was over and then they went and stayed on a mountain. One day a forester killed the she-swan and while coming with the dead swan in his hands he saw a set of armed men coming that way and the frightened forester threw the dead swan into a lake nearby. The dead swan came in touch with the M­tasa¤jÅvanÅ herb in the pond and coming to life flew away. The husband swan went into another group of swans and lived there in sorrow. One day a fisherman came and caught all the swans in a net. At that time the sheswan came there and finding her husband in the net felt very sad. She was thinking of some way to get her husband released from the net when a man came to bathe in the pond. He wrapped the diamond necklace of his in a cloth and placed it on the shore. The sheswan took the necklace and flew making the fisherman see everything before him. Seeing the swan going with the necklace the fisherman went after it. The swan flew to a mountain nearby and placed it on its top. The fisherman started climbing up and the she-swan then flew back and released her husband from the net. One day while they were flying making a lotus as an umbrella a hunter shot them down with arrows. Fortunately the lotus fell on an idol of Áiva and by the power of Áiva they were born in their next birth as a king and a woman. The king is yourself and the woman is VinayavatÅ." Pu«karÃk«a married her there and returning to his land lived happily for a long period (TaraÇgà 2, ÁaÓÃÇkavatÅlambaka, KathÃsaritsÃgara). ## A king. Pu«karÃk«a, son of king Sucandra, was cut to death by ParaÓurÃma. (BrahmÃï¬a PurÃïa, Chapter 3). ## A very virtuous woman. She was the wife of a sage named Satya who lived on alms in the country of Vidarbha. Because she was very strict and perfect in the observance of vratas she became lean but pure. She was very obedient to her husband and she made her own dress out of peacock feathers gathered from forests. Pu«karamÃlinÅ was against sacrificing cows in yaj¤as. (Chapter 246, ÁÃnti Parva). ## Wife of CÃk«u«a Manu. CÃk«u«a got of Pu«kariïÅ a son named Manu. (Chapter 18, Agni PurÃïa). ## Wife of Bhumanyu, emperor of BhÃrata. Bhumanyu got of his wife Pu«kariïÅ, six sons named Suhotra, Diviratha, SuhotÃ, Suhavis, Suyajus and ãcika. (Chapter 94, ùdi Parva). ## Wife of king Unmukha. Unmukha got of his wife Pu«kariïÅ six sons named AÇga, Sumanas, KhyÃti, Kratu, AÇgiras and Gaya. (4th Skandha, BhÃgavata). ## A serpent born of the family of KaÓyapa. (Áloka 13, Chapter 103, Udyoga Parva). @<[Page 623b]>@ ## A prominent serpent of the family of KaÓyapa. (Áloka 12, Chapter 35, ùdi Parva). ## One of the A«Âadiggajas. (The eight elephants of the quarters). ## One of the three soldiers given to Subrahmaïya by PÃrvatÅ. The other two were UnmÃda and ÁaÇkukarïa. (Áloka 51, Chapter 45, Áalya Parva). ## One of the attendants of Áiva. Due to a curse Pu«padanta was born on earth as Vararuci. (See under Vararuci). There was another curse also on him. (See under JambukeÓvara). ## A relative of a Gandharva named Citrasena. Pu«padantÅ was once dancing in the court of Indra with MÃlyavÃn and other Gandharvas. Pu«padantÅ faltered in her steps as she was admiring the beauty of MÃlyavÃn and Indra cursed them both and turned them into devils. They then observed the EkÃdaÓÅ (eleventh day of every lunar fortnight) called 'Jaya and got themselves released from the curse. (Chapter 43, Uttara Khaï¬a, Padma PurÃïa). ## A divine Aerial Chariot. 1) %% ViÓvakarmà had a daughter named Saæj¤Ã. She was married to SÆrya. But Saæj¤Ã could not live with SÆrya for long because of the terrible heat and so she came back and told her father about it. At once ViÓvakarmà ordered SÆrya to come to him and the former then tried to reduce his brightness by rubbing him on a grindstone. However much he tried he was not able to reduce even an eighth of his brightness. The brightness of the Sun which was rubbed out spread in the atmosphere as suspended lustrous particles. ViÓvakarmà collected that lustrous dust and from it created four brilliant things. The CakrÃyudha of MahÃvi«ïu is one, the TriÓÆla of Áiva is another, and the third is Pu«pakavimÃna (Pu«paka Aerial chariot). The fourth is Áakti, a weapon of Subrahmaïya. ViÓvakarmà gave them all as presents to BrahmÃ. (Chapter 2, Aæ a 2, Vi«ïu PurÃïa). 2) %% VaiÓravaïa alias Kubera was the son born to ViÓravas of his wife DevavarïinÅ, daughter of sage BharadvÃja. ViÓravas did penance to please Brahmà to get a son and VaiÓravaïa was born by the blessing of BrahmÃ. Kubera also, even while he was a boy, went to the valley of HimavÃn and did penance there. Kubera did penance for ten thousand years with his head downwards in cold water and another ten thousand years in Pa¤cÃgni standing on one leg. At that time Brahmà appeared in person and asked what boon he wanted. He said he wanted to be one of the lokapÃlakas (guardians of the universe). Granting Kubera that, Brahmà gave him two treasures named ÁaÇkhanidhi and Padmanidhi and also the Pu«pakavimÃna. After that Kubera built a city named LaÇkà on the mountain of TrikÆÂa in the southern ocean and started living there. 3) %% ViÓravas had three more sons named RÃvaïa, Kumbhakarïa and VibhÅsaïa. They did penance and acquired divine powers. RÃvaïa then went to LaÇkà and after defeating Kubera and sending him north captured LaÇkà and made it his capital. He also took by force the Pu«paka from Kubera. All the victory marches of RÃvaïa were in this Pu«paka. Once RÃvaïa was going in his Pu«paka with a Yak«a beauty kidnapped from AlakÃpurÅ when the girl cried loudly attracting the attention of SampÃti, a vulture King. SampÃti attacked RÃvaïa with his fierce beak and powerful claws. RÃvaïa's weapons proved futile against SampÃti and the bird broke the Pu«paka into pieces. But the VimÃna was a divine one and it regained the original shape and utility soon. All the weapons of RÃvaïa were destroyed, the great weapon CandrahÃsa was thrown away. The crown of RÃvaïa was struck down and trampled upon. With his sharp beak and piercing claws SampÃti made bruises on the face of RÃvaïa. Unable to bear the attack of the mighty bird RÃvaïa begged for peace. SampÃti asked RÃvaïa to release the Yak«a girl which RÃvaïa did at once. RÃvaïa then returned to LaÇkà in the Pu«paka (Ki«kindhà KÃï¬a, Kamba RÃmÃyaïa). It was in this Pu«paka plane that RÃvaïa kidnapped SÅtÃ. In the battle that followed, RÃvaïa was killed and the Pu«paka VimÃna came into the possession of VibhÅ«aïa who gave it as a gift to ÁrÅ RÃma. ÁrÅ RÃma sent it back to its original owner, Kubera. But ÁrÅ RÃma used it again for once. A ÓÆdra named ÁambÆka started performing penance in RÃmarÃjya as a consequence of which there started a series of infant deaths in the country. ÁrÅ RÃma knew the cause and he got down by meditation the Pu«paka VimÃna from Kubera. When the plane came from Kubera ÁrÅ RÃma got into it and flew to the place where ÁambÆka was doing penance and on reaching there killed the ÁÆdra and saved the country from a calamity. The VimÃna was then sent back to Kubera. (Uttara RÃmÃyaïa). ## The great forest lying on one side of the mountain LatÃve«Âa situated to the south of DvÃrakÃpurÅ. (Chapter 38, DÃk«iïÃtya PÃÂha, Sabhà Parva). ## A Yak«a. He lives in the court of Kubera. (Áloka 17, Chapter 10, Sabhà Parva). ## (RATNAÁùLù). The PurÃïas state about a fort made of diamonds called Pu«parÃga shining red above the heavenly place called MaïidvÅpa above Brahmaloka. This fort is seven yojanas high. All things inside it, the ground, the trees, the birds, the animals, plants, creepers and gardens are pu«parÃga-studded and look red like saffron. Therefore the fort is called RatnaÓÃlà also. All the dikpÃlakas of the universe live with their family and attendants in this fort. (12th Skandha, DevÅ BhÃgavata). ## The chariot of the King called Vasumanas. This chariot was capable of travelling through air, mountains and oceans. (Chapter 198, Vana Parva). ## A King born of the family of Dhruva. He married a girl named PrabhÃ. (Skandha 4, BhÃgavata). ## A King of Rathantarakalpa. He got ten thousand sons of his wife LÃvaïyavatÅ. Pu«pavÃhana was a hunter in his previous birth. He used to give daily lotus flowers to a harlot who was doing worship of Vi«ïu observing the DvÃdaÓÅvrata. He was doing this service with such devotion that in the next birth he was born under the name Pu«pavÃhana (carrier of flowers). The sage Bh­gu once told him about his previous birth and asked him to observe dvÃdaÓÅvrata. Pu«pavÃhana observed the vrata and attained bliss. (S­«Âi khaï¬a, Padma PurÃïa). @<[Page 624b]>@ ## A King. This King who ruled supreme over all the three worlds also met with his death. The story of this King was quoted by BhÅ«ma to illustrate that everything is transitory in this world. (Chapter 277, ÁÃnti Parva). ## A sacred place. If one stays here for three nights fasting and bathes in the holy pond there one would get the benefit of making a thousand godÃnas (cow-gifts) and his family will be absolved of all sins. (Áloka 12, Chapter 85, Vana Parva). ## Mother of Kubera. 1) %% From Brahmà were born two demons Heti and Praheti. Heti married BhayÃ, daughter of KÃla and to them was born a son named VidyutkeÓa. VidyutkeÓa married SÃlakaÂaÇkà daughter of Sandhyà and to them was born a son named SukeÓa. They abandoned the child in a forest and went away. Áiva took care of the child SukeÓa who married DaivavatÅ daughter of the Gandharva called Maïimaya and she delivered three sons named MÃlyavÃn, SumÃlÅ and MÃlÅ and all the three started living in the crystal palace built at LaÇkà by ViÓvakarmÃ. At that time a Gandharva woman called Narmadà delivered three daughters named SundarÅ, KetumatÅ and VasudhÃ. When they came of age SundarÅ was married to MÃlyavÃn, KetumatÅ to SumÃlÅ and Vasudhà to MÃlÅ. MÃlyavÃn got of SundarÅ seven demons named Vajrapu«Âi, VirÆpÃk«a, Durmukha, Suptaghna, Yaj¤akeÓa, Matta and Unmatta and a demoness of name NalÃ. SumÃlÅ got of KetumatÅ ten sons named Prahasta, Akampana, VikaÂa, KÃlakÃmukha, DhÆmrÃk«a, Daï¬a, SupÃrÓva, SaæhrÃda, PrakvÃta and BhÃsakarïa and four daughters named VekÃ, Pu«potkaÂÃ, KaikasÅ and KumbhÅnasÅ. MÃlÅ got of Vasudhà four sons named Anala, Anila, Aha and SampÃti. SumÃlÅ wandered in the forests with his daughters. He gave all the four daughters in marriage to ViÓravas, son of Pulastya. ViÓravas got of KaikasÅ three sons named RÃvaïa, Kumbhakarïa and VibhÅ«aïa and a daughter named ÁÆrpaïakhÃ. ViÓravas got of Pu«potkaÂà a son named VaiÓravaïa or Kubera. (Chapter 11, Agni PurÃïa; Chapter 275, Vana Parva, Uttara RÃmÃyaïa). ## A daughter born to Dak«aprajÃpati of his wife PrasÆti. Dharma married her. Pu«Âi had twelve sisters. Dharma married them also. Besides these thirteen daughters Dak«a got of PrasÆti another eleven daughters. They were KhyÃti, SatÅ, SambhÆti, Sm­ti, PrÅti, K«amÃ, Santati, AnasÆyÃ, ôrjjÃ, SvÃhÃdevÅ and SvadhÃ. They were married in order to Bh­gu, Áiva, MarÅci, AÇgiras, Pulastya, Pulaha, Kratu, Atri, Vasi«Âha, Agni and the Pit­s. (Chapter 7, AæÓa 1, Vi«ïu PurÃïa). ## Another name for the agni called Bharata. If this agni is appeased there will be health. (Chapter 221, Vana Parva). ## A demoness who was killed by K­«ïa at Ambìi. Her previous birth, her relationship with Kaæsa and such other details are found differently in different PurÃïas. 1) %% (i) PÆtanà was the daughter of a demoness called KaitavÅ and was the servant maid of the wife of Kaæsa. She had a younger sister called V­kodarÅ. (ùdi Parva, Chapter 18). (ii) PÆtanà was the dhÃtrÅ (foster-mother) of Kaæsa. She entered Gokula in the form of a bird. (HarivaæÓa, Chapter 2, Verse 6). (iii) PÆtanà was the sister of Kaæsa and the wife of GhaÂodara. (Brahmavaivarta PurÃïa). 2) %% (i) PÆtanà in her previous birth was born as the daughter of MahÃbali bearing the name RatnamÃlÃ. When VÃmana appeared before MahÃbali during the time of the latter's Yaj¤a, RatnamÃlà mentally desired thus:--"Oh if only this VÃmana became my child! I could have then breast-fed him." VÃmana, the omniscient, understood the desire of RatnamÃlÃ. So during the incarnation as K­«ïa, RatnamÃlà was born as PÆtanà and K­«ïa gave her salvation by drinking her breast-milk. (Brahma Vaivarta PurÃïa, Chapters 4 and 10). (ii) Once when the sage KÃlabhÅru and his daughter CÃrumatÅ were travelling together they saw the sage Kak«ÅvÃn doing penance on the shores of the river SarasvatÅ. KÃlabhÅru saw in Kak«ÅvÃn a suitable husband for his daughter and so gave CÃrumatÅ in marriage to him. They were thus living happily together when once Kak«ÅvÃn had to go on a pilgrimage alone leaving CÃrumatÅ in his ÃÓrama. Taking advantage of her loneliness a ÁÆdra made her his concubine and when Kak«ÅvÃn returned he found out the deceit and cursed her to be born as a demoness. She begged for relief and the sage said she would get relief when Vi«ïu incarnated as K­«ïa. PÆtanà was the cursed form of CÃrumatÅ. (Chapter 18, ùdi Parva). ## An evil spirit. This spirit which torments children stays with Subrahmaïya. (See under GrahapŬÃ. (Chapter 23, Vana Parva). ## A creeper. This can be used in YÃgas as a substitute for SomalatÃ. (Áloka 33, Chapter 35, Vana Parva). ## A sub-divisional Parva of ùÓramavÃsika Parva. It comprises chapters 29 to 36. ## A King. (See under PÃÂalÅputra). ## A son born to a woman who is either a prostitute or one without a brother. (Áloka 11, Chapter 3, Manusm­ti). ## A hell. (See under Naraka). #<ã># This letter means "sound". (Agni PurÃïa, Chapter 348). ## The letter ra means fire, strength, Indra. (Agni PurÃïa, Chapter 348), ## A monkey in ÁrÅ RÃma's army. (VÃlmÅki RÃmÃyaïa, YuddhakÃï¬a, Canto 4). ## A RÃk«asa on RÃvaïa's side. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Canto 9). ## An ancient king wedded to justice and fairplay in ruling the kingdom. (For details see under EkavÅra). ## ÁrÅ K­«ïa's dearest consort. RÃdhà is considered to be one of the two forms of Lak«mÅdevÅ. When K­«ïa lived in Gokula as a man with two hands RÃdhà was his dearest consort. But when he lives in VaikuïÂha as four-handed Vi«ïu, Lak«mÅ is his dearest consort. (DevÅ BhÃgavata 9, 1; Brahmavaivarta PurÃïa, 2, 49 and 56-57 and ùdi Parva Chapter 11). Different versions about the birth of RÃdhà are given in the PurÃïas, as follows:-- (i) She was born in Gokula as daughter of V­«abhÃnu and KalÃvatÅ. (Brahmavaivarta PurÃïa, 2, 49; 35-42; NÃrada PurÃïa, 2. 81). (ii) She was got as BhÆmi-kanyà (earth-girl) when King V­«abhÃnu was preparing the ground to conduct a Yaj¤a. (Padma PurÃïa; Brahma PurÃïa 7). (iii) She was born from the left side of K­«ïa. (Brahmavaivarta PurÃïa). (iv) At the time of K­«ïa's birth Vi«ïu asked his attendants to be born on earth. Accordingly RÃdhÃ, dear consort of K­«ïa, took her birth in Gokula under the star Jye«Âhà in the morning of ÁuklëÂamÅ day in BhÃdrapada month. (ùdi Parva 11), (v) K­«ïa once went with VirajÃ, the GopÅ woman, to the hall of enjoyment (rÃsamaï¬alam). Knowing about it RÃdhà followed them to the hall, but both of them were not to be seen. On another occasion when RÃdhà found Virajà in the company of K­«ïa and SudÃmà she, in great anger, insulted K­«ïa whereupon SudÃmà cursed her to be born in human womb and experience the pangs of separation from K­«ïa. (NÃrada PurÃïa 2. 8; Brahmavaivarta PurÃïa. 2. 49) and RÃdhà cursed him in turn to be born in the dÃnava dynasty. It was on account of this curse of RÃdhà that SudÃmà was born as the asura called ÁaÇkhacƬa. (Brahma Vaivarta PurÃïa, 2. 4. 9. 34). (vi) RÃdhà is considered to be one of the five forces which help Vi«ïu in the process of creation. (DevÅ BhÃgavata 9. 1; NÃrada PurÃïa 2. 81). (vii) RÃdhà is the mental power of ÁrÅ K­«ïa. (For details see under Pa¤caprÃïas). ## Wife of Adhiratha, the foster-father of Karïa and the foster-mother of Karïa. (See under Karïa). ## One of the seven daughters of B­haspati--AÇgiras. As she was loved by all beings she came to be called RÃgÃ. (Vana Parva, Chapter 203). ## A cake-like thing formed in a Yaj¤a performed by King DilÅpa. (Droïa Parva, Chapter 61, Verse 8). ## 1) %% A famous king of the Solar dynasty. The great king DilÅpa was his father. (For Genealogy, birth etc., see under DaÓaratha and DilÅpa). 2) %% (i) Raghu also occupies a place in the list of famous kings of ancient days. (ùdi Parva, Chapter 1, Verse 232). (ii) In the fight between the king of VirÃÂa and the Kauravas (over the lifting of cows) Raghu was present along with Indra to see Arjuna fight. (VirÃÂa Parva, Chapter 56, Verse 10). (iii) Raghu got from King YuvanÃÓva a sword, which he presented to HariïÃÓva. (ÁÃnti Parva Chapter 166, Verse 78). (iv) He did not eat flesh. (AnuÓÃsana Parva, Chapter 150, Verse 81). (v) K«atriyas who praise Raghu will not be defeated in war. (AnuÓÃsana Parva, Chapter 165, Verse 51). (vi) In the list of kings to be remembered at dawn and at dusk Raghu too is included. (AnuÓÃsana Parva, Chapter 165, Verse 51). @<[Page 626a]>@ ## A celestial woman, daughter of HimavÃn and elder sister of PÃrvatÅ. (For details see under PÃrvatÅ). ## A Veda composed by mni ArvÃvasu. This Veda is about SÆrya. (BhÃrata, Chapter 137, Verse 19). ## A muni of ancient days. There is a story in Chapter 39 of the VÃmana PurÃïa about a skull falling on the muni's neck and the place where the skull was removed from his neck coming to be known as KapÃlamocana. ÁrÅ RÃma killed the RÃk«asas who lived in Daï¬aka forest. The head of one of the RÃk«asas cut by a very sharp knife was thrown off at a distance in the forest and it fell on the neck of Rahodara, who happened to be walking at the time in the forest. It (the head) cut deep into the bones of the Sage and that made it difficult for him to move about. Yet, he visited all the holy places on the earth with the skull of the RÃk«asa around his neck. At last he told the noble ã«is about his misfortune and they directed him to visit 'AuÓanasatÅrtha,' and the moment he touched the water in the tÅrtha the skull fell into the water. Having been told about the incident, the ã«is named the tÅrtha 'KapÃlamocana'. ## A king of the PÆru dynasty. He was the son of SaæyÃti and the father of BhadrÃÓva. (Agni PurÃïa, Chapter 278). ## An Asura. 1) %% Son of KaÓyapaprajÃpati by his wife SiæhikÃ. (ùdi Parva. Chapter 65, Verse 31). 2) %% The oldest story about RÃhu is that about the solar eclipse. (See under Candra IV, Para 4). 3) %% (i) RÃhu is a member of BrahmÃ's court. (Sabhà Parva Chapter 11, Verse 29). (ii) Sa¤jaya once spoke to Dh­tarëÂra about RÃhu. (BhÅ«ma Parva, Chapter 12, Verse 40). (iii) RÃhu exists 10,000 yojanas below the Sun. (BhÃgavata, 5th Skandha). (iv) RÃhu is installed in temples as wearing a half-moon on his head. (Agni PurÃïa, Chapter 51). ## A sage who lived in ãgvedic times. It was his son Gotama, who composed the 74th SÆkta of the first Maï¬ala of ãgveda. ## A hermit who was famous in the Palace of Yudhi«Âhira. Information about this hermit, found in the MahÃbhÃrata is given below: (1) Raibhya who was a friend of BharadvÃja had two sons named ArvÃvasu and ParÃvasu. They were great scholars. (M.B. Vana Parva, Chapter 135, Stanza 12). (2) BharadvÃja once forbade his son YavakrÅta from going to the hermitage of Raibhya. Getting angry at this, Raibhya struck his matted hair on the ground and created a wicked fairy and ordered her to kill YavakrÅta. Knowing this BharadvÃja ran to that place and cursed Raibhya that his eldest son would kill him. Once ParÃvasu, mistaking his father for a cruel animal killed him. By the effort of his second son ArvÃvasu, Raibhya was brought to life again. (M.B. Vana Parva, Chapter 138, Stanza 137). (3) Raibhya was the son of AÇgiras. (M.B. ÁÃnti Parva, Chapter 208, Stanza 26). (4) Raibhya was once an assistant at the sacrifice of Uparicaravasu. (M.B. AnuÓÃsana Parva, Chapter 33, Stanza 7). (5) Raibhya was one of the hermits who visited BhÅ«ma in his bed of arrows. (M.B. AnuÓÃsana Parva, Chapter 26, Stanza 26). ## An ancient hermit. This hermit learned the SÃtvatadharma from VÅraïa. After that he taught his son DikpÃla, this dharma. (M.B. ÁÃnti Parva. Chapter 343, Stanza 42). ## The father of Du«yanta, the husband of ÁakuntalÃ. This Raibhya was the son of Sumati. (BhÃgavata, Skandha 9). ## One of the sons of BrahmÃ. Once Raibhya went with Vasu and AÇgiras to B­haspati and asked him several questions, about the attainment of Supernal bliss. B­haspati replied that attainment of heaven could be had, not by action but only by devotion. Raibhya immediately started to Gayà to do penance. There he met with the SanatkumÃras. (VarÃha PurÃïa). UrvaÓÅ made an earnest effort to hinder the severe vow and penance of Raibhya. But it was of no use, and by his curse, that celestial woman became ugly. She entreated him for liberation from the curse. Raibhya blessed her and said that she could obtain her original form by bathing in YodhinÅkuï¬a. (YoginÅ Kuï¬a). UrvaÓÅ bathed in YodhinÅkuï¬a and from that day onwards that tÅrtha (holy bath) came to be known as UrvaÓÅyoginÅkuï¬a. ## There was a noble King in ancient India named JÃnaÓruti. The following is a story about the fame of this King. One night while this King was sleeping, some hermits took the form of swans and were flying through the air. One of them saw the radiance of the fame of JÃnaÓruti shining brightly. The other swans said that the fame of Raikva was far greater than this. JÃnaÓruti heard this. He found out Raikva and placed all his wealth at the foot of Raikva and gave him his daughter in marriage. ## Information about this King found in the MahÃbhÃrata is given below:-- (1) An ancient King in BhÃrata. Once he heard the Gandharvas singing songs from SÃmaveda in the arbours of Mandara mountain in the south and becoming so much immersed in it, he desired to renounce his country, city, wife and everything and go to the forest. (M.B. Udyoga Parva, Chapter 109, Stanza 9). (2) He got a sword from Marutta. He gave that sword to YuvanÃÓva. (M.B. ÁÃnti Parva, Chapter 166, Stanza 77). (3) Raivata never ate meat. (M.B. AnuÓÃsana Parva, Chapter 115, Stanza 63). (4) He is one of the Kings who should be praised in the mornings and evenings. (M.B. AnuÓÃsana Parva, Chapter 165, Stanza 53). ## One of the eleven Rudras. (M.B. ÁÃnti Parva, Chapter 208, Stanza 19). ## A mountain in Gujarat. It stands near the present Junaga¬h. The present name of Raivataka mountain is Girnar. In MahÃbhÃrata it is spoken of as Ujjayantagiri. It is stated in MahÃbhÃrata that while ÁrÅ K­«ïa and Arjuna were travelling through PrabhÃsak«etra once, they got to the top of this mountain. (ùdi Parva, Chapter 217, Verse 8). The YÃdavas once celebrated a great festival on the Raivataka mountain. It was during this festival that Arjuna carried away SubhadrÃ, the sister of ÁrÅ K­«ïa. (M.B. ùdi Parva, Chapter 219; BhÃgavata, Skandha 10). ## A mountain in ÁÃka Island. Mention is made about this mountain in MahÃbhÃrata, BhÅ«ma Parva, Chapter 11, Stanza 18. ## Son of Priyavrata, the brother of UttÃnapÃda. Priyavrata had two wives SurÆpà and Barhi«matÅ. SurÆpà gave birth to ten sons beginning with AgnÅdhra. Three sons Uttama, TÃmasa and Raivata were born to Barhi«matÅ. These three sons became Lords of Manvantara, in course of time. (See under Manvantara). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 78). ## A Sage. He was one of the sons born to Vasi«Âha of ôrjÃ. ## One of the two gate-keepers of SÆryadeva. (Bhavi«ya PurÃïa, BrÃhmakÃï¬a). ## All the important PurÃïas have laid special emphasis on the importance of rule by Kings. All living beings will have Kings of their own. It was Brahmà who first assigned or ordained Kingship. After the creation of the PrajÃpatis, Brahmà made Candra the King of the stars and medicines; Varuïa was appointed King of waters like sea, river etc; VaiÓravaïa was appointed King of Kings; Vi«ïu, King of Devas; Agni, King of Vasus; Indra King of Maruts; Dak«a King of the PrajÃpatis; PrahlÃda King of the dÃnavas; HimavÃn, King of mountains; Citraratha, King of Gandharvas; VÃsuki, King of nÃgas; Garu¬a, King of birds; AirÃvata, King of elephants; Ox, King of cattle, Tiger, King of animals, Peepal tree, King of trees and UccaiÓÓravas that of horses. (Agni PurÃïa). As to what type the King of man-kind should be and what should form his duties it is ordained as follows. The RÃjà should appoint either a K«atriya or a brahmin as his Commander-in-chief. The Commander-in-chief should be of noble birth and well-versed in law. Only a strong man who can speak boldly and openly should be appointed emissary or ambassador. Either a male or a female may be appointed to carry chewing materials. But, that person should be loyal, friendly and capable of putting up with hardships. The body-guard of the King should be a good swords-man. Ministers should be conversant with dharmaÓÃstras (moral and ethical codes). Also, the King should be surrounded by the royal physician, chief of the elephant division of the army, the mahout, chief of the cavalry force, master of the forts, the architect, preceptor in archery and the chief of the internal administration of the palace. When it is yet three hours for the dawn, the King should wake up from sleep. Music, praises by courtiers etc. should herald his waking up. As soon as he has woken up, the King should hold talks with his spies. Then he should examine accounts and only after this should he begin the ablutions. After his pÆjà (worship) is over, cows with gold should be gifted to brahmins. With their blessings he must look first into the mirror and then in ghee along with gold. Then he must look up the almanac for the day's star etc. And after having taken the medicine prescribed by the physician and also the blessings of the preceptor the King should attend court. (Agni PurÃïa. Chapter 235). According to Chapter 8 of the Manusm­ti (a great authority on law and ethics) Kings are born from the shoulders of Indra, VÃyu, Yama, SÆrya, Agni, Varuïa, Candra and Kubera. ## One of the seven sons of Vasi«Âha by ôrjÃ, the other six being Gotra, ôrdhvabÃhu, Savana, Anagha, Sutapas, and Áukra. Holy souls, these seven were Saptar«is in the third Manvantara. (Vi«ïu PurÃïa, Part 1, Chapter 10). ## A stork, which was a friend of Brahmà and a son of KaÓyapaprajÃpati. This stork was known as NìÅjaÇgha also. (See under NìÅjaÇgha). ## A sub-Parva of ÁÃnti Parva, Chapters 1-130). ## The youngest of the five daughters of the solar King ÁÆra by MÃri«Ã. King Jayasena of AvantÅ married RÃjÃdhidevÅ. (BhÃgavata, 9th Skandha). ## An ancient city in India, capital of Magadha. DÅrgha King of Girivraja was killed by King PÃï¬u. (ùdi Parva, Chapter 112, Verse 27) Another King, AmbuvÅca, had for a time ruled over the city. (ùdi Parva, Chapter 203, Verse 17). Afterwards JarÃsandha became its King. Girivraja is a holy place as well. He who bathes here will become as pleasantlooking as King Kak«ÅvÃn. (Vana Parva, Chapter 84, Verse 104). ## A celestial woman. (Skanda PurÃïa). ## A holy river in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 21). ## (Politics and administration). Politics and administration or administrative politics in ancient India is dealt with in Manusm­ti and Agni PurÃïa. A very brief summary of it is given below: The King should organise six kinds of army formations, worship the Devas duly and then set out for war. MÆlabala, BhÆtabala, ÁreïÅbala, Suh­dbala, Áatrubala and ùÂavikabala are the six kinds of army formations. The list is given in order of the comparative importance of the bala. The army has six parts i.e. Mantra (advisers), Ko«a (treasury), PadÃti (infantry), Turaga (Cavalry), Gaja (elephant) and Ratha (chariot). If an attack is feared either against the forts or across rivers or trenches, the army should be marched for their protection. The Army Chieftains surrounded by mighty warriors should lead the divisions. The King and his wife should be at the centre of the army-division along with the treasury and first class soldiers. On both sides of the King should march the cavalry and the chariots should form the farther wings. Elephants should proceed on the two sides of the chariot and soldiers recruited from forests must march on the sides of the elephants. The supreme commander will march behind all the others guiding the army. If there is cause for fear in front of the army during the march, three VyÆhas (Phalanxes) Makara, Áyena or SÆcÅ should be put in the Vanguard. The ÁakaÂa VyÆha is more suited to meet an attack from behind. If attack is feared from the flanks then also the ÁakaÂavyÆha is advisable. When attack from all the sides is feared sarvatobhadravyÆha is indicated. It is the duty of the Supreme Commander to safe-guard his army and suppress reactionary forces whenever the army gets weakened, when it marches through caves, mountains or rocks or other difficult terrain or weakened by the persistent attacks of the enemy. When the time, place and the people's attitude are favourable, the King should engage himself in open war with the enemy, and if they are unfavourable he shall not go in for war. If confrontation with the enemy occurs under circumstances in which the King is visible to the enemy, powerful divisions of the army consisting of warriors of great calibre should be stationed either at the front or in the rear. In the formation of vyÆhas (phalanx) there are seven factors called Uras (breast), Kak«as (arm-pits), two Pak«as (sides), two Madhyas (centre) and P­«Âha (rear). The commanders should be surrounded by bold soldiers. The leader is the very life of the war. At the Uras of the vyÆha powerful elephants, at the Kak«as chariots and at the Pak«as cavalry should be stationed. This is called pak«abhedivyÆha. If at the centre cavalry and at Kak«as and Pak«as elephants are stationed, it is called antarbhedivyÆha. If there are no chariots, cavalry or infantry may be put in their place. Certain authorities maintain that in every vyÆha elephants may be stationed in the place of chariots, if chariots are not available. (Agni PurÃïa, Chapter 242). ## An ancient and famous city in KÃmboja. Here Karïa defeated the KÃmbojas. (Droïa Parva, Chapter 4, Verse 5). ## Capital city of King CitrÃÇgada of KaliÇga. Innumerable kings gathered together in the city in connection with the Svayaævara of the princesses. (ÁÃnti Parva, Chapter 4, Verse 3). ## A Sanskrit dramatist who lived in India in 7th century A.D. BÃlabhÃrata or PrakÃï¬apÃï¬ava, BÃlarÃmÃyaïa, ViddhaÓÃlabha¤jikà and KarpÆrama¤jarÅ are his more famous dramatic works. KarpÆrama¤jarÅ refers to him as the preceptor of a king of Kanauj. RÃjaÓekhara was known by the name KavirÃja also. BÃlarÃmÃyaïa, called also MahÃnÃÂaka, is a drama in ten Acts. BÃlabhÃrata contains only two Acts. Its theme is the wedding of DraupadÅ and the ruin caused by the game of dice. ViddhaÓÃlabha¤jikà is a drama in four Acts. He has a further work to his credit, KÃvyamÅmÃæsà in eighteen chapters. Some scholars hold the view that RÃjaÓekhara lived in the 10th century A.D. ## A great yaj¤a. HariÓcandra and also Dharmaputra performed it. (Sabhà Parva, Chapters 33, 35, 84). ## A sub-Parva of Sabhà Parva. (Chapters 33-35). ## A sub-parva of Sabhà Parva, Chapters 13-19. ## A Yak«a. He married MaïivarÃ, daughter of AnuhrÃda and two sons, Maïivara and Maïibhadra were born to them. ## A muni born in the Bh­gu dynasty. To Bh­gu were born of his wife KhyÃti, Lak«mÅ, the wife of Vi«ïu and also two sons called DhÃtà and VidhÃtÃ. They married ùyati and Niyati daughters of Meru. Two sons, PrÃïa and M­kaï¬u were born to the couples. From M­kaï¬u was born MÃrkaï¬eya and from him VedaÓiras. PrÃïa had a son called DyutimÃn and he a son called RÃjavÃn. It was from RÃjavÃn that the Bh­gu dynasty multiplied. (Vi«ïu PurÃïa, Part 1, Chapter 10). ## See under Yoga. ## (RùJI). A prominent king of the PÆru dynasty. He was one of the five sons of ùyus by SvarbhÃnu the other four being Nahu«a, K«atrav­ddha, (V­ddhaÓarman) Rambha and Anenas. (ùÓrama Parva, Chapter 70, Verse 23). PurÃïas contain stories that Indra destroyed people born in Raji's dynasty as they hated the former. That side in which the powerful Raji fought used to win. In a fight between the asuras and the Devas, when Indra felt that his side was losing, he secured the participation of Raji in the fight on condition that the latter would be given Indra-hood. The asuras were defeated and Raji was made king of svarga. Raji had thousands of children and they were known under the common name RÃjeyak«atriyas. But they were a foolish lot and lacked the capacity to distinguish themselves in Indra's place. Therefore, at the instance of B­haspati, preceptor of the Devas, Indra destroyed them all and resumed his former position and status. (BhÃgavata, 9th Skandha; VÃyu PurÃïa, Chapter 92, Verse 76; BrahmÃï¬a PurÃïa 11; HarivaæÓa 1, 28; Matsya PurÃïa. Chapter 24, Verses 34-49). ## A grammarian. In PÃïini's a«ÂÃdhyÃyÅ he is depicted as a mahar«i possessing great knowledge of the Vedas. ## Second of the three wives of VivasvÃn. The couple had a son called Revata. ## A king of VaiÓÃlÅ. RÃjyavarddhana was a great ascetic, who could comprehend the past, the present and the future. Knowing that his death was near, he told his subjects about it and went into the forests for tapas. Sorry over the departure of their king, his subjects as well as ministers began worshipping SÆrya, who appeared and blessed them saying that their king would live for ten thousand years in perfect health, victory and with all wealth and prosperity and other resources and with unimpaired youthfulness. The ministers and subjects greatly elated over the boon informed their king in the forest about it, but he only felt sorry about it. He told them that during his life for ten thousands years he would have to witness the death of his sons, grandsons and subjects and would thus have to be sad throughout life. The king consoled and made them return. Then he did rigorous tapas to SÆrya and secured from him the boon that during his life-time none would die. (MÃrkaï¬eya PurÃïa). ## The presiding DevÅ of the full moon. She too was present at the birth of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 14). RÃkÃdevÅ was the daughter of AÇgiras, who had by his wife Sm­ti four daughters called SinÅvÃlÅ, KuhÆ, RÃkà and Anumati. (Vi«ïu PurÃïa. Part 1, Chapter 1). ## A RÃk«asa girl. She served, at the instance of Kubera, Mahar«i ViÓravas, and a son called Khara and a daughter, ÁÆrpaïakhÃ, were born to her by the mahar«i. (Vana Parva, Chapter 275, Verse 3). ## A particular sect of asuras. Yak«as and Rak«as were offsprings born to KaÓyapa prajÃpati of his wife Muni. (Agni PurÃïa, Chapter 19). @<[Page 629a]>@ ## A particular sect of asuras. The ancients had ordained that RÃk«asas should not be killed at dusk. VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Canto 22, Verse 22). UttararÃmÃyaïa, contains the following story about the origin of RÃk«asas. When Brahmà was reciting the Vedas at the beginning of K­tayuga he felt very hungry and certain forms emanated from his face. Those who were born from his anger assumed the form of RÃk«asas and those from his hunger that of Yak«as. The RÃk«asas turned out to be evil folk killing and eating cows and brahmins. Praheti and Heti were the first born RÃk«asas, the latter of whom wedded BhayÃ, daughter of KÃla, and to them was born a son called VidyutkeÓa. He married SÃlakaÂaÇkÃ, daughter of SandhyÃ. Though a child was born to them they forsook it in the HimÃlayan slopes and went their own way. At that time Áiva and PÃrvatÅ came that way and after blessing the child returned to KailÃsa. The child was named ÁukeÓa. He married DevavatÅ, daughter of the Gandharva called Maïimaya and three children were born to the couple, viz. MÃlyavÃn, SumÃlÅ and MÃlÅ. They did tapas to propitiate Brahmà and when he appeared requested him thus: "We must defeat Yak«as Kinnaras, Gandharvas, Siddhas, VidyÃdharas, Yama, Kubera, VÃsava, NÃga kings and daityas and dÃnavas and we must not be defeated by any one. We must kill all enemies and they shall not kill us. We three shall never quarrel among ourselves." Brahmà granted all their prayers. The three, proud and haughty due to these boons, began roaming about consuming cows and brahmins. They asked ViÓvakarmà to build a city for them and he built for them LaÇkà on Mount TrikÆÂa in the south sea. The three brothers took their abode in LaÇkà MÃlyavÃn, SumÃlÅ and MÃlÅ married respectively SundarÅ. KetumatÅ, and VasudhÃ, daughters of the Gandharva woman Narmadà MÃlyavÃn begot of SundarÅ seven sons called Vajramu«Âi VirÆpÃk«a, Duræukha, Suptaghna, Yaj¤akoÓa, Matta, and Unmatta, and also a daughter called NalÃ. To SumÃlÅ were born of KetumatÅ ten sons and also four daughters. Four sons were born to MÃlÅ of his wife VasudhÃ, and they became the ministers of VibhÅ«aïa. Then thousands of Rak«asas were born as sons, grandsons, brothers, nephews, etc. to the above and they lived in LaÇkÃ, a terror to the whole world. While the daughters of SumÃlÅ, VekÃ, Pu«potkaÂÃ, KaikasÅ and KumbhÅnasÅ were once walking in the forest they saw Kubera on a visit to Brahmà in all pomp and glory. They understood that Kubera owed his pomp and glory to his being the son of ViÓravas and therefore, the next day one of the four, KaikaÓÅ, went to ViÓravas's ÃÓrama and prayed for children by him. Three sons called RÃvaïa, VibhÅ«aïa and Kumbhakarïa and a daughter called ÁÆrpaïakhà were born to her by ViÓravas. They secured boons by performing tapas and RÃvaïa lived in LaÇkà as king of the RÃk«asas. ## An approved system of marriage. (See under VivÃha). ## An evil spirit connected with the RÃk«asas. Affected by this spirit man will immediately become mad. (Vana Parva, Chapter 23, Verse 50). @<[Page 629b]>@ ## (RùKåASASATRA). ParÃÓara Muni once conducted a yaj¤a to annihilate the RÃk«asas altogether. (ùdi Parva, Chapter 180). The provocation for ParÃÓara to conduct the yaj¤a was that a RÃk«asa called KalmëapÃda ate Áakti, the father of the muni and the son of Vasi«Âha. When the yaj¤a had reached its climax Pulastya, Pulaha and Kratu went to ParÃÓara and held conciliatory talks with him, and ParÃÓara, ended the yaj¤a. The Agni that he had made to devour the RÃk«asas was discarded on the slopes of the HimÃlayas. According to the PurÃïas that fire, even to this day, continues consuming the RÃk«asas, trees and rocks. (For details see under KalmëapÃda and ParÃÓara). ## A celestial woman, daughter of KaÓyapaprajÃpati by PradhÃdevÅ. (ùdi Parva, Chapter 65, Verse 50). ## A hell. (For details see under KÃla.) ## A kingdom in ancient India. The K«atriyas there were annihilated by ParaÓurÃma. (Droïa Parva, Chapter 70, Verse 12). ## A son of Mahi«Ãsura. He had two sons called Bala and Atibala. He had also a number of mighty army generals like DhÆmrÃk«a and thousand ak«auhiïÅs under each general. (Skanda PurÃïa, 7. 1. 119). ## 1) %% Rebirth of RambhÃsura, father of Mahi«Ãsura. Stories of RaktabÅja and RambhÃsura are inextricably intertwined. 2) %% Once upon a time there lived an asura king called Danu. His two sons, Rambha and Karambha who had no children, did tapas at Pa¤canada for the blessing of having issues. Rambha and Karambha meditated upon MÃlavaÂa Yak«a, the former seated at the centre of the five fires and the latter standing in the water. Indra in the guise of a crocodile dragged Karambha away by the feet and killed him. Angry at the death of his brother, Rambha decided to cut off his head and offer it in fire. When he was about to do so, Agni appeared and told him that suicide was worse than killing others, and promised to grant him whatever he desired. Accordingly Rambha requested Agni for a son more effulgent than the latter, who would conquer the three worlds and would not be defeated even by the Devas and the Asuras. Rambha further wanted that son to be as powerful as VÃyu, exceptionally handsome and skilled in archery. Agni blessed Rambha that he would have, as desired, a son by the woman whom he coveted. On his way back home he saw a beautiful she-buffalo, which he married. He took the buffalo which got pregnant by him, to PÃtÃla to protect it from the attack by other buffaloes. One day another buffalo felt a passion for Rambha's wife and in the fight that ensued Rambha was killed by it. Rambha's wife died in his funeral pyre. It was from the centre of the fire that the very powerful Mahi«Ãsura was born. RambhÃsura also rose from the fire under the name RaktabÅja. (VÃmana PurÃïa, Chapter 17; DevÅ BhÃgavata, 5th Skandha). 3) %% RaktabÅja secured from Áiva a boon according to which if one drop of blood from his body fell on the battlefield, many RaktabÅjas would arise from the blood and fight the enemies. Each of these RaktabÅjas would also be like the others in the matter of strength, form and weapons. (DevÅ BhÃgavata, 5th Skandha). 4) %% War between Devas and Asuras broke out and in the fight between DevÅ and RaktabÅja blood from his body flowed. When DevÅ found it impossible to kill the lakhs of RaktÃsuras who arose from the blood, she resorted to a trick. She asked CÃmuï¬Å to lick off the blood flowing from RaktabÅja before it fell on the ground. Accordingly DevÅ began killing the asuras and CÃmuï¬Å consuming their blood and flesh. When the artificial RaktabÅjas were all killed thus, the original RaktabÅja alone remained and in the fight between them, DevÅ cut off his head with her sword. CÃmuï¬Å did not permit even a drop of blood to fall on the ground. (DevÅ BhÃgavata, 5th Skandha). ## A form assumed by Arjuna in his previous birth. The following story is told in Padma PurÃïa (Chapter 14) about Arjuna being reborn as such at the meeting of Kali and DvÃpara yugas and Svedaja being born as Karïa during the same period. Once during a quarrel between Áiva and Brahmà the former nipped off BrahmÃ's head. (For details see under BrahmÃ). Some drops of sweat appeared on the forehead of the angry BrahmÃ, and from the sweat which Brahmà wiped with his hand arose a person wearing a thousand shields, bow and quiver. That person was Svedaja. He asked Brahmà what he should do and the former granted him permission to destroy Áiva. He then approached Áiva with bow drawn and the frightened Áiva ran to Vi«ïu and sought refuge. Svedaja followed Áiva and when Vi«ïu, seeing him, raised a loud noise 'Hum'. Áiva prostrated at Vi«ïu's feet. Áiva extended the skull in his hand towards Vi«ïu requesting something to be given to him. MahÃvi«ïu, who had nothing else to give Áiva, put his right hand into the skull as alms, Áiva wounded the hand with his ÁÆla (three-pronged weapon) and pure red blood began flowing from the hand into the skull. The blood continued flowing for a thousand years in a length of fifty yojanas and thickness of ten yojanas. At the end of the period Vi«ïu asked whether the skull was not filled yet, and looking into the skull with his three eyes Áiva answered that it was full. Then Vi«ïu stopped the flow of blood, and Áiva, in the presence of Vi«ïu, looked into the blood for a thousand years and stirred it with his hand. The blood gradually turned into a bubble, and a person possessing thousand hands and as glowing as fire appeared in the skull. He had a crown on his head and he held in his hands a bow and quiver. He wore gloves on his hands. And, that was Raktaja, an incarnation of Narar«i. Looking at Raktaja, Áiva told Vi«ïu thus: "This master in archery is Nara. You spoke Nara, and let his name, therefore be Nara. Oh NÃrÃyaïa, you both will be called NaranÃrÃyaïas. This Nara will be of help to you on behalf of the Devas and also in the sustenance and protection of the world. He will further help you to kill the asuras. Nara, the great intellectual that he is, will become a muni, of surpassing wisdom. BrahmÃ's divine fifth head possesses so much of effulgence. Nara is created from that effulgence and also from the blood from your hands and my look at it. He will annihilate all enemies in war. He will be a terror to those persons who cannot be conquered by you, Indra and the other Devas. While Vi«ïu stood there amazed Raktaja praised him and Áiva with folded hands and asked from the skull what he should do. Then Áiva ordered him thus: You kill this asura (Svedaja) created by Brahmà with his own effulgence." And Áiva led Raktaja out of the skull by his hands and told him again:--"Look, here lies the terrible person I spoke about made unconscious by the cry of 'Hum' by Vi«ïu. Awake him immediately." After having said this Áiva disappeared. Nara, in the presence of NÃrÃyaïa, kicked the unconscious Svedaja with his left foot, and he came out of his unconscious state. The fierce fight that ensued between Raktaja and Svedaja continued for two years. By then Svedaja had lost everything but one of his shields and Raktaja had only his two arms to fight with. At this stage VÃsudeva (Vi«ïu) in great alarm went and asked Brahmà whether Raktaja might not kill Svedaja. Brahmà answered, 'In the next birth Nara may defeat Svedaja'. Saying 'Right, let that be so', Vi«ïu returned to the battlefield and withdrew them from fighting with the assurance that they would be given an opportunity to fight again during the period of the Kali and the DvÃpara yugas. Afterwards Vi«ïu directed ùditya (Sun) and ùkhaï¬ala (Indra) to look after Raktaja and Svedaja. He told ùditya further:--"At the end of the DvÃpara yuga you should see that Svedaja is reborn, in the interests of the Devas, as your son. In the Yadu dynasty will be born a very powerful fellow called ÁÆra and he will have a very beautiful daughter named P­thÃ. DurvÃsas will advise her some mantras as a boon and she will have some sons from the Devas whom she will invoke with the mantras. With that object in view, while in her periods, she would, at the time of dawn gaze at you with love. Then he (Svedaja) will be born as the son called Vasu«eïa of KuntÅ, the virgin." The Sun-God agreed to obey the above instructions of Vi«ïu and told him further:--"I shall procreate in the virgin a very powerful and valiant son, who will become well-known in the world as Karïa. He will gift away all wealth to brahmins." After saying this SÆrya disappeared. After this Vi«ïu told Indra as follows:--"You should, at the end of the DvÃpara yuga see that this Nara, born from blood, is reborn as an aspect of yours on earth. King PÃï¬u will one day go into the forest with his wives, KuntÅ and MÃdrÅ, and he will then become the object of an animal's curse. He will therefore, in a spirit of renunciation, go to mount ÁataÓ­Çga where he would ask KuntÅ to become a mother by another man. Unwilling to do so KuntÅ will desire to have sons by Devas, and when she prays to you, you should favour her with this Nara as son. Devendra raised a legal objection to the above injunction of Vi«ïu as follows:--"You, who incarnated yourself as RÃma in the twentyseventh yuga of the last Manvantara for the purpose of killing RÃvaïa, killed my son BÃli. Therefore I do not wish to procreate Nara as my son." To this objection of Indra Vi«ïu assured him that as a penalty for the mistake of killing BÃli, he would be a companion of Nara (Arjuna) who would be born as Indra's son. According to the above terms and conditions fighting between Raktaja and Svedaja ended. In the next birth Raktaja was born as Arjuna and Svedaja as Karïa. MahÃvi«ïu incarnated himself as ÁrÅ K­«ïa. The meeting of the three in the battle-field is wellknown. ## A nÃga born in Dh­tarëÂra's dynasty. It was burnt to death at the yaj¤a of Janamejaya. (ùdi Parva, Chapter 57, Verse 18). ## A synonym for MahÃlak«mÅ. There is a story in the eighth Skandha of DevÅ BhÃgavata as to how the name Ramà came to be attached to Lak«mÅ. Revanta, the very handsome son of SÆrya one day came to VaikuïÂha mounted on his horse UccaiÓÓravas to pay his respects to MahÃvi«ïu. Even Lak«mÅdevÅ stood aghast speechless for a very short time at the charm of Revanta changing her looks between him and his horse. MahÃvi«ïu did not at all like this and cursed that since Lak«mÅ's eyes enjoyed the sight of some one she would come to be called Ramà also and that she would be born as a mare on earth. ## (ÁRý RùMA). The seventh incarnation of MahÃvi«ïu, a very powerful king of the solar dynasty. 1) %% Descended from Vi«ïu thus: BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvata Manu-MahÃbÃhu-Prasandhi-K«upa-Ik«vÃku-Vikuk«i-ÁaÓÃda-Kakutstha (Pura¤jaya)-Anenas-P­thulÃÓva-Prasenajit-YuvanÃÓva-MÃndhÃtÃ-Purukutsa-Trasadasyu-Anaraïya-HryaÓva-Vasumanas-SutanvÃ-TraiyyÃruïa-Satyavrata (TriÓaÇku)-HariÓcandra-Rohità va-Harita-Cu¤cu-Sudeva-Bharuka-BÃhuka-Sagara-Asama¤jasa-AæÓumÃn-BhagÅratha-ÁrutanÃbha-SindhudvÅpa-AyutÃyus-ãtuparïa-SarvakÃma-SudÃs-Mitrasakha (KalmëapÃda)-AÓmaka-MÆlaka-KhaÂvÃÇga-DilÅpa (DÅrghabÃhu)-Raghu-Aja-DaÓaratha-RÃma. 2) %% When RÃvaïa was ruling over LaÇkà as a terror to the world, evils and cruelties like matricide, patricide, fratricide, killing of cows, hatred for good people, children's death, abduction of women, killing of munis, thefts etc. became rampant. When the world became grief-stricken BhÆmidevÅ (Goddess of earth) assumed the form of a cow and took refuge with Indra in Svarga. She told him about the atrocities committed by RÃvaïa and the other RÃk«asas. Then Indra took BhÆmidevÅ (cow) to BrahmÃ, who took them to Áiva at KailÃsa as killing RÃvaïa was beyond his (BrahmÃ's) power. Áiva thought it improper on his part to kill RÃvaïa and so he took Brahmà and others to Vi«ïu and submitted their grievance to him. Vi«ïu consoled them by saying as follows:--"I have decided to incarnate myself as the son of DaÓaratha, king of AyodhyÃ. You Devas also should take birth on earth to help me to kill RÃvaïa and other evil RÃk«asas and to protect BhÆmidevÅ and the good people on the earth." (Kamba RÃmÃyaïa, PÆrva KÃï¬a). 3) %% King DaÓaratha of the solar dynasty ruled Kosala with Ayodhyà as his capital. Mahar«i Vasi«Âha was his family preceptor. With the cooperation of eight ministers such as Sumantra and others he ruled the country in the path of supreme welfare and prosperity. A daughter, ÁÃntÃ, was born to him of his wife KausalyÃ. Years passed by, yet he had no son. One of those days King LomapÃda, close friend of DaÓaratha visited AyodhyÃ. LomapÃda, who was childless requested Dasaratha for ÁÃntà and she was given as his adopted daughter by DaÓaratha. LomapÃda gave her in marriage to ã«yaÓ­Çga, who had once caused rain-fall in AÇga. (For details see under ã«yaÓ­Çga). To have a son, DaÓaratha took as his second wife KaikeyÅ, daughter of the King of Kekaya and younger sister of YudhÃjit. But she turned out to be barren. Then he married SumitrÃ, daughter of the King of KÃÓÅ. Even after many years none of the three wives of DaÓaratha presented him with a son. One of those days Da aratha went deep into the forest, hunting. While resting on the banks of river SarayÆ he heard a sound like that of an elephant drinking water in the river. Without realising the fact that the voice was that of the son of a muni filling water in a pot for his aged parents, the King released an arrow against him. When Da aratha walked to the spot, he realised his mistake. He had hit unknowingly a brahminboy, a muni's son. The boy lay wounded about to die. The boy explained to DaÓaratha who he was and how he had come to the river to carry water to his aged parents. After telling the King details about him he breathed his last. Sobbing at his misadventure, DaÓaratha went to the aged parents of the dead boy with the pot filled with water. The parents, who were blind thought that it was their son who was approaching them when DaÓaratha revealed the sad story to them. After cursing DaÓaratha that he too would die of separation from his son, the aged muni expired; his wife also died in his funeral pyre. The grief-stricken King returned to AyodhyÃ. Only Vasi«Âha and Sumantra were told about the curse, which, though a cause for great sorrow, implied that DaÓaratha would have sons. Vasi«Âha, therefore, advised Da aratha to get the yaj¤a, called putrakÃme«Âi performed by ã«ya ­Çga. Accordingly the King invited his daughter ÁÃntà and his son-in-law, ã«yaÓ­Çga to AyodhyÃ, and the yaj¤a began. ã«yaÓ­Çga made offerings in the sacred fire chanting the putrakÃma hymn. Then a divine person arose from the fire with a golden vessel full of pudding (nectar of the Devas) and disappeared again in the fire after giving the vessel to ã«yaÓ­Çga. ã«yaÓ­Çga handed it over to DaÓaratha, who as advised by the mahar«i divided the pudding between Kausalyà and KaikeyÅ. They gave a part of their shares of the pudding to Sumitrà also. The three queens conceived, and in due course of time Kausalyà and KaikeyÅ delivered a son each and Sumitrà two sons. The son of Kausalyà was named RÃma, the son of KaikeyÅ, Bharata, and sons of Sumitrà were named Lak«maïa and Áatrughna. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a). 4) %% Before the sons were born to DaÓaratha, the mighty asura called Áambara once attacked Devaloka. DaÓaratha was at that time known as Nemi, and he was a great friend of Indra, and on his invitation Nemi, along with KaikeyÅ, went to Devaloka in a chariot. Nemi killed the asura army within half an hour. Then Áambara assumed the form of ten Áambaras and attacked Nemi from ten points. In this context Nemi turned and twisted his chariot in all the ten directions at the same time and killed all the ten Áambaras and recaptured Svarga. It was from that day onwards that Nemi came to be known as DaÓaratha. In the fight with the Sambaras on all points DaÓaratha's chariot was so violently shaken that the key of its axle was about to slip off and fall down. Noticing the threatened danger KaikeyÅ applied her finger to the proper place of the axle and thus averted the mishap. When DaÓaratha knew about this timely action of KaikeyÅ he was so very pleased that he asked her to choose any two boons she desired, and she asked him to keep the boons with him to be granted whenever she requested for them. DaÓaratha and KaikeyÅ took leave of Indra and returned to AyodhyÃ. (Kamba RÃmÃyaïa, BÃlakÃï¬a). 5) %% The four sons of DaÓaratha grew up in AyodhyÃ. Though they were equally friendly to one another, intimacy between RÃma and Lak«maïa and also between Bharata and Áatrughna came to be thicker. Once ViÓvÃmitra decided to conduct a yaj¤a for the happiness and contentment of all people. At the very commencement of the yaj¤a, RÃk«asas, in batches, tried to spoil it, and MÃrÅca and SubÃhu, sons of TÃÂakà were the leaders of the obstructionists. ViÓvÃmitra knew that RÃma was the most effective weapon against the RÃk«asas and requested DaÓaratha to lend him RÃma's help. DaÓaratha felt sad about it and ViÓvÃmitra was getting excited over the former's attitude when Vasi«Âha advised DaÓaratha to send RÃma along with ViÓvÃmitra. Accordingly DaÓaratha sent RÃma to the forest in the company of ViÓvÃmitra. Lak«maïa too followed his brother. While walking in the forest ViÓvÃmitra related many old stories to RÃma and Lak«maïa. They crossed river SarayÆ, passed by many ÃÓramas of munis and reached the PÃla forest. Here ViÓvÃmitra imparted to RÃma and Lak«maïa, who felt too weak on account of hunger and thirst the two mantras Balà and AtibalÃ, which would ward off hunger and thirst. He also taught them the use of certain rare arrows. ÁrÅ RÃma was specially taught the use of a divine arrow called J­mbhakÃstra. 6) %% While ViÓvÃmitra was relating to them the story of TÃÂakÃ, who dwelt in the forest, they saw the fierce RÃk«asÅ coming fast with a long spear in her hand. She threw a big rock at ViÓvÃmitra. RÃma shattered the rock with an arrow. Next, TÃÂakà dashed forward against RÃma roaring furiously, and RÃma, with another arrow killed her. The soul of the dead TÃÂakà assumed the form of a Gandharva woman and ascended to heaven. 7) %% RÃk«asas like SubÃhu lined up to obstruct the yaj¤a, which ViÓvÃmitra began after the killing of TÃÂakÃ. RÃma killed SubÃhu; MÃrÅca ran away in fright and hid himself in the sea. RÃma drove away the other RÃk«asas. Next, ViÓvÃmitra, hearing about the Svayaævara of SÅtÃ, daughter of King Janaka started for his palace with RÃma and Lak«maïa, and on the way he told the boys many PurÃïic stories. They bathed in the river GaÇgà and a short walk took them to the vacant ÃÓrama of Gautama. The great muni called Gautama had once lived in this ÃÓrama with his dutiful wife Ahalyà and their son ÁatÃnanda, an erudite scholar in all sciences. Indra, who lost his head over the great beauty of Ahalyà went to the ÃÓrama one midnight in the form of a cock and crew. Thinking it was already dawn Gautama went to the river for bath when Indra assumed the form of the muni, entered his bed room and slept with AhalyÃ. When Gautama understood the fraud thus played upon him, he cursed her into a stone. She was to resume her old form when, during TretÃyuga, ÁrÅ RÃma trod upon the stone. Accordingly, as soon as RÃma trod on the stone Ahalyà cast off her form as stone and resumed her old form as AhalyÃ. Immediately Gautama and ÁatÃnanda also appeared on the scene. Ahalyà ascended to the sky as a devÅ. 8) %% VlÓvÃmitra came to king Janaka's palace with RÃma and Lak«maïa. Janaka's daughter SÅtà and his younger brothers' daughters MÃï¬avÅ, ôrmilà and ÁrutakÅrti were living in the palace as sisters and very good friends. One day the princesses who were playing in the garden could not pluck jasmine flowers from a height. SÅtà then brought the ÁaivacÃpa (Áiva's bow) from the weapon-room and shot down Jasmine flowers with it. As Janaka watched SÅtÃ's action of shooting with the ÁaivacÃpa an idea came into his head. He announced that the hero, who succeeded in shooting with ÁaivacÃpa, would be given SÅtà in marriage. Just as RÃma and Lak«maïa were inseparable companions SÅtà and ôrmilà were always to be found together and MÃï¬avÅ and ÁrutakÅrti were particular friends. ÁrÅ RÃma shot an arrow from Áiva's bow and he was selected as SÅtÃ's husband. Janaka informed DaÓaratha of the marriage and he came with his attendants. Bharata married MÃï¬avÅ, Lak«maïa, ôrmilà and Áatrughna, ÁrutakÅrti. After living in Mithilà for sometime DaÓaratha and others returned to AyodhyÃ. ViÓvÃmitra went to the HimÃlayas for rest. 9) %% DaÓaratha and others on their way back to Ayodhyà passed the Videha kingdom and reached the suburbs of BhÃrgavÃÓrama. All of a sudden a shining form of a brahmin with K«atriya effulgence appeared in front of the procession. Vasi«Âha understood that it was ParaÓurÃma and DaÓaratha and others were alarmed. ParaÓurÃma approached ÁrÅ RÃma who was viewing the former with quiet serenity. ParaÓurÃma was very angry that RÃma broke the bow of Áiva who was his (ParaÓurÃma's) preceptor. All RÃma's conciliatory talk failed to pacify ParaÓurÃma, who spoke thus to RÃma: "You, impudent fellow! you insulted me and my preceptor. All right, let me see your power. Take this my bow, and shoot with it." ÁrÅ RÃma took hold of the bow and bent it easily and fixing an arrow on it asked ParaÓurÃma to point out the target for it. As ParaÓurÃma feared that if the arrow was sent, it might crush the whole univese, he asked RÃma so choose the result of his (ParaÓurÃma's) tapas as target for the arrow. Both the bow and the arrow were of Vi«ïu's power. That power as well as his own Vai«ïava power, ParaÓurÃma transferred to ÁrÅ RÃma and having thus fulfilled the object of his incarnation ParaÓurÃma went to PuïyÃÓrama for permanent tapas. 10) %% DaÓaratha decided to install ÁrÅ RÃma as crown prince. The people whole-heartedly welcomed it. During the night previous to the coronation, while the wives of DaÓaratha were gladly discussing the happy incident, MantharÃ, the tale-bearing maid of KaikeyÅ advised her mistress to prevail upon DaÓaratha to exile RÃma into the forest and install Bharata as crown prince. Mantharà also reminded KaikeyÅ about the boons, which had been promised to her by DaÓaratha during the devÃsura war. KaikeyÅ fell into the trap thus set by MantharÃ. KaikeyÅ put on a wrathful face and shut herself up in a room. When DaÓaratha enquired of her the reason for her anger she asked him to make her son Bharata, the crown prince and exile RÃma for fourteen years' life in forest. The king fainted when he heard the demand But, ÁrÅ RÃma, on hearing about it, put on an anchorite's apparel and got ready to start for the forest. SÅtà and Lak«maïa also got ready to follow RÃma into the forest. While the entire population of Ayodhyà stood there weeping, RÃma, Lak«maïa and SÅtà wearing the forest-dwellers' garb started for the forest. 11) %% As soon as Sumantra, who had accompanied RÃma and others returned to AyodhyÃ, DaÓaratha expired on account of unbearable grief caused by RÃma's exile. Messengers brought to Ayodhyà Bharata and Áatrughna from Kekaya where they were put up with their uncle YudhÃjit at the time of their father's death. But, they were kept in the dark of all that had happened in their absence till their arrival at the palace. Bharata, who heard of everything from his mother was greatly upset and got ready to go to RÃma in the forest. Áatrughna too got ready to accompany him. ArundhatÅ and Vasi«Âha in a chariot in the fore-front, Kausalyà and Sumitrà in another chariot just behind the first one, Bharata and Áatrughna behind them--in this manner the great journey into the forest started. Leaving all others behind him, Bharata went forward and prostrated before RÃma and Lak«maïa at CitrakÆÂa. ÁrÅ RÃma broke into tears on hearing about the death of their father. But in spite of Bharata's pressing request RÃma refused to return to AyodhyÃ. At last Bharata yielded to RÃma's injunction and returned to Ayodhyà with the latter's sandals. But he did not enter the palace; instead he built an ÃÓrama at NandigrÃma and worshipping RÃma's sandals lived there. 12) %% From Mount CitrakÆÂa ÁrÅ RÃma and others started towards the forest. When they continued their journey after visiting the Sage Atri's ÃÓrama a RÃk«asa called VirÃdha ran away carrying off SÅtÃ. RÃma killed VirÃdha and regained SÅtÃ. Then they visited the ÃÓrama of sage ÁarabhaÇga in the Kumuda forest. Therefrom they went to the M­kaï¬u forest where they visited mahar«i Agastya, and there RÃma took the vow to kill RÃvaïa and other evil RÃk«asas and thus render the land safe for sages to perform tapas. Agastya presented to RÃma a Vai«ïava bow, a BrÃhma arrow and a Áaiva quiver. RÃma kept them with Agastya himself to be given to him when required. Then Agastya gave RÃma a divine ornament such as was not available in all the three worlds. RÃma tied it round SÅtÃ's neck. Taking leave of Agastya, RÃma and others went to the Daï¬aka forest. It was on a high peak of Mount MahÃkrau¤ca in the forest that JaÂÃyu, brother of SampÃti and a very close friend of RÃma lived. RÃma and JaÂÃyu renewed their old frindship and decided to be of mutual service in future. After that RÃma and others rested themselves on the banks of the near-by GodÃvarÅ. 13) %% Pa¤cavaÂÅ was on the southern bank of the GodÃvarÅ. Five vaÂas (peepal trees) of the same size stood there in a circle, and so the place was called Pa¤cavaÂÅ. (See under Pa¤cavaÂÅ). ÁrÅ RÃma decided to build his ÃÓrama at the centre of those trees. Lak«maïa cut down an ebony tree there to put up a parïaÓÃlà (hut) At once the log disappeared and the dead body of a RÃk«asa youth was found there. It was the corpse of ÁambhukumÃra, son of ÁÆrpaïakhÃ. He was performing tapas there to propitiate Áiva when he was overcome by the beauty of SÅtà and to look at her from a hidden spot he had assumed the form of the ebony tree. It was him that Lak«maïa had cut down. ÁrÅ RÃma understood the situation and explained to his wife and brother about the trickeries of the RÃk«asas. Then the parïaÓÃlà was constructed and they lived there. Hearing about the coming of RÃma all the sages of the Daï¬aka forest visited them. They lived in Pa¤cavaÂÅ for thirteen years. 14) %% ParameÓvara and PÃrvatÅ, who knew that many tricky changes would occur in the thirteenth year of the life of RÃma and SÅtà there, decided to submit them to a test. The object of the test was to see whether RÃma and SÅtà would recognise each other under all circumstances. When SÅtà one day entered the river GodÃvarÅ to fetch water, she saw two swans enjoying themselves in a lotus pool in the middle of a sand-shoal in the river. When SÅtà went near the pool she saw RÃma bathing in it. But on a closer look she recognised that it was not RÃma, but Áiva, in the guise of RÃma, who was bathing there. To befool SÅtà Áiva, who was disguised as RÃma, told her:--Dear one! Please come to me quickly. Why were you so late? SÅtÃ:--Oh, Deva! salutations. Why did you alone come to the bath? RÃma:--I had to come alone as DevÅ did not come with me at once and was late in coming. SÅtÃ:--Why did not the DevÅ come? You two are unique. DevÅ might be alone at KailÃsa just now. It was not good that you did not bring her also with you. Áiva: Oh great DevÅ! salutations to your divine greatness. Let me return to KailÃsa after saluting ÁrÅ RÃma. Hail unto thee. Meanwhile ÁrÅ RÃma was waiting impatiently for SÅtà to return. Then SÅtà approached him looking into a lotus flower she held in her hand and also throwing, off and on, amorous glances at him. (She was in fact PÃrvatÅ in the guise of SÅtÃ). And she told RÃma:--My Lord! you would excuse my delay in returning. The delay was due to my tarrying there to look at the play of two swans. ÁrÅ RÃma looked closely and recognised that it was not SÅtà and replied as follows:--Oh DevÅ! my salutations. Did you come alone? Where is Deva? How is it that you are separated from him? MahÃdeva and MahÃdevÅ are one and inseparable. Then how this separation? SÅtà (PÃrvatÅ):--Salutations. Thou art omniscient and omnipotent. I return to the presence of Áiva. 15) %% ÁÆrpaïakhà was the wife of a RÃk«asa called Vidyujjihva. Once in a war which RÃvaïa, Vidyujjihva and other RÃk«asas fought at Devaloka Vidyujjihva was killed by mistake. RÃvaïa, therefore, permitted ÁÆrpaïakhà to choose whomsoever she liked as her husband, and she went about the world in search of a suitable husband. She liked some persons, but they did not like her, and vice versa. Thus she was roaming about discontented. She was also on the look-out for an opportunity to take vengeance on Lak«maïa for killing her son, ÁambhukumÃra. ÁÆrpaïakhÃ, who heard about the beauty of RÃma and Lak«maïa came to Pa¤cavaÂÅ disguised as LalitÃ. ÁrÅ RÃma alone was there in the ÃÓrama at the time and she told him that she was love-sick. ÁrÅ RÃma rejected her prayer on the plea that he was already married. Then she approached Lak«maïa with the same request. He too refused to oblige her. Then she saw SÅtà there and decided to shatter her married life and also to make a present of her to RÃvaïa. She also thought that if SÅtà were got rid of she would have RÃma for husband. Maddened by such thoughts she rushed into the ÃÓrama. But, Lak«maïa drove her out. Then, carrying Lak«maïa with her she rose into the sky and he cut away both her ears, breasts and nose. Thus disfigured she resumed her form of RÃk«asÅ. She flew away in the sky roaring loudly. 16) %% Having heard about the disfigurement of ÁÆrpaïakhà Khara sent fourteen RÃk«asas to RÃma's ÃÓrama. Lak«maïa killed them very easily. Next, Khara, his brothers DÆ«aïa and TriÓiras with fourteen thousand RÃk«asa soldiers came to fight RÃma. RÃma and Lak«maïa killed them also. This saddened ÁÆrpaïakhà very much and she reported the entire affair to RÃvaïa at LaÇkÃ. She told him that RÃma and Lak«maïa were very courageous warriors and he was not to enter into direct fighting with them, but was to abduct SÅtà whose loss would cause RÃma's death. She also assured RÃvaïa that if RÃma died, Lak«maïa would himself end his life. 17) %% Next day a spotted deer was found playing near the ÃÓrama. SÅtà desired to have the deer and ÁrÅ RÃma, after asking his brother to take care of SÅtÃ, followed the deer, which enticed him to a great distance in the forest. At last, finding it difficult to catch the deer alive, RÃma shot an arrow at it. Hit by the arrow the deer transformed itself into a gigantic RÃk«asa and fell down dead crying. "Oh! SÅtà O! Lak«maïa, a RÃk«asa is killing me. Come and save me." The RÃk«asa, who thus fell a prey to RÃma's arrow was really MÃrÅca, uncle of RÃvaïa. MÃrÅca had gone in the form of a deer to RÃma's ÃÓrama at the instance of his nephew to cheat RÃma. SÅtà heard the false cry of MÃrÅca and asked Lak«maïa to hurry up to the spot for RÃma's protection. Lak«maïa at first did not want to leave SÅtà there alone and go after RÃma. But, when she used hard and cruel words against him Lak«maïa quitted the ÃÓrama and went into the forest. When RÃma and Lak«maïa were thus absent at the ÃÓrama an old SannyÃsin came for alms at the courtyard. SÅtÃ, who came out to offer alms was forcibly carried away by RÃvaïa (the sannyÃsin was RÃvaïa in disguise) in his pu«paka aerial chariot to LaÇkÃ. On the way JaÂÃyu saw RÃvaïa and put up a fight with him to get SÅtà released. But, JaÂÃyu had to fall down wounded by the sword of RÃvaïa and he lay there awaiting RÃma's arrival. RÃma and Lak«maïa returned to the ÃÓrama only to find SÅtà missing. While they advanced some distance lamenting over the loss of SÅtà they saw JaÂÃyu lying in the forest, his wings cut, but happy in expectation of salvation and repeating the name of RÃma. JaÂÃyu gave RÃma all details about SÅtà and then gave up his body and ascended to VaikuïÂha. 18) %% RÃma and Lak«maïa moved towards the south in quest of SÅtÃ. An asura woman called AyomukhÅ, sister of ÁÆrapadma tried to entice Lak«maïa, who went alone to a pool to fetch water. When Lak«maïa resisted and kept away from her allurements, she tried to carry him away into the sky. But, he drove her away disfigured. When the brothers continued their search for SÅtà they were caught in the arms stretched out in semi-circular form. It was a RÃk«asa called Kabandha, and they cut away one arm each. At once the fierce Kabandha (headless body) form disappeared and a Gandharva youth appeared in his place. After offering mok«a to Kabandha RÃma and Lak«maïa continued their search for SÅtÃ. (See under Kabandha). 19) %% RÃma and Lak«maïa reached ÁabaryÃÓrama and were duly received by the female hermit ÁabarÅ. She presented them with fruits. Not only that, she personally tasted each fruit for its quality and then gave the best to the guests. RÃma was so very pleased with her pure devotion that he offered her salvation. (For details see under ÁabarÅ). 20) %% RÃma and Lak«maïa bathed in the Pampà river and thus refreshed they travelled upto the height of Mount ã«yamÆka where SugrÅva lived with HanÆmÃn as his Prime Minister. SugrÅva, who saw RÃma and Lak«maïa coming, deputed HanÆmÃn to find out whether they were friends or foes. HanÆmÃn, in the guise of a brahmin boy talked with them, who related their story from the abduction of SÅtÃ. Having understood the matters HanÆmÃn resumed his actual form and carried RÃma and Lak«maïa on his shoulders into the presence of SugrÅva. SugrÅva related to RÃma the story of his expulsion from Ki«kindhà by BÃli, his elder brother. SugrÅva wanted a powerful ally to recapture the country. Similarly ÁrÅ RÃma too wanted a powerful ally to regain SÅtÃ. So both the parties entered into an alliance, RÃma undertaking to kill BÃli and restore his kingdom and his wife to SugrÅva and SugrÅva undertaking to search for and find out SÅtà for RÃma. Though the above pact was made, SugrÅva was doubtful about RÃma's capacity to honour his part of the contract, and RÃma, knowing this suspicion of SugrÅva, wanted to dispel it. The mountain-like body of Dundubhi, the RÃk«asa killed by BÃli, lay there in a big heap of bones and at the instance of RÃma, Lak«maïa threw it into the distant southern sea with the big toe of his left foot. SugrÅva was wonder-struck at this feat of Lak«maïa and praised him. Yet SugrÅva was not quite cured of his doubt and RÃma wanted to further convince him of their prowess. There were seven big trees there known as SaptasÃlas. BÃli used to wrestle with the trees due to his overflowing vitality and power. (See under SaptasÃla). ÁrÅ RÃma went near the trees and suddenly fixed an arrow on his bow-string and shot it by drawing the bow, with the big toe of his right foot pressed against a rock. The arrow cut down the seven trees at one and the same time and then automatically returned to its quiver. SugrÅva was taken aback by this marvellous show of power. 21) %% They came again to ã«yamÆkÃcala and SugrÅva placed before RÃma a bundle of ornaments and said that it was dropped down by a weeping woman from an aerial chariot, which had, a few days back, passed above the mountain. RÃma recognised them as SÅtÃ's ornaments, shed tears and sat there motionless for some time. At last SugrÅva and Lak«maïa consoled him and he handed over the bundle of ornaments to Lak«maïa. 22) %% The very next day SugrÅva took RÃma to Ki«kindhÃ, and the former challenged BÃli for a combat. RÃma, from a distance, viewed the fierce fight between the brothers, but he could not do anything as it was impossible to distinguish between BÃli and SugrÅva on account of their very close resemblance. SugrÅva, who was defeated in the first round and retired from fight felt angry towards RÃma, but was soon satisfied with RÃma's explanation for his inaction. To distinguish SugrÅva from BÃli ÁrÅ Rama, the next day, put a garland on the former's neck and wearing the garland Sugriva challenged BÃli a second time to a duel. Though BÃli's wife, TÃrÃ, this time prevented him from accepting the challenge BÃli paid no heed to her protests and rushed forth for the duel. BÃli and SugrÅva fought again, and this time RÃma from his concealment behind a tree shot an arrow at the chest of BÃli. The arrow felled him. RÃma and Lak«maïa then came into the open and BÃli spoke disparagingly to RÃma about shooting the arrow from concealment. RÃma answered him saying that if he had seen him (RÃma) face to face he would have become his devotee and he had to shoot BÃli from his hiding place as it was not proper to kill one's devotees. At last, after handing over charge of his wife and son AÇgada, to SugrÅva, BÃli breathed his last. ÁrÅ RÃma decided to crown SugrÅva as King and install AÇgada as crown prince and returned to ã«yamÆkÃcala for rest after entrusting, under the supervision of Lak«maïa, HanÆmÃn and JÃmbavÃn with the duty of making preparations for the coronation. Though SugrÅva invited ÁrÅ RÃma to Ki«kindhà when preparations for coronation were over, the latter declined the invitation gracefully and deputed Lak«maïa to represent him at the ceremony. Lak«maïa installed SugrÅva as the MahÃrÃja, AÇgada as crown prince, Rumà as queen and TÃrà as queen-mother. Also, HanÆmÃn was appointed as SugrÅva's minister. Those things over, Lak«maïa returned to RÃma at ã«yamÆkÃcala. 23) %% The next four months were rainy period. Even after that SugrÅva did not make necessary arrangements to search for SÅtÃ. At RÃma's instance Lak«maïa went to Ki«kindhà to enquire about the reason for the delay. The monkeys were alarmed by the grave appearance of Lak«maïa and TÃrà came out and apologised to him. Arrangements were soon finalised for the quest of SÅtÃ. Armies of many lakhs of monkeys were deputed to the eight regions to search for SÅtÃ. Su«eïa was appointed chief of the army for the west, Áatabali for the north, Vinata for the east and AÇgada for the south. As the south was the chief place for the search, monkeys like HanÆmÃn, JÃmbavÃn, Vivida, Nala, Nila, Kumuda, each of them an expert in various ways, were appointed chiefs of different matters. Every chief and his assistant was given suitable instructions by Lak«maïa and SugrÅva, and accordingly the army of monkeys began its march under the leadership of HanÆmÃn. 24) %% To convince SÅtà that it was really the emissary of RÃma who went to her the latter imparted to HanÆmÃn the following three sentences for timely use. (i) "When I took leave of you for life in exile in the forest you (SÅtÃ) who were then in the inner apartment dressed in ordinary fashion came out in the same dress prepared to follow me saying 'I too...' feigning anger'. (ii) When, for out life in the forest, we had left the city and approached a shrubbery, ÁÅtà in her childish ignorance and goodness of heart told me "This place will do for our forest life." (iii) While she was one day massaging my leg in our bedroom she threw away from her finger the ring studded with stones. When I asked her the reason for it she answered me as follows:--This ring studded with stones may prove to be of danger to me. When your feet touched the hard granite rock it turned out into a world beauty (AhalyÃ). Under the circumstances how much more beautiful would be the woman, who would be created by the touch of your foot on the beautiful stone of the ring? And, because of that beauty you may...me...and then...". We two--I and SÅtÃ--alone knew about the above incident. Carrying thus ÁrÅ RÃma's signet ring and words of recognition HanÆmÃn went along with the army, which started for the south. SugrÅva gave one month's time to the searching parties to find out SÅtà and warned them that their throats would be cut if they failed in their mission. 25) %% AÇgada, HanÆmÃn, JÃmbavÃn and others during their search came to an extensive forest. They were dead tired with hunger and thirst. The leader of the party looked about for something to eat and drink when he saw small birds flying up from a distant pit. From drops of water falling from the wings of the birds it was inferred that the pit contained water. When HanÆmÃn and others entered the pit (cave) and walked a great distance they came to a spacious garden. They were astonished to find a solitary beauty there, and she related to them her autobiography as follows:-- I am the faithful maid of RambhÃ. The powerful asura called CaturÃsya wanted me to procure Rambhà for him and he got this garden city built by MayÃcÃrya, the architect of the Daityas, for me as reward for my service to him in the matter of RambhÃ. Various kinds of gems light this place and creepers and trees supply food materials. CatuÃrsya, I and Rambhà alone were living here. But, Indra came to know of it, came here, killed CaturÃsya and took away Rambhà with him. He cursed me to lead a solitary life here as punishment for having helped CaturÃsya. I prayed for redemption from the curse and Indra told me, that after thousands of years a company of monkeys would come here in search of SÅtà and that after entertaining them with food I must see RÃma and then return to Svarga. I have thus been awaiting your arrival and now I am leaving the place, which will vanish as soon as I quit it. All of you, please stand there with eyes closed and I shall send you back to the place where you were before coming here. Accordingly the monkeys stood there with eyes closed and when they opened their eyes there was neither the garden city nor Svayamprabhà there but they were standing in the old plain. Svayamprabhà appeared before RÃma, praised him and then went to Svarga. 26) %% The monkeys again went southward, reached Mahendragiri and descending on its southern side came to the shores of the southern sea. They could advance no further to the south. They were suffering from great hunger and thirst and if they returned with no tangible information about SÅtÃ, SugrÅva would kill them. They preferred death by fasting on the seashore to death by the sword of SugrÅva. Having decided thus the monkeys spread darbha grass on the extensive plain of Mahendra mountain and lay on the grass to die. In a large cave in the mountain was living SampÃti. The huge bird SampÃti was starving without food and was not able to fly as it had lost its wings. But it dragged itself to the mouth of the cave and saw the monkeys lying there awaiting death, and it thought of eating the monkeys one by one. The monkeys, who understood this idea of SampÃti cursed their fate and sang the praise of JaÂÃyu. Hearing the word 'JaÂÃyu' SampÃti approached the monkeys, who related to him the object of their journey. Being told about the death of JaÂÃyu. SampÃti shed tears and told the monkeys as follows:- JaÂÃyu was my younger brother. Our mother was MahÃÓvetà and father SÆryadeva. On account of the boon of our parents I was King of all the birds and JaÂÃyu the crown Prince. As our brotherliness grew thicker our haughtiness due to our power and speed also increased. Once we flew up towards the orbit of the Sun to see him, our father. In his youthful enthusiasm my younger brother, JaÂÃyu, climbed higher up in the sky leaving me behind. Due to the heat of the Sun his wings lost their power and energy. Then, to save him, I flew up above him and shaded him. Therefore he could descend to the earth without his wings being burned and thus killed. But, my wings got burned and I fell down on the Mahendra mountain and got my legs broken. Thus I lost the power either to fly or to walk. I stayed here as the attendant of NiÓÃkara Mahar«i, who could divine the future also. He told me the story about RÃma's incarnation. He told me further that monkeys in search of SÅtà would come here when I should tell them where SÅtà was and that then I would regain my health." After telling the monkeys the above facts SampÃti, with their cooperation, performed the obsequies of JaÂÃyu. Then the King of birds (SampÃti) raised its head and surveyed the ocean and he saw the following: Mountain Subela in the heart of the southern sea; the plain at the heights of the mountain constituting the base of LaÇkÃ; in the centre of LaÇkà there was RÃvaïa's capital; nearby the ladies' quarters; near the quarters the aÓoka garden; at the centre of the garden the ÓiæÓapà tree and under the tree SÅtÃdevÅ. As soon as SampÃti had finished telling the monkeys the above details he regained his health. SampÃti told the monkeys another story also as follows:RÃvaïa once abducted a Yak«a beauty from AlakÃpurÅ and carried her away in his Pu«paka VimÃna. SampÃti clashed with RÃvaïa on his way and destroyed his plane. But the plane, which was self-generating came again into existence. SampÃti threw away by its beak the CandrahÃsa (RÃvaïa's sword) and kicked his crown down. At last, at the request of RÃvaïa, he and SampÃti signed a non-aggression pact. That was the reason why SampÃti could not fight RÃvaïa in person. 27) %% AÇgada said that for the search for SÅtà in LaÇkà as told by SampÃti, some one should jump across the ocean. Though many a monkey tried to do so it was HanÆmÃn, who succeeded in crossing the sea. At one jump he reached the heights of Mahendragiri whence he took another jump forward. But, midway SurasÃ, mother of the nÃgas, swallowed him, and he came out through her ear and continued his journey towards LaÇkÃ. When he had advanced some more distance an evil spirit called ChÃyÃgrÃhiïÅ obstructed his way by a mysterious attack on his shadow. HanÆmÃn quickly understood what had happened and killed the evil spirit with one kick of his left foot. He again continued his flight. But, he very soon became weak and exhausted. Then Mount MainÃka emerged from the ocean and fed HanÆmÃn with fruits and roots. He reached LaÇkà at dusk. He defeated LaÇkÃlak«mÅ, who tried to prevent his entry into the city. In fact LaÇkÃlak«mÅ was Vijayalak«mÅ, who had been cursed by BrahmÃ. (For details see under Vijayalak«mÅ). After defeating her, who was thus absolved from the curse, HanÆmÃn saw SÅtà seated under the aÓoka tree. But, none saw him as he was perched on a tree. 28) %% That night RÃvaïa dressed in all splendour visited SÅtà and tried to secure her favour by soft words and cajolery, all to no purpose. Then he threatened her with punishments, which too proved to be of no avail. After instructing the RÃk«asa women that SÅtà should be somehow brought round within a month's time, RÃvaïa returned to his palace. RÃk«asÅs surrounded SÅtà and described to her the greatness and various merits of RÃvaïa. SÅtà continued to sob. Then came there TrijaÂÃ, daughter of VibhÅ«aïa, the great devotee of Vi«ïu, and SaramÃ, to console SÅtÃ. TrijaÂà had boundless devotion towards RÃma and great love for SÅtÃ. She repeated to SÅtà certain dreams she had had. Left to herself SÅtà began saying to herself various things regarding her past. She roferred to her infancy, beginning of youth, wedding, stay at AyodhyÃ, forestlife and life in Pa¤cavaÂÅ and wept over her recurring thoughts about them. HanÆmÃn, who heard SÅtÃ's soliloquy completed SÅtÃ's story by relating, from his place on the tree, about JaÂÃyu's salvation, salvation given to Kabandha and ÁabarÅ, alliance with SugrÅva, killing of BÃli, expedition of the monkeys in search of SÅtÃ, meeting with SampÃti, himself (HanÆmÃn) crossing the sea and his finding out SÅtÃ. Hearing the words of HanÆmÃn, SÅtà looked up in astonishment. Immediately HanÆmÃn came down the tree and presented the signet ring at SÅtÃ's feet. When she examined the ring her hands shook and tears dimmed her eyes. HanÆmÃn talked to her in detail and told her that he would, if only SÅtà permitted him, carry her on his shoulders to RÃma. He told her further that if she did not welcome the idea of thus returning to RÃma, he would return with ÁrÅ RÃma and others, defeat RÃvaïa in war and take her back. SÅtà was not convinced about the power and prowess of HanÆmÃn. He then increased his body in size so that his limbs grew into the size of a mountain, hands into that of trees, head into that of a mountain peak, tail into that of a river etc. His breathing became akin to a storm. Then he roared in such a manner that even the very ends of the world shook and the people of LaÇkà were awakened by it. SÅtà was now absolutely convinced of HanÆmÃn's bona fides and faithfulness. She handed over to him her CƬÃmaïi (ornament worn on the head) to be given to RÃma and also told him the following three words of recognition so that RÃma might be all the more convinced. (1) When RÃma first came to the garden near the palace in Mithilà I (SÅtÃ) saw his reflection in the blue mirror in the veranda of my palace and the beauty of the reflection attracted me. I looked towards the garden to see the original of the reflection. Then he (RÃma) was looking down into the waters of the glass pond. He also saw my face reflected in the water and suddenly he looked at me. Our eyes met and in all shyness I hurried to and hid myself in the ladies' quarters. (2) Before our wedding I sent him through a faithful maid, a love letter to which he gave me a suitable reply. (3) After our wedding while we were living in Ayodhyà when one day I returned to our bedroom after a long chitchat with my younger sisters, my lord (RÃma) was lying on the cot in feigned sleep. Quietly I went up to him and kissed him on the lips. Because of the pressure on his lips and as my breast then touched his chest he pretended to have suddenly woken up and embraced me. Having received thus from SÅtà the CƬÃmaïi and these words of recognition HanÆmÃn took leave of SÅtà and with her implied sanction went about to have a look at LaÇkÃ. At one place he heard VibhÅ«aïa reciting Vi«ïu's names. After wishing that this house of the devotee should turn into a royal abode he passed VibhÅ«aïa's house. Then he came to RÃvaïa's palace and gathered information about the RÃk«asa power. "Now I must see RÃvaïa in person, let him know personally the fact of my visit and I would give him righteous advice"--with this object in view HanÆmÃn began destroying the garden. He drove away the RÃk«asas, who came to punish him and some of them were killed. At last MeghanÃda (Indrajit) attacked HanÆmÃn. Hiding in the sky he shot the BrahmÃstra against HanÆmÃn, who yielded to it. The RÃk«asas took HanÆmÃn captive to RÃvaïa. He freed himself of the cords that bound him, extended his tail which he shaped into circles, one over the other so that the last one rose more in height than RÃvaïa's throne and seated himself on its top. RÃvaïa and HanÆmÃn then began a conversation. RÃvaïa, who got angry at the disrespect shown to him by HanÆmÃn, ordered the latter to be killed, but VibhÅ«aïa opposed it saying that to kill emissaries and messengers was worse than killing one's own mother. Finally RÃvaïa ordered that HanÆmÃn's tail be set fire to and he be insulted and humiliated. Immediately RÃk«asas began to cover HanÆmÃn's tail with clothes. But, ths tail began growing longer and longer with the result that no quantity of clothings sufficed to completely cover the ever-extending tail. At last the RÃk«asas poured oil over the tail and set fire to it. Then HanÆmÃn broke loose from captivity and jumped up into the air causing universal disaster by fire in LaÇkÃ. The fire did not affect the palace of VibhÅ«aïa and also the platform around the ÁiæÓapà tree where SÅtà sat. After thus burning down LaÇkà HanÆmÃn extinguished the fire on his tail by dipping it in the ocean. Taking leave once again of SÅtÃ, HanÆmÃn crossed the sea and reached Mahendragiri. 29) %% ÁrÅ RÃma and SugrÅva, who received HanÆmÃn's report about his visit to LaÇkà started for it with an army of monkeys. They camped on the shores of the south sea. RÃvaïa held a meeting of his war council attended by his brothers and others. He expelled VibhÅ«aïa, who opposed war and advised his brother to return SÅtà to RÃma and to apologise to him. VibhÅ«aïa quitted LaÇkà and took refuge with RÃma. RÃma and others, who had assembled on the sea-shore decided to build a bund to LaÇkÃ. The first thing RÃma did, for the successful conclusion of the expedition, was to install a ÁivaliÇga at RÃmeÓvara. (See under RÃmeÓvara). Then he prayed to Varuïadeva for a passage across the sea. But, Varuïa did not present himself and ÁrÅ RÃma, angry with him, shot the Ãgneya (fiery) arrow into the heart of the sea when Varuïa appeared, saluted him and advised him to build a bund across the sea. As a reward for Varuïa ÁrÅ RÃma, as requested by the former, killed with one arrow all the RÃk«asas, who lived in GÃndhÃra island on the north-western shore of the ocean. Varuïa returned to his abode. The construction of the bund was begun under the leadership of SugrÅva with Nala as chief planner and NÅla as his co-planner. JÃmbavÃn and HanÆmÃn functioned as supervisors and other monkeys as workers. Mountains, hills, rocks etc. were brought from various quarters and the construction of the bund was begun. Meanwhile, RÃvaïa sent a great magician called Marutta disguised as King Janaka to SÅtà to convert her to the side of RÃvaïa. But, the attempt failed. RÃvaïa then sent his two expert spies, Áuka and SÃraïa disguised as monkeys to RÃma's camp. JÃmbavÃn and HanÆmÃn captured and brought them before SugrÅva. Weepingly they both sought refuge in RÃma, who set them free. They returned to LaÇkà and reported matters to RÃvaïa, who felt a desire to have a look at RÃma for which purpose he, with his attendants, climbed to the top of the northern tower. RÃma, who knew about it by his spies climbed the heights of Subela mountain whence he stared at RÃvaïa. Their eyes met in anger seeing which SugrÅva by one leap reached RÃvaïa and kicked off to RÃma the crown from the central head of RÃvaïa. After performing something like a destructive dance on RÃvaïa's head SugrÅva by another leap returned to RÃma. Full of disappointment RÃvaïa returned to his palace. His father-in-law, MÃlyavÃn, tried his best to dissuade RÃvaïa from war, all to no purpose. RÃma sent an emissary to him to ask him to send SÅtà back. RÃvaïa declined to oblige, and immediately war began. During the first day of the war, the majority of the RÃk«asas including their great leaders like MahÃbÃhu, MahÃpÃrÓva, Mahodara, MahÃkÃya etc were killed. On the second day the RÃk«asa army under the command of AtikÃya, son of RÃvaïa, set out from the northern tower to fight. Lak«maïa killed AtikÃya with BrahmÃstra. The other two RÃk«asa-commanders were TriÓiras and MeghanÃda. Lak«maïa encountered them. When the latter failed to win by righteous fighting he resorted to cunningness. That too did not bring victory to him, and then he hid himself in the sky and shot the nÃgÃstra given to him by Áiva against the enemy. That arrow rendered Lak«maïa, SugrÅva and all the monkeys unconscious. At that time VibhÅ«aïa was away to arrange for food. When VibhÅ«aïa returned with food he was taken aback to find Lak«maïa and others lying in an unconscious condition. RÃma was informed about the matter and when he came to the battle-ground and saw Lak«maïa, SugrÅva, HanÆmÃn and all the others lying there unconscious he lost self-confidence for a short while and remarked that it was all the result of his having put faith in VibhÅ«aïa, RÃvaïa's brother whom he had put in charge of the battlefield. This comment of RÃma pained VibhÅ«aïa much; but ÁrÅ RÃma soon treated him kindly. Even the Devas who witnessed the scene were alarmed. But RÃma sat there for sometime immersed in meditation and then a light emerged from his right eye, shot towards the north and disappeared in the horizon. At once Garu¬a appeared on the scene from the west and removed with his beak the nÃgÃstra from Lak«maïa's body. Lak«maïa jumped up from his unconscious state; SugrÅva and others also regained consciousness. In the fighting that followed all the RÃk«asa leaders were killed. It was HanÆmÃn, who killed Kumbhakarïa. At the time of his death Kumbhakarïa made a last request to RÃma, i. e. his head should be cut off and thrown into the sea as otherwise the RÃk«asas would laught at him to see the head from which the ears have been bitten off by monkeys. Accordingly RÃma got HanÆmÃn to throw Kumbhakarïa's head into the sea. Then ÁrÅ RÃma told Lak«maïa thus: Today I shall fight Indrajit. The war shall not continue yet further. Today Indrajit and tomorrow RÃvaïa should be killed and the next day we will return to AyodhyÃ. Lak«maïa answered:--"I shall fight Indrajit. I have told VibhÅ«aïa that I will kill Indrajit within three days." With ÁrÅ RÃma's blessings Lak«maïa began fighting again. Indrajit shot NÃrÃyaïÃstra which attracted by the 'seven-letter-Mantra' (Namo NÃrÃyaïÃya) of Lak«maïa circled him thrice and entered his quiver. The RÃk«asa minister called Mahodara converted his elephant into AirÃvata and himself changed into Devendra and encountered Lak«maïa. Saying that he had no quarrel with Indra and would not fight him Lak«maïa put down his bow, and Indrajit, exploiting the situation shot BrahmÃstra against Lak«maïa under cover of the clouds. Lak«maïa, SugrÅva and others fainted. Then ÁrÅ RÃma was in the army-camp, worshipping weapons to render them more powerful. RÃma returned to the battle-ground to find Lak«maïa and others in life-less condition and crying like a mere ignorant fellow he lay by the side of Lak«maïa. VibhÅ«aïa, who returned with food prayed for the grace of Devas. Indra appeared, gave to VibhÅ«aïa GaÇgà water in a golden vessel and asked it to be given to HanÆmÃn and JÃmbavÃn, who, though unconscious were not dead. VibhÅ«aïa did so and both HanÆmÃn and JÃmbavÃn regained consciousness. JÃmbavÃn told HanÆmÃn that if m­tasa¤jÅvinÅ (herbal medicine which will put life back into the dead) were brought from the distant HimÃlayas before dawn the next day all the dead ones like Lak«maïa and SugrÅva could be brought back to life. (See under M­tasa¤jÅvinÅ). Accordingly HanÆmÃn started for the HimÃlayas. Meanwhile Indrajit had told RÃvaïa about his victory, and as suggested by the latter RÃk«asa women took SÅtà to the battlefield in the Pu«paka VimÃna, showed her RÃma, Lak«maïa and others lying there in a life-less condition and told her that all of them were dead. SÅtà wept aloud, but TrijaÂà consoled her by saying that the Pu«paka VimÃna would not carry widows and therefore RÃma was not dead. HanÆmÃn returned before dawn the next day. As he could not distinguish m­tasa¤jÅvinÅ he had brought with him a mountain peak where the four medicinal plants, ÁalyaharaïÅ, ViÓalyakaraïÅ, SandhÃnakaraïÅ and M­tasa¤jÅvinÅ grew. JÃmbavÃn distinguished m­tasa¤jÅvinÅ from the others and carried the four herbs into the battlefield. Contact with the air, which carried the smell of m­tasa¤jÅvinÅ brought the dead back to life. ViÓalyakaraïÅ removed all the arrows from their bodies and SandhÃnakaraïÅ healed the wounds. Lak«maïa again went out to fight Indrajit. Reluctant to fight with the former, Indrajit resorted to a new magical trick. He created an artificial or illusory SÅtà and with her seated in a chariot he rose up in the sky and said as follows: "RÃvaïa has abandoned SÅtà who brings about humiliation to the RÃk«asas and ruin to LaÇkÃ. So, I cut her to pieces." So saying he cut into two, by one stroke of his sword, SÅtÃ, who cried Oh! my lord! oh! brother." Blood fell on the battlefield and Indrajit disappeared. Though RÃma and others were alarmed by all these, VibhÅ«aïa explained that it was all the magic of the RÃk«asas, and in the fierce fighting that followed Lak«maïa killed Indrajit. By now all the important and prominent RÃk«asas were killed. At last RÃvaïa himself entered the battlefield. His first encounter was with Lak«maïa. Then the fighting turned into one between RÃma and RÃvaïa. The former broke the bow of RÃvaïa and did not want to fight with the weaponless RÃk«asa King. Next day RÃvaïa brought PÃtÃla RÃvaïa and Kumbhodara to LaÇkÃ. Both of them entered RÃma's camp during night, but PÃtÃla RÃvaïa, who realised that nothing could be achieved there returned to PÃtÃla with Kumbhodara. He built a tunnel from PÃtÃla upwards to earth, where in the fort created by HanÆmÃn's tail twisted in a circle lay ÁrÅ RÃma and others. The tunnel opened into this 'fort', and PÃtÃla RÃvaïa and his brother made RÃma and Lak«maïa unconscious by making them inhale sammohana medicine and carried them off into PÃtÃla. RÃma and Lak«maïa were laid in the court-yard of a KÃlÅ temple to be sacrificed to MahÃkÃlÅ the very same night. Arrangements for the sacrifice were completed. HanÆmÃn had been frequently looking inside the fort. As soon as the absence of RÃma and Lak«maïa was noticed, SugrÅva and others, under the leadership of VibhÅ«aïa reached the KÃlÅ temple through the tunnel. In the fighting that followed HanÆmÃn killed PÃtÃla RÃvaïa and AÇgada killed Mahodara. The only son of PÃtÃla RÃvaïa, SumÃlÅ, was crowned King of PÃtÃla. RÃvaïa entered the field again against RÃma. RÃma shot the Mahendra arrow against RÃvaïa. The arrow, which represented in itself the effulgence of Mahendra, the hardness of diamonds, the intensity of fire and Vi«ïu's glow cut off the ten heads of RÃvaïa. His physical body fell on earth and his spirit ascended to heaven. 30). %% RÃma and others, who were pleased with the turn of events, crowned VibhÅ«aïa King of LaÇkÃ. TrijaÂà was put in charge of dressing SÅtà in new clothes. ApsarÃs appeared on the scene. ÁacÅdevÅ presented to SÅtà a chain, UrvaÓÅ an ornament for the head, MenakÃ, two bangles, Rambhà a waist-let, Tilottamà a set of chains for the feet, and AnasÆyÃ, wife of Atri, a CƬÃmaïi. When she wore all these ornaments SÅtà appeared to be equal to Lak«mÅdevÅ in grandeur and charm. She was brought in a palanquin to ÁrÅ RÃma by VibhÅ«aïa and others. RÃma was taken aback by the glamorous dress, ornaments etc. of ÁÅtÃ, and immediately a suspicion arose in his mind, and he kept mum after asking Lak«maïa to do whatever SÅtà wanted. As soon as she heard those words of RÃma, SÅtà asked Lak«maïa to light a funeral pyre saying that the woman suspected by her husband should not live and so she (SÅtÃ) would quit her life in the very presence of RÃma. Lak«maïa cast a pathetic look at RÃma; but his face exhibited no change of feeling. He granted SÅtÃ's request by his silence. Those present there awaited developments with bated breath. Lak«maïa, with the help of the monkeys got a pyre ready. After going round RÃma with folded hands SÅtà leapt into the glowing fire. Within a very short time three divine forms emerged from the fire, SvÃhÃdevÅ, SÅtÃdevÅ and God Agni. His suspicions having thus vanished RÃma welcomed SÅtà back and the next day they left for Ayodhyà in the Pu«paka VimÃna. VibhÅ«aïa, SugrÅva, HanÆmÃn and others followed them. After reaching Ayodhyà RÃma returned the Pu«paka to Kubera. Bharata came back from NandigrÃma. In the presence of all relations and others concerned the coronation of RÃma as king took place. Bharata was appointed crown Prince, Lak«maïa Commander-in-chief of armies and Áatrughna, Finance minister. 31) %% Under RÃma's rule the country overflowed with milk and honey. Nobody had to fear anything from enemies. He made SÅtà kill Sahasramukha RÃvaïa. (For details see under SahasramukharÃvaïa). ÁrÅ RÃma used to go about the country in disguise to enquire about the welfare of his subjects. On a particular dawn he happened to be standing outside the house of a washerman. The washerman scolded his wife, who had gone out of the house that night for something. He suspected that she had gone to meet her paramour. He bluntly told his wife that he was not prepared to act like RÃma, who had accepted SÅtÃ, though she had lived with another person. ÁrÅ RÃma, who heard the above talk, returned to his palace very sad. After thinking about for a long time he decided that it was his duty to abandon SÅtà in the interests of his subjects. Then SÅtà was in the seventh month of her pregnancy. She had on the previous day, expressed a desire to go to the forest areas once again. RÃma considered this as the most suitable opportunity to abandon SÅtà in the forest and Lak«maïa was entrusted with the matter. That day at Sun-rise Lak«maïa took SÅtà in a chariot to the suburbs of VÃlmÅki's ÃÓrama, abandoned her there and returned to the palace. (According to the RÃmÃyaïa written by Kamba, a Tamil author, it is said that SÅtà was left in the suburbs of Gautama's hut. There, SÅtà who was pregnant was looked after by AhalyÃ, the wife of Gautama.) Weeping aloud SÅtà fell down. Young munis--VÃlmÅki's disciples--saw her and took her to the ÃÓrama. At the ÃÓrama she delivered two sons, KuÓa and Lava. 32) %% After abandoning SÅtà in the forests RÃma led a sad life for five years. Yet, he decided to perform an AÓvamedha yaj¤a. As soon as RÃma thought of him, HanÆmÃn appeared and he was deputed to invite VibhÅ«aïa, SugrÅva and others from LaÇkà and Ki«kindhà and the feudatory princes and armies from other countries. SugrÅva was put in charge of the armies, VibhÅ«aïa in charge of finance, and central authority was vested in Lak«maïa. Then the yÃj¤ic horse, accompanied by the army, was let loose to travel all over the country. Accompanied by cavalry, the elephant division, infantry and the chariot-force the horse went about the various kingdoms. The army, on its way back to Ayodhyà with presents collected from many kingdoms, encamped for rest near VÃlmÅki's ÃÓrama when KuÓa and Lava tied the yÃj¤ic horse, which was strolling there unfettered. Consequent upon this action of KuÓa and Lava a fight broke out between them and the king's army in which the latter got defeated. Even the arrows of Lak«maïa failed to have any effect on the boys. The boys having not returned even though it had become very late in the evening, the ÃÓramites went in search of them and it was only when they came to the scene of fighting did Lak«maïa and others know who the boys really were. During this period of time infants' death was very much on the increase in AyodhyÃ. It was believed that such deaths increased when ÁÆdras did tapas, and to find out if any ÁÆdra was engaged in tapas RÃma flew over the Daï¬aka forest where he found a ÁÆdra called ÁambÆka performing tapas hanging down from the branch of a tree with his head down. RÃma killed him and his spirit got salvation. Afterwards, appreciating the beauties of the forest RÃma came near VÃlmÅki's ÃÓrama where he and SÅtà met face to face. KuÓa and Lava also came there and they noticed with surprise the change in appearance brought about in their mother and RÃma on their meeting each other. When they heard from HanÆmÃn the real facts about RÃma they withdrew their arrows and prostrated at the feet of RÃma. ÁrÅ RÃma then, with the consent of all and in accordance with his own desire, took back SÅtà and returned with her to AyodhyÃ. Lak«maïa and others followed him. Kausalyà and others received SÅtà most heartily. ÁrÅ RÃma, who till then was having no wife, had made a golden image of SÅtà for the purposes of the a vamedha. Now, since the real SÅtà was with him the idol was an unnecessary thing. The AÓvamedhayaj¤a went off very well. 33) %% ÁrÅ RÃma's reign became all the more prosperous. It was during this period that RÃma, as desired by the munis in the Yamunà plain, killed LavaïÃsura, son of Madhu in the great city called Durga in the centre of the Madhu forest. (For details see under Lavaïa). After Lavaïa's death, a sect of Gandharvas called ÁailÆ«as, who lived on the shores of the eastern sea, proved to be enemies of AyodhyÃ. ÁrÅ RÃma annihilated them also. KaikeyÅ began getting jealous of the prosperity and happiness of SÅtÃ. One day when RÃma had gone to hunt in the forest, KaikeyÅ closely questioned SÅtà over particulars in LaÇkà and prevailed upon her, overruling her unwillingness, to draw a picture of RÃvaïa. SÅtà drew on a piece of 'sitting-plank' RÃvaïa's figure with the ten heads. KaikeyÅ took away the picture on the pretext of exhibiting it in the ladies' quarters, and gave it to RÃma, when he returned from hunting, to sit on at the time of PÆjà (worship). RÃma got angry to find RÃvaïa's picture drawn on the 'sitting plank'. KaikeyÅ then told him that it was SÅtÃ, who had drawn the picture and also that she usually praised LaÇkà and RÃvaïa. RÃma pronounced the death penalty on SÅtà for having drawn RÃvaïa's picture. The inmates of the palace shuddered to hear the judgement. When Lak«maïa seated SÅtà on the floor to kill her, BhÆmidevÅ (earth) rent itself open into two and carried her off through the opening. ÁrÅ RÃma grew sadder and sadder following the disappearance of SÅtÃ. Ill omens began to appear in Ayodhyà in increasing measure. One day a divine ã«i whom the people of Ayodhyà had not seen till then, came to RÃma's palace. He told RÃma that he had to impart certain secrets to the latter and after making RÃma vow that no one would enter the room while they were conversing and that if any one did come when they were talking, he should either be killed or forsaken for ever, he began to talk with RÃma in a secluded spot. RÃma posted Lak«maïa at the entrance with the strict injunctions that nobody should come into their presence. Within a short time great munis like Sanaka came there and told Lak«maïa that they wanted to see RÃma. They were not prepared to wait even for a short time as requested by Lak«maïa, but threatened ruin to the royal family. Lak«maïa then, was prepared to suffer the consequence, and went to RÃma and told him about the arrival of Sanaka and others. RÃma, in keeping with his vow, banished Lak«maïa immediately. But, when RÃma came out and looked for Sanaka and others no one was to be found anywhere there. When he returned to the inner apartment the ã«i also was not to be seen. In fact they were KÃla and his emissaries deputed by Brahmà to recall RÃma as the object of his incarnation was already achieved. RÃma, who had already been suffering mental agony on account of SÅtÃ's departure, lost all peace of mind as Lak«maïa's banishment followed SÅtÃ's departure. He decided to put an end to his life for which purpose he went to the river SarayÆ. All the dependants followed him. While the great mass of people who thronged both the banks of the river burst out into weeping ÁrÅ RÃma and his followers drowned themselves in the waters of the SarayÆ, and their spirits attained VaikuïÂha. (VÃlmÅki RÃmÃyaïa, Kamba RÃmÃyaïa and TulasÅdÃsa RÃmÃyaïa). ## A holy place on the boundary of Kuruk«etra. AmbÃ, daughter of a King of KÃÓÅ once bathed here. (Udyoga Parva, Chapter 186, Verse 28). ## A mountain. Sahadeva, during his triumphal tour of the south, conquered this mountain. (Sabhà Parva, Chapter 31, Verse 68). ## I. A son born to the Vasu known as Soma of his wife ManoharÃ. (ùdi Parva, Chapter 66, Verse 22). @<[Page 640b]>@ ## A particular region in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 66). ## (RAMA×AKAM). An island near DvÃrakà where, according to Chapter 38 of the Southern Text of BhÃrata, there was a forest. It was in this island that VinatÃ, mother of Garu¬a and KadrÆ, mother of the nÃgas lived. Garu¬a, after freeing his mother from her slavery evicted the nÃgas from this island. (BrahmÃï¬a PurÃïa, Chapter 17). Following the eviction, many of the prominent nÃgas lived in PÃtÃla. But, KÃliya, in fear of Garu¬a, lived in KÃlindÅ. After his suppression by ÁrÅ K­«ïa KÃliya, with his family, as advised by K­«ïa returned to Ramaïakam. (BhÃgavata, 10th Skandha). ## The third son of Yaj¤abÃhu, son of Priyavrata. (BhÃgavata, 5th Skandha). ## The island called Ramaïakam where the nÃgas live. (See under Ramaïaka). ## I. A mleccha tribe who lived in the kingdom of MÃndhÃtÃ. (ÁÃnti Parva, Chapter 61, Verse 14). ## II. People of a low caste (mlecchas) who lived in South India during PurÃïic times. Nakula, subjugated this caste, and from that day onwards they became devoted to the PÃï¬avas. They were invited to the RÃjasÆya conducted by Yudhi«Âhira. (Vana Parva, Chapter 51, Verse 25). ## A holy place in the river GomatÅ. He who bathes in this tÅrtha will derive the results of performing the AÓvamedha yaj¤a. (Vana Parva, Chapter 34, Verse 73). ## A holy spot on the top of the Mahendra mountain where ParaÓurÃma lived. A bath here brings the benefits of performing the aÓvamedha yaj¤a. (Vana Parva, Chapter 85, Verse 17). ## A holy place in the plains of river SarasvatÅ. (Áalya Parva, Chapter 49, Verse 7). ## 1) %% RÃmÃyaïa is considered to be the first poetic composition in the world or at least in India, and hence it is called the ùdi KÃvya (First Epic). It is an epic as it contains descriptions and references to ancient themes. VÃlmÅki is its author, and hence VÃlmÅki is known as the 'ùdi kavi" also. VÃlmÅki and ÁrÅ RÃma were contemporaries. During his life in exile in the forest RÃma visited VÃlmÅkÅ's ÃÓrama. It was in this ÃÓrama that SÅtà lived after being abandoned by RÃma. The connection in many ways of the life of VÃlmÅki with the 'RÃma story' was an incentive for him to write the RÃmÃyaïa. 2) %% Once while returning from the river Tamasà VÃlmÅki witnessed a hunter shooting down one of a Krau¤ca (a kind of bird) couple. The intense emotion created by the incident burst out as follows in verse form. "mà ni«Ãda prati«ÂhÃæ tvamagama÷ ÓÃÓvatÅ÷ samÃ÷ / yat krau¤camithunÃdekamavadhÅ÷ kÃmamohitam. //" Immediately Brahmà appeared on the scene and advised VÃlmÅki to write the story of RÃma in the same pattern as that verse. Brahmà taught him about the past and the future of the history of RÃma. As SÅtÃ, KuÓa, and Lava were living in his ÃÓrama VÃlmÅki was well in the know about the present. In the above background VÃlmÅki completed writing the RÃmÃyaïa Story in 24,000 verses. The epic is divided into seven kÃï¬as (sections) of five hundred chapters. The seven sections are the BÃlakÃï¬a, the AyodhyÃkÃï¬a, the Araïya kÃï¬a, the Ki«kindhà KÃï¬a, the Sundara KÃï¬a, the Yuddha KÃï¬a and the UttarakÃï¬a. VÃlmÅki taught the poem to Lava and KuÓa and when they went with VÃlmÅki to Ayodhyà during the aÓvamedhayaj¤a of ÁrÅ RÃma, they sang the poem in the open assembly there. 3) %% Tradition ascribes the authorship of the RÃmÃyaïa to VÃlmÅki. But, western scholars hold the view that a part of BÃlakÃï¬a and the whole of UttarakÃï¬a are interpolations of a future date. The following are the reasons for this view. (i) Two different texts are found for cantos one and three of BÃlakÃï¬a. In one of them many of the stories mentioned in the other are missing. It may, therefore, be surmised that the two texts were composed during different periods. (ii) In the early texts of RÃmÃyaïa stories like GaÇgÃvataraïam are not to be found. So they must be interpolations of a later period. (iii) Only in KÃï¬as one and seven is ÁrÅ RÃma treated as an incarnation. In the other KÃï¬as he is considered in the capacity of a hero only. (iv) UttarakÃï¬a is not to be found among the early translations of RÃmÃyaïa into other languages. (v) In the BÃlakÃï¬a it is stated that VÃlmÅki composed the RÃmÃyaïa, taught it to KuÓa and Lava, and that they recited the whole poem before ÁrÅ RÃma at AyodhyÃ. Many of the things mentioned in this KÃï¬a are repeated in UttarakÃï¬a, which, therefore, must have been written by someone else. 4) %% According to Indian belief ÁrÅ RÃma lived at the end of TretÃyuga, which came to its close in 8,67,100 B.C. As per RÃmÃyaïa ÁrÅ RÃma ruled the country for 11,000 years. He was forty years old when he ascended the throne. VÃlmÅki began writing the RÃmÃyaïa after LavakuÓas were born. In the light of the above facts. certain scholars opine that the RÃmÃyaïa was written near about 878000 B.C. But, western critics and some eastern critics do not accept this view. Professor Jacobi holds the view that the original of MahÃbhÃrata is anterior to RÃmÃyaïa. Most scholars do not agree with this view. A great majority of critics are of opinion that RÃmÃyaïa is anterior to MahÃbhÃrata. They argue as follows:-- (i) The traditional belief in India is that RÃmÃyaïa was written much earlier than MahÃbhÃrata. (ii) RÃmÃyaïa makes no reference to any of the characters of MahÃbhÃrata. (iii) The ÁrÅ RÃma story is referred to in many a JÃtaka story of the Buddhists. (iv) VÃlmÅki has made no mention about the city of PÃÂalÅputra established near about 380 B.C. It is an irrefutable fact that ÁrÅ RÃma had passed by the city. (v) During the reign of emperor AÓoka the PrÃk­ta language was spoken in the areas where the incidents mentioned in RÃmÃyaïa took place. But, RÃmÃyaïa was written much anterior to the emergence of PrÃk­ta language. According to Professor Keith RÃmÃyaïa was written in 300 B.C. 5). %% In various parts of India three original texts or readings are found of the original RÃmÃyaïa. In each of the three texts nearly (1/3) of the portions differ from one another. The Bombay text is popular in northern and southern India. The second is the Bengal text. The third, the Kashmir text, is popular in the north-western parts of India. The inference to be made from the existence of these three different texts is that the original epic was composed in a PrÃk­ta language, which was most popular at the time and that it was later translated into Sanskrit by different persons at different times. This theory will explain the existence of the different texts. For many years it continued to be handed down from mouth to month till it assumed written form in Sanskrit. 6). %% The RÃmÃyaïa story in other forms and garbs, is also prevalent in India. One of them is VÃsi«ÂharÃmÃyaïa or J¤ÃnavÃsi«Âha. The authorship of it also is ascribed to VÃlmÅki. Most of the RÃmÃyaïas like VÃsi«ÂhottararÃmÃyaïa, SÅtÃvijaya, AdbhutarÃmÃyaïa, AdbhutottararÃmÃyaïa etc. found in different parts of India are believed to have been written by VÃlmÅki. AdbhutarÃmÃyaïa is composd of twentyseven cantos. According to this RÃmÃyaïa, it was SÅtÃ, who killed RÃvaïa of ten heads. There is another RÃmÃyaïa in Sanskrit called AdhyÃtma-RÃmÃyaïa. It is a poem separated from BrahmÃï¬apurÃïa. It is written in the form of a conversation between Umà (PÃrvatÅ) and Áiva. ùnanda-RÃmÃyaïa and MÆla-RÃmÃyaïa extol the greatness of HanÆmÃn. ## An asura. (For details see under Karambha). ## 1) %% One of the most beautiful of the apsarà women. UrvaÓÅ, Tilottamà and Rambhà are really reputed for their beauty. 2) %% All the famous Celestial women were daughters of KaÓyapaprajÃpati by his wife PradhÃ. Devar«i (KaÓyapa) begot the following daughters of his wife Pradhà i.e. Alambu«Ã, MiÓrakeÓÅ, VidyutparïÃ, TilottamÃ, AruïÃ, Rak«itÃ, RambhÃ, ManoramÃ, SubÃhÆ, KeÓinÅ, Suratà and SurajÃ. (ùdi Parva, Chapter 65). 3) %% RÃvaïa raped Rambhà and NalakÆbara cursed him. (See under NalakÆbara) 4) %% Indra once killed an asura chief named MÃyÃdhara and held a festival in honour of the victory. At the festival Rambhà danced before her preceptor Tumburu. PurÆravas too was present on the occasion and he ridiculed Rambhà for her mistakes in dancing. Moreover he claimed that he was a greater master of dance than Tumburu preceptor of RambhÃ. Enraged by this claim Tumburu cursed that PurÆravas would be separated from his wife UrvaÓÅ. (KathÃsaritsÃgara, LÃvÃïakalambaka, TaraÇga 3). 5) %% There was a King called Su«eïa on mount CitrakÆÂa. This handsome bachelor prince used to sit alone in the lotus pond near his palace. When once Rambhà passed through the sky above the pond her eyes met those of Su«eïa and she alighted on the spot and the long talk between the two ended in their marriage. Su«eïa enjoyed life there for a long time with Rambhà without knowing that she was an apsarà woman. He had attempted many a time to know the real facts about her, to no purpose. Rambhà did not even think about her native Svarga. Her companion, a Yak«Å, showered gold all over Su«eïa's kingdom. In due course Rambhà delivered a beautiful female child and then she told the King that she was Rambhà and that she had continued as his wife till then as she felt love towards him. She further told him that now she had begot a daughter, she was leaving him and that she had a curse upon her which had been redeemed now. She also assured him that they would meet in Svarga in case the daughter was duly wedded. Rambhà departed to Svarga. Su«eïa named the child Sulocanà and when she came of age he married her to Vatsamahar«i and then went to Devaloka where he lived happily with Rambhà for a long time. (KathÃsaritsÃgara, Madanama¤cukÃlambaka, TaraÇga 2). 6) %% (1) The powerful asura called CaturÃsya once felt a great yearning for Rambhà and her maid Svayamprabhà managed things for him. He built a garden-city and presented it to Svayamprabhà in return for her service stated above. (Kamba RÃmÃyaïa, Ki«kindhà KÃï¬a). (ii) The Sage Gautama alias ÁaradvÃn experienced seminal emission on seeing Rambhà and from the semen was born K­pÅ whom in due course of time DroïÃcÃrya married. (KathÃsaritsÃgara, Madanama¤cukÃlambaka, TaraÇga 6). (iii) Indra once deputed Rambhà to break the vigorous tapas ViÓvÃmitra was observing. She approached him in the guise of a nightingale and with her song disturbed his meditation. The muni cursed her as follows and turned her into a rock. "Oh! evil woman RambhÃ, you have cheated me, who have mastered desire and anger and so you be turned into a rock for a thousand years. The great brahmin ascetic, BhÆritejas will absolve you from my curse and you will then resume your own form." (VÃlmÅki RÃmÃyaïa. BÃlakÃï¬a, Canto 64). (iv) Rambhà gave a dance performance on the occasion of the birthday celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 62). (v) She had lived for sometime in the court of Kubera serving him. (Sabhà Parva, Chapter 10, Verse 10). (vi) When Arjuna lived in Svarga as Indra's guest Rambhà danced in honour of the former. (AnuÓÃsana Parva, Chapter 43, Verse 29). (vii) On another occasion she danced in Kubera's court in honour of A«ÂÃvakra muni. (AnuÓÃsana Parva, Chapter 19, Verse 44). ## Wife of MayÃsura. The couple had the following seven children i.e. MÃyÃvÅ, Dundubhi, Mahi«a KÃlaka, Ajakarïa, and MandodarÅ. (BrahmÃï¬a PurÃïa, 3. 6. 28-29). ## There is in South India a very famous holy place called RÃmeÓvara and a Áiva temple there. RÃma and others encamped on the sea shore to cross over to LaÇkà to release SÅtà from RÃvaïa's custody. This temple, according to Kamba, was built by RÃma at that time. The following story is from the Yuddha KÃï¬a of Kamba RÃmÃyaïa. To make the passage over to LaÇkà easy, RÃma decided to build a great temple at RÃmeÓvara and install a ÁivaliÇga in the temple. Under the expert supervision of the great architects, Nala and NÅla, all the monkeys cooperated to build the temple. As ordered by RÃma, HanÆmÃn went to KailÃsa to fetch ÁivaliÇga. HanÆmÃn did not return with the liÇga though the auspicious time for the installation was very near. How could the installation be made without the idol and the installation had to be made at the appointed time. ÁrÅ RÃma stood ready near the installation platform. It was the exact time for the installation of the idol. A divine effulgence was seen to emerge from RÃma and immediately a ÁivaliÇga automatically appeared at the spot where rituals were conducted for installation. Everyone was wonder-struck by this mysterious happening. HanÆmÃn by now, returned with the liÇga and he felt sorry that the installation of the idol had already been made. ÁrÅ RÃma told him: "Please remove the idol already installed, we shall install a new one." Happy at the words of RÃma, HanÆmÃn entwined the idol with his tail and jumped directly upwards. But, his tail was cut, head clashed against the roof which was broken and HanÆmÃn fell down unconscious. ÁrÅ RÃma held him up and patted him on the head and HanÆmÃn was more pleased than ever. Afterwards, to fulfil HanÆmÃn's desire and for the prosperity of the temple HanÆmÃn was made to install the new ÁivaliÇga in front of the eastern tower of the temple. ÁrÅ RÃma laid down the following rule also. Only after worshipping the idol at the tower, should the God inside the temple be worshipped. The rule was also recorded there. ## A sub-parva of MahÃbhÃrata comprising chapters 273 to 292 of Vana Parva. ## Capital of a State. Sahadeva, during his triumphal tour, conquered RamyagrÃma. (Sabhà Parva, Chapter 31, Verse 14). ## A son of AgnÅdhra, who had nine sons by his wife PÆrvacittÅ. (BhÃgavata, 5th Skandha). Ramyaka ruled the Kingdom called Ramyaka Var«a near NÅlagiri. Arjuna, during his triumphal tour conquered Ramyaka and levied taxes from the people there (Sabhà Parva, Chapter 28). ## A particular region in IlÃv­ta, one of the seven Continents. On the eastern part of IlÃv­ta there exist three mountains called NÅlagiri, Ávetagiri and S­ÇgavÃn. These mountains jut into the sea, and are separated from one another by a distance of two thousand miles each and are the source of many rivers. In between the three mountains are three regions of land called Ramyaka, Hiraïmaya and Kuru. (DevÅ BhÃgavata, 8th Skandha). ## A RÃk«asa. He was killed by VÃyu deva in the war between HiraïyÃk«a and the Devas. (Padma PurÃïa, S­«Âi Khaï¬a). ## A Preceptor in the line of the SÃma (Veda) disciples of VyÃsa. (JaiminÅya G­hyasÆtra 1, 14). ## A great ÁÆdra devotee of God. He built a number of temples on mount VeÇkaÂÃcala (Skanda PurÃïa). ## A Gandharva. (See under Sudeva III. ## A warrior of Subrahmaïya. (Áalya Parva Chapter 45, verse 68). ## The Kindest and the most liberal of the Kings in ancient India. 1). %% Descended from Vi«ïu thus: Atri-Candra Budha-PurÆravas-ùyus-Nahu«a-YayÃti-PÆru-Janamejaya-PrÃcinvÃn-PravÅra-Namasyu-VÅtabhaya Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdÅ-RaudrÃÓva-MatinÃra-Santurodha-Du«yanta-Bharata-Suhotra-SuhotÃ-Gala-Garda-Suketu-B­hatk«atra-Nara-SaÇk­ti Rantideva. 2). %% Rantideva's unique kindness is very famous in history. After the great war was over, NÃrada once narrated the stories of sixteen kings to Dharmaputra. There are a number of stories relating to Rantideva's kindness, hospitality etc. He had engaged 20,000 people to cook food for guests who came to the palace everyday. He was very vigilant about treating guests day and night alike. He gifted away all wealth which had been righteously earned, to brahmins. He learned Vedas and subdued enemies by Dharma (righteousness). The very blood that flowed from the skin of cattle killed to entertain his guests formed itself into a river called Carmaïvati. (ÁÃnti Parva, Chapter 29. 21,000 cows were daily killed for the guest. (Droïa Parva, Chapter 67). 3. %% (i) Rantideva entered Svarga by giving Vasi«Âha warm water. (ÁÃnti Parva, Chapter 234, Verse 17). (ii) He once worshipped mahar«is with fruits and vegetables and achieved his desire. (ÁÃnti Parva, Chapter 292, Verse 7). (iii) He never ate flesh. (AnuÓÃsana Parva, Chapter 115, Verse 67). (iv) He entered heaven once by making oblations to Vasi«Âha. (AnuÓÃsana Parva, Chapter 137, Verse 6). (v) He is recognised as one of the MahÃrÃjas who are to be remembered both at dawn and at dusk. (AnuÓÃsana Parva, Chapter 150, Verse 51). ## (The MalayÃlam word for 'two'). 1. %% A. UttarÃyaïa, from July-August to December-January (Dhanu). B. Dak«iïÃyana, from January-February (Makaram) to June-July (Mithunam). For the Devas UttarÃyaïa is day and Dak«iïÃyana night. Religiousminded Hindus believe that UttarÃyaïa is an auspicious period for death. 2. %% 2. (Misuse of wealth) (i) Spending money for bad purposes and not spending money for good purposes. (ii) Stealing money or wealth and not giving money to poor deserving people. 3. %% 2. (Figures of speech). ArthÃlaÇkÃra and ÁabdÃlaÇkÃra. 4. %% 2. (Medicines). Curatives like medicated oils and ghees, honey etc. and purgatives like vasti (enema), recanam (purgation) and vamanam (vomiting). 5. %% 2. Cleanliness and sexual continence. 6. %% 2. (Preceptors). Actual preceptor or preceptor in effect and casual preceptor). 7. %% PippalÅ (long pepper) and Marica (Pepper) 8. %% 2. (Causes for quarrel). Gold and woman (Kanaka and KÃminÅ). 9. %% Mind and body. 10. %% UpÃdÃnam (ultimate cause) and Nimittam (immediate cause). 11. %% Alkaline salt (Saltpetre), Sodium Carbonate. 12. %% Women and fools. 13. %% (Knowledges. 2). Superficial knowledge and deep knowledge. (Mandaj¤Ãna and D­¬haj¤Ãna). 14. %% (%% 2). Action and renunciation. (Prav­tti and Niv­tti). 15. %% Turmeric and Amonum Xanthorrhizon 16. %% SÃdhya (knowledge) and SÃdhana (action). 17. %% K­«ïapak«a (dark fortnight) and Áuklapak«a moon-lit fortnight. 18. %% (Poetry 2). Lyric and MahÃkÃvyam (epic). 19. %% (%% 2). Original sin and acquired. (JanmapÃpa and KarmapÃpa). 20. %% Causes for salvation, 2). Yoga and death in war. 21. %% Karma (action) and J¤Ãna (knowledge). 22. %% (colour). PÆrïam (unmixed) and Janyam (mixed). 23. %% (a) Physical and mental (KÃyika and MÃnasika). (b) Congenital and acquired. (Sahaja and ùgantuka). 24. %% Heat and cold. 25. %<Á­ÇgÃradvayam.>% Love or the erotic sentiment 2). Love in union and that in separation. (Sambhoga and Vipralambha). 26. %<Árutidharmadvayam (Musical cadence 2).>% High pitch and low pitch (Ucca and nÅca). 27. %% Patience or forbearance and generosity. (K«amà and dÃnaÓÅla). ## A nÃga born in Tak«aka's dynasty. It was burnt to death at the serpent yaj¤a of Janamejaya. (ùdi Parva, Chapter 57, Verse 8). ## A particular part of PÃtÃla where, according to the PurÃïas, the NivÃtakavacas live. The MahÃbhÃrata contains the following information regarding RasÃtala. (1) During the deluge the Agni called Saævarta rent the earth and reached up to RaÓÃtala. (Vana Parva, Chapter 188, Verse 69). (2) The RÃk«asÅ called K­tyà created by the asuras once carried away Duryodhana to PÃtÃla. (Vana Parva, Chapter 251, Verse 29). (3) RasÃtala is the seventh stratum of the earth. Surabhi the mother of cows born from nectar lives there. (Udyoga Parva, Chapter 102, Verse 1). (4) It is more comfortable and happy to live in RasÃtala than to live either in NÃgaloka or Svarga. (Udyoga Parva, Chapter 102, Verse 14). (5) It was in RasÃtala that MahÃvi«ïu incarnated as Boar and killed the asuras with his tusk. (ÁÃnti Parva, Chapter 206, Verse 26). (6) MahÃvi«ïu, who assumed the form of HayagrÅva went to RaÓÃtala, killed Madhu and KaiÂabha and resurrected the Vedas. (ÁÃnti Parva, Chapter 347, Verse 54). (7) King Vasu went to RasÃtala because he uttered one lie. (AnuÓÃsana Parva, Chapter 6, Verse 34). (8) RasÃtala is Ananta's abode. BalabhadrarÃma who was an incarnation of Ananta, gave up his material body at PrabhÃsa tÅrtha and attained RasÃtala. (SvargÃrohaïa Parva, Chapter 5, Verse 28). ## A RÃk«asa who fought on the side of RÃvaïa against RÃma. (VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a; Sarga 9). @<[Page 644a]>@ ## An eternal, universal Deva (ViÓvadeva). (ùnuÓÃsana Parva, Chapter 91, Verse 36). ## A minister of DaÓaratha. (Agni PurÃïa, Chapter 6). ## A daughter of Dak«aprajÃpati. Dharma married her and the Vasu called Ahar was born to the couple. (ùdi Parva, Chapter 66, Verse 17). ## A river famous in the PurÃïas. (BhÅ«ma Parva, Chapter 9, Verse 26). ## Father of king KuÓadhvaja of Videha. VedavatÅ was his grand-daughter. (See under VedavatÅ). ## Another name of VÅrÃgni, son of Áaæyu. (Vana Parva, Chapter 219, Verse 9). ## A warrior. He had accompanied Áatrughna who led the AÓvamedhic horse of RÃma. (Padma PurÃïa, PÃtÃlakhaï¬a). ## A Yak«a who rotates in the month of Caitra along with the ùditya called DhÃtÃ. (BhÃgavata 12th Skandha). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 63). ## A SÃman, which, having assumed form, worships Brahmà in his court. (Sabhà Parva, Chapter 11, Verse 30). This Rathantara sÃman possesses the power to cure fainting fits. Once Vasi«Âha restored Indra to consciousness with this SÃman. (ÁÃnti Parva, Chapter 281, Verse 21). ## Son of the Agni called Päcajanya. He was also called TarasÃhara. (Vana Parva, Chapter 222, Verse 7). ## (RATHANTARý). Mother of King Du«yanta. She was the daughter of King ýlina and had five sons, i.e. Du«yanta, ÁÆra, BhÅma, Pravasu and Vasu. (ùdi Parva, Chapter 94). ## A synonym of VÅrÃgni, son of Áaæyu. (Vana Parva, Chapter 219, Verse 9). ## A valiant warrior who fought on the PÃï¬ava side against the Kauravas. His horses were very magnificent ones. (Droïa Parva, Chapter 23, Verse 62). ## A Yak«a who rotates in the month of Jye«Âha in the company of the ùditya called Mitra. (BhÃgavata, 12th Skandha). ## One of the seven tributaries of the GaÇgÃ. According to the ancients, bathing in the river will wash off all sins. (ùdi Parva, Chapter 169, Verse 20). ## A sub-Parva of ÁÃnti Parva, Chapters 165-172. ## Brother of the VirÃÂa King. He fought against the PÃï¬avas. (Droïa Parva, Chapter 158, Verse 42). ## A holy place considered to be on the right side of ÁÃkambharÅdevÅ. He who visits this place will, due to the grace of Áiva, attain salvation. (Vana Parva, Chapter 84, Verse 23). ## A mahar«i. He lived in a hilly region very far away from the HimÃlayas. Once the mahar«i called ÁyÃvÃÓva invited RathavÅti to perform a homa at the yaj¤a conducted by King Taranta, and when he came for the homa with his daughter the father of ÁyÃvÃÓva asked him to marry his daughter to ÁyÃvÃÓva. RathavÅti not only refused, but also dismissed ÁyÃvÃÓva from the yÃj¤ic platform. At last RathavÅti married his daughter to ÁyÃvÃÓva at the request of King Taranta. (ãgveda, SÃyaïabhëya). ## A king of the solar dynasty. He was the son of P­«atÃÓva. (BhÃgavata, 9th Skandha). ## Wife of KÃmadeva and some PurÃïas hold the view that KÃma was the son of Dharma whose father was BrahmÃ. But, the story of KÃma and Rati is described in the KÃlikÃpurÃïa as follows. Brahmà created ten prajÃpatis. A beautiful lady called Sandhyà was his next creation. As soon as she was born, seeing her exquisite beauty Brahmà and the prajÃpatis jumped to their feet. All of them thought in the same way. While the court of Brahmà was in such a perplexed confusion, an extremly handsome person emerged from his mind. Fish was the symbol on his flag, and he aked Brahmà thus: "Oh father, what should I do? Give me a suitable name and you should also decide upon a place and position and also a wife for me." Brahmà told him as follows:--"You be moving about everywhere in this world (full of men andwomen) engaged in the eternal function of creation with the five arrows of flower in your hands and thus multiply the population. Your arrows will go everywhere and no one, not even the Devas will dare to obstruct your arrows. Everyone will yield to your behests. Vi«ïu, Áiva and I also will yield before your arrows. You will enter the hearts of living beings in invisible form and giving them happiness engage yourself in eternal creation. The chief aim and object of your arrows of flower will be the hearts of living beings. You will be given a suitable name just now." The prajÃpatis, who understood the wish of BrahmÃ, after mutual consultation said: "You emerged churning our minds. Therefore, you will become famous under the name Manmatha (he who churns the mind). You will lay low Áiva's haughtiness and conceit. Oh! best among men, Dak«a, chief among the prajÃpatis, will give you a wife." Happily pleased at the above words of Brahmà KÃma held up in his hands the bow and arrows of flowers and decided to shoot five arrows, i.e. har«aïam (pleasing or gladdening), Rocanam (attracting or tempting), mohanam (deluding or infatuating), Óo«aïam (weakening) and mÃraïam (killing). He decided to use the arrows first against Brahmà and then against the prajÃpatis. Accordingly the arrows shot forth and Brahmà and all the prajÃpatis overwhelmed by sexual passion stared at SandhyÃdevÅ. Sandhyà also got excited and from her body sprouted up 49 parts; 64 kalÃs (arts) also were born from her. She used incessantly against the leaders of the world (Brahmà and others) who were downed by the arrows of sexual passion, arrows dear to Manmatha. The expressions of Brahmà made Sandhyà sick with love. Áiva, who was just then travelling along the sky, seeing the boisterous exhibitions of passion by Brahmà and others alighted there. He ridiculed Brahmà for his display of passion towards his own daughter Sandhyà and spoke further like this: "This KÃma too is a fool. He tested his arrows here itself, he has no sense of propriety and discretion." Brahmà was thoroughly ashamed at the words of Áiva. He perspired and swept with his hands the drops of sweat that oozed from his body. With great difficulty he controlled his passion and gave up SandhyÃ. From the drops of sweat falling on the ground from the body of Brahmà were born the pit­s called Agni«vÃttas and the Barhi«adas, the former 64,000 in number and the latter 4,80,000. Drops of sweat from the bodies of the prajÃpatis also fell on the ground and from them were born the Devas. The pit­s called SomapÃs are the sons of Kratu; those called SvakÃlikas are the sons of Vasi«Âha; sons of Pulastya are called ùjyapÃs and Havirbhuks are the sons of AÇgiras. BrahmÃ, who was angry that KÃma shot his arrows against him in the presence of Áiva cursed the former that he would be burnt to ashes in the fire of Áiva's eyes, and KÃma trembling with fear at the curse prostrated at the feet of Brahmà and wept Then Brahmà said that though he would die in the fire of Áiva's eyes, he would be born again. From the drops of perspiration that fell on the ground from Dak«a's body arose a beautiful woman, and Dak«a told KÃma that the woman, his daughter would become famous as Rati devÅ. Dak«a gave Rati DevÅ to KÃma to be his wife. Thus did Rati become KÃma's wife. (For the second birth of Rati see under Pradyumna and for other details see under KÃma.) ## An apsarà woman of AlakÃpurÅ. She danced on the occasion of Kubera welcoming A«ÂÃvakramuni. (AnuÓÃsana Parva, Chapter 19, Verse 45). ## Wife of Vibhu born in the dynasty of King ã«abhadeva of AjanÃbhavar«a. P­thu«eïà was her daughter. (BhÃgavata, 5th Skandha). ## A Devagandharva whose father was KaÓyapaprajÃpati and mother PradhÃ. (ùdi Parva, Chapter 65, Verse 47). ## A courtesan of HastinÃpura. As she performed the pious deed of feeding brahmins she attained VaikuïÂha after her death. (Padma PurÃïa, KriyÃkhaï¬a). ## A king of KäcananagarÅ who was a great devotee of Vi«ïu. He performed tapas and attained VaikuïÂha. (Padma PurÃïa, PÃtÃla Khaï¬a). ## A VaiÓya. He was killed by an ox, but he attained VaikuïÂha as a brahmin called DharmÃÓva sprinkled GaÇgà water on him. (Padma PurÃïa, KriyÃkhaï¬a). ## One of the wives of Atrimahar«i. (Padma PurÃïa, PÃtÃla Khaï¬a). ## The presiding deity of night. IndrÃïÅ once worshipped RÃtridevÅ for the fulfilment of her desires. (Udyoga Parva, Chapter 13, Verse 25). ## A hermit. It is seen in Uttara RÃmÃyaïa that this hermit called on ÁrÅ RÃma on his return from LaÇkÃ. ## A class of giants who lived on KailÃsa and Mandara mountains. The hermit LomaÓa gave warning to the PÃï¬avas, when they went to the north during their forest life, to be careful of the Raudras, (M.B. Vana Parva, Chapter 139, Stanza 10). ## One of the hundred sons of Dh­tarëÂra. Mention is made in MahÃbhÃrata, Droïa Parva, Chapter 127, Stanza, 62, that Raudrakarmà was killed in the battle of BhÃrata by BhÅmasena. ## A son born to the emperor PÆru of his wife Pau«ÂÅ. RaudrÃÓva had two brothers PravÅra and ýÓvara. Once RaudrÃÓva fell in love with the celestial maid MiÓrakeÓÅ. Mention is made in MahÃbhÃrata, ùdi Parva, Chapter 94, that as a result of the married life of these two, ten archers beginning with AnvagbhÃnu, were born. ## A hermit who was the disciple of the hermit KÃtyÃyana. Once Mahi«Ãsura came in the guise of a beautiful woman to the hermitage of RaudrÃÓva to hinder his penance. The hermit cursed Mahi«Ãsura, "You will die because of a woman." (KÃlikà PurÃïa, Chapter 62). ## A group of gaïas (warriors of Áiva). It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 284, that these Raumyas were born from the hairpores of VÅrabhadra, the chief of the guards of Áiva. ## A PurÃïically famous river of Ancient India. The holy bath Prasarpaïa of the hermit Jamadagni is situated on the banks of this river. (M.B. Vana Parva, Chapter 129, Stanza 7). ## One of the twentyeight hells. For details see the part Naraka under the word KÃla. ## The RÃk«asa King of LaÇkà who had ten heads. 1) %% Descended from Vi«ïu thus:--BrahmÃ--Pulastya--ViÓravas--RÃvaïa. 2) %% ViÓravas, grandson of Brahmà and son of Pulastya married KaikasÅ, daughter of SumÃlÅ. While ViÓravas and KaikasÅ were living in the forest Ále«mÃtaka, KaikasÅ became pregnant. She delivered four children in four YÃmas, with an interval of one yÃma between them. The elder three were the famous RÃk«asas, RÃvaïa, Kumbhakarïa and VibhÅ«aïa; the fourth one, a girl, was named ÁÆrpaïakhÃ. (Kamba RÃmÃyaïa, BÃlakÃï¬a). Kubera was another son of ViÓravas born of another wife called DevavarïÅ alias ýlabilÃ. As soon as he came of age Kubera captured the Pu«paka chariot and began ruling the kingdom with LaÇkà as capital. (Uttara RÃmÃyaïa). 3) %% See under Jaya XI. 4) %% KaikasÅ (RÃvaïa's mother) who became envious of the pomp and prowess of Kubera advised her son to secure boons from Brahmà by tapas and become equal to Kubera. Accordingly he went to Gokarïa with his brothers and began tapas. Kumbhakarïa did tapas for 10,000 years; VibhÅ«aïa also did tapas for 10,000 years standing on one foot. RÃvaïa, standing in the middle of the five fires, meditated upon BrahmÃ. Though 10,000 years passed thus, Brahmà did not appear yet. RÃvaïa then cut one of his ten heads and made an offering of it to Brahmà in the fire. Thus, within 9000 years he cut nine of his heads and offered them to Brahmà in the fire. Lastly when he was about to cut off his tenth head, Brahmà appeared and asked him to choose whatever boon he wanted. RÃvaïa chose the boon that from none but men should he meet with his death. Kumbhakarïa desired to secure the boon of 'nirdevatva' (Absence of the devas) but secured by a slip of the tongue 'nidrÃvatvam' (sleep). VibhÅ«aïa chose devotion to Vi«ïu. On his return after securing the boons, RÃvaïa occupied LaÇkÃ, drove away Kubera and took his pu«paka chariot. RÃvaïa further declared MahÃvi«ïu to be his eternal enemy. Hearing about RÃvaïa's victory the RÃk«asas from PÃtÃla came to live in LaÇkÃ. 5) %% RÃvana married MandodarÅ, fosterdaughter of MayÃsura and three sons, MeghanÃda, AtikÃya and Ak«akumÃra were born to the couple. He then conquered the whole world with the cooperation of his sons and other RÃk«asas. The A«ÂadikpÃlakas (protectors of the eight regions) were subjugated. He attacked Devaloka, but was defeated and imprisoned. MeghanÃda by magical trickery captured Indra and released RÃvaïa from custody. MeghanÃda came to be called Indrajit from that day onwards. 6) %% See under KÃrtavÅryÃrjuna, Para 6. 7) %% As a result of ruling the land, as a terror to the whole world, for many years and of his triumphal journey RÃvaïa had invited on his head eighteen ÓÃpas (curses) as follows. (i) %% RÃvaïa once insulted RambhÃ, the betrothed wife of NalakÆbara during her tour at a place near AlakÃ. On hearing about the insult NalakÆbara cursed that RÃvaïa should die with his ten heads broken. (ii) %% While VedavatÅ, the only daughter of sage KuÓadhvaja, was doing tapas to secure ÁrÅ MÃdhava as her husband. RÃvaïa committed rape on her and she cursed him thus:--"You and your family will be ruined by Lord NÃrÃyaïa on account of me." (iii) %% He invited a Vedic brahmin to install the idol of TripurasundarÅ given to him by Áiva. As the brahmin happened to be a bit late to come, RÃvaïa imprisoned him for seven days, and the old brahmin cursed that RÃvaïa would be imprisoned seven months by a man. (iv) %% For calling him 'monkey' at KailÃsa, NandikeÓvara cursed that RÃvaïa and his kingdom would be destroyed by monkeys. (v) %% As Vasi«Âha refused RÃvaïa's invitation to teach the Vedas etc. he took the former captive. When he was released from captivity by the solar King KuvalayÃÓva, Vasi«Âha cursed that RÃvaïa and his family would be destroyed by those born in the solar dynasty. (vi) %% RÃvaïa once saw sage A«ÂÃvakra at Ále«mÃtaka and gave him a kick saying, 'Oh! handsome fellow! I shall cure your eight hunches", and the sage cursed RÃvaïa as follows:--For kicking me, a poor innocent sage, you will be kicked from head to foot and foot to head by monkeys." (vii) %% RÃvaïa once poured on his own head water kept purified by mantras by DattÃtreya to bathe the head of his Guru, and the latter cursed that RÃvaïa's head would be polluted by the feet of monkeys. (viii) %% When RÃvaïa molested and wounded the lips of DvaipÃyana's sister in his own presence he cursed that RÃvaïa's sister would be mutilated by a man and he would be humiliated by monkeys. (ix) %% During a pleasure trip of his with MandodarÅ RÃvaïa cruelly manhandled MÃï¬avyamahar«i, when the latter cursed that RÃvaïa too would be roughly handled by a monkey. (x) %% RÃvaïa once dragged by hair the wife of Atri in his very presence, and Atri cursed that RÃvaïa will have to witness his wife being denuded of her dress and dragged by the hair by monkeys. (xi) %% NÃrada refused to explain the meaning of 'Om' to RÃvaïa and the latter threatened to cut the tongue of NÃrada. NÃrada then cursed that all the ten heads of RÃvaïa would be cut by a man. (xii) %<ãtuvarmaÓÃpa.>% RÃvaïa once raped Madanama¤jarÅ, wife of ãtuvarman, who lived as an anchorite in the marutta forest, and the latter cursed that RÃvaïa would be killed by a man. (xiii) %% Once mahar«i Maudgalya was sitting in the svastika pose resting his neck on the yogadaï¬a (a short stick-like piece of wood with a handle) RÃvaïa happened to come there and he cut into two the yogadaï¬a with his CandrahÃsa (sword) with the result that the mahar«i fell down with face upwards and broke his back-bone. The mahar«i then cursed that RÃvaïa's CandrahÃsa would prove ineffective in future. (xiv) %% Certain young brahmin girls who had gone for sea-bath were humiliated by RÃvaïa in the presence of their mothers when they cursed that the wife of RÃvaïa would be insulted in his very presence by monkeys. (xv) %% RÃvaïa once humiliated SvÃhÃdevÅ, wife of Agni in his very presence and Agni cursed that RÃvaïa's wife would be humiliated by monkeys in his presence. (xvi) %% RÃvaïa killed by one blow on his chest King Anaraïya of the solar dynasty who sought refuge with him, and the King cursed that RÃvaïa would die with all his ten heads cut by the arrows of a prince of the solar dynasty. (xvii) %% When RÃvaïa was about to return after conquering Devaloka and taking the devas captives, SulekhÃdevÅ, daughter of B­haspati tried to take shelter somewhere when RÃvaïa attempted to catch her by force. Then B­haspati cursed that RÃvaïa would die hit by the arrows of RÃma. (xviii) %% RÃvaïa tried to humiliate Pu¤jikÃdevÅ, daughter of BrahmÃ, and the latter cursed that RÃvaïa would die with all his ten heads broken if he touched unwilling women. 8) %% See under CandrahÃsa. 9) %% RÃvaïa, during his triumphal march with the armies, once came to the UÓÅravÅra mountain. Then the King called Marutta was performing MaheÓvara yaj¤a on the plains of the mountain. Indra and the other devas came to receive their portion of the offerings. But they ran away in fear on the arrival of RÃvaïa. Indra assumed the form of a peacock, Yama that of a crow, Kubera that of a chameleon and Varuïa that of a swan, and the devas, thus assuming various forms went away in different directions. Marutta got angry and got ready to fight RÃvaïa. But, as the mahar«is prevented him from it no fighting took place. RÃvaïa returned with the glories of victory. 10) %% Once NÃrada felt the urge to witness a quarrel. He went to LaÇkà and told RÃvaïa tales about KÃla, that KÃla was more powerful than RÃvaïa, that KÃla would soon be causing RÃvaïa's death etc. These stories awakened the anger in RÃvaïa against KÃla, and the former, with a strong army challenged KÃla, and war between the two started. Brahmà was in a fix, for he had given RÃvaïa the boon that the latter would be killed only by a man. At the same time he had given the boon to KÃla that anybody thrashed with his (KÃla's) club would die. BrahmÃ, therefore, decided to end the fighting between KÃla and RÃvaïa somehow, and he approached KÃla and requested him to withdraw from fighting. Accordingly KÃla acknowledged defeat and thus the fighting ended. 11) %% Afterwards RÃvaïa marched with his army to PÃtÃla where he defeated Tak«aka, the nÃga King and exacted tributes from him. Then he attacked NivÃtakavacas. When the fighting became very fierce Brahmà intervened and brought about a compromise between the two. Next, RÃvaïa attacked Surabhi in Varuïa's palace, but the RÃk«asas who emerged from the pores on Surabhi's body drove away RÃvaïa. 12) %% See under NalakÆbara. 13) %% RÃvaïa's sister, ÁÆrpaïakhà met ÁrÅ RÃma and Lak«maïa at Pa¤cavaÂÅ and wanted first RÃma and then Lak«maïa to marry her. But, Lak«maïa cut away her nose, breasts etc. Enraged by this RÃvaïa abducted SÅtÃ. ÁrÅ RÃma, with the help of the monkey-army, killed RÃvaïa in war. (See under RÃma. 14) %% DaÓakandhara, DaÓÃnana, DaÓÃsya, Paulastya, Pulastyatanaya, Rak«a÷pati, RÃk«asÃdhipa, RÃk«asamaheÓvara. (VÃlmÅki RÃmÃyaïa and Kamba RÃmÃyaïa). ## A prince of SauvÅra. It was this prince who stood with the flag behind the chariot of Jayadratha, who had come to carry away DraupadÅ. He was killed by Arjuna. (Vana Parva, Chapter 221, Verse 27). ## A son of Dh­tarëÂra. He was killed by BhÅma in the great war. (Áalya Parva, Chapter 26, Verse 14). ## A King of the lunar dynasty and son of PurÆravas. UrvaÓÅ, who had many sons like ùyus, ÁrutÃyus, SatyÃyus, Raya, Vijaya and Jaya. (BhÃgavata, 9th Skandha). ## Brother of YaÓodÃ, mother of ÁrÅ K­«ïa. (Brahmavaivarta PurÃïa, 2.39, 37-39). #<ãBHU I># An ancient sage. He was the son of BrahmÃ. He was an extraordinary scholar who became the preceptor of NidÃgha who was the son of Pulastya and the grandson of BrahmÃ. ãbhu conveyed all knowledge to NidÃgha. But he saw that although he taught NidÃgha all branches of knowledge, the latter did not take any interest in "Advaita". So he left him in disappointment but later got him interested in Advaita. (Vi«ïu PurÃïa, AæÓa 2. Chapters 15-16). #<ãBHUS># 1) %% ãbhus are a group of divine beings who attained divinity by performing tapas. MahÃbhÃrata, AnuÓÃsana Parva, Chapter 137, Verse 25 says that even other gods worship the ãbhus. 2) %% AÇgiras, the son of Brahmà had a son named SudhanvÃ. Sudhanvà had three children, ãbhuk«an, Vibhvan and VÃja. These three persons form the ãbhus as mentioned in ãgveda, 1st Maï¬ala, 16th AnuvÃka, 111th SÆkta. 3) %<ãbhus and Miracles.>% (i) Long ago, a cow belonging to a ã«i died. Its calf began to cry. The ã«i took pity on it and prayed to the ãbhus. They made a cow and covered it with the skin of the dead cow and placed it in front of the calf. Because of its likeness to its mother, the calf believed it to be its mother. (ii) ãbhus restored their parents who had become old, to youth. (ãgveda, 1st Maï¬ala, 16th AnuvÃka. 11th SÆkta). (iii) ãgveda says that it was the ãbhus who made Indra's horses, the chariot of the AÓvinÅs and B­haspati's cow. #<ãCEYU># A king of the PÆru Dynasty. 1) %% From Vi«ïu were descended in the following order:-BrahmÃ-Atri-Candra-Budha-PurÆravas. ùyus-Nahu«a. YayÃti-PÆru-Janamejaya-PrÃcinvÃn-PravÅra-Namasyu-VÅtabhaya-Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdÅ-RaudrÃÓva and ãceyu. (2 %% (i) His mother, MiÓrakeÓÅ was a goddess. (M.B. ùdi Parva, Chapter 94, Verse 10). (ii) He had two other names; AnvagbhÃnu and AnÃv­«Âi. MatinÃra was the son of ãceyu. (M.B. ùdi Parva. Chapter 94, Verses 11-13). #<ãCýKA I># (AJýGARTA). A famous sage. 1) %% From Vi«ïu were descended in the following order-BrahmÃ-Bh­gu-Cyavana-ôrva-ãcÅka. ãcÅka was the father of Jamadagni and grandfather of ParaÓurÃma. 2) %<ãcÅka's marriage.>% GÃdhi, a king of the Lunar dynasty had a daughter, SatyavatÅ. ãcÅka wished to marry this beautiful princess. GÃdhi agreed to give his daughter in marriage to the sage if he gave 1,000 horses with black ears. ãcÅka offered worship to Varuïa to help him in the matter. Varuïa was pleased and a thousand horses rose up from the river GaÇgÃ. ãcÅka married SatyavatÅ after giving the horses. Afterwards both of them went and settled down in the forest. 3) %% One day SatyavatÅ made a request to ãcÅka that she should have a son. Besides, she requested him that her mother should be blessed with a son, so that she might have a brother. ãcÅka performed a "homa" and after that he made two balls of rice and gave them to SatyavatÅ. He advised her to eat one of them and to give the other to her mother. ãcÅka had put "Brahmatejas" (brilliance of Brahmins) in the first riceball and "K«Ãtratejas" (brilliance of K«atriyas) in the other. When SatyavatÅ and her mother ate the riceballs, it so happened that the rice-ball intended for her mother was eaten by SatyavatÅ and the one intended for SatyavatÅ was eaten by the mother. Later ãcÅka came to know of this mistake. In due course, SatyavatÅ and her mother gave birth to sons, SatyavatÅ's son was named ViÓvÃmitra. (BrahmÃï¬a PurÃïa, Chapter 57). 4) %% After this three more sons were born to ãcÅka. The eldest of them was named Áuna÷puccha, the second was named ÁunaÓÓepha and the third, ÁunolÃÇgÆla. 5) %% Once king AmbarÅ«a started a yÃga. Indra who was jealous of him, stole the sacrificial cow. Since it was an evil omen, the priest advised AmbarÅ«a that either the lost cow or a human being in its place must be obtained to complete the yÃga. In spite of searches made in many places, the cow could not be traced. At last AmbarÅ«a's men met ãcÅka who was doing tapas on Bh­gutuÇga. ãcÅka sold his second son, ÁunaÓÓepha to AæbarÅ«a in exchange for the price of 100,000 cows. The king took ÁunaÓÓepha with him and came to Pu«kara tÅrtha. There they happened to meet ViÓvÃmitra. ÁunaÓÓepha complained to ViÓvÃmitra and lamented over his ill-fate. ViÓvÃmitra wished to save him and to send one of his own sons in his place with AmbarÅ«a. But none of his sons was willing to oblige. ViÓvÃmitra cursed them and turned them into eaters of human flesh. Then he turned to ÁunaÓÓepha and said:-- "When you stand ready to be sacrificed near the altar, offer your prayers to Agni. If you do so, you will attain siddhi." (salvation or mok«a). He also taught him two songs of praise to Agni. While standing at the altar ready to be sacrificed SunaÓ epha recited the two songs of praise. Indra and the other gods appeared and after saving ÁunaÓÓepha rewarded AmbarÅ«a for his yÃga. (VÃlmÅki RamÃyaïa, BÃlakÃï¬a, 62nd Sarga). 6) %<ãcÅka and the Vai«ïava bow.>% Once ViÓvakarmà made two mighty bows. One of them was taken by Áiva to burn the Tripuras. That bow is known as "ÁaivacÃpa". The other bow was given to Vi«ïu. It is called "Vai«ïavacÃpa". The Devas wished to see a trial of strength between Áiva and Vi«ïu. They prompted Brahmà to bring about such a conflict. Brahmà succeeded in causing a quarrel between Áiva and Vi«ïu. A fight began between Áiva and Vi«ïu. Both the ÁaivacÃpa and Vai«ïavacÃpa went into action. But Áiva was defeated. After that, Siva gave his bow to DevarÃta, king of Videha. By inheritance it came into the hands of king Janaka, the father of ÁÅtÃ. It was this bow which was broken by ÁrÅ RÃma at the time of SÅtÃ's Svayaævara. After the battle with Áiva, Vi«ïu gave his bow to ãcÅka who, in turn gave it to Jamadagni. Jamadagni presented it to his son ParaÓurÃma. It was with this Vai«ïavacÃpa that ParaÓurÃma confronted ÁrÅ RÃma who was returning after SÅtÃ's Svayaævara. (RÃmÃyaïa, BÃlakÃï¬a, 75th Sarga). 7) %% (i) ãcÅka was given 1,000 white horses with black ears which could run fast, by GÃdhi as dowry. Varuïa presented these horses on the bank of the river GaÇgÃ. The place in GaÇgà where the horses rose up, came to be called "AÓvatÅrtha". GÃdhi gave SatyavatÅ to ãcÅka at the place called 'KanyÃkubja'. (M.B. Araïya Parva, Chapter 115). (ii) MahÃbhÃrata, AÓvamedhika Parva, Chapter 29, Verse 23 says that ãcÅka once tried to stop ParaÓurÃma from killing K«atriyas. (iii) Once DyutimÃn, King of SÃlva, presented a tract of land to ãcÅka. (M.B. AnuÓÃsana Parva, Chapter 137, Verse 28). (iv) ãcÅka attained VaikuïÂha and his wife SatyavatÅ accompanied him in her earthly body. It is said that after it, SatyavatÅ transformed herself into a river under the name "KauÓikÅ" and began to flow in north India. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, 34th Sarga). #<ãCýKA II># One of the twelve ùdityas. (M.B. ùdi Parva, Chapter 1, Verse 42). #<ãCýKA III># A King who was the grandson of emperor Bharata and son of Dyumanyu. (M.B. ùdi Parva, Chapter 94, Verse 24). #<ãDDHI># Varuïa's wife. (M.B. Udyoga Parva, Chapter 117, Verse 9). @<[Page 648b]>@ #<ãDDHIMùN># A great serpent. In MahÃbhÃrata, Vana Parva, Chapter 160, Verse 15, there is a reference to the killing of this serpent by Garu¬a. ## A teacher-priest, who was the son of hermit ViÓvÃmitra and the author of a SÆkta in ãgveda. (Aitareya-BrÃhmaïa 7. 17. 7; ãgveda 9. 70). ## King of the dynasty of Ik«vÃku. Reïukà the wife of the hermit Jamadagni, and the mother of ParaÓurÃma was the daughter of this King. Reïu had other names such as Prasenajit, Prasena and Suveïu. (M. B. AnuÓÃsana Parva, Chapter 116; Verse 2). ## The wife of the hermit Jamadagni. (For further details see under the word Jamadagni). ## A holy place frequented by Sages. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 82. Stanza 82 that those who bathe in this holy bath would become as pure as Candra (Moon). It is stated in MahÃbhÃrata, Vana Parva, Chapter 82, that this holy place lies within the boundary of Kuruk«etra. ## A powerful NÃga (serpent). This serpent who was a dweller of PÃtÃla, (nether world) once went to the Diggajas (Eight elephants supporting the globe), in accordance with the instruction of the gods, and asked them questions pertaining to duty and righteousness. (M.B. AnuÓÃsana Parva. Chapter 132, Stanza 2) ## A hermit of the period of ãgveda. Once the asuras threw this hermit into water. This was the punishment for the sins committed by him in his previous life. (ãgveda, Maï¬ala 1, AnuvÃka 17, SÆkta 116). ## A son of the sun. 1) %% The sun married the daughter of ViÓvakarmà named Saæj¤Ã. She gave birth to three children named Manu, Yama and YamÅ. Once, being unable to bear the radiance of her husband, Saæj¤Ã went to the forest to do penance. During this period ChÃyà the maid of Saæj¤Ã attended on the sun. Three children, ÁanaiÓcara, Manu and TapatÅ were born to the Sun of ChÃyÃ. Once ChÃyà cursed Yama. Then only did the Sun remember about Saæj¤Ã. At that time Saæj¤Ã had been doing penance in the forest in the form of a mare. The Sun took the form of a horse and lived with her in the forest. From this union AÓvinÅkumÃras and also the last son Revanta were born. (Vi«ïu PurÃïa, AæÓa 3, Chapter 2). 2) %% For the story of how Lak«mÅ was astounded at the sight of Revanta's handsome figure and how MahÃvi«ïu cursed Lak«mÅ consequently, see under EkavÅra. ## The father of RevatÅ, the wife of BalabhadrarÃma. Revata was the son of ùnartta and the grandson of king ÁaryÃti. It is mentioned in DevÅ BhÃgavata, Skandha 7, that Revata was the first king who erected his capital in the Island KuÓasthalÅ and began to rule over it. ## Wife of BalabhadrarÃma. Revata the son of ùnartta and the grandson of King ÁaryÃti was ruling over the island KuÓasthalÅ. Hundred sons beginning with Kukudmi, were born to him. As the youngest of all a daughter named RevatÅ was born. At the instruction of Brahmà the beautful RevatÅ was given in marriage to BalabhadrarÃma. (BhÃgavata, Skandha 10; DevÅ BhÃgavata, Skandha 7). ## In MahÃbhÃrata, Vana Parva, Chapter 230, Stanza 29, the name 'RevatÅ' is used as a synonym of Aditi DevÅ. @<[Page 649a]>@ ## One of the twentyseven stars. The following statements occur in the MahÃbhÃrata about the importance of this star. (i) ÁrÅ K­«ïa started on his journey at the auspicious moment of Maitra on the star RevatÅ in the month of KÃrttika. (M.B. Udyoga Parva. Chapter 83, Stanza 6). (ii) If a cow is given as alms on the day of this star that cow will go to heaven and make preparations for the comforts and convenience of the giver. (M.B. AnuÓÃsana Parva, Chapter 64, Stanza 33). (iii) He who gives offerings to the manes on RevatÅ day would become wealthy. (M.B. AnuÓÃsana Parva, Chapter 89, Stanza 14). ## The mother of Raivata, the lord of the fifth Manvantara (age of a Manu). There is a story in the MÃrkaï¬eya PurÃïa about the birth of RevatÅ. A son was born to the hermit ãtavÃk on RevatÅ day. By and by he became wicked. Having learned from the hermit Garga that his son became wicked because he was born under the star RevatÅ, ãtavÃk cursed the star RevatÅ and kicked it down from its place. The spot on which the star fell became a lake. After a time a beautiful damsel was born from the lake. The hermit Pramuca took the girl home and brought her up. She was called RevatÅ. When she came of age, she was given in marriage to Durgama, the son of king VikramaÓÅla. At the request of RevatÅ her marriage was conducted at an auspicious moment on the day of the star RevatÅ. The hermit blessed the couple "Let a son, who would become the Lord of the Manvantara, be born to you." As a result of this blessing the bright and valiant son Raivata was born to them. This Raivata was the Lord of the fifth Manvantara. #<ãGVEDA># The ãgveda is the oldest recorded work of the human race. The Egyptians claim that another book entitled "Book of the Dead" was also written during the period of the ãgveda. The Babylonians have an ancient work called 'Gilgamish', which according to scholars, is not as old as the ãgveda. ãgveda is the work that forms the basis of Hindu religion. Of the four Vedas, Yajurveda, SÃmaveda and Atharvaveda were composed after ãgveda." The ãgveda sÆktas were interpreted for the first time in YÃska's "Nirukta" and SÃyaïa's "VedÃrthaprakÃÓa". The most important of the four Vedas is ãgveda. It is divided into ten "Maï¬alas". There are 1017 sÆktas and 10472 ãks in it. Although there are 11 more SÆktas called "khilas," they are not usually included in the ãgveda. Maï¬alas two to seven of the ãgveda were composed in different ã«ikulas. The second Maï¬ala was of BhÃrgava Kula, the third of ViÓvÃmitrakula, the fourth of VÃmadeva, the fifth of Atri, the sixth of BharadvÃja and the seventh of Vasi«Âha. The eighth Maï¬ala and the first 50 SÆktas of the first Maï¬ala were composed by Kaïvakula. The general view is that the tenth Maï¬ala was written by someone at a later period. Most of the ãgveda sÆktas are praises. But some of the SÆktas in the tenth Maï¬ala are of a different type. We can see in many sÆktas the joy and wonder experienced by the ùryas when they entered the beautiful land of India for the first time. Most scholars believe that the ãgveda was composed during the period between 2,500 and 2,000 B.C. %% The four Vedas--ãgveda, Yajurveda, SÃmaveda and Atharvaveda emerged from the four faces of BrahmÃ. In K­tayuga, Brahmà gave these Vedas to his sons. In DvÃparayuga, the ã«is got these Vedas. MahÃvi«ïu incarnated on earth for the preservation of Dharma, in the person of Veda VyÃsa. VyÃsa distributed the Vedas among his son ÁÃkalya and his disciples. ÁÃkalya received ãgveda. He communicated it to his disciples. (BhÃgavata, 12th Skandha. See under the word Veda). ## Grandson of Dhruva. Two sons called Ái«Âi and Bhavya were born to Dhruva by his wife ÁambhÆ. Ái«Âi's wife SucchÃyà deliverd five sons, i.e. Ripu, Ripu¤jaya, Vipra, V­kala and V­katejas. CÃk«u«a Manu was born as the son of Ripu by his wife B­hatÅ. (Vi«ïu PurÃïa, Part 1, Chapter 13). ## I Son of Suratha, lord of Kuï¬ala city. When Suratha captured ÁrÅ RÃma's yÃj¤ic horse there ensued a fierce war between him and Áatrughna. Ripu¤jaya too was present at the fighting. (Padma PurÃïa). ## II A brahmin, who was born as DivodÃsa, king of KÃÓÅ in his rebirth. When once fire ceased to be in KÃÓÅ, he took upon himself the function of fire. (Skanda purÃïa, 4. 2, 39-48). ## See under Ripu. ## A king. He worships Yama in his assembly. (Sabhà Parva, Chapter 8). #<ãJIÁVù># A king mentioned in the ãgveda. Once he besieged the city of another King, Vaæg­da, with the help of Indra. (ãgveda, 1st Maï¬ala, 10th AnuvÃka, 53rd SÆkta). #<ãJRAÁVA># A muni (sage) celebrated in the ãgveda. Some details. (1) ãjrÃÓva was made blind by his father (ãgveda, 1st Maï¬ala, 16th AnuvÃka, 112th SÆkta) (2) ãjrÃÓva was the son of the royal sage, V­«ÃgÅr. Once the donkey which is the vehicle of the AÓvinÅdevas assumed the shape of a she-wolf and went to ãjrÃÓva. ãjrÃsva gave it 100 sheep belonging to the people of the country and cut them to pieces and offered the same as food to the she-wolf. This plunder of the people's wealth enraged V­«ÃgÅr. He cursed ãjrÃÓva and made him lose his eye-sight. ãjrÃÓva who thus became blind offered prayers to Agni, who restored his eyesight. (ãgveda, 1st Maï¬ala, 17th AnuvÃka, 116th SÆkta). #<ãK># A small section of the Veda. The Veda which issued from the face of God at the time of creation, consisted of 1,00,000 books in four sections, beginning with ãk. (Vi«ïu PurÃïa, Part III, Chapter 4). The root "ãC" means "to praise". It got the name "ãK" meaning, "to praise gods". #<ãKåA I># A king of the PÆru dynasty. He was the father of Saævaraïa. For genealogy see under the word Saævaraïa (M. B. ùdi Parva, Chapter 94). #<ãKåA II># King Hariha had a son named ãk«a born to him by his wife SudevÃ. MahÃbhÃrata, ùdi Parva, Chapter 95 says that this ãk«a had a son named MatinÃra, by his wife JvÃlÃ. #<ãKåù># Wife of AjamŬha, who was a king of the lunar dynasty. (M.B. ùdi Parva, Chapter 95, Verse 37). #<ãKåADEVA># Son of Áikhaï¬Å. MahÃbhÃrata, Droïa Parva, Chapter 23 refers to his horse with white and red colour. @<[Page 650a]>@ #<ãKåùMBIKù># A woman follower of Lord Skanda. (M.B. Áalya Parva, Chapter 46, Verse 12). #<ãKåARAJAS># A monkey who was the foster-father of BÃli and SugrÅva. He was the king of Ki«kindhÃ. He had no issue for a long time. BÃli and SugrÅva were brought up by Ahalyà at Gautama's ÃÓrama. ãksarajas, with the permission of Indra, went to the ÃÓrama and took BÃli and SugrÅva with him to Ki«kindhÃ. From that time, BÃli and SugrÅva remained with him as his foster-sons. (Uttara RÃmÃyaïa). There is a story in VÃlmÅki RÃmÃyaïa, Prak«ipta Sarga, about the origin of this monkey. Once when Brahmà was in a state of meditation on the Meru mountain, tears rolled down from his eyes and he gathered the tears in his own hands. From those tears, a monkey came into being. ãk«arajas was that monkey. One day, ãk«arajas went to a lake to quench his thirst. Seeing his own image reflected in the water, he thought it was some enemy and jumped into the lake, to attack him. But he soon realized his mistake and returned to the shore. As soon as he came out of the water, he felt that he had become a woman. Seeing her fascinating beauty, Indra and SÆrya were filled with lustful passion. Both of them had involuntary emission of semen. BÃli was born from Indra's semen which fell on the head and SugrÅva was born from SÆrya's semen which fell on the neck of ãk«arajas. Towards the end of the night, ãk«arajas lost his female form and regained his former shape as a male. At once he took the two children with him to Brahmà and told him the whole story. Brahmà sent a messenger with ãk«arajas and had him anointed king of Ki«kindhÃ. After the time of ãk«arajas, BÃli became king of Ki«kindhÃ. #<ãKåAÁã§GA># The younger son of DÅrghatapas who was performing tapas in MandÃravana on the northern part of KÃÓÅ. Since he was killed by Citrasena, all others committed suicide. But DÅrghatapas who was left behind collected their bones, and deposited them in the sacred ÁÆlabhedatÅrtha. Skanda PurÃïa says that consequently they attained Heaven. #<ãKåAVùN># One of the seven mountains in India. (M.B. BhÅ«ma Parva, Chapter 9, Verse 11). ## An attendant of Skandadeva. (M.B. Áalya Parva, Chapter 45, Stanza 28). ## A K«atriya King. The following information is available from MahÃbhÃrata about him. (i) RocamÃna was born from a portion of an asura named AÓvagrÅva. (M.B. ùdi Parva, Chapter 67, Stanza 18). (ii) RocamÃna also was present at the Svayaævara (marriage) of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Stanza 10). (iii) RocamÃna was the King of the country AÓvamedha. BhÅmasena, at the time of his regional conquest, defeated this King. (MahÃbhÃrata, Sabhà Parva, Chapter 29, Stanza 8). (iv) At the beginning of the battle of Kuruk«etra, the PÃï¬avas sent an invitation to this King to join the battle. (M.B. Udyoga Parva, Chapter 4, Stanza 12). (v) RocamÃna was a mighty warrior on the side of the PÃï¬avas in the battle of Kuruk«etra. (M.B. Droïa Parva, Chapter 70, Stanza 47). (vi) RocamÃna was killed by Karïa in a combat. (M.B. Karïa Parva, Chapter 56, Stanza 49). ## MahÃbhÃrata, Sabhà Parva, Chapter 27, Stanza 19, mentions another RocamÃna who had been defeated by Arjuna in his regional conquest. ## Mention is made in the MahÃbhÃrata, Karïa Parva, Chapter 6, Stanza 20, that teacher Droïa had killed two brothers with the name RocamÃna in the BhÃrata-battle. ## The daughter of the King Devaka. Vasudeva married RocanÃ. Two sons Hema and HemÃÇgada were born to her. (BhÃgavata, Skandha 9). ## Grand-daughter of RukmÅ, the King of Vidarbha. Aniruddha the grandson of ÁrÅ K­«ïa married her at BhojakaÂa, (BhÃgavata, Skandha 10). ## An asura. It is mentioned in MahÃbhÃrata, Udyoga Parva, Chapter 105, Stanza 12 that Garu¬a killed this Asura. ## A hell. See the part Naraka under the word KÃla. ## The mother of all the cows. The following is a story about the origin of RohiïÅ, given in VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 14. PrajÃpati KaÓyapa married Surabhi the seventh daughter of Dak«a. Two daughters RohiïÅ and GandharvÅ, were born to Surabhi. In later years cows and oxen were born in the world from RohiïÅ and horses from GandharvÅ. In the MahÃbhÃrata, Sabhà Parva, Chapter 66, it is mentioned that two daughters Vimalà and Analà were born to RohiïÅ and that from these two, in later years cattle were born. ## 1) %% One of the wives of Candra (Moon). The twentyseven stars are the wives of Candra. Of these twentyseven wives, RohiïÅ was loved most by Candra. (See under Candra). 2) %% (See under DaÓaratha, Para 10). ## The mother of BalabhadrarÃma. 1) %% Vasudeva had two wives DevakÅ and RohiïÅ. ÁrÅ K­«ïa was born from DevakÅ and BalabhadrarÃma from RohiïÅ. 2) %% Vasudeva was the rebirth of PrajÃpati KaÓyapa. When KaÓyapa took birth as Vasudeva, his two wives Aditi and Surasà took birth as DevakÅ and RohiïÅ respectively. (They took birth thus, because of the curse of Varuïa. For details of the curse see under KaÓyapa, para 6). 3) %% The seventh child of DevakÅ was placed in the womb of RohiïÅ and BalabhadrarÃma was born. (For this story see under K­«ïa, para 6, Kaæsa, para 6 and åa¬arbhaka). 4) %% As soon as a messenger named DÃruka brought the news that the entire race of the YÃdavas had perished in DvÃrakÃ, "because of grief, Vasudeva, DevakÅ and RohiïÅ forsook their bodies." (BhÃgavata, Skandha 11). ## NiÓà the third wife of the Agni (fire) called Manu or BhÃnu gave birth to a daughter named RohiïÅ. Because she had done some misdeeds, she became the wife of HiraïyakaÓipu. (M.B. Vana Parva, Chapter 221). @<[Page 651a]>@ ## The mother of Utatthya, a famous hermit. (For details see under Satyatapas). ## (ROHITùÁVA). The son of HariÓcandra. This son, who was born by the blessing of Varuïa, was wanted to be sacrificed by Varuïa himself. In connection with this HariÓcandra had to bear much sorrow and misery. (For details see under HariÓcandra). ## (ROHITAKùRA×YA). A mountain famous in the PurÃïas. Places surrounding this mountain also were known by the name Rohitaka. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 32, Stanza 4, that during the regional conquest of Nakula, he passed through this country. The present name of this country is Rohtak (Haryana). ## A famous disciple of VyÃsa. The great VyÃsa gave the collection of PurÃïas to Romahar«aïa. Sumati, Agnivarcas, MitrÃyus, ÁÃæÓapÃyana, Ak­tavraïa and SÃvarïi were the six disciples of Romahar«aïa. (See under GuruparamparÃ). ## A country in ancient India. The inhabitants of this country were called the Romakas. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 51, Stanza 17, that the Romakas came with presents to the horse-sacrifice performed by Yudhi«Âhira. ## See under LomapÃda. ## A daughter of B­haspati. The reply given by RomaÓà to her husband when he teased her, is given in ãgveda, Maï¬ala 1, AnuvÃka 19, SÆkta 126. #<ãåABHA I># A King of the Lunar dynasty. He was the great grandson of Uparicaravasu. MahÃbhÃrata, Droïa Parva, Chapter 20, Verse 12 says that he fought within the Garu¬avyÆha formed by Droïa. #<ãåABHA II># A muni (sage) who was the grandson of King AgnÅdhra. 1) %% ã«abha was the son of King NÃbhi by his wife MerudevÅ. One hundred sons were born to ã«abha by his wife JayantÅ. After entrusting his kingdom to Bharata, the eldest of his sons, ã«abha went to the forest and did tapas in Pulaha's ÃÓrama. 2) %<ã«abha and ã«abhakÆÂa>% ã«abha did tapas in the forest for many years. The mountain peak on which he performed his tapas got the name "ã«abhakÆÂa". The sage who wished to observe strict silence did not like the presence of strangers and visitors in the vicinity. So he pronounced a curse that the mountain should drop boulders on any one who ventured to come there. Once he ordered the wind to blow without noise as it passed by the side of the mountain. He declared that anyone who made noise in ã«abhakÆÂa would be struck with thunder. A place of holy waters came into existence there. (M.B. Araïya Parva, Chapter 11). 3) %% ã«abha became a devotee of Áiva by worshipping him. Once a BrÃhmaïa named Mandara had an illicit alliance with PiÇgalÃ, a prostitute. Both of them died together. Mandara was re-born as BhadrÃyu, the grandson of Nala and PiÇgalà as Sumati, the wife of King VajrabÃhu (AæÓumÃn). Sumati became pregnant. Her co-wives who were jealous of her poisoned her. As a result of it, she and the child born to her fell victims to diseases. DaÓÃrïa abandoned them in the forest. Sumati lived in the house of a VaiÓya with her child. While living there, the child died of disease. ã«abha went to the grief-stricken Sumati and comforted her. (Áiva PurÃïa). 4) %<ã«abha's End.>% ã«abha performed tapas according to the rules of VÃnaprastha ÃÓrama and conducted yÃgas as ordained by ÁÃstras. On account of his austerity he became so lean and thin that all the veins in the body could be seen. Putting a pebble in his mouth, he went about in the forest, determined to renounce his body. (Vi«ïu PurÃïa, Chapter 1, Section 1). In the course of his wanderings in the forest a wild fire broke out in which his body was burnt up. Áiva PurÃïa says that the soul of ã«abha who died in the wild fire, attained Áiva Loka. #<ãåABHA III># A NÃga born in the Dh­tarëÂra family. In MahÃbhÃrata, ùdi Parva, Chapter 57, Verse 11, we read that this nÃga was burnt to ashes at Janamejaya's Sarpasatra. (Snake sacrifice). #<ãåABHA IV># An Asura. (M.B. ÁÃnti Parva, Chapter 227, Verse 51). #<ãåABHADVýPA># A holy place on the banks of the river SarasvatÅ. MahÃbhÃrata, Vana Parva, Chapter 84 says that by bathing in this place, one would obtain DevavimÃna. #<ãåABHAKôèA># See under ã«abha II and ã«abhaparvata. #<ãåABHAPARVATA># There are twenty mountains on the four sides of MahÃmeru. ã«abha is one of them. (DevÅ BhÃgavata, A«Âama Skandha). There is a reference to ã«abha Parvata when SugrÅva gave instructions about the way to the army of monkeys going out in search of SÅtÃ. SugrÅva speaks about the ã«abha mountain as situated in the middle of the ocean of milk. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, 4th Sarga, Verse 44). #<ãåABHATýRTHA># An ancient place of holy waters in AyodhyÃ. MahÃbhÃrata, Vana Parva, Chapter 84 says that an observance of fast at this tÅrtha is equivalent to the gift of 1,000 cows and a VÃjapeyayaj¤a. #<ãåI># Agni PurÃïa, Chapter 348 states that the letter "ã" means "sound". The word "ã«i" is derived from this root. During the period when the art of writing was not known, Vedas, ÁÃstras and other sacred lore were communicated through the mouth of the ã«is. The voice of ù­«a BhÃrata itself is the voice of the ã«is. Hindus believe that the Vedas are the outcome of the inspiration, introspection and spiritual vision of the ã«is. There is a Saæsk­ta stanza defining a ã«i, which is given below: "ÆrdhvaretÃstapasyÃga÷ niyatÃÓÅ ca saæyamÅ / ÓÃpÃnugrahayo÷ Óakta÷ satyasandho bhaved­«i÷ //" India has given birth to numerous ã«is. The word "ã«i" may be found throughout the Vedas. ã«is born in all classes of people had lived in India. The general belief is that the number of ã«is may come to about 48,000. It is not possible to know the names of all of them. In the RÃmÃyaïa we find that when ÁrÅ RÃma returned to Ayodhyà after his life in the forest and took up the reign, many ã«is came to Ayodhyà from all parts of the country. Among them, ViÓvÃmitra, YavakrÅta, Raibhya, Kaïva and Garga came with their party of disciples from the east; DattÃtreya, Namuci, Pramuci, VÃlmÅki, Soma, Kuï¬u and Agastya came with their disciples from the south; V­«aÇgu, Kavi«a, Kaumya, Raudreya, NÃrada, VÃmadeva, Saubhari, A«ÂÃvakra, Áuka, Bh­gu, LomaÓa, Maudgalya and others with their disciples came from the west and KaÓyapa, Vasi«Âha, Atri, Gautama, Jamadagni, BharadvÃja, Sanaka and party, ÁarabhaÇga, DurvÃsas, MÃtaÇga, VibhÃï¬aka, Tumburu, the Saptar«is and others with their party of disciples arrived from the north, according to Uttara RÃmÃyaïa. There are three classes of ã«is--Brahmar«i, RÃjar«i and Devar«i. Vasi«Âha was a Brahmar«i, VisvÃmitra, a Rajar«i and KaÓyapa, a Devar«i. #<ãåIGIRI># A mountain situated near Girivraja, the capital of Magadha kingdom. This mountain is also known as "MÃtaÇga" (M.B. Sabhà Parva, Chapter 21, Verses 2 and 3). #<ãåIKA I># A RÃjar«i. MahÃbhÃrata, ùdi Parva, Chapter 67, Verses 32 and 33 state that he was the rebirth of Arka, the Asura leader. #<ãåIKA II># A town in North India. A terrible battle took place here between Arjuna and ã«ika, the RÃjar«i. (M.B. Sabhà Parva, Chapter 27, Verse 25). #<ãåIKULYù># A sacred river in ancient India. MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 47 mentions that those who bathe in this river will attain Mok«a (salvation). #<ãåYAMôKA># A mountain. MahÃbhÃrata, Vana Parva, Chapter 25, Verse 9 states that RÃma and Lak«maïa visited the sage MÃrkaï¬eya on the top of this mountain. It was here that RÃma and Lak«maïa met SugrÅva. MahÃbhÃrata, Vana Parva, Chapter 279, Verse 44 states that the river Pampà runs round the ã«yamÆka mountain. #<ãåYAÁã§GA># Son of the sage VibhÃï¬aka. 1) %% VibhÃï¬aka, son of KaÓyapa was the father of ã«yaÓ­Çga. There is a strange story about him in the MahÃbhÃrata. Once sage VibhÃï¬aka happened to see UrvaÓÅ at MahÃhrada. At the very sight of her, the sage had an involuntary emission of semen. The semen fell in the water and just then a female deer came there to drink water. It swallowed the semen with water and in due course became pregnant and gave birth to a human child. But the child had the horns of a deer. Consequently VibhÃï¬aka named the boy "ã«yaÓ­Çga". VibhÃï¬aka and ã«yaÓ­Çga lived together in the ÃÓrama. ã«yaÓ­Çga grew up into a youth, but he had never seen anyone except his father VibhÃï¬aka. 2) %% At that time, the kingdom of AÇga was ruled by LomapÃda, a friend of DaÓaratha. Once he cheated a BrÃhmaïa. Consequently all the BrÃhmaïas in that country left the place and emigrated to other lands. From that time there was no rain in the land of AÇga. A severe drought and famine followed. LomapÃda invited devout BrÃhmaïas and consulted them how they could bring rain to the land. They told him that if he could get a Muni (sage) who had never seen women to perform a yÃga, there would be rainfall in the land. The King sent his men far and wide to find a Muni who had never set eyes on a woman At last he got news that ã«yaÓ­Çga, son of VibhÃï¬aka was the sage who had never seen women. He then began to plan how ã«yaÓ­Çga could be brought over to AÇga. LomapÃda called together some prostitutes and asked them whether they could bring ã«yaÓ­Çga to his country. All except one of them said it was quite impossible. One of them, however, agreed to try. As desired by her, the King sent her with several other damsels. The young women went to the forest and made a floating ÃÓrama in a boat in which they sailed in the river by the side of VibhÃï¬Ãka's ÃÓrama. They stopped the boat close to the ÃÓrama and one of the girls entered the ÃÓrama when VibhÃï¬aka was not there. She had a talk with ã«yaÓ­Çga in the course of which she used all the amorous enchantments of her sex to captivate the young Muni. She told him that she was the daughter of a Muni, living in an ÃÓrama, three yojanas away. ã«yaÓ­Çga felt a peculiar fascination for her and tried to please her by offering fruits etc. When she left him, he felt deeply distressed and unhappy. He was in that depressed and gloomy state of mind when VibhÃï¬aka returned to the ÃÓrama. Finding him unusually restless and dejected, the father asked him whether anyone had come there. ã«yaÓ­Çga who was an entire stranger to the feminine world told his father that a handsome youth of irresistible charm had visited him during VibhÃï¬aka's absence. But from ã«yaÓ­Çga's description of the "youth" VibhÃï¬aka understood that the visitor must have been a woman. But he could not guess who it was. On another occasion, the same woman came again to the ÃÓrama in the absence of VibhÃï¬aka. At her sight ã«yaÓ­Çga was enraptured and before his father's return, they left the ÃÓrama. They entered the floating ÃÓrama in the boat and the woman set the boat sailing in the river. It glided slowly down the river and at last reached near the palace of LomapÃda. They landed there and the King married his daughter SÃntà to ã«yaÓ­Çga. To appease VidhÃï¬aka, LomapÃda sent him rich presents and much wealth. When VibhÃï¬aka returned to his ÃÓrama he was met by the King's servants who had brought the presents and wealth. Ignoring them and their rich presents, the furious Mahar«i set out to the city of CampÃ, the capital of the AÇga Kingdom. At the royal command, VibhÃï¬aka was welcomed by the people with honour. When the sage found that the whole kingdom belonged to his son, his anger was allayed. After ordering his son to return to his ÃÓrama after the birth of a son, VibhÃï¬aka left the palace. As a result of ã«yaÓ­Çga's yÃga there was rainfall in AÇga and famine ended. After the birth of his child he returned to the forest as ordered by his father. (M.B. Araïya Parva, Chapters 110-112). 3) %<ã«yaÓ­Çga in AyodhyÃ.>% King DaÓaratha of Ayodhyà had no children for a long time. His Minister Sumantra advised him to invite ã«yaÓ­Çga to perform a yÃga for the purpose. LomapÃda sent ã«yaÓ­Çga to Ayodhyà at the invitation of DaÓaratha. He arrived at Ayodhyà and performed a yÃga called PutrakÃme«Âi. From the sacrificial fire there arose a dark monstrous figure, with a pot of pudding in his hand. DaÓaratha received it from him and gave one half of it to Kausalyà and the other half to KaikeyÅ. Both of them gave half of their shares to SumitrÃ. Thus Sumitrà got two shares while the other two wives of DaÓaratha got only one share each. As a result Kausalyà and KaikeyÅ gave birth to a son each, while Sumitrà had two sons. KausalyÃ's son was named RÃma, KaikeyÅ's son was Bharata and SumitrÃ's sons were Lak«maïa and Áatrughna. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Chapters 14-16). #<ãTA I># One of the 11 Rudras. (M.B. AnuÓÃsana Parva, Chapter 150, Verse 12). #<ãTA II># See under the word Pram­ta. #<ãTA III># This word has a general meaning "truth". Besides, in Agni PurÃïa, Chapter 152, we see that it also means "Something obtained by begging". #<ãTADHùMù># Another name of ÁrÅ K­«ïa. (M.B. ÁÃnti Parva, Chapter 342, Verse 62). #<ãTADHVAJA I># (KUVALùÁVA--DHUNDHUMùRA). A famous King of the Ik«vÃku dynasty. 1) %% From Vi«ïu were descended in the following order--BrahmÃ--MarÅci--KaÓyapa--VivasvÃn -Vaivasvata Manu--Ik«vÃku--Vikuk«i--ÁaÓÃda--KÃkutstha--Anenas--P­thulÃÓva--Vi«vagaÓva--Adri--KuvalÃsva (DhundhumÃra). 2) %% The most heroic exploit of KuvalÃÓva or KuvalayÃÓva was his killing of the Asura Dhundhu. Madhu and KaiÂabha were two Asuras born from the ears of MahÃvi«ïu. The Asura Dhundhu was their son. After his birth, MahÃvi«ïu killed Madhu and KaiÂabha. Dhundhu was furious over the death of his fathers. He worshipped Brahmà who granted him unconquerable strength. After defeating the gods he went to the desert called UjjÃlaka and lay beneath the sands. Whenever he heaved a sigh clouds of dust rose up to the sky and the earth shook for seven days. It caused great damage to life and property in the world, like a storm. UttaÇka, a sage who lived in the neighbourhood of UjjÃlaka was the person who suffered most from Dhundhu's misdeeds. B­hadaÓva, of Ik«vÃku dynasty and father of KuvalÃÓva in his old age entrusted the rule of the country to his son and prepared to go to the forest. At that time, sage UttaÇka came there and advised the King to go to the forest only after killing Dhundhu. B­hadaÓva called his son KuvalÃÓva and after giving him the task of killing Dhundhu, proceeded to the forest. KuvalÃÓva had 21,000 sons. Leading them, he went to the desert UjjÃlaka to kill Dhundhu. UttaÇka declared that anyone who killed Dhundhu would get part of MahÃvi«ïu's strength. KuvalÃÓva's sons surrounded Dhundhu. The Asura awoke with anger. In the fire from his eyes, all the 21,000 sons of KuvalÃÓva were burnt to ashes. Next KuvalÃÓva came into conflict with Dhund÷u. In that fight Dhundhu was killed. The gods gave KuvalÃÓva many boons. From that day, Kuvalà va got the name, "DhundhumÃra" (one who killed Dhundhu). (M.B. Vana Parva, 4 Chapters from 201). 3) %% KuvalÃÓva had three more sons named D­¬hÃÓva, KapilÃÓva and CandrÃÓva, or BhadrÃÓva besides the 21,000 sons. (M.B. Vana Parva, Chapter 204, Verse 40). 4) VÃmana PurÃïa, Chapter 59 gives the following account of how KuvalÃÓva won the favour of sage GÃlava. Long ago while sage GÃlava was performing tapas in his ÃÓrama, an Asura called PÃtÃlaketu used to disturb his meditations regularly. One day, the sage looked up to Heaven and heaved a sigh. At once a horse dropped down from the sky. A mysterious voice was heard saying--"This mighty horse will travel thousands of yojanas in a day." The sage received that horse and presented it to ãtadhvaja, King of the lunar dynasty. ãtadhvaja mounted the horse and killed PÃtÃlaketu. It was ViÓvÃvasu who dropped this horse from Heaven. PÃtÃlaketu had once fallen in love with ViÓvÃvasu's daughter, MadÃlasÃ. It was in revenge that ViÓvÃvasu had done like this. #<ãTADHVAJA II># A Mahar«i (sage). The sage JÃbÃli was his son. (For further details, see Para 2 under the word ViÓvakarmÃ). #<ãTAMBHARA># An ancient King. He worshipped KÃmadhenu and obtained a son who was a devotee of Vi«ïu. The son's name was SatyavÃn. In connection with ÁrÅ RÃma's AÓvamedhayÃga, Áatrughna who was leading the horse, arrived in SatyavÃn's city during his tour of the eastern lands. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 30). #<ãTASTUBH># A Muni (sage) celebrated in the ãgveda (ãgveda. 1st Maï¬ala, 16th AnuvÃka, 112th SÆkta). #<ãTùYU># See under KaliÇga. #<ãTEYU I># A king of the Lunar dynasty. #<ãTEYU II># A Mahar«i (sage) of the western country. He was a ­tvik (priest officiating at a yÃga) of Varuïa. (M.B. AnuÓÃsana Parva, Chapter 150, Verse 36). #<ãTUKùLA># The time that is most auspicious for sexual intercourse for a woman with her husband. In ancient India certain days were prescribed as the best period for women to become pregnant. This period is called ãtukÃla. (ãtu--Menstruation. KÃla--time, period.) The sixteen days following menstruation are supposed to be good; but the first three days are not very good and it is advisable not to have sexual intercourse during those days. The next even days beginning with the fourth day (4th, 6th, 8th, 10th, 12th, 14th and 16th) are the best days for coitus if a male issue (a son) is desired. The odd days (5th, 7th, 9th, 11th 13th, 15th) are to be preferred if a female issue (daughter) is desired. (Agni PurÃïa, Chapter 151). #<ãTUPAR×A># A king of the Ik«vÃku dynasty. 1. %% From Vi«ïu were descended in the following order-BrahmÃ-KaÓyapa-VivasvÃn-Vaivasvata Manu-Ik«vÃku-Vikuk«i-ÁaÓÃda-Pura¤jaya-KÃkutstha-Anenas-P­thulÃÓva-Prasenajit-YuvanÃÓva-MÃndhÃtÃ-Purukutsa-Trasadasyu-Anaraïya-AryaÓva-Vasumanas-SutanvÃ-TrayyÃruïa-Satyavrata (TriÓaÇku)-HariÓcandra-RohitÃÓva-Harita-Cu¤cu-Sudeva-Bharuka-Sagara-Asama¤jasa-AæÓumÃn-BhagÅratha-ÁrutanÃbha-SindhudvÅpa-AyutÃyus-ãtuparïa. 2) %% %% While Nala was wandering in the dense forest after leaving DamayantÅ, he was bitten by the serpent, KarkoÂaka. His complexion turned blue owing to the effect of the poison. KarkoÂaka gave him a garment by wearing which Nala could regain his form. As advised by KarkoÂaka, Nala went to the palace of ãtuparïa, king of AyodhyÃ, assuming the name BÃhuka. He lived there as the chief charioteer of the king. He had mastered the art "AÓvah­daya" by which he could drive the chariot-horses with astonishing speed. ãtuparïa appointed him as his chief charioteer and gave him two assistants, VÃr«ïeya and JÅvala. (M.B., Araïya Parva, Chapter 67). %<(ii) ãtuparïa and the second marriage of Damayanti.>% DamayantÅ came to know that Nala was living in ãtuparïa's palace, through the messenger ParïÃda. She sent a secret mesage to Ayodhyà through a BrÃhmaïa named Sudeva that her second marriage was fixed for the next day and that ãtuparïa should attend the ceremony. ãtuparïa started at once with BÃhuka as his charioteer. On the way, ãtuparïa's cloak happened to fall down from the chariot. At once he asked Nala to stop the chariot. But he told him that within a moment, the chariot had covered a distance of one yojana from the place where the cloak fell. They saw a tree in the forest which was heavily laden with fruit. ãtuparïa was able to tell at a glance, the exact number of leaves and fruits on that tree. He told Nala that he was able to do so with the help of the art "Ak«ah­daya" and he taught it to Nala. In return for it, Nala taught the king the art of AÓvah­daya. At last they reached the city of Vidarbha. DamayantÅ managed to recognize Nala even in his disguise. ãtuparïa who was happy over the reunion of Nala and DamayantÅ returned to Ayodhyà on the next day. (M.B. Vana Parva, Chapter 77). #<ãTUSTHALù># A Celestial damsel. In MahÃbhÃrata, ùdi Parva, Chapter 122, we find that she attended the birth festival of Arjuna. #<ãTVù># A Deva Gandharva. MahÃbhÃrata, ùdi Parva, Chapter 122 states that he had taken part in Arjuna's birth-festival. #<ãTVIK># A Priest who officiates at a yÃga. Those who perform yÃgas like AgnisandhÃna, Agni«Âoma, PÃkaya¤a etc. are called ãtviks. Manusm­ti, Chapter 2, Verse 143). ## (%%) A mountain standing near the mountain MahÃmeru. It is mentioned in DevÅ BhÃgavata, Skandha 8, that there are twenty mountains including Rucaka on the four sides of MahÃmeru. ## A celestial maid of AlakÃpurÅ. This celestial maid danced in the Palace of Kubera on the occasion of the visit of A«ÂÃvakra. (M.B. AnuÓÃsana Parva, Chapter 19, Stanza 44). ## A son of Brahmà and a PrajÃpati. This prajÃpati married ùkÆti the daughter of Manu SvÃyambhuva. A son and a daughter were born to Ruci of ùkÆti. The son was the incarnation of Vi«ïu. He was named Yaj¤a. The daughter who was incarnation of MahÃlak«mÅ was named Dak«iïÃ. Yaj¤a was brought up in the hermitage of SvÃyambhuva and Dak«iïà grew up in the hermitage of Ruci. When they grew up Yaj¤a married Dak«iïÃ. Twelve sons, named To«a, Santo«a, Prato«a, Bhadra, ÁÃnti, I¬aspati, Idhma, Kavi, Vibhu, Vahni, Sudeva and Rocana, were born to the couple. In the time of Manu SvÃyambhuva these twelve were called the Tu«itas, a group of devas (gods). ## The wife of the hermit named DevaÓarmÃ. (For detailed story see under Vipula). ## Son of the king ùk­ti. In the BhÃrata battle, to save BhÅmasena, Ruciparva confronted the elephant of Bhagadatta and was killed by Bhagadatta. (M.B. Droïa Parva, Chapter 26, Stanza 51). ## A king of the Lunar dynasty. (BhÃgavata, Skandha 9). ## A hell. (See under the word KÃla). ## A giant-chief who came to fight with ÁrÅ RÃma, under the leadership of the giant Khara. In that fight the captains of the army of the giants were RudhirÃsana etc. All of them were killed by the arrow of ÁrÅ RÃma. (VÃlmÅki RÃmÃyaïa, Araïya, KÃï¬a Sarga 26). ## A form of Áiva. 1) %% The birth of Rudra is from BrahmÃ. Even before the creation of the PrajÃpatis, Brahmà had created Sanandana, Sanaka, SanÃtana and SanatkumÃra. These four were not desirous of mundane pleasures and were not prepared to beget children. They were great sages and scholars, of abstinence and without any discord and animosity. When these four showed no interest at all in the creation of the world, Brahmà became angry to such an extent that he was prepared to destroy the three worlds. At that time the whole of the three worlds shone in the radiance that emanated from the fire of the fury of BrahmÃ. Then from his shining eyebrows which were curved with fury, a figure of unbearable radiance like the mid-day sun came out. That figure was Rudra. Half of the fierce body of that Rudra who was very furious, was a woman and the other half was a man. BrahmÃ, saying, "Divide body", disappeared. Instantly Rudra split himself into the figure of a man and the figure of a woman. He again divided the body of the man into eleven parts. These eleven figures are the eleven Rudras. The names of the eleven Rudras are given differently in different PurÃïas. In a text it is said that the eleven Rudras are, Manyu, Manu, MahÅnasa, MahÃn, Áiva, ãtudhvaja, Ugraretas, Bhava, KÃma, VÃmadeva and Dh­tavrata. According to some other PurÃïas, the eleven Rudras are Aja, EkapÃda (EkapÃt), Ahirbudhnya, Tva«ÂÃ, Rudra, Hara, Áambhu, Tryambaka, AparÃjita, ýÓÃna and Tribhuvana. Brahmà apportioned to the eleven Rudras the eleven positions of the heart, the five organs of senses and the organs of action and to Rudra the eight positions of life, ether, air, fire, water, earth, the sun and the moon. It was said before that Rudra was divided into man and woman. From the womanportion eleven RudrÃïÅs came into being. They were DhÅ, V­tti, UÓanÃ, UmÃ, NiyutÃ, Sarpis, IlÃ, AmbikÃ, IrÃvatÅ, Sudhà and DÅk«Ã. The eleven RudraïÅs became the wives of the eleven Rudras. (Vi«ïu PurÃïa, AæÓa 1. Chapter 7). 2) %% Details about the orgin, life, character etc. of Rudra which occur in other PurÃïas are given below. (i) Thirtythree children were born to PrajÃpati KaÓyapa, by his wife Aditi, as ùdityas, Vasus, Rudras and AÓvins. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 14). (ii) From the fury of BrahmÃ, Rudra was born; from the lap of BrahmÃ, NÃrada was born; from the right thumb, Dak«a; from the mind, Sanaka and the others; and from the left thumb, a daughter named VÅraïÅ was born. (DevÅ BhÃgavata, Skandha 7). (iii) In the beginning of Kalpa (Age of BrahmÃ) Brahmà meditated upon getting a child like himself and a child of blue complexion appeared on his lap. He ran here and there crying aloud. Brahmà asked him "Why are you crying?" He replied: "I must be named." Because he was crying (doing rodana) Brahmà named him Rudra (He who cries). He cried seven times more. Brahmà gave him seven more names. They were Bhava, Áarva, ýÓÃna, PaÓupati, BhÅma, Ugra and MahÃdeva. Thus there were eight Rudras. To each of them, Brahmà gave a position and wives and children. The Sun, water, earth, air, fire, ether, Brahmin who has taken vow and the moon were allotted to them as their positions and figures. Their wives were SuvarcalÃ, U«Ã, VikeÓÅ ÁivÃ, SvÃhÃ, DÅÓÃ, DÅk«Ã and RohiïÅ. This world is filled by the sons and grandsons and so on of these wives. Their sons respectively were ÁanaiÓcara Áukra, LohitÃÇga, Manojava, Skanda, Sarga, SantÃna and Budha. This Rudra who is described above, married SatÅ the daughter of PrajÃpati Dak«a. (Vi«ïu PurÃïa, AæÓa 1, Chapter 8). (For further information see under ÁIVA also). ## An asura. Two sons named DevÃntaka and NarÃntaka were born to this asura by his wife ÁÃradÃ. The hermit NÃrada was greatly pleased at the valour of these two sons, and taught them "Pa¤cÃk«arÅmahÃvidyÃ." DevÃntaka and NarÃntaka, who became haughty and arrogant by their prowess were killed by Gaïapati. (GaïeÓa PurÃïa, Kriyà KÃï¬a 2). ## A holy place in North India. Once a large number of hermits gathered in this place to worship Áiva. Greatly pleased at this Áiva appeared before them in the form of many phalluses. From that day onwards the place RudrakoÂi became a holy place. (M.B. Vana Parva, Chapter 82, Stanza 118). ## (Elaco Carpus seeds) Beads for rosaries. 1) %% A holy thing worn by devotees. In the PurÃïas much importance is attached to RudrÃk«a. In DevÅ BhÃgavata, Skandha 11, there is a story stating how RudrÃk«a came to be honoured in this way. Once there lived an asura chief who was mighty and valiant. His name was Tripura. He defeated Devas and deva chiefs and became emperor of the asuras. The Devas were much grieved because of him. They went to Áiva and represented their grievances. Áiva thought for a while, how to kill Tripura, and sat with open epes. This sitting continued for a thousand divine years. After this prolonged time Áiva winked his eyes and tears fell down from them. The RudrÃk«a tree originated from these tears. From the Sun-eye of Áiva twelve types of RudrÃk«as came into being; from the moon-eye sixteen kinds of RudrÃk«as and from the fire-eye ten kinds of RudrÃk«as originated. Those which originated from the Sun-eye are blood coloured, those from the moon-eye white RudrÃk«as and from the fire-eye black rudrÃk«as. Boiled RudrÃk«a is considered a Brahmin caste, red rudrÃk«a a K«atriya caste, white one a VaiÓya caste and the black rudrÃk«a a ÁÆdra caste. 2) %% The division of rudrÃk«a according to the number of faces, and qualities thereof are given below: %% RudrÃk«a with only one face is the figure of Áiva. By wearing this remission from the sin of Brahmahatyà could be procured. %% RudrÃk«a with two faces is the figure of DevÅdeva. This is known by the name "GaurÅÓaÇkara". By wearing this remission from all sins committed knowingly and unknowingly, would be obtained. %% This is the figure of Agni (fire). By wearing this the sin incurred by StrÅhatyà (killing a woman) would be washed away. %% RudrÃk«a with four faces is the figure of BrahmÃ. By wearing this, the sin incurred by Narahatyà (killing a man) could be got rid of. %% This is the figure of KÃlÃgni (Fire of KÃla the God of death). By wearing this, remission of sins incurred by eating food which ought not to have been eaten and enjoying woman who ought not to have been enjoyed, could be obtained. All sorts of sins would be absolved by five-faced rudrÃk«a. %% Six-faced rudrÃk«a is the six-faced god KÃrttikeya. By wearing it on the right hand, remission from all sins, beginning with Brahmahatyà could be obtained. %% RudrÃk«a with seven faces is the figure of KÃmadeva (Cupid). If this is worn, sins such as theft of gold etc. could be removed. %% RudrÃk«a with eight faces is the figure of VinÃyaka, the general of the great army. By wearing this, sins incurred by deceit such as selling rice of low quality as good quality, keeping false weights and measures, giving gold of lower carat as good carat gold, by enjoying woman of wicked families, touching the wife of teacher, and so many other kinds of sins would be absolved, and impediments would be avoided and finally one can attain supernal bliss. %% This rudrÃk«a is the figure of Bhairava. This should be worn on the left hand. By doing so one would become as mighty as god and would become devoted to god and would attain salvation. The sins incurred by killing the child in the womb a thousand times and killing Brahmins a hundred times would be got rid of by wearing this rudrÃk«a. %%--This is the figure of the real JanÃrdana. If one wears this, the devils, wicked planets. Ghosts, goblins, spirits haunting funeral places, BrahmarÃk«asas (a kind of demon) etc. will not come near him. Moreover, snake-bite would not affect him. %%--RudrÃk«a with eleven faces is the figure of the Eleven Rudras. This should be worn on the head. By doing so one could obtain the fruits of performing a thousand horse-sacrifices and a hundred VÃjapeyayÃgas (A kind of sacrifice). %%--RudrÃk«a with twelve faces is the dwelling place of the twelve ùdityas. This should be worn on the ear. If it is done so, the sun-god will be pleased. The wearer will obtain the fruits of performing horse-sacrifice, cow-sacrifice etc. He will not be wounded by animals with horns, or quills or teeth. He need not fear disease or worry. He need not fear to go anywhere. Wherever he goes he will be honoured as God. All the sins incurred by slaughter of elephant, man, snake, rat, frog etc. will instantly be absolved. %%--He who wears rudrÃk«a with thirteen faces will be equal to KÃrttikeya. All his wishes will be realized. He will get rasa (mercury) and rasÃyana (sweetened medicine) and all the pleasures and luxuries of the world. The great sins of killing parents, brothers etc. will be removed. %%--He who wears rudrÃk«a with fourteen faces will be exactly like the real ParamaÓiva. 3) %% He who wears thirtytwo rudrÃk«as on the neck, forty on the head, six on each ear, twelve on each hand, sixteen on each of the upper arms, one on each eye, one on the lock of hair, and one hundred and eight on the chest is really ÁrÅ NÅlakaïÂha ParamaÓiva Himself. ## A holy place. If a day and a night's fast is taken in this place, one will attain the world of Indra. (M.B. Vana Parva, Chapter 83, Stanza 181). @<[Page 656a]>@ ## Another name of PÃrvatÅ. (For further details see under PÃrvatÅ). ## A holy place in India. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 19, Stanza 31, that the great hermit A«ÂÃvakra visited this holy place, on his journey to the northern countries. ## A holy place in India. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 82, Stanza 100, that if Áiva is worshipped in this holy place, one will obtain the fruits of performing the horse sacrifice. ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 7). ## A Manu. (See under Manvantara). ## A King who was the helper of Yudhi«Âhira. Mention is made about this King in MahÃbhÃrata, Droïa Parva, Chapter 158, Stanza 39). ## A Sanskrit critic who lived in the 9th century A.D. The famous Book of criticism known as "KÃvyÃlaÇkÃra", was written by this scholar who belonged to Kashmir. ## A holy place. Mention is made in MahÃbhÃrata, Vana Parva, Chapter 84, Stanza 37, that by taking a bath in this holy place, one could attain heaven. ## Daughter of SurasÃ, the mother of NÃgas. She had two sisters called Analà and VÅrudhÃ. (M.B. ùdi Parva, DÃk«iïÃtya PÃÂha, Chapter 66). ## The youngest of the five sons of BhÅ«maka, King of Vidarbha. (BhÃgavata, 10th Skandha). ## A son of Áalya the King of Madra. Mention is made in MahÃbhÃrata, ùdi Parva, Chapter 185, Stanza 14, that this RukmÃÇgada, the brother of Rukmaratha, attended the Svayaævara (marriage) of DraupadÅ. ## Father of a Vai«ïavite named DharmÃÇgada. This RukmÃÇgada was the son of ãtadhvaja, the King of the city of VidiÓÃ. (See under DharmÃÇgada). ## Son of Áalya, King of Madra. (i) He attended the wedding of DraupadÅ in the company of his father and brothers. (ùdi Parva, Chapter 185, Verse 14). (ii) In the great war he fell unconscious shot by the arrows of Áveta. (BhÅ«ma Parva, Chapter 47, Verse 48). (iii) He was killed by Abhimanyu in the great war. (Droïa Parva, Chapter 45, Verse 9). ## A synonym of DroïÃcÃrya. As he rode in a golden chariot Droïa came to be known by this name. (VirÃÂa Parva, Chapter 58, Verse 2). ## A particular sect of Trigartta Kings, who fought on the side of the Kauravas in the great war. (Droïa Parva, Chapter 112, Verse 19). This sect of Kings attacked Arjuna. ## The wife of King Raibhya. She was the mother of EkÃvalÅ. (See under EkÃvalÅ). ## A son of Priyavrata the brother of UttÃnapÃda. PrajÃpati ViÓvakarmà gave in marriage to Priyavrata, his two daughters SurÆpà and Barhi«matÅ, who were exceedingly beautiful and good-natured. By the first wife, ten sons were born to him. DevÅ BhÃgavata, Skandha 8). ## The daughter of RukmÅ. Pradyumna married this lady. Aniruddha was the son born to Pradyumna of RukmÃvatÅ (BhÃgavata, Skandha 10). @<[Page 656b]>@ ## 1) %% King of the Province BhojakaÂa in the country of Vidarbha. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 62, that this RukmÅ was born from a portion of the Asura named KrodhavaÓa. 2) %% Father of RukmÅ was the king BhÅ«maka. Two children were born to BhÅ«maka, named RukmÅ and RukmiïÅ. (M.B. Sabhà Parva, Chapter 31, Stanza 62). 3) %% ÁrÅ K­«ïa took RukmÅ's sister RukmiïÅ by force and married her. RukmÅ did not like this and so he confronted ÁrÅ K­«ïa. In the contest ÁrÅ K­«ïa reviled him. RukmÅ got angry at this and went to KailÃsa and did penance before Áiva. Áiva appeared before him after three years, and gave him a bow for destroying the enemies. Áiva told him that it would be broken, only if it was used against MahÃvi«ïu. After getting this bow he returned to BhojakaÂa and lived there. 4) %% (i) RukmÅ accepted the suzerainty of Sahadeva at the time of his regional conquest. (M.B. Sabhà Parva, Chapter 21, Stanza 62). (ii) RukmÅ paid tribute to Karïa at the time of his regional conquest. (M.B. Vana Parva, Chapter 254, Stanza 14). (iii) The PÃï¬avas had sent invitation to RukmÅ for the BhÃrata-battle. (M.B. Udyoga Parva, Chapter 11, Stanza 16). (iv) BhÅ«maka, the father of RukmÅ, was known by the name 'HiraïyaromÃ' also. RukmÅ became famous throughout all the countries. He accepted Druma, a famous Kimpuru«a (Kinnara) as his teacher in archery. Druma presented him with a bow called Vijaya. This Vijaya was on a par with the GÃï¬Åva. RukmÅ fought with ÁrÅ K­«ïa and was defeated. The place at which he was defeated by ÁrÅ K­«ïa is known as BhojakaÂa. After having been defeated by ÁrÅ K­«ïa, a thought arose in the mind of RukmÅ to keep amity and concord with ÁrÅ K­«ïa. Knowing this, the PÃï¬avas invited RukmÅ to their palace. He promised his help if ever Arjuna feared to do battle. At this Arjuna laughed and said that he was not in need of any help. After this RukmÅ went to Duryodhana and promised to help him. But Duryodhana also rejected his help. (M.B. Udyoga Parva, Chapter 158). 5) %% Discontented with everybody, RukmÅ lived in BhojakaÂa, having no contact with any body. During this period the king of KaliÇga once approached RukmÅ and advised him to challenge BalabhadrarÃma for a game of dice. The challenge was made knowing that Balabhadra was not a good player. Knowing that to reject a challenge was not honourable, Balabhadra went to play the game. RukmÅ won the first round of game. Staking everything, the second round of the game began and Balabhadra won the game. But RukmÅ and the king of KaliÇga did not accept the victory. All the kings who witnessed the game sided with RukmÅ. Instantly an ethereal voice said "BalabhadrarÃma has won the game." The friends of RukmÅ did not accept the ethereal voice. They began to create a tumult in the hall. BalabhadrarÃma who became furious at this ridicule took a pestle of iron and killed RukmÅ with one blow. The rest of the kings fled from the place. (BhÃgavata, Skandha 10). ## The chief queen of ÁrÅ K­«ïa. 1) %% From the following PurÃïic statements, it could be understood that RukmiïÅ was the incarnation of goddess Lak«mÅ. (i) "ÁrÅ DevÅ (Lak«mÅ) by her portions, took birth in the earth as RukmiïÅ in the family of BhÅ«maka". (M.B, ùdi Parva, Chapter 67, Stanza 156). (ii) Formerly Lak«mÅ DevÅ took birth as the daughter of Bh­gu by his wife KhyÃti. Next she took birth from the sea of Milk at the time of the churning of it by the combined efforts of the devas and the asuras, to take Am­ta (ambrosia). When Vi«ïu took birth as ùditya, Lak«mÅ took birth from lotus. When Vi«ïu incarnated as ParaÓurÃma Lak«mÅ DevÅ became the earth-goddess. In the incarnation of ÁrÅ RÃma she became SÅtà and in that of ÁrÅ K­«ïa she was RukmiïÅ. (Vi«ïu PurÃïa, AæÓa 1, Chapter 9). It was in the kingdom of Vidarbha that Lak«mÅ DevÅ took birth as RukmiïÅ during the incarnation of ÁrÅ K­«ïa. To BhÅ«maka, the King of Vidarbha, five sons beginning with RukmÅ, were born. The sixth was a daughter who was named RukmiïÅ. She grew up into a beautiful damsel. (BhÃgavata, Skandha 10). 2) %% RukmiïÅ fell in love with ÁrÅ K­«ïa. Her parents agreed to her choice. But her brother RukmÅ was an enemy of ÁrÅ K­«ïa. RukmÅ desired to give his sister to ÁiÓupÃla. The date of the marriage was fixed and the heart was burning within RukmiïÅ. She sent a Brahmin as messenger to K­«ïa. The time of marriage drew near. The kings of AÇga, KaliÇga, MÃlava, Kekaya, VaÇga, Magadha, Kosala, SÃlva, Cola, PÃï¬ya, Kerala and so on took their seats in the nuptial hall. ÁrÅ K­«ïa and Balabhadra came with their army. The army under the leadership of Balabhadra remained behind and ÁrÅ K­«ïa went alone to the nuptial hall. While preparations were being made to give RukmiïÅ to ÁiÓupÃla, ÁrÅ K­«ïa took her in his chariot and quickly left the place. All the other kings who ran after ÁrÅ K­«ïa to fight had to confront with the mighty army of Balabhadra, who defeated the kings and returned to DvÃrakÃ. (BhÃgavata, Skandha 10). 3) %% It is mentioned in BhÃgavata, Skandha 10, that ten sons were born to ÁrÅ K­«ïa by RukmiïÅ. They were Pradyumna, CÃrude«ïa, Sude«ïa, CÃrudeha, SucÃru, CÃrugupta, BhadracÃru, CÃrucandra, CÃrubhadra and CÃru. But a slight difference is observed in the description of the sons of RÆkmiïÅ given in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 14, Stanzas 33 and 34. 4) %% See under DurvÃsas, Para 3. 5) %% After the death of ÁrÅ K­«ïa, Arjuna visited DvÃrakÃ. Seeing the dilapidated city without rulers and the women without husbands, he cried aloud. RukmiïÅ DevÅ ran to him and consoled him and seated him on a golden chair. (M.B. Mausala Parva, Chapter 5, Stanza 12). 6) %% After the death of ÁrÅ K­«ïa, RukmiïÅ, with the other wives of ÁrÅ K­«ïa jumped into a burning pyre and died. "ÁaibyÃ, RukmiïÅ, GÃndhÃrÅ, HaimavatÅ and JÃmbavatÅ jumped into the fire." (M.B. Mausala Parva, Chapter 7, Stanza 73). 7) %% There is a statement in the MahÃbhÃrata, DÃk«iïÃtya PÃÂha, Sabhà Parva, Chapter 28, about the palace of RukmiïÅ. "ViÓvakarmà built a palace for ÁrÅ K­«ïa at the instance of Indra. The highest dome of it is covered with gold. So this dome dazzled as the peak of MahÃmeru. It was this dome that was set apart for his beloved wife RukmiïÅ by ÁrÅ K­«ïa". ## A noble woman obtained from the sea of Milk at the time of its churning by the devas and the asuras to get Am­ta (Celestial honey of immortality). At the time of the churning, many beautiful and noble things were obtained from the sea of Milk. Jye«ÂhÃ, AirÃvata, UccaiÓÓravas, Kalpa tree, CintÃmaïi, Kaustubha, Candra (Moon), Celestial maids, nymphs of heaven, MahÃlak«mÅ, TÃrÃ, Rumà and so on were some of them. (Kamba RÃmÃyaïa, Yuddha KÃï¬a). ## The wife of SugrÅva. She was the daughter of the famous monkey called Panasa. (BrahmÃï¬a PurÃïa, 3:7:221). After driving SugrÅva away from Ki«kindhÃ, BÃli took Rumà by force. After the death of BÃli, Rumà returned to SugrÅva. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Chapter 20, 21; Padma PurÃïa 4: 112:161). There was Rumà also, among the women who came to see ÁrÅ RÃma on his return to Ki«kindhà after visiting VibhÅ«aïa. (Padma PurÃïa, S­«Âi Khaï¬a). ## Son of SupratÅpa, a captain of the army of Udayana. (See under Udayana). ## The eldest of the five sons born to Jamadagni by his wife ReïukÃ. The sons of Jamadagni were, RumaïvÃn, Su«eïa, Vasu, ViÓvÃvasu and ParaÓurÃma. It was RumaïvÃn that Jamadagni ordered to kill Reïukà who was late in fetching water from the river. But RumaïvÃn did not obey his father. The angry hermit cursed RumaïvÃn. According to the curse RumaïvÃn became dull-witted like birds and beasts. (M.B. Vana Parva, Chapter 116, Stanza 10). ## See under Pattu (Ten) ## A country in ancient India. Mention is made about this country in MahÃbhÃrata, BhÅ«ma Parva, Chapter 50, Stanza 43. ## A harlot who lived in TretÃyuga. It is mentioned in Padma PurÃïa, PÃtÃla Khaï¬a, that RÆpavatÅ and her lover DevadÃsa attained salvation by adopting the life of a house-holder in the forest. ## The figure of DevÅ. The figure of DevÅ, shown as sitting with twelve hands, is called RÆpavidyÃ. (Agni PurÃïa, Chapter 50). ## A son born to the emperor AjamŬha by his wife KeÓinÅ. He had two brothers named Jahnu and Vraja. (M.B. ùdi Parva, Chapter 94, Stanza 32). ## A hermit famous in the PurÃïas. 1) Genealogy. Descended from Vi«ïu in the following order: BrahmÃ-Bh­gu-Cyavana-Pramati-Ruru. 2) %% The beautiful Pulomà was the wife of Bh­gu. Bh­gu got the son Cyavana by PulomÃ. Cyavana married Sukanyà the daughter of ÁaryÃti. A son named Pramati was born to them. The hermit Pramati married the beautiful damsel PratÃpÅ. Ruru is their son. He grew up to be a famous hermit. (DevÅ BhÃgavata, Skandha 2). 3) %% Ruru happened to see the exceedingly beautiful Pramadvarà the daughter of ViÓvÃvasu by MenakÃ. The moment he saw her he fell in love with her. The father of Pramadvarà came to know of this and he decided to give her in marriage to Ruru. Preparations for the marriage were being made. One day during that time Pramadvarà who had been running here and there joyfully, was bitten by a snake and she fell down dead. Ruru instantly reached the spot. Ruru who was greatly sad and disappointed, got down to the Ganges and bathed. Then rinsing his mouth he took some water in his hand and said "By the favour of God I have acquired by my devotion and worship of gods, devotion and service to my teacher, by my scripture-study, my worship with GÃyatrÅ, my prayer, and meditation, my penance, my offerings to the holy fire, and my oblations, let her come to life. If she does not come to life, I will die in this Ganges water." Making this prayer, making the gods witnesses he poured the water down. Immediately a messenger from heaven appeared in the sky and said that she would come to life again provided Ruru was prepared to give half of his life to her. Ruru agreed to it. Thus Pramadvarà came to life again and Ruru married her. (DevÅ BhÃgavata, Skandha 2). 4) %% A relentless hatred grew up in the heart of Ruru against serpents, because a serpent had killed his wife. He wandered about destroying every serpent he come across. Finally when he confronted Öuï¬ubha he was given exhortations and good advices regarding righteousness by Öuï¬ubhla. (M.B. ùdi Parva Chapter 9, Stanza 19). Moreover it is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 12, that Ruru had taken a lively interest in the sacrifice of Janamejaya meant for the extermination of serpents. ## A mighty and valiant Asura. After procuring a boon from BrahmÃ, Ruru became arrogant and attacked the realm of gods. The Devas who were defeated by Ruru ran to the Blue mountain and prostrated before the goddess Áakti, who had been doing penance there. This goddess Áakti had been born from the matted hair of Áiva. Ruru followed the Devas and reached the Blue mountain. When DevÅ saw Ruru and his mighty army a loud laugh burst out from her. From that laugh thousands of devilish figures came into existence. They completely annihilated the army of Ruru. After this DevÅ killed Ruru with the nail of her toe. (Padma PurÃïa, S­«Âi Khaï¬a). ## A King of the Ik«vÃku dynasty. This King was a scholar in economics and administration. (HarivaæÓa, 1; 13; 29). ## Wife of HiraïyÃk«a, an asura. (BhÃgavata, Skandha 7). ## A King of the AÇga family. He was the son of Titik«u and the father of Paila, a member of the line of VyÃsa's disciples. (Agni PurÃïa, Chapter 277). ## A King in ancient India. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 8, Stanza 13, that this King stays in the palace of Yama. ## A Priest who had studied the Vedas well. A story occurs in the 'Pa¤caviæÓabrÃhmaïa', about this priest. Once Indra and RuÓamà bet on going round the world. Both got ready and started. But RuÓamà walked round Kuruk«etra and returned, while Indra travelled the whole of the way round the world and kept the conditions. The question arose as to who won the bet. The devas gave the decision, "Kuruk«etra is the dais of BrahmÃ, and so Kuruk«etra contains the entire world. Therefore both Indra and RuÓamà were declared to have won the bet." ## An ancient hermit. Once the great hermit ùr«Âi«eïa came to the hermitage of Ru«aÇgu and did severe penance. ViÓvÃmitra obtained BrÃhmaïatva (Brahminhood) by doing penance in this place. Towards the end of his life Ru«aÇgu and his sons came to P­thÆdakatÅrtha and sang laudatory songs about P­thÆdakatÅrtha. Ru«aÇgu said that those who did penance and died in this holy bath would not have to undergo miseries after death. (M.B. Áalya Parva, Chapter 39, Stanza 24). ## A wicked King of the SaurëÂra dynasty. Mention is made about this King in MahÃbhÃrata, Udyoga Parva, Chapter 74, Stanza 14. ## A Sanskrit playwright who lived in the 12th century. He has another name 'Rucika' also. The book of criticism called "AlaÇkÃrasarvasva" is written by him. He was the teacher of MaÇkha, the author of ÁrÅkaïÂhacarita'. Some are of opinion that Ruyyaka had written only the SÆtras in the book 'AlaÇkÃrasarvasva' and that the gloss or commentary was given by MaÇkha. Some of the other works of Rucika are Sah­dayalÅlÃ, AlaÇkÃrÃnusaraïÅ etc. #<ÁA># The letter Áa means to lie down and also Áaækara. 'Áam' means comfort or happiness. (Agni PurÃïa, Chapter 348). #<åA># åa means noble, sublime. (Agni PurÃïa, Chapter 348). ## The sound 'Sa' means indirect; 'SÃ, Lak«mÅ (Goddess of wealth and prosperity) and 'sam' means hair. (Agni PurÃïa, Chapter 348). #<ÁABALA># A nÃga born to KaÓyapaprajÃpati of his wife KadrÆ. (ùdi Parva, Chapter 85, Verse 7). #<ÁABALùKåA># A divine mahar«i. He once visited BhÅ«ma. (AnuÓÃsana Parva, Chapter 26, Verse 7). #<ÁABALùÁVA I># The thousand sons born to Dak«a of his wife VÅraïÅ, are known as ÁabalÃÓvas. To procreate man-kind Dak«a first created five hundred sons by his wife AsiknÅ and named them HaryaÓvas. Dak«a had to create the ÁabalÃÓvas as the HaryaÓvas were misled by NÃrada. But, NÃrada approached and told the ÁabalÃÓvas also that it was not correct on their part to procreate children before they had studied the interior, exterior, bottom and top of the earth. Believing NÃrada's advice the ÁabalÃÓvas also set out to measure the extent of the earth and they have not yet returned. Because of this Brahmà cursed that NÃrada, instead of living at one place, should always be on the move. (Vi«ïu PurÃïa, Part 1, Chapter 15). #<ÁABALùÁVA II># A King born in the dynasty of King Kuru. His father, Avik«it or AÓvavÃn was the grandson of King Kuru. Avik«it had, besides ÁabalÃÓva, seven sons calied ParÅk«it, ùdirÃja VirÃja, ÁÃlmali, UccaiÓÓravas, BhaægakÃra and JitÃri. (ùdi Parva, Chapter 94, Verse 52). @<[Page 659a]>@ #<ÁABARA># A mleccha--low caste. The MahÃbhÃrata has the following about Áabaras. (i) Áabaras were born from the dung and urine of NandinÅ, the cow of Vasi«Âha. (ùdi Parva, Chapter 174, Verse 16). (ii) When SÃtyaki annihilated the Kauravas the dead bodies of thousands of Áabaras were heaped on the battle-field. (Droïa Parva, Chapter 119, Verse 46). (iii) In early days the Áabaras lived in the kingdom of MÃndhÃtÃ, their profession being murder and looting. (ÁÃnti Parva, Chapter 65, Verse 13). (iv) Áiva had once taken the form of forest-dwellers and Áabaras. (AnuÓÃsana Parva. Chapter 65, Verse 17). (v) Many K«atriyas lived for many years hidden in caves for fear of ParaÓurÃma, and as they had no association with k«atriyas during the period, they became Áabaras. (AÓvamedhika Parva, Chapter 29, Verse 15). #<ÁABARý># A woman of the tribe of forest-dwellers. ÁrÅ RÃma, during his life in the forest, gave her salvation. 1) %% ÁabarÅ, in her former life, was the only daughter MÃlinÅ of the Gandharva King, Citrakavaca. An erudite scholar, VÅtihotra, married her. As he was ever immersed in contemplation of Brahman his wife MÃlinÅ, (later ÁabarÅ) kept one hunter, Kalmëa, as her paramour, and her husband cursed her thus: "As you have become a lover of the hunter, you turn out to be a hunter-woman." 2) %% MÃlinÅ in tears sought redemption from the curse from her husband, and he told her that she would get absolution from her infamy and the curse from ÁrÅ RÃma. Immediately she was transformed into a hunter-woman and she came to the suburbs of MataÇgÃÓrama. She took a special liking for the place, the reason being that the flowers in the ÃÓrama possessed a special fragrance. Once while the disciples were carrying a load of flowers for the muni (MataÇga) a few drops of sweat from their bodies fell on the ground, and the muni blessed that the trees and creepers, which grew up from the sweat and their flowers would never fade. This is described as follows in Canto 73, AraïyakÃï¬a of VÃlmÅki RÃmÃyaïa. "Oh! RÃma! nobody plucks and wears those flowers. They neither fade nor fall down. While the disciples of MataÇga were carrying a load of flowers for him, they sweated on account of exhaustion and some drops of sweat fell on earth which developed themselves into flowers due to the prowess of the guru's tapas. Even today may be seen there ÁabarÅ, who has taken to sannyÃsa and who tends the flowers. She will attain heaven only after seeing you." ÁabarÅ lived for long there serving MataÇga's disciples, performing tapas and learning knowledge about Brahman. At the time of the munis giving up their physical bodies they blessed ÁabarÅ that without further delay she would meet RÃma and get redemption from the curse. They also blessed that she would possess divine eyes to see hidden things and also the past and the future. After that she was spending her days awaiting the arrival of RÃma. It was the period of the life in the forest of RÃma and Lak«maïa. After visiting various ÃÓramas RÃma at last came to MataÇgÃÓrama. Hearing about RÃma's visit ÁabarÅ had gathered a lot of fruits. Now, RÃma and Lak«maïa came and ÁabarÅ received them most respectfully. After herself biting each fruit to test its taste she gave the fruits for them to eat. The left-overs of ÁabarÅ appeared as nectar to RÃma. Then ÁabarÅ told RÃma thus: "When you go a short distance southwards there is the beautiful stream called PampÃ. You cross Pampà and advance a little further and you will reach mount ã«yamÆka. On the top of that mountain lives SugrÅva, son of Sun, and if you enter into alliance with him you will succeed in finding out and getting back SÅtà after annihilating the enemies. Oh! Lord! my salutations." After speaking thus, ÁabarÅ the great anchorite and chaste woman closed her eyes. Immediately she was transformed into MÃlinÅ, the Gandharva damsel, and all at once a handsome Gandharva prince appeared there in a divine plane. It was VÅtihotra, the husband of MÃlinÅ. After saluting ÁrÅ RÃma he took away his wife in a chariot to the Gandharva city. (Kamba RÃmÃyaïa, AraïyakÃï¬a). #<ÁABARIMALA># (ÁABARI MOUNTAIN). A sacred place in South India in the eastern region of Kerala on a mountain called Áabarimala. It is not quite certain whether the name of this mountain is in any way related to ÁabarÅ, to whom ÁrÅ RÃma had given salvation. At any rate a very ancient temple with ÁÃstà as the presiding deity therein is found at Áabarimala today. It is proof positive of the great sanctity attached to the ancient temple that every year lakhs of devotees from all parts of India visit it braving dense forests, mountains and wild beasts on their way. Historical evidence about the origin of the temple or its philosophical importance is sparse, but there is a legend, more illuminating than facts of history, about ÁÃstà (Ayyappan) the deity installed in the temple. The legend is as follows-- In olden days the royal family of the PÃï¬yas divided itself into two branches, one of them settling down at VelliyÆr and the other at Madura. When the king of Madura one day went ahunting in the forest he met a handsome and very powerful and courageous MalayÃli youth. The king immediately took a liking for him and appointed him as an officer in his army. The youth gradually rose up in military service to become the Commander-in-Chief. The other officers, who were jealous due to the rise of the youth--Ayyappan--began conspiring to drive him out. The queen became a weapon in the hands of the conspirators, and at their instance she pretended herself to be very ill and lay in a fainting fit. All the physicians acknowledged defeat in curing her. Then a physician, an agent of the conspirators, came forward and assured the king that he would cure the queen of her illness within one and a half hours if a leopard's milk was made available. The king told Ayyappan about it. Ayyappan went into the forest and returned to the palace with many she-leopards. He rode a tiger leading the leopards. People in the royal court were frightened by the sight of the leopards. The King realised that Ayyappan was not an ordinary person. Being questioned about him by the King, Ayyappan replied that God was his father and the whole world his home. As he did not like to live any further with tale-bearers and conspirators he returned to Kerala. Ayyappan's departure made the King sad and very restless in mind. After giving all his immovable property on rent the King followed Ayyappan to Kerala taking all his ornaments, jars and other utensils, and came at last to Pantalam. This region of Kerala was then in the control of a petty Chieftain called Kaippuzha TampÃn. The King of Madura purchased some land from the TampÃn, put up a palace there and lived therein with the members of his family. AyyappasvÃmÅ on his way back to Kerala met ParaÓurÃma, who told the former that he had already, for the protection of Kerala, installed on mountains and the sea-coast idols of his (AyyappasvÃmÅ) and that he would install another idol of Ayyappan at Áabarimala where they had now met each other. From that day onwards AyyappasvÃmÅ took his abode there. One of those days the PÃï¬yan king living at Pantalam had a dream, and in that dream AyyappasvÃmÅ appeared and told him that he (Ayyappan) was living at Áabarimala and the King might meet the SvÃmÅ if he went there. The next day morning the King with his retinue started for Áabarimala. At Áabarimala the King got the forest cleared and made a search of the ground where he found an idol installed by ParaÓurÃma. The King built a temple there and installed the idol of AyyappasvÃmÅ therein. He also got necessary purificatory ceremonies conducted in the temple by the famous tantrÅ (high-priest) TÃzhamaï. A routine programme for the conduct of affairs in the temple was fixed. As it was difficult for men to live in the forest infested by wild beasts and conduct pÆjà etc. daily, it was fixed that pÆjÃs need be conducted only for five days in every month and that MakarasaækrÃnti should be the annual festival day. From the first of Makaraæ (January) for five days it was to be utsava with the deity led in procession. On the fifth of Makaram every year a 'Kalabham' and on the seventh day a 'guruti' also were ordained. On the annual festival day the temple priest, the senior pilgrim, mÃrÃrs and other employees go to Áabarimala carrying with them rice etc. for food and calling aloud 'SvÃmiye Áaraïam Ayyappa' (Oh! lord Ayyappa! you are our refuge), devotees climb the mountain today also repeating this slogan. (See under ÁÃstÃ). #<ÁùBHùKù># (ÁALùKù). See under Dhana¤jaya V. ## A King of the Bharata Dynasty. He was son of Anudruhyu, and the father of KÃlanara. (BhÃgavata, Skandha 9). ## An important section in the MahÃbhÃrata. The main theme mentioned in this section is the building of the palace of the PÃï¬avas. (Sabhà = palace). ## A prince who took the side of the Kauravas and fought against the PÃï¬avas. Mention is made in MahÃbhÃrata, Karïa Parva, Chapter 89, Átanza 64, that this prince was killed by Arjuna. #<ÁACý># Daughter of Pulomà and wife of Indra. The following information about ÁacÅ is gathered from the MahÃbhÃrata. (1) It was from an aspect of ÁacÅ that PäcÃlÅ, daughter of King Drupada was born. (ùdi Parva, Chapter 67, Verse 157). (2) ÁacÅ is seated on the best throne in the assembly of Devas in the court of Indra. (Sabhà Parva, Chapter 7, Verse 4). (3) She worships Brahmà also in his court. (Sabhà Parva, Chapter 11, Verse 42). (4) It was ÁacÅdevÅ, queen of Indra, who took ÁrÅ K­«ïa and SatyabhÃmÃ, during their visit to Devaloka to the DevamÃtÃ. (mother of Devas). (Sabhà Parva, DÃk«iïÃtyapÃÂha, Chapter 38). (5) When Indra, afflicted by BrahmahatyÃ, hid himself away from Devaloka ÁacÅdevÅ was kept under the protection of B­haspati. (Udyoga Parva, Chapter 11, Verse 20). (6) While he was made Indra, Nahu«a wanted to take ÁacÅ for wife and she tried hard not to fall into his clutches. (See under Nahu«a). (7) ÁacÅ was present at the birth of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 13). ## (Good conduct). 1) %% Each country has good customary practices of its own. A man with good habits or behaviour is considered as having conquered the two worlds. The sound 'Sat' denotes 'SÃdhus.' SÃdhus are those who are without any bad conduct or behaviour. The habits and practices of the SÃdhus are called SadÃcÃra. The Saptar«is, (the seven hermits), the PrajÃpatis (Lords of all creatures) and Manus (the fathers of men), were persons who were careful to keep up the good practices. Once the hermit Aurva advised Sagara, what the good usages of the people of BhÃrata ought to be. The laws of good conduct according to hermit Aurva are given below: 2) %% Every one should wake up in the BrÃhmamuhÆrta (Two hours before dawn). After having risen, he should go to the southwest corner of the village or house at a distance of an arrow-shot for stooling and passing urine; should not pour the water used for washing the face and the legs, in the courtyard; should not pass urine in one's own shadow, or in the shade of a tree, or facing cow, the Sun, fire, wind, teacher and Brahmin. Ploughed fields, fields where grains are ready for harvest, cattleshed, crowd, path, lakes or rivers and their banks, are places, forbidden for stooling or passing urine. When there is no danger, a wise man should pass urine, facing the north in the day and facing south at night. When passing excrement the ground should be covered with grass and his head should be covered with cloth. Should not sit long or talk much when stooling. 3) %% Soil such as taken from white ant-hill, ground thrown up by moles or rats, soil at the bottom of water, remainder of soil used by another, soil taken from the wall, soil gathered by worms and flies, ploughed soil etc. should not be used for ablution. By using soil, do the cleansing of the urethra once, the anus thrice, the left hand ten times, and both the hands together, seven times. After this use pure water (in which there is no mud or foam and which has no foul smell) and rinse the mouth. Take soil again and wash the legs with it. Rinse the mouth thrice and wipe the face twice. Then holding water in the hand, touch the apertures in the head such as eye, etc. the crest of the head, both upper arms, navel and heart. With this rinsing take bath. After bath, with the help of a mirror, tie the hair, anoint the eyes with collyrium, and wear flower garlands etc. carefully. Bathing should be done in river, rivulet, lake, jungle-stream, mountain or holy bath (tÅrtha), or draw water from the well and bathe there or carry well-water home and bathe there. After the bath put on clean dress. Then take some water in the hand, offer it as oblation to gods, sages, and the manes with care. Throw water thrice for the blessing of the gods and hermits and to PrajÃpati once, as ordained. In the same way, to the manes and the great ancestors also give oblation of water thrice. After so much is done do the customary sacrificial offerings, prayer etc. to DevÅ. Then invite guests to the house and welcome them. (Vi«ïu PurÃïa, AæÓa 3, Chapter 11). ## A king of the dynasty of Bharata. He was the son of KuntÅ and the father of MÃhi«mÃn. (BhÃgavata, Skandha 9). ## A river in India, PurÃïically very famous. Mention is made of this river in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 25. ## A river in India very famous in the PurÃïas. Mention is made of this river in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 204. Some scholars are of opinion that this river is the same as the Karatoyà of Modern India. #<åAÖARBHAKA(S)># Six sons of MarÅci. Subjected to a curse they had to live many lives and ultimately they resumed their old forms as children of DevakÅ. (For details see under Kaæsa, Para 2). ## A king of ancient India. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 8, Stanza 12, that this king remains in the palace of Yama, glorifying him. ## A king. He is a worshipper of Yama. (M.B. Sabhà Parva, Chapter 8, Stanza 11). #<åAÖGU×A I># The six qualities or attributes of BhagavÃn (God). AiÓvaryam (prosperity), VÅryam (prowess), VairÃgyam (non-attachment or renunciation), Vij¤Ãnam (super-knowledge), ÁrÅ (welfare and prosperity) and YaÓas (fame, reputation) are the six attributes of BhagavÃn. #<åAÖGU×A II># Six kingly or political policies. Sandhi, Vigraha, YÃna, ùsana, Dvaidha and ùÓraya are the six policies of state-craft. (Manusmrti, Chapter 8, Verse 160) 1) %% To enter into peace and concord with the enemy is Sandhi. One may make peace for one's own benefit with the enemy, who is powerful and is fighting. There are sixteen kinds of sandhi called KapÃlasandhi, etc. No kind of peace or treaty should be made with twenty kinds of kings, i.e. infants; old men; one suffering from chronic disease; cast out by one's own people; coward; one whose supporters are cowards; miser; one whose people are misers; who is very much addicted to women and such other material things; one, who has not a mind of one's own and is ruled by more than one adviser; he, who does not respect Devas and brahmins; one hated or forsaken by God; blasphemer; one subject to scarcity and sorrow; one not with satisfactory army; local person; one with many enemies; one whose days are numbered and one devoid of truth and righteousness. One shall only fight and not enter into peace with the above types of people. 2. %% Fighting, i.e. war is vigraha. War is the result of mutual evil-doings. The king, who desires prosperity who is troubled by others and in whose favour time and circumstances are, should go in for war. The main causes of war are the following: the desire to capture kingdom, woman, position etc. haughtiness and imperiousness, obstruction to duties and rights, the interest of friends and allies, destruction to one's allies, both parties getting interested in one and the same thing etc. Enmity is engendered chiefly due to the following causes:-rivalry of co-wives, disputes about property and women, verbal controversies and wrongs committed. The following kinds of wars should not be fought:-Wars the benefit of which is meagre or futile; war which would cause harm in the present as also in future; with the enemy whose strength is not correctly known; incited by others, for others, on account of women, which would continue for long; with brahmins, where time and fate are not in favour; with him, who has powerful allies, though of temporary advantage but which will not be so in future; though of advantage in future but useless at present. The king should always do what will be of advantage at present as also in future. If one's own army is strong and enthusiastic and when the army of the adversary is not so, one may go in for war. Also, when all circumstances are in one's favour and against the antagonist one may fight. 3) %% YÃna means marching for war. One may start for war after declaring it, after making peace, after making alliances; and incidentally also. 4) %<ùsana.>% To remain quiet or doing nothing which is also of four kinds as yÃna. 5) %% To get in between the contending parties to support with words only and to remain without joining either side is dvaidha. He who takes up the stand should, on meeting both the parties, serve the stronger side. But if he finds that both the parties are making peace, and not in need of his aid, he should approach their enemy, who is more powerful than they, or he should fight by himself. 6) %<ùÓraya.>% When one is attacked by a stronger enemy and if one finds no means to retaliate, one should depend upon another person, who is noble, truthful and powerful. To put on a supplicant's look, to understand the moods of that person whose help is sought and to be humble to him--these are the characteristics and traits of the dependent. (Agni PurÃïa, Chapter 240. ## An incarnation of Áiva. The BrahmÃï¬a PurÃïa contains the following story about it. When the HimÃlaya and MainÃka mountains once began a very intense tapas, the Devas and ã«is fearing great ruin to the world in case the mountains got salvation, sought Áiva's protection and prayed for a solution for the problem. So Áiva, in the guise of a brahmin named SÃdhu, went to the mountains, spoke to them condemning Áiva and thus made them retract from their devotion to Áiva. ## Mother of the SÃdhyas. (See under SÃdhyas). ## 1. %% A GaïadevatÃ. These DevatÃs often used to play an important role in PurÃïic movements and incidents. The SÃdhyas were born from the seed ViràPuru«a. (ùdi Parva, Chapter 1, Verse 35). But according to Vi«ïu PurÃïa (Part 1, Chapter 35) the SÃdhyas were the grand-children of Dak«a-prajÃpati. Of the sixty daughters of the PrajÃpati by his wife AsiknÅ, ten were married by Dharmadeva; The ViÓvadevas were the sons of Dharmadeva by his wife ViÓvà and the SÃdhyas were his sons by SÃdhyÃ. 2. %% (i) The SÃdhyas fought with Garu¬a, who went to Devaloka for Am­ta and got defeated. (ùdi Parva, Chapter 32, Verse 16). (ii) The SÃdhyas feared ViÓvÃmitra. (AnuÓÃsana Parva, Chapter 71, Verse 39). (iii) SÃdhyagaïas participated in the birthday celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 70). (iv) SÃdhyas took their place in planes above the palace of Drupada to witness DraupadÅ's wedding. (ùdi Parva Chapter 186, Verse 6). (v) They were present at the Devayaj¤a conducted at Naimi«a forest. (ùdi Parva, Chapter 195, Verse 3). (vi) They were present with various Kinds of arrows at the battle between ÁrÅ K­«ïa and Arjuna on the occasion of the burning of the KhÃï¬ava forest. (ùdi Parva, Chapter 226 Verse 38). (vii) They live in Indra's court. (Sabhà Parva, Chapter 7, Verse 22). (viii) They go to the court of Brahmà also and worship him. (Sabhà Parva, Chapter 11, Verse 44). (ix) In the battle between Subrahmaïya and TÃrakÃsura they fought on the side of the former. (Vana Parva, Chapter 231, Verse 71). (x) Once they made a prayer to DattÃtreya muni. (Udyoga Parva, Chapter 36, Verse 3). (xi) On the occasion of the battle between Karïa and Arjuna at Kuruk«etra the SÃdhyas wished success for the flatter. (Áalya Parva, Chapter 44, Verse 29). (xii) They served as store-keepers at the yaj¤a performed by king Marutta. (ÁÃnti Parva, Chapter 29, Verse 22). (xiii) They remain on Mount Mu¤javÃn worshipping Áiva. (ùÓvamedhika Parva, Chapter 8, Verse 1). ## A yaj¤a ordained for RÃjar«is. It could be performed in one day. (Vana Parva, Chapter 204, Verse 16). ## A king of the solar dynasty, Sagara ruled AyodhyÃ. 1) %% Descended from Brahmà thus: BrahmÃ-KaÓyapa-VivasvÃn-Vaivasvata Manu-Ik«vÃku-Vikuk«i-SaÓÃda-Pura¤jaya-KÃkutstha-Anenas-P­thulÃÓva-Prasenajit-YuvanÃÓva-MÃndhÃtÃ-Purukutsa-Trasadasyu-Anaraïya-AryaÓva-Vasumanas-SudhanvÃ-TraiyÃruïa-Satyavrata (TriÓaÇku)-HariÓcandra-RohitÃÓva-Harita-Cu¤cu-Sudeva-Bharuka-BÃhuka-Sagara. 2) %% BÃhuka, father of Sagara, was known as SubÃhu also. Sagara was BÃhuka's son by his wife, YÃdavÅ. (BrahmÃï¬a PurÃïa, Chapter 16). Though Sagara was a prince he was born at the ÃÓrama of Aurva, and there was a reason for it. SubÃhu and YÃdavÅ did not have a child for long. But, as a result of many yaj¤as conducted for the gift of a child, YÃdavÅ conceived. While she was in the seventh month of her pregnancy her co-wife administered poison to her with the result that she did not further advance in pregnancy and deliver in due time. Thus she continued as a pregnant woman for seven years. (BrahmÃï¬a PurÃïa, Chapter 16). The King became an old man. During this period TÃlajaÇgha, king of Hehaya, attacked Ayodhyà with his army, and SubÃhu, despite his old age, fought back. But the fighting grew fiercer. SubÃhu found that he would not be able to defeat TÃlajaÇgha and so he escaped into the forest with his wife YÃdavÅ. They took shelter in the ÃÓrama of sage Aurva. SubÃhu expired there due to old age and YÃdavÅ got ready to follow him in his pyre. The Muni prevented her from doing so by pointing out to her that the child in her womb was a very fortunate one and would become emperor of the seven islands when he grew up to manhood. YÃdavÅ delivered shortly. As the poison (gara) given to her by the co-wife had immobilised her pregnancy for so long Aurva named her child Sagara. (BrahmÃï¬a PurÃïa, Chapters 16 and 17). 3) %% Sage Aurva conducted the Upanayana ceremony of the boy and taught him the Vedas ete. Once YÃdavÅ wept to hear the boy address the muni 'father', and when the son asked her the reason for it she told him that the muni was not his father, who was really greater than the muni. She also told him their previous history, and Sagara decided to return to Ayodhyà somehow. The people of Ayodhyà lived scattered here and there in fear of TÃlajaÇgha, and disgusted with such an existence, they came together and took refuge with Vasi«Âha, who told them that king SubÃhu had expired in AurvÃÓrama, but that his son Sagara was there in the ÃÓrama. He further advised them to bring Sagara back and reconquer AyodhyÃ. YÃdavÅ wept at the sight of the people from Ayodhyà and they insisted upon Sagara's return to the state as their king. They waited in the ÃÓrama for five days for Sagara. Then Sagara and his mother, with the blessings of the Sage, returned to Ayodhyà along with the people. Sagara fought TÃlajaÇgha, reconquered Ayodhyà and crowned himself as king. (BrahmÃï¬a PurÃïa, Chapters 20 to 23). 4) %% Sagara had two wives called Sumati alias VaidarbhÅ and KeÓinÅ alias ÁaibyÃ. Sumati was the daughter of Garu¬a. As he had no issues for long, Sagara, with his wives, went to HimÃlayas and began doing tapas at Bh­guprasravaïa mountain. After hundred years Bh­gu appeared and blessed Sagara that one of his wives would give birth to 60,000 sons and the other to one, who would add to the glory of the dynasty. Sumati chose 60,000 sons and KeÓinÅ the one son. The king and the queens returned to Ayodhyà and in due course Sumati delivered the son called Asama¤jasa who was to bring prosperity to the dynasty. Sumati gave birth to a lump of flesh, which developed into 60,000 children. They were put in pots of ghee and they grew up to become young persons. (VÃlmÅki RÃmÃyaïa, BÃlakÃn¬a, Canto 33). Some PurÃïas contain stories somewhat different from the above about the birth of the 60,000 children. e.g. in the 9th Skandha of DevÅ BhÃgavata, the story is related as follows; "KeÓinÅ delivered the son Asama¤jasa and Sumati did not deliver at all. So she did tapas for Áiva for children and because of his blessing she conceived. Sumati delivered only hundred years after continuing to be pregnant, and even that was only a piece of flesh, and she began weeping addressing Áiva, who appeared before her and cut the mass of flesh into 60,000 parts. Each piece of flesh transformed itself into a very powerful and effulgent man. 5) %% Kapila turned into ashes the 60,000 sons of Sagara. BhagÅratha revived them. (For details see under BhagÅratha). 6) %% Sagara ruled the kingdom well and while living happily thus with his sons, he set out on a triumphal tour. After conquering the northern regions he moved towards the south, his object being MÃhi«matÅ, Kingdom of the Hehayas. He destroyed the Hehayas completely in battle. (BrahmÃï¬a PurÃïa, Chapters 89 and 90). 7) %% Sagara ruled the kingdom for 300 years. (BrahmÃï¬a PurÃïa, Chapter 91). His son, Asama¤jasa was a tormentor of his subjects. In the evening of his life, Sagara transmitted the throne to his grandson AæÓumÃn (son of Asama¤jasa). The rest of his life he spent in AurvÃÓrama with his wife engaged in meditation. 8) %% (i) Sagara worships Yama in his court, (Sabhà Parva, Chapter 8, Verse 19). (ii) Sagara ousted Asama¤jasa from the palace, because he led an immoral life. (Vana Parva, Chapter 107, Verse 89). (iii) Sagara went to heaven after handing over the throne to AæÓumÃn. (Vana Parva, Chapter 107, Verse 64). (iv) Sagara had gone, in the plane of Indra to VirÃÂanagara to witness the fight between Arjuna and K­pa. (VirÃÂa Parva, Chapter 56, Verse 10). (v) ÁrÅ K­«ïa once described the yaj¤a and dÃna of Sagara. (ÁÃnti Parva, Chapter 29 Verse 130). (vi) Sagara never ate flesh in his life. AnuÓÃsana Parva, Chapter 115, Verse 66). (vii) He is considered to be one of the kings to be remembered both at dawn and dusk. (AnuÓÃsana Parva, Chapter 165, Verse 49). ## Ocean. Samudra (ocean) got the name SÃgara as it was formed later at the place where the 60,000 sons of King Sagara dug the earth in the course of their quest for the missing yÃj¤ic horse. (See under Sagara). ## A K«atriya king who lived at the place called SÃgara. He participated in Yudhi«Âhira's RÃjasÆya. (Sabhà Parva, Chapter 52, Verse 18). ## Holy water of the sea. He who bathes in it will go to heaven in an aerial chariot. (AnuÓÃsana Parva, Chapter 25, Verse 9). ## Pit­s, who are sons of BrahmÃ. Agni«vÃttas, Barhi«adas, Anagnis and SÃgnis are the Pit­s born from BrahmÃ. (Agni PurÃïa, Chapter 20). ## One of the hundred sons of Dh­tarëÂra. He was killed in the great war by BhÅmasena. (Karïa Parva, Chapter 51, Verse 8). ## A very powerful Agni. (Vana Parva, Chapter 222). ## A Celestial woman. She also was with the apsarà women who were present at Indraloka to receive Arjuna. (MahÃbhÃrata, Vana Parva, Chapter 43, Verse 30). ## A bird in the line of the offsprings of Garu¬a. (Udyoga Parva, Chapter 101, Verse 12). ## The fifth among the PÃï¬avas. Facts about Sahadeva are related under the headings, Dharmaputra, BhÅma, Arjuna, Nakula and PÃï¬avas. Only those facts, which have not been so related are given hereunder.) 1) %% Sahadeva was the son of PÃï¬u by his wife MÃdrÅ. Two sons, Nakula and Sahadeva were born to MÃdrÅ by the AÓvinÅdevas. Along with Yudhi«Âhira, BhÅma and Arjuna, sons of KuntÅ, Nakula and Sahadeva spent their childhood in the company of Sages at ÁataÓ­Çga mountain. PÃï¬u died and MÃdrÅ followed him in the funeral pyre. After that the PÃï¬avas lived at HastinÃpura under the care of KuntÅ. When the 'lac-palace' was burnt down, they took themselves to the forest and ruled the kingdom with Indraprastha as capital. The PÃï¬avas, who were defeated in the game of dice went again into the forest. Their going into the forest has been described as follows by Vidura. Yudhi«Âhira, covering his face with cloth and BhÅma stretching out his powerful hands moved into the forest. Arjuna followed them throwing up sand particles. Sahadeva went rubbing his face with earth, Nakula, the most handsome of men, followed them, his body smeared with dust. PäcÃlÅ, her face concealed in hair and weeping went behind the king. Sage Dhaumya with KuÓa grass in his hands, accompanied them chanting Vedic hymns. (Sabhà Parva, Chapter 80). Dh­tarëÂra asked Vidura why the PÃï¬avas assumed these different poses and attitudes and Vidura answered him thus: Yudhi«Âhira covered his face to show that he would not retaliate in anger though he had lost the kingdom due to cheating. BhÅma stretched out his hands to show that he was unrivalled in manual power. Arjuna threw out sand to say that he would shoot his arrows into the enemy camp like particles of sand. Sahadeva rubbed earth on his face as he did not want anybody to distinguish his face. Nakula, the most handsome of men, smeared his face with dust so that, on the way, women should not desire him. When the PÃï¬avas returned after twelve years' stay in exile in the forest and one year's stay incognito Duryodhana refused to allot them even a single house, and war for eighteen days between the Kauravas and the PÃï¬avas was fought in the field of Kuruk«etra. The Kauravas were wiped out. Yudhi«Âhira became king and performed the RajasÆyayaj¤a after which the PÃï¬avas went out on the great journey and gave up their lives. 2) %% (1) He was dedicated to the service of elders. (ùdi Parva, Chapter 1, Verse 114). (2) He was exceptionally handsome. (ùdi Parva, Chapter 67, Verse 111). (3) In the fight that followed Arjuna's endeavour to capture king Drupada to be presented as Gurudak«iïà (tuition fee to Droïa, who trained the PÃï¬avas in the use of arms) Nakula and Sahadeva protected the wheels of Arjuna's chariot. (ùdi Parva, Chapter 137, Verse 27). (4) A son called Árutasena (Árutakarman) was born to him of PäcÃlÅ. (ùdi Parva, Chapter 220, Verse 80). (5) He had also married the daughter of King DyutimÃn of Madra called Vijayà and the couple had a son called Suhotra. (ùdi Parva, Chapter 95, Verse 80). (6) He defeated VirÃÂa, the Matsya king in battle. (Sabhà Parva, Chapter 31, Verse 2). (7) He conquered the southern kingdoms on the orders of Yudhi«Âhira. (Sabhà Parva, Chapter 30). (8) He defeated Dantavaktra in battle. (Sabhà Parva, Chapter 31, Verse 59). (9) He defeated NÅla, king of MÃhi«matÅ, in a fierce battle and collected taxes from him. (Sabhà Parva, Chapter 31, Verse 59). (10) He deputed GhaÂotkaca to collect taxes from VibhÅ«aïa, king of LaÇkÃ. VibhÅ«aïa sent GhaÂotkaca back with a lot of gold and gems. VibhÅ«aïa also deputed 88,000 RÃk«asas to carry the gold etc. (Sabhà Parva, Southern text, Chapter 31). (11) He was Yudhi«Âhira's minister during the RÃjasÆya yaj¤a. (Sabhà Parva, Chapter 33, Verse 40). (12) After the yaj¤a was over, he conducted Droïa and AÓvatthÃmà back to their palaces. (Sabhà Parva, Chapter 45, Verse 48). (13) He took the vow that he would kill Áakuni. (Sabhà Parva, Chapter 77, Verse 9). (14) In the battle that followed the abduction of DraupadÅ by Jayadratha, the chariot of Yudhi«Âhira went out of action and he, therefore, rode in the chariot of Sahadeva. (Vana Parva, Chapter 271, Verse 15). (15) During his life-incognito he thought of assuming the name TantripÃla. (VirÃÂa Parva, Chapter 3, Verse 9). (16) He went to king VirÃÂa disguised as VaiÓya called Ari«Âanemi and got himself appointed as head of the king's dairy. (VirÃÂa Parva, Chapter 10, Verse 5). (17) He, in the guise of a dairy-man, used to give milk, butter-milk etc. to the PÃï¬avas. (VirÃÂa Parva, Chapter 13, Verse 9). (18) Sa¤jaya emphasized the fact that Sahadeva was a heroic warrior to Dh­tarëÂra. (Udyoga Parva, Chapter 50, Verse 31). (19) When Yudhi«Âhira, during the great war, divested himself of his armour and started towards the Kaurava army, Sahadeva questioned the action. (BhÅ«ma Parva, Chapter 43, Verse 19). (20) On the first day of the battle he fought a duel with Durmukha. (BhÅ«ma Parva, Chapter 45, Verse 25). (21) He defeated Vikarïa, Áalya and others in the battle. (BhÅ«ma Parva, Chapter 71, Verse 83). (22) He annihilated the cavalry of the Kauravas. (BhÅ«ma Parva, Chapter 89, Verse 32). (23) He ran away from the battle-field. (BhÅ«ma Parva, Chapter 105, Verse 16). (24) He fought a duel with K­pÃcÃrya. (BhÅ«ma Parva, Chapter 110, Verse 12). (25) He fought with Áakuni. (Droïa Parva, Chapter 14, Verse 22). (26) He fought again with Durmukha. (Droïa Parva, Chapter 106, Verse 13). (27) He killed Nirmitra, the Trigarta prince. (Droïa Parva, Chapter 107, Verse 25). (28) In the fight with Karïa he got defeated. (Droïa Parva, Chapter 167, Verse 15). (29) He defeated DuÓÓÃsana in battle. (Droïa Parva, Chapter 188, Verse 2). (30) When SÃtyaki was about to kill Dh­«Âadyumna, he pacified the former by a tactful speech. (Droïa Parva, Chapter 198, Verse 53). (31) He defeated Pauï¬rarÃja. (Karïa Parva, Chapter 22, Verse 14). (32) He defeated DuÓÓÃsana again. (Karïa Parva, Chapter 23). (33) He got wounded in the fighting with Duryodhana. (Karïa Parva, Chapter 56, Verse 7). (34) He defeated UlÆka. (Karïa Parva, Chapter 61, Verse 43). (35) He killed Áalya's son. (Áalya Parva, Chapter 11, Verse 43). (36) He killed UlÆka, son of Áakuni. (Áalya Parva, Chapter 28, Verse 32). (37) He killed Áakuni. (Áalya Parva, Chapter 28, Verse 46). (38) After the war, Yudhi«Âhira allotted Durmukha's palace to Sahadeva. (ÁÃnti Parva, Chapter 44, Verse 12). (39) In the matter of dharmÃrthakÃmas (righteousness, material wealth and enjoyment of love life) he attached more importance to artha (material resources). (ÁÃnti Parva, Chapter 167, Verse 22). (40) During the RÃjasÆya the duty of managing domesstic affairs was entrusted to him by VyÃsa and Yudhi«Âhira. (AÓvamedha Parva, Chapter 72, Verse 20). (41) After the great war he visited and saluted KuntÅ, who lived in the forest then. (ùÓramavÃsika Parva, Chapter 24, Verse 8). (42) In the great journey (MahÃprasthÃna) he walked in front of PäcÃlÅ and behind Nakula. (MahÃprasthÃnika Parva, Chapter 1, Verse 31). (43) Synonyms used in MahÃbhÃrata for Sahadeva: ùÓvineya, AÓvinÅsuta, BharataÓÃrdÆla, Bharatasattama, Kauravya, Kurunandana, MÃdrÅputra. MÃdreya, NakulÃnuja, PÃï¬ava, PÃï¬unandana, TantripÃla, Yama, Yamaputra. ## A mahar«i, who lived in the court of Indra. (Sabhà Parva, Chapter 7, Verse 16). ## A King in ancient India. He lived in the court of Yama worshipping the latter. (Sabhà Parva, Chapter 3, Verse 17). ## A son of JarÃsandha about whom the following facts are collected from the MahÃbhÃrata. (1) Asti and PrÃpti, two wives, of Kaæsa were the sisters of this Sahadeva. (Sabhà Parva, Chapter 14, Verse 31). (2) He was present at the wedding of DraupadÅ. (ùdi Parva, Chapter 185, Verse 8). (3) After the death of JarÃsandha he took refuge with ÁrÅ K­«ïa, who crowned him King of MathurÃpurÅ. (M.B. Southern text, Sabhà Parva, Chapter 24). (4) In the great war he came to the help of Yudhi«Âhira with one ak«auhiïÅ (division of army). (Udyoga Parva, Chapter 19, Verse 8). (5) He was one of the seven MahÃrathins of the PÃï¬ava army. (Udyoga Parva, Chapter 187, Verse 11). (6) He was killed in the great war by Droïa. (Droïa Parva, Chapter 225, Verse 45). ## A RÃk«asa, son of DhÆmrÃk«a and father of K­ÓÃÓva. (BhÃgavata, Skandha 9). @<[Page 665a]>@ ## A King of the Solar dynasty, son of Dharmandhana (or Dharmanandana) and father of Jayatsena. (BhÃgavata, Skandha 9). ## A King of the Solar dynasty, son of SudÃsa and father of Somaka. (BhÃgavata, Skandha 9). ## A Cedi King. (Udyoga Parva, Chapter 74, Verse 16). ## An apsarà woman. The following information about her occurs in the MahÃbhÃrata. (1) She is one of the six noble celestial girls, the other five being UrvaÓÅ, PÆrvacitti, MenakÃ, Gh­tÃcÅ and ViÓvÃcÅ. (ùdi Parva, Chapter 74, Verse 69). (2) She was present at the Birthday Celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 64). (3) She is an actress in Kubera's court. (Sabhà Parva, Chapter 10, Verse 11). (4) Sahajanyà was among the celestial women who danced when Arjuna came to Devaloka. (Vana Parva, Chapter 43, Verse 30). ## A King of the Bharata dynasty. He was one of the sons of MahÃbhoja. (BhÃgavata, Skandha 9). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 59). ## Grandfather of King ÁatayÆpa. Sahasracitya was King of Kekaya. A very righteous person, he abdicated the throne in favour of his elder brother's son and performed tapas in the forest. He gave up his body for a brahmin and attained heaven. (AnuÓÃsana Parva, Chapter 127, Verse 20; ùÓramavÃsika Parva, Chapter 20, Verse 6). ## A King of the Bharata dynasty, Sahasrajit was a son of MahÃbhoja. (BhÃgavata, Skandha 9). He gave up his life for brahmins and attained heaven. (ÁÃnti Parva, Chapter 234, Verse 31). ## One of the three sons of King SamrÃÂ. He had a million sons. (ùdi Parva, Chapter 1, Verse 46). ## A holy place of pilgrimage. This place is situated in Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 83, Verse 158, that those who bathe in this place will get the merits of giving thousand cows as gifts. ## 1) %% A Daitya King, who ruled TrilokapurÅ, a country thousands of miles away from India. TrilokapurÅ was an island at the centre of the seas. He was a terror to the whole world and possessed a thousand heads and two thousand hands. 2) %% This RÃvaïa once went to Satyaloka and performed the most intense tapas for many years. Yet, Brahmà did not appear and then he began cutting his heads one after the other and offering them in the fire. Nine hundred and ninetynine of his heads were cut thus. When he was about to cut the last head also, BrahmÃ, fearing the end of the world, appeared and granted him the following three boons. (i) You will not die at the hands of anyone, but a woman. (ii) BrahmÃstra, which would annihilate, will be at your disposal. (iii) You will also possess an aerial chariot for travels as you please. Sahasramukha, who returned to his country with the boons became emperor of all Daityas and then conquered heaven, PÃtÃla, KailÃsa, VaikuïÂha and the eight regions of the world. He then defeated PÃtÃlarÃvaïa and wedded his only daughter IndumukhÅ. He got as a present a weapon called KaÂhorakuÂhÃra. He propagated in the world the customs and practices of heaven with the result that all the customs of the Devas were derogated. Good people felt harassed. In the rise of unrighteousness righteousness became helpless. 3) %% Once on his way to his father-in-law's house SahasramukharÃvaïa raped a VidyÃdhara woman, Ca¤calÃk«Å, who was performing tapas of Lak«mÅdevÅ and Ca¤calÃk«Å cursed him that Lak«mÅdevÅ would kill him. 4) %% VajrabÃhu was Sahasramukha's son. He secured from Áiva PÃÓupatÃstra and an armour impenetrable by anyone. VajrabÃhu captured Indra and Subrahmaïya killed the former. 5) %% Sahasramukha had an army-chief named BÃïa and both of them together did incalculable harm to the three worlds. ÁrÅ RÃma was King of Ayodhyà at the time, and Devas and sages complained to him about Sahasramukha and as soon as the complainants left AyodhyÃ, SugrÅva and VibhÅ«aïa came there. They told RÃma about the abduction by Sahasramukha's second son, Candragupta of SugrÅva's daughter and VibhÅ«aïa's daughter-in-law. At once ÁrÅ RÃma, along with Lak«maïa, SugrÅva, VibhÅ«aïa, HanÆmÃn and a great army of monkeys reached Sahasramukha's capital city. ÁrÅ RÃma sent word to him through HanÆmÃn that SugrÅva's daughter and VibhÅ«aïa's daughter-in-law should be returned, Indra should be released and that pardon should be begged for, for his errors. Angered at this message Sahasramukha deputed BÃïa to fight ÁrÅ RÃma. BÃïa was killed in battle. (See under BÃïa IV). Then ensued a fierce battle between RÃma and Sahasramukha, the latter aided by Candragupta. AÇgada was about to be overpowered by Candragupta, and then the following celestial voice was heard: "Candragupta will not die as long as his wife PadmÃvatÅ is reciting Brahmamantra imparted by BrahmÃ." Then VibhÅ«aïa sent HanÆmÃn to the women's quarters and as a result of the latter using a 'KÆÂatantrayantra' great confusion and quarrels broke out among the women-folk, and utilising the opportunity AÇgada killed Candragupta. Sahasramukha fought ÁrÅ RÃma single-handed. All tactics of RÃma proved to be of no use. Then he remembered BrahmÃ's boon to Sahasramukha and Ca¤calÃk«Å's curse upon him. Immediately ÁrÅ RÃma brought down SÅtà from Ayodhyà and the latter shot the Áaktika arrow at the throat of Sahasramukha and he was killed. (Kamba RÃmÃyaïa, UttarakÃï¬a), ## (Sahasra=thousand; nÃma= name). Hymns containing the thousand names of Vi«ïu, Áiva and DevÅ are generally known as SahasranÃma. The recitation of these names is considered to be annihilative of all sins. SahasranÃma of Vi«ïu is more popular. ## A King of the lunar dynasty. (For details see under Udayana). @<[Page 666a]>@ ## (SAHASRAPùT). 1) %% A mahar«i, who was transformed into a serpent by the curse of Khagama, another mahar«i. But a talk with King Ruru restored him to his former self. (For details see under Ruru, para 4). 2) %% Ruru desired to get some information about serpent yaj¤a from SahasrapÃt, who answered the former that he would hear the story of ùstÅka from brahmins and then disappeared. (ùdi Parva, Chapter 12, Verse 3). ## (SADAêSUVùK). One of the hundred sons of Dh­tarëÂra. (ùdi Parva, Chapter 67, Verse 100). ## One of the three sons of Pulaha PrajÃpati by his wife K«amÃ, the other two being Kardama and UrvarÅyÃn. (Vi«ïu PurÃïa, Part 1, Chapter 10). ## A child conceived by a girl while she is unmarried but delivered after she is married. (See under Putra) ## A mountain on the plain of Lavaïasamudra (salt sea). Monkeys, in the course of their search for SÅtà crossed this mountain, which is one of the saptakulaparvatas (seven great mountains) in India. Nahu«a once picnicked on this mountain along with apsarà women. (Udyoga Parva, Chapters 11 and 12; Vana Parva, Chapter 282; BhÅ«ma Parva, Chapter 9). #<ÁAIBYA I># An ancient King of India. He was the father of S­¤jaya and a close friend of Sage NÃrada and Sage Parvata. (M.B. Droïa Parva, Chapter 55, Verse 7). #<ÁAIBYA II># King of the Áibi land. MahÃbhÃrata gives the following pieces of information about him:-- (i) GovÃsa, King of Áibi land was the father-in-law of Yudhi«Âhira. (M.B. ùdi Parva, Chapter 95, Verse 76). (ii) Áaibya adorned Yudhi«Âhira's assembly. (M.B. Sabhà Parva, Chapter 4, Verse 25). (iii) Áaibya and the King of KÃÓÅ had come to Upaplavya city with an "Ak«auhiïÅ" (division of the army) to attend the marriage of Abhimanyu. (M.B. VirÃÂa Parva, Chapter 72, Verse 16). (iv) Duryodhana admitted that Áaibya was the greatest archer in the army of the PÃï¬avas. (M.B. BhÅ«ma Parva, Chapter 20, Verse 5). (v) During the BhÃrata Yuddha, Áaibya and the King of KÃÓÅ were standing to protect Dh­«Âadyumna's "Krau¤cavyÆha". (M.B. BhÅ«ma Parva, Chapter 50, Verse 56). (vi) This Áaibya was the grandson of UÓÅnara. (M.B. Droïa Parva, Chapter 10, Verse 64). #<ÁAIBYA III># Name of a horse tied to ÁrÅ K­«ïa's chariot. (M.B. Vana Parva, Chapters 20, 22, and 283). #<ÁAIBYA IV># A K«atriya hero born in the V­«ïi family. In MahÃbhÃrata, Sabhà Parva, Chapter 4, Verse 34, we read that he learnt Dhanurveda (science of archery) from Arjuna and shone in Yudhi«Âhira's assembly. #<ÁAIBYA V># A K«atriya King who was defeated by ÁrÅ K­«ïa. There is a reference to this Áaibya in MahÃbhÃrata, DÃk«iïÃtya PÃÂha, Sabhà Parva, Chapter 38 #<ÁAIBYA VI># A warrior who fought against the PÃï¬avas on the side of Kauravas. He fought from the "SarvatobhadravyÆha" formed by BhÅ«ma. (M.B. BhÅ«ma Parva, Chapter 99, Verse 2). #<ÁAIBYA VII># King of SauvÅra land. When JarÃsandha invaded Gomanta city, Áaibya was put in charge of the defence of the western gate of that city. (BhÃgavata, 10th Skandha). His daughter Ratnà married AkrÆra. (Matsya PurÃïa, Chapter 45, Verse 28). #<ÁAIBYù I># One of the wives of King Sagara. Sagara had two wives named Sumati and KeÓinÅ. In DevÅ BhÃgavata, 9th Skandha we see that Sumati had another name, "VaidarbhÅ" and KeÓinÅ had another name, "ÁaibyÃ". Prince Asama¤jasa was the son of ÁaibyÃ. #<ÁAIBYù II># Queen of Dyumatsena, the King of SÃlva. This Áaibyà was the mother of SatyavÃn. (See under SatyavÃn). #<ÁAIBYù III># One of the wives of ÁrÅ K­«ïa. When her husband ÁrÅ K­«ïa renounced his body, this Áaibyà jumped into the fire and was burnt to death. (M.B. Mausala Parva, Chapter 7, Verse 73). #<ÁAIKHùVATYA># An ancient sage. Ambà who was forsaken by the King of SÃlva went and mourned over her misfortune in ÁaikhÃvatya's ÃÓrama. This sage consoled her. (M.B. Udyoga Parva, Chapter 175, Verse 38). #<ÁAILùBHA># A SanÃtana ViÓvadeva. (M.B. AnuÓÃsana Parva, Chapter 91, Verse 32). #<ÁAILAKAMPý># A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Verse 63). #<ÁAILùLAYA># A King of ancient time. He was the grandfather of Bhagadatta. After performing tapas in the tapovana at Kuruk«etra he attained Indraloka. (M.B. ùÓramavÃsika Parva, Chapter 20, Verse 10). #<ÁAILODù># A river flowing between the two mountains, Meru and Mandara. Arjuna conquered and subdued the low class people who inhabited the valley of this river. A low-class people known as "Khasas" used to live on the banks of this river under the shade of the dense growth of bamboo trees. These low class people had brought presents of gold for Yudhi«Âhira's RÃjasÆya. (M.B. Sabhà Parva, Chapter 52. Verse 2). #<ÁAILôåA># A Gandharva. A class of Gandharvas is also known as "ÁailÆsas". Some references found in the PurÃïas concerning ÁailÆ«as are given below:-- (i) ÁrÅ RÃma sent Bharata and completely destroyed the class of Gandharvas called ÁailÆ«as who were causing trouble on the shore of the eastern ocean. (Kamba RÃmÃyaïa, Uttara KÃï¬a). (ii) During the reign of ÁrÅ RÃma, as ordered by him, Bharata killed with his shower of arrows, the wicked Gandharva named ÁailÆ«a and his three crores of sons who lived on the banks of the river Sindhu. (Agni PurÃïa, Chapter 11). (iii) RÃvaïa's brother, VibhÅ«aïa had married Saramà the daughter of a ÁailÆ«a Gandharva. (Uttara RÃmÃyaïa). (iv) The Gandharva named ÁailÆ«a serves Kubera and remains in Kubera's assembly. (M.B. Sabhà Parva, Chapter 10, Verse 26). ## The Asuras (Demons) who were the sons of SiæhikÃ. Two sons named HiraïyÃk«a and HiraïyakaÓipu and a daughter named Siæhikà were born to PrajÃpati KaÓyapa by his wife Diti. Siæhikà was given in marriage to Vipracitti. The sons of this couple were known by the name Saiæhikeyas. RÃhu was the first of the Saiæhikeyas. (Agni PurÃïa. Chapter 19). For further details see under RÃhu. ## A disciple of the hermit Áaunaka. (See under GuruparamparÃ). @<[Page 667a]>@ ## Mention is made in MahÃbhÃrata, Vana Parva, Chapter 51, Verse 25, that the inhabitants of the kingdom of Sindhu were called Saindhavas. ## An ancient holy place of pilgrimage in BhÃrata. This holy place is mentioned in MahÃbhÃrata, Vana Parva, Chapter 89, Verse 15). ## One of ViÓvÃmitra's sons, who were expounders of Vedas. (M.B. AnuÓÃsana Parva, Chapter 4, Verse 51). ## A sub-section of Udyoga Parva in MahÃbhÃrata. This subsection comprises Chapters 151 to 159 of Udyoga Parva. ## The pseudonym assumed by PäcÃlÅ, when the PÃï¬avas lived incognito in the palace of King VirÃÂa. (See under PäcÃlÅ). #<ÁAIRýåAKA># A region in India, celebrated in the PurÃïas. Nakula, in the course of his triumphal march in the western regions, conquered this land also. (M.B. Sabhà Parva, Chapter 32, Verse 6). #<ÁAIÁAVA># A land famous in the PurÃïas. The K«atriya Kings of this country brought presents for Yudhi«Âhira's RÃjasÆya. (M.B. Sabhà Parva, Chapter 52, Verse 18). #<ÁAIÁIRùYA×A># A Maha­«i. The famous KÃlayavana was his son, born to him by his wife GopÃlÅ. ÁaiÓirÃyaïa was the priest of King Trigarta. Once the king ordered the sage to have sexual union with his wife V­kÃdevÅ to test his virility. (HarivaæÓa, 1; 35; 12). #<ÁAIÁIREYA># An ÃcÃrya who was the disciple of ÁÃkalya. "ÁaiÓirÅya SaæhitÃ", a work produced by him is considered to be an authoritative treatise on the ÁÃkalya branch of knowledge. #<ÁAIÁIRINDHRA># A country in ancient India. Mention is made about this country in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 57. #<ÁAIVACùPA># Áiva's bow. It was made by ViÓvakarmÃ. He made a Vai«ïavacÃpa and a ÁaivacÃpa for the purpose of a battle which was fought once between Vi«ïu and Áiva. (See the 7th sub para, 7th para under the word Vi«ïu). Long ago when Áiva set out to break up Dak«ayÃga, he was armed with this bow. After defeating the enemy and breaking up the yÃga, Áiva cooled down and presented the bow to his devotee, the king of Videha. The king took the bow to his palace, kept it in his armoury and used to offer due worship to it. His descendants also continued to worship it. (Kamba RÃmÃyaïa, BÃla KÃï¬a). #<ÁùIVùLA># A town in India. There is a reference to it in MahÃbhÃrata, BhÅ«ma Parva, Chapter 52, Verse 18. #<ÁAKA># A particular sect of people or caste. The following information about the Áakas is gathered from the MahÃbhÃrata. (i) Áakas were born from the breast of NandinÅ, Vasi«Âha's cow. (ùdi Parva, Chapter 147, Verse 36). (ii) BhÅmasena, during his triumphal tour of the eastern regions subjugated the Áakas. (Sabhà Parva. Chapter 32, Verse 14). (iii) Nakula conquered them. (Sabhà Parva, Chapter 32, Verse 14). (iv) King of the Áakas participated in Yudhi«Âhira's RÃjasÆya. (Sabhà Parva, Chapter 51, Verse 32). (v) The PÃï¬avas invited them to take part in the great war. (Udyoga Parva, Chapter 4, Verse 15). (vi) They did along with Sudak«iïa, king of KÃmboja, service in Duryodhana's army. (Udyoga Parva, Chapter 19, Verse 21). (vii) ÁrÅ K­«ïa once conquered them. (Droïa Parva, Chapter 119, Verse 45). (viii) Karïa once defeated them and conquered their country. (Karïa Parva, Chapter 8, Verse 18). (ix) Áakas who were originally K«atriyas were demoted as ÁÆdras as they incurred the displeasure and anger of brahmins. (AnuÓÃsana Parva, Chapter 33, Verse 21). (x) As the Áakas and the Yavanas had helped the Haihaya kings ParaÓurÃma, Sagara and Bharata defeated them in war and drove them off from the country. (BhÃgavata, Navama Skandha). #<ÁùKA># A tree in the ÁÃka island. The island got the name from this tree. (BhÅ«ma Parva, Chapter 11, Verse 23). #<ÁùKADVýPA># One of the SaptadvÅpas (seven islands). Sa¤jaya once gave Dh­tarëÂra a description of this island. (BhÅ«ma Parva, Chapter 11). JambÆdvÅpa, Plak«advÅpa, ÁÃlmalidvÅpa, KuÓadvÅpa, Krau¤cadvÅpa, ÁÃkadvÅpa and Pu«karadvÅpa are the SaptadvÅpas. (DevÅ BhÃgavata, 8th Skandha). #<ÁùKALA># A city made famous in the PurÃïas. Once it was the capital of the Madra kingdom. (Sabhà Parva Chapter 32, Verse 14), Modern scholars opine that the modern Siyalkot was the old ÁÃkala. #<ÁùKALADVýPA># An ancient kingdom referred to in the PurÃïas. Prativindhya, king of this kingdom was defeated by Arjuna. (Sabhà Parva, Chapter 32, Verse 14). #<ÁùKALYA># A mahar«i in the lineage of gurus (preceptors). (See under GuruparamparÃ). He systematised the VedasaæhitÃs. It was BÃdarÃyaïak­«ïa, who became later famous as VedavyÃsa, who first arranged in systematic order the VedasaæhitÃs. Prominent scholars hold the view that VyÃsa lived between 13001500 B.C. The saæhità text now popular systematised by ÁÃkalya is called ÁÃkalya ÓÃkhà (ÁÃkalya branch). ÁÃkalya is reported to have saved KaÓyapa mahar«i once. When king ParÅk«it was cursed that he would die by Tak«aka's poison KaÓyapa started for his court to save the king from the calamity. But, Tak«aka met him on the way and sent him back laden with presents of gems, ornaments etc. People derided KaÓyapa, who on account of covetousness, retreated from the duty of saving the king's life and non-cooperated with him in every way. In this contingency KaÓyapa sought the help of ÁÃkalya, who advised the former to bathe in the sacred tÅrthas in the rivers GodÃvarÅ and SarasvatÅ. KaÓyapa did so and regained his old reputation. #<ÁùKAMBHARý># A sacred place dear to DevÅ. He, who fasts for three nights here, will derive the same benefits as of eating lettuce (ÓÃka) for twelve years. (Vana Parva, Chapter 84, Verse 13). #<ÁAKAèA># An asura. (See under K­«ïa, Para 9, Sub Para 2). #<ÁAKAèùLA># An intelligent minister. (For details see under Vararuci). #<ÁùKAèùYANA># A famous grammarian. He lived before YÃska and PÃïini. He is considered to be the author of the well-known text on grammar called 'UïÃdisÆtrapÃÂha'. He is referred to as the foremost among the grammarians in the a«ÂÃdhyÃyÅ of PÃïini. (PÃïinisÆtra, 1, 4, 86 and 87). @<[Page 668a]>@ #<ÁùKAVAKTRA># A warrior of Subrahmaïya. (MahÃbhÃrata, Áalya Parva, Chapter 45, Verse 78). #<ÁùKAYANYA># A mahar«i. (For details see under B­hadratha). #<ÁùKHA># According to one view ÁÃkha was the younger brother of Subrahmaïya while there are others who maintain that he was Subrahmaïya's son. In verse 37, Chapter 44 of Áalya Parva it is stated that ÁÃkha was the son of the Vasu Anala and the younger brother of Subrahmaïya and that he had two brothers called VaiÓÃkha and Naigameya. It is stated in Chapter 15, part 1 of Vi«ïu PurÃïa as follows:- "ùpa, Dhruva, Soma, Dharma, Anila, Agni, PratyÆ«a and PrabhÃsa are the a«Âavasus. Vaitaï¬a, Árama, ÁÃnta, and Dhvani were sons of ùpa. KÃla, who annihilates the entire world is the son of Dhruva and Varccas is Soma's son. Varccas gives people the vital glow. Draviïa, Hutahavyavaha, ÁiÓvara, PrÃïa and Varuïa were the sons of Dharma by ManoharÃ. Anila's wife was ÁivÃ, and two sons, Manojava and Avij¤atagati were born to the couple. KumÃra, son of Agni was born in Áarastamba and he had three brothers called ÁÃkha, ViÓÃkha and Naigameya." The following story about the birth of ÁÃkha is from TaraÇga 6, LÃvÃïakalambaka of KathÃsaritsÃgara: Defeated in battle by TÃrakÃsura, Indra decided to have no more fight with him and retired to Mount MahÃmeru. Devas and mahar«is sought asylum with Subrahmaïya, who gave them protection. Indra came to know of it and fought with Subrahmaïya feeling that the latter had captured his kingdom. Two sons, ÁÃkha and ViÓÃkha were born from the face of Subrahmaïya wounded by the VajrÃyudha of Indra. #<ÁAKRA># A synonym of Indra. (See under Indra) #<ÁAKRADEVA># A prince of KaliÇga, who fought on the Kaurava side in the great war and got killed by BhÅma. (BhÅ«ma Parva, Chapter 54, Verse 24). #<ÁAKRAKUMùRIKù># A sacred place from very olden days. Those who bathe there will attain heaven. (Vana Parva, Chapter 82, Verse 81). #<ÁAKRAVùPý># A nÃga, which lived in a forest near Girivraja. The forest was near the ÃÓrama of Gautama. (Sabhà Parva, Chapter 21, Verse 9). #<ÁAKRùVARTTA># A holy place. He who worships DevatÃs and the souls of his ancestors here will attain the holy world. (Vana Parva, Chapter 84, Verse 29). ## A rural area in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 66). #<ÁAKTA># Son of ManasvÅ, the great-grandson of emperor PÆru. SauvÅrÅ was his mother. He had two brothers called Saæhanana and VÃgmÅ, both of them great in warfare. (ùdi Parva, Chapter 94, Verse 7). #<ÁAKTI I># (1) %% Son of Vasi«Âha by ArundhatÅ. He was the first-born among the hundred sons of Vasi«Âha. KalmëapÃda, the RÃk«asa captured and ate Áakti and his pregnant wife Ad­ÓyantÅ spent her days in great grief with Vasi«Âha. ParÃÓaramuni, father of VyÃsa, was Ad­ÓyantÅ's son. (For details see under (Ad­ÓyantÅ). 2) %% (i) It was Áiva, who incarnated himself as the son of Vasi«Âha. (ii) GopÃyana, BharadvÃja, ùpastamba and Arïodara belong to the line of disciples of Áakti. (VÃmana PurÃïa, Chapter 6). #<ÁAKTI II># The weapon of Subrahmaïya is called Áakti, and it was made by ViÓvakarman. ViÓvakarman once grilled SÆrya (sun) on his machine and reduced his glow. The glow thus released by ViÓvakarman fell on the earth and ViÓvakarman made with that glow the cakra (disc) of Vi«ïu, the triÓÆla (trident) of Siva the Pu«paka, aerial chariot of Kubera and the Áakti of Subrahmaïya. (Vi«ïu PurÃïa, Part 3, Chapter 2). #<ÁAKTI III># The sound 'Á' means welfare or prosperity and 'kti' prowess. Therefore Áakti means she, who is the embodiment of prosperity and prowess or she, who grants prosperity and prowess. The definition of 'BhagavatÅ' is, she who combines in herself knowledge affluence, wealth, reputation, power and the female organ. Therefore the word 'Áakti' may be taken to mean BhagavatÅ and PÃrvatÅ, and what are termed as BhagavatÅ, Áakti, DevÅ, AmbikÃ, PÃrvatÅ etc. are the manifestations of Áakti, Áiva's spouse. This Áakti exists fractionally in all Devas. When, once upon a time the devÃsura war broke out the Áaktis of Devas like Brahmà emerged to help Caï¬ikÃ. The vehicle, ornaments, weapon etc. of each Deva, his DevÅ also possessed. The Áaktis (DevÅs) of the Devas appeared in the following manner. BrahmÃïÅ, wife of BrahmÃ, rode on the swan wearing beads around her neck and holding the water-vessel in her hands. She was followed by Vai«ïavÅ Vi«ïu's Áakti on Garu¬a wearing yellow clothes and with the conch, disc, lotus etc. in her hands. ÁÃÇkarÅ Áiva's Áakti rode on the ox with the crescent moon and serpents as ornaments and holding in her hands the ÁÆla. 'KaumÃrÅ', Subrahmaïya's Áakti rode on AirÃvata with ÓÆla in hands. The Áakti called 'VÃrÃhÅ in the form of a great boar rode carrying a corpse, NÃrasiæhÅ' Áakti took the form of narasiæha (half man and half lion). YÃmyÃ, Yama's Óakti, rode on buffalo holding in her hands a long stick. Áaktis called KauberÅ and VÃruïÅ took their respective forms and in this manner all the Áaktis came to the help of DevÅ. This sight pleased not only the Devas, but the mother of the universe also. Along with them incarnated on earth Áaækara, who gives 'Óaæ' (happiness) to the world and blessed Caï¬ikà on the battle-field (DevÅ BhÃgavata, 5th and 9th Skandhas). #<ÁAKTIBHADRA># A dramatist in Sanskrit, who lived in the seventh century A.D. He belonged to Chengannur in the Kerala State. He was a disciple of ÁaÇkarÃcÃrya. The Dramatic composition 'ùÓcaryacƬÃmaïi' is his work. Áaktibhadra, after writing his drama, once read it out to ÁaÇkarÃcÃrya. As the ÃcÃrya was observing silence that day, he made no comments about the drama. Disappointed at this silence of his Guru, the dramatist burnt his work to ashes in fire. When his observance of silence was over, the Guru asked his disciple for the drama. When told about the burning of the drama the ÃcÃrya repeated from memory the whole drama. The above legend is widely prevalent in Kerala. #<ÁAKUNA(OMENS)># 1) %% In ancient times people in all countries used to consider Áakunas to be harbingers of good or evil things. Today also many people believe in omens. In India Áakuna had developed as a science even in olden days. A general description about omens, good and bad, according to the Indian concept, is given below. Mixed medicines, black grains, cotton, grass, dried cowdung, charcoal, molasses, one whose head is shaven clean or whose body is smeared with oil or who is naked; flesheater; iron, dirt, skin, hair of the head, insane person, eunuch, prison, guard; women, who are either carrying or are widows; oil cake, paddy husk, ashes, skull, bone, broken vessel etc. are evil omens. Broken, fierce or murmuring instrumental music also is a bad omen. It is a good omen to hear the voice of beckoning (come) in front of the traveller, but it is not good if the voice is heard from behind. It is good if the voice of farewell (go) is heard from behind, but is bad to be heard in the front. Disapproving or prohibitive words like "Where are you going, stop, don't go", "what is to be done by going there?" etc. will cause death. It is a bad omen to see carnivorous birds perched on the top of flag-staff etc. For vehicles to bump, weapons to break and head to get wounded by dashing against doors etc. as also for umbrella or clothes to fall down are ill omens. Praising or worshipping Vi«ïu will do away with the inauspicious results of ill omens. But, if evil omens are seen continuously the traveller should return home. White flowers are good omens. Full pots are the best of omens. Flesh, fish, sound from afar, old man, solitary man, cow, goat, ox, horse, elephant, devas, burning fire, DÆrvà grass, fresh cow-dung, prostitute, gold, silver, gems, Orris root, mustard, medicinal herbs rooted out of soil, Bengal gram, weapon, sword, stool, royal symbols, dead body being carried without lamentation, fruits, ghee, curdled milk, milk, ak«ata, mirror, honey, conch, sugarcane, auspicious words, music by devotees, loud thunder and lightning are auspicious omens. 2) %% Omens are divided into two varieties, dÅpta (glowing) and ÓÃnta (quiescent, mild). Glowing omens bring about auspicious results and the other inauspicious results. There are six ways or elements, which make omens dÅptam, i.e. velà (time), dik (region), deÓa (place), Karaïa (action), ruta (cry) and jÃti (kind). The power or effect of dÅpta increases in ascending order. To see creatures, which move about during day time as moving about during night and vice-versa is velÃdÅpta. In the case of stars, lagnas (the dominant zodiac) and planets, those which are virulent are considered to be dÅptas. With regard to stars and lagnas, those which the Sun enters into are dhÆmita, those wherein the Sun is already present are jvalita and those from which the sun has left are Aæ ariïÅ. These three are dÅptas and the rest ÓÃntas. (This is called velÃdÅpta). When dik (region) is dÅpta it is called digdÅpta. To see forest animals in village and village-animals in forest is digdÅpta. To see good brahmins at inauspicious places is deÓadÅpta. To see some one doing work not ordained to his caste is karaïadÅpta. To hear different horrible voices is rutadÅpta. To see purely flesheating animals is jÃtidÅpta. If all the characteristics of dÅpta do not synchronise but differ from one another it is called ÓÃnta and if the characteristics of dÅpta and ÓÃnta are mixed up it is called miÓra. 3) %% If the cëa bird (wild crow) makes sound when the king gets out of the palace, he will meet with dishonour. If the sound is heard on the left side, there will be quarrel, but food will be served. If the bird is sighted on the right side at the start of the journey, it is a good omen. If the peacock makes different sounds, threats from thieves will result. If a deer is seen in front of the king going out on a journey, death will happen to him. To see the monkey-bear, rat, tiger, lion, cat and donkey coming in the opposite direction also will bring about death. Donkey braying in awkward notes is also inauspicious. To see kapi¤jala bird on the left side is an excellent omen; on the right side also it is not bad. But, behind the person, it is a bad omen. Tittiri bird also on the rear is not good. It is always a good omen if the deer, boar and spotted deer cross the path from the left to the right side; the opposite of it is bad omen. It is a favourable omen if the ox, horse, jackal, tiger, lion, cat and donkey pass from the right to the left side. It is auspicious to see the females of the jackal etc. on the right side and the males on the left. To hear the serpent, hare, boar and wild lizard named is good, but to see them is not so. Contrary to this is the effect to see the monkey, ox etc. The result of the important and powerful omens witnessed at the start of the journey will be experienced the very same day. The omen of the intoxicated, those craving for food, children, people quarrelling and those who stand away from the limits of the road is effectless. To hear the jackal howl once, twice, thrice or four times is a good omen, but to hear it five or six times is bad, The seventh time is good. If heard for more than the seventh time it will have no effect. DÅpta omen facing the Sun will horripilate men, cause fear in the case of vehicles and is to be greatly feared. If sÃraÇga (lotus, deer, elephant, peacock, cuckoo, lion, horse etc.) is met as the first thing in an auspicious place its good effect will last for one year, and if these are met at the inauspicious place, the result will be bad. Everybody should see sÃraÇga at some auspicious place every dawn. If the crow is found crowing in fear on the left side of camps put up for the army of the King, the head of the army will have to face great threats. If the crow, perches on and pecks on the shadow, vehicle, slippers, umbrella, clothes etc. the owner of those things will die. If they are respected by the crow, honour will accrue to their owner. If the crow flies about the entrance of the house it means that he, who had left the house will return. If the crows bring and scatter red coloured and baked things in the courtyard, the owner of the house will meet with imprisonment. If the crow carries to a house something yellow in colour, gold or silver, the owner of the house will get such things. Whatever thing the crow carries away from the house, such things therein will be destroyed. If the crow vomits raw flesh in the rear of the house, the owner of it will come into possession of wealth; if soil is deposited thus, land will be acquired. If gem is deposited, extensive lands will come to the owner of the house. If the crow flies in the same direction as the one chosen by the traveller, prosperity and success will result to him and if it flies in the opposite direction not only will the traveller not achieve his object but, he will also meet with danger. If the crows come crowing against one starting on a journey, it will be hindered. To see the crow on the left side is a good omen. If it is seen on the right side, the journey will not end in success. It is very good if the crow flies in the same direction as the traveller on his left side, if on the right side the result will be of medium nature. If it flies in the opposite direction on the left side the traveller will face hindrance. If the crow flies into the house when one is about to start on the journey, it means the journey may be begun. The crow which looks at the sun with one eye and perched on one leg is surely indicative of fear for the traveller. If it is in the hollow of a tree great calamities will happen. To dream of crow with its mouth full of excretion is indicative of all-round success. If the dog enters and barks in the house the result will be sure death of the owner of the house. But, if the dog smells on the left side of the man it is good, and if it smells on the right side, it is bad. If the dogs come against the person about to start on a journey, it will cause hindrance to him. If the dog stands blocking his path there will be threat from thieves. If it comes facing him with a piece of bone in its mouth, he will fail to achieve the object of his travel; if it comes biting a cord, the same will be the result. It is auspicious to see dog, which carries a slipper in its mouth or the mouth of which is filled with flesh. Fear will overtake him in front of whom the dog urinates and goes away. But if not a bitch and if, after urination, it goes to an auspicious place, to the shade of an auspicious tree or towards an auspicious thing, then it is a good omen. The same considerations are valid in the case of the jackal etc. If cows cry without cause or reason, it indicates ruin to the master. If the cry is in an awkward tone, death will result. If the ox murmurs during night, it is good for the master. Ox tied to a cord also is good omen. If cows are found to treat their calves without love, it spells ruin for pregnant women. It is a good omen to see cows which have got wet and whose horns are smeared with earth. These considerations apply to buffaloes as well. If elephants indulge in the sexual act in villages, it augurs ill to the villages. If the she-elephant delivers or gets mad in the country, i.e. not in the forest, it spells ruin to king. Ruin to the King will be the result if the elephant objects to his mounting it or runs back home or if the mad elephant is found without madness. It is an auspicious omen if the elephant places its right foot on the left foot of it and also if it holds its tusk with its trunk. #<ÁAKUNI I># A serpent born in the Dh­tarëÂra dynasty. It was burnt to death at the serpent yaj¤a conducted by Janamejaya. (ùdi Parva, Chapter 57, Verse 16). #<ÁAKUNI II># An asura who was the son of HiraïyÃk«a and brother of Áambara, TrimÆrdhÃ, ÁaÇku and ùrya. (Agni PurÃïa, Chapter 19). #<ÁAKUNI III># A king born in the dynasty of Bharata, son of Du«yanta. Áakuni was BhÅmaratha's son and father of Urudbhi. (BhÃgavata, 9th Skandha). #<ÁAKUNI IV># A son of Ik«vÃku. (For details see under ViÓvakarmÃ, Para 2). #<ÁAKUNI V># A mahar«i to whom were born nine sons called Dhruva, ÁÃli, Budha, TÃra, Jyoti«mÃn, Nirmoha, JitakÃma, DhyÃnakëÂha, and GuïÃdhika. The first five of them led householder's life while the last four took to SannyÃsa even as children. (Padma PurÃïa ùdikhaï¬a, Chapter 31). @<[Page 670b]>@ #<ÁAKUNI VI># The notorious uncle of Duryodhana. Son of King Subala of GÃndhÃra and brother of GÃndhÃrÅ. Áakuni, staying at HastinÃpura, pulled the strings for all the evil actions of Duryodhana. It was Áakuni's hands, which worked in the background in driving the PÃï¬avas out of the kingdom and in denuding PäcÃlÅ of her clothes. It was also his evil tactics, which tore asunder all chances of conciliation with the PÃï¬avas on their return from the forest and thus led to the great war that lasted for eighteen days. At last he was killed by Sahadeva during the war. (Áalya Parva, Chapter 28, Verse 61). A resume of the part played by Áakuni in the BhÃrata story is given below: (1) It was with his help that Duryodhana defeated Dharmaputra in the foul game of dice. (ùdi Parva, Chapter 61, Verse 50). (2) He was born, due to the anger of the Devas, to destroy righteousness. (ùdi Parva, Chapter 63, Verse 111). (3) He was DvÃpara re-born. (ùdi Parva, Chapter 67, Verse 78). (4) It was he who took the initiative in marrying GÃndhÃrÅ to Dh­ÂarëÂra. (ùdi Parva, Chapter 109 Verse 15). (5) He was present at the wedding of DraupadÅ. (ùdi Parva, Chapter 185, Verse 2) (6) He once advised Duryodhana to annihilate the PÃï¬avas, root and branch. (ùdi Parva, Chapter 199). (7) He was present at the RÃjasÆya yaj¤a performed by Yudhi«Âhira. (Sabhà Parva, Chapter 45, Verse 66). (8) Even after the yaj¤a was over and everyone had departed, he remained there for some time more with Duryodhana. (Sabhà Parva, Chapter 45, Verse 68). (9) It was he who first discussed with Dh­tarëÂra the question of inviting Dharmaputra for a game of dice so that the wealth of the PÃï¬avas might be extracted from them. (Sabhà Parva, Chapter 49). (10) By foul play he defeated Dharmaputra in the game of dice. (Sabhà Parva, Chapter 60, Verse 61). (11) It was he who cooperated with Duryodhana to invite Dharmaputra again for a game of dice fixing the bets and in defeating him in the game. (Sabhà Parva, Chapter 76, Verse 9). (12) He once prophesied that the PÃï¬avas would not return after their life in forest. (Vana Parva, Chapter 7, Verse 7). (13) While the PÃï¬avas were living in the Dvaita forest Áakuni suggested the need for leading a procession to them. (Vana Parva, Chapter 238, Verse 21). (14) Áakuni and Duryodhana led the procession. In the forest he got wounded in fighting with the Gandharvas and he returned home. (Vana Parva, Chapter 241, Verse 17). (15) Afterwards he once advised Duryodhana to restore the kingdom to the PÃï¬avas. (Vana Parva, Chapter 251, Verse 1). (16) He too participated in the great war and on the first day of the war he fought a duel with Prativindhya. (BhÅ«ma Parva, Chapter 45, Verse 63). (17) In the battle that followed, IrÃvÃn killed five brothers of Áakuni. (BhÅ«ma Parva, Chapter 90, Verse 25). (18) He then fought with Yudhi«Âhira, Nakula and Sahadeva and got defeated. (BhÅ«ma Parva, Chapter 105, Verse 8). (19) He fought with Sahadeva. (Droïa Parva, Chapter 14, Verse 22). (20) Then Áakuni resorted to certain magical tricks. Arjuna successfully faced the tricks and Áakuni ran away from the battlefield. (Droïa Parva, Chapter 30, Verse 15). (21) He fought with Abhimanyu. (Droïa Parva, Chapter 37, Verse 5). (22) He fought with Nakula and Sahadeva. (Droïa Parva, Chapter 96, Verse 21). (23) He fought with SÃtyaki. (Droïa Parva, Chapter 120, Verse 11). (24) BhÅmasena killed the seven mahÃrathis and five brothers of Áakuni. (Drona Parva, Chapter 157, Verse 22). (25) Nakula defeated Áakuni. (Droïa Parva, Chapter 269, Verse 16). (26) He attacked the PÃï¬ava army at the instance of Duryodhana. (Droïa Parva, Chapter 170, Verse 66) (27) Arjuna defeated Áakuni. (Droïa Parva, Chapter 161, Verse 25). (28) On the death of DroïÃcÃrya Áakuni ran away from the battlefield in great fear. (Droïa Parva, Chapter 193, Verse 9). (29) In the fight that followed he defeated Árutasena (Karïa Parva, Chapter 25, Verse 40). (30) Áakuni was defeated in the fighting with SÃtyaki. (Karïa Parva, Chapter 61, Verse 48). (31) In the fight with BhÅma he fell down. (Karna Parva, Chapter 77, Verse 66). (32) In the next fight he killed the Kalinda prince. (Karïa Parva, Chapter 85, Verse 7). (33) Cavalry of the PÃï¬avas attacked Áakuni and he got wounded. (Áalya Parva, Chapter 23, Verse 41). (34) In the battle that followed Sahadeva killed Áakuni. (Áalya Parva, Chapter 28, Verse 61). (35) After the war was over VyÃsa summoned the souls of those killed in the war to the surface of GaÇgà and Áakuni's soul was present among them. (ùÓramavÃsika Parva, Chapter 32, Verse 9). (36) After his death he joined DvÃpara. (SvargÃrohaïa Parva, Chapter 5, Verse 21). (37) Synonyms of Áakuni used in MahÃbhÃrata: GÃndhÃrapati, GÃndhÃrarÃja, GÃndhÃrarÃjaputra, GÃndhÃrarÃjasuta, Kitava, ParvatÅya, Saubala, Saubalaka, Saubaleya, Subalaja and Subalaputra. #<ÁùKUNI># A mahar«i, who lived in Madhu forest. Of the nine sons of ÁÃkuni, Dhruva, ÁÅla, Budha and TÃra were house-holders and agnihotris (those who sacrificed offerings in fire). (Padma PurÃïa, Svarga Khaï¬a 81). #<ÁAKUNIGRAHA># VinatÃ, in her fierce attitude or aspect is Áakunigraha. Brahmins call it SkandÃpasmÃra also. (Vana Parva, Chapter 280, Verse 26). #<ÁAKUNIKù># A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 15). #<ÁAKUNTA># A son of ViÓvÃmitra. He was a VedÃntin. (M.B. AnuÓÃsana Parva, Chapter 4, Verse 50). #<ÁAKUNTALù># Foster-daughter of sage Kaïva. 1) Birth. Áakuntalà was a daughter born to ViÓvÃmitra of the Apsarà woman called MenakÃ. ViÓvÃmitra was engaged in intense tapas on the banks of river MÃlinÅ in the HimÃlayas. Indra deputed Menakà to break the mahar«i's tapas. She enticed him away from his tapas and got pregnant by him. But she forsook the child on the banks of MÃlinÅ and returned to Devaloka. 2) Childhood. Birds gathered round the forsaken orphan-child. While Áakuntas i.e. birds were petting the child Kaïva came that way, saw the child and took it with him to the ÃÓrama. As Óakuntas had petted it, the child was named ÁakuntalÃ. 3) %% King Du«yanta of the lunar dynasty married Áakuntalà and to the couple was born the famous Bharata. This is the original story about ÁakuntalÃ's married life. All the Indian languages contain two different versions of ÁakuntalÃ's life. One version is that related in VyÃsa's BhÃrata and the second is that contained in KÃlidÃsa's ÁÃkuntala. Many scholars opine that in the matter of the Áakuntalà episode KÃlidÃsa has gone a step further and for the better, and therefore both the versions of the story are to be carefully studied by us. (i) %% ÁakuntalÃ, now grown up as a maiden, was alone in the ÃÓrama when King Du«yanta, out in the forest on a hunting expedition, came there. In the absence of her foster-father Kaïva, Áakuntalà welcomed the King. They fell in love with each other and the King married Áakuntalà according to the GÃndharva way of marriage and lived with her for a few days. Áakuntalà became pregnant. The King returned to his palace. Kaïva returned to the ÃÓrama and he was pleased that what had been destined to take place had happened. In due course of time Áakuntalà delivered a boy, who was named Sarvadamana. When the child was grown up, Kaïva sent his mother along with him to Du«yanta's palace. The King did not recognise them, but a celestial voice convinced him that the child was his own son. The King heartily welcomed his wife and son and Áakuntalà lived in the palace as his honoured wife. (ii) %% Kaïva brought up Áakuntalà born to ViÓvÃmitra of Menakà in his ÃÓrama and she had two companions called AnasÆyà and PriyaævadÃ. All the three grew up and became maidens. King Du«yanta, who went out hunting in the forest followed a deer to Kaïva's ÃÓrama where he saw Áakuntalà watering the garden with her companions. Kaïva was then away at CakratÅrtha. Du«yanta, who fell in love with ÁakuntalÃ, married her according to the GÃndharva rules and lived with her at the ÃÓrama for a few days. Meanwhile Áakuntalà became pregnant, and emissaries from the palace came and the King returned with them. He left the ÃÓrama after promising Áakuntalà that he would soon return to her. He gave her his signet ring. Sad over the separation from Du«yanta and immersed in thought about him, Áakuntalà was sitting there in the ÃÓrama when DurvÃsas came there. She did not see the mahar«i nor welcome him respectfully. He got angry at this and cursed her that she be forgotten by him about whom she was so intensely thinking. Áakuntalà did not hear the curse either, but her companions who heard it begged pardon of the muni on behalf of Áakuntalà and prayed for absolution from the curse. Then he said that if Áakuntalà showed the King any sign about their relationship the King would remember her. Her companions did not tell Áakuntalà about the above incidents. Kaïva gladly welcomed ÁakuntalÃ's wedding with Du«yanta. Days and months passed by, yet Du«yanta did not return and Kaïva sent ÁakuntalÃ, in whom signs of pregnancy had become prominent, to the palace of the King in the company of GautamÅ and ÁÃrÇgarava. AnasÆyà reminded Áakuntalà to take particular care of the signet ring. On their way to the palace Áakuntalà and others bathed in the SomavÃratÅrtha, and nobody noticed Áakuntalà losing from her finger the ring in the tÅrtha. They reached the King's palace. None noticed them. Du«yanta did not remember having even seen her. The signet ring was missing. After leaving Áakuntalà at the palace her companions returned to the ÃÓrama. MenakÃ, whose heart melted at the pathetic wailings of Áakuntalà led her to KaÓyapa's ÃÓrama, left her there and returned to Devaloka. The signet ring lost by Áakuntalà was swallowed by a fish, which was netted by a fisherman, who went about the streets to sell the ring extracted from inside the fish. Servants of the King took the fisherman captive. At the sight of the ring thoughts about the past dawned on the King and he remembered all about ÁakuntalÃ. His days became sad pondering over separation from ÁakuntalÃ. Áakuntalà delivered a boy at the ÃÓrama of KaÓyapa. The child was named Sarvadamana and he grew up as a courageous boy. On his return from the devÃsura war, Du«yanta entered KaÓyapa's ÃÓrama where he saw Sarvadamana counting the teeth of a lion he had captured. Having heard details about him from the boy the King went inside the ÃÓrama and saw KaÓyapa and ÁakuntalÃ. He returned with Áakuntalà and the boy to the palace with KaÓyapa's blessings. It was this boy Sarvadamana, who afterwards became Bharata, the famous emperor of India. #<ÁALA I># One of the three pugilists deputed by Kaæsa to attack K­«ïa at MathurÃ, the other two being CÃïÆra and Mu«Âika. K­«ïa kicked Áala to death. (BhÃgavata, 10th Skandha). #<ÁALA II># A serpent born in VÃsuki's dynasty and burnt to death at the serpent yaj¤a of Janamejaya. (ùdi Parva, Chapter 57, Verse 5) #<ÁALA III># One of the hundred sons of Dh­tarëÂra. He was killed in the great war by BhÅma. (Karïa Parva, Chapter 84, Verse 3). #<ÁALA IV># Son of Somadatta, a King born in the Kuru dynasty. He had a brother called BhÆriÓravas. (1) Áala was present at the wedding of DraupadÅ. (ùdi Parva, Chapter 185, Verse 15). (2) He was present at Yudhi«Âhira's RÃjasÆya yaj¤a. (Sabhà Parva, Chapter 34, Verse 8). (3) He was a fierce warrior in Duryodhana's army. (Udyoga Parva, Chapter 55, Verse 68). (4) He fought from the southern wing of the great vyÆha set up by BhÅ«ma. (BhÅ«ma Parva, Chapter 51, Verse 57). (5) He fought with Abhimanyu in the great war. (Droïa Parva, Chapter 37). (6) He was killed by Árutavarman in the battlefield of Kuruk«etra. (Droïa Parva, Chapter 108, Verse 10). (7) He was one among the valiant souls brought to the surface of the GaÇgà by VyÃsa (ùÓramavÃsika Parva, Chapter 32, Verse 10). (8) After death he became one with the ViÓvadevas. (SvargÃrohaïa Parva, Chapter 5, Verse 16). #<ÁALA V># Son of King ParÅk«it of the Ik«vÃku dynasty. SuÓobhanÃ, daughter of the Maï¬Æka King was his mother. He had two brothers called Dala and Bala. Áala did not return some horses, which he had taken as loan from VÃmadeva mahar«i. Angered at this the mahar«i created some RÃk«asas, who killed Áala. (Vana Parva, Chapter 192). #<ÁALABHA I># An asura, son of KaÓyapaprajÃpati by his wife Danu. He was born in his next life as PrahlÃda, the BÃlhÅka King. (ùdi Parva, Chapter 67, Verse 30). #<ÁALABHA II># A warrior, who fought against the Kauravas on the PÃï¬ava side. He was killed by Karïa. (Karïa Parva, Chapter 56, Verse 49). #<ÁALABHù># Wife of Atrimahar«i. (BrahmÃï¬a PurÃïa, 3, 8; 74-78). #<ÁALABHý># A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 26). ## A stone emblem of Vi«ïu. 1) %% SÃlagrÃma is the kind of ammonite, used for making the image of Vi«ïu. MahÃvi«ïu is known by the name SÃlagrÃma also. This name originated from the name SÃlagrÃma, which is the name of the place from where the river Gaï¬akÅ, which flows through Nepal, starts. This SÃlagrÃma is considered to be a holy place. MahÃvi«ïu and other gods always dwell in this place. SÃlagrÃma is the name of Vi«ïu who dwells in SÃlagrÃma. (M.B. Vana Parva, Chapter 84, Stanzas 123 to 125). 2) %% The place SÃlagrÃma is at the origin of river Gaï¬akÅ. There are various kinds of stone figures which are called SÃlagrÃmas. These SÃlagrÃmas themselves have orginated from portions of Vi«ïu. That is why those stones are used for making images of Vi«ïu. There is a story in the DevÅ BhÃgavata, Skandha 9, stating that the derivation of these stones is from a portion of Vi«ïu. During the early days, SarasvatÅ, Lak«mÅ and GaÇgà were wives of MahÃvi«ïu. One day there arose a family quarrel among them. (See under TulasÅ). As a result of this quarrel, the DevÅs cursed each other. SarasvatÅ cursed Lak«mÅ and changed her to holy basil plant (TulasÅ) on the earth. When Lak«mÅ was about to depart as TulasÅ, MahÃvi«ïu blessed her thus. "Look! Lak«mÅ! you will live in the world as a holy basil and when the curse has been completed you will come back to me. On that day, a river named Gaï¬akÅ, will start from your body which will be in the shape of the holy basil plant. (It is also said that the river Gaï¬akÅ has taken birth from the sweat of Áiva and Vi«ïu. Refer to the word Gaï¬akÅ). On the bank of that river, I will remain as a stone image. There will be so many worms with strong tusks and teeth, which will pierce the stone into the shape of SudarÓana cakra (the weapon of Vi«ïu) and will create numberless SÃlagrÃmas. The SÃlagrÃmas thus made, will be of various sizes and shapes." 3) %% Mention is made in the PurÃïas about nineteen classes of SÃlagrÃmas. They are given below: (i) %% With one hole, four cakras (wheels) and VanamÃlà (a line like the garland) and of the colour of clouds. (ii) %% This is the same as Lak«mÅnÃrÃyaïa, with the difference that there will be no VanamÃlÃ. (iii) %% With two holes and four wheels and mark of the hoof of a calf. This also will have no VanamÃlÃ. (iv) %% With two very small wheels and the colour of the cloud. This too will have no VanamÃlÃ. (v) %<ÁrÅdhara.>% This is the same as VÃmana with the exception that it will be having VanamÃlÃ. The house in which this is placed will have a prosperity and well being of its own. (vi) %% Will be large and round with two cakras (wheels) and with no VanamÃlÃ. (vii) %% Neither too large nor too small, but of medium size and round, with two wheels and the marks of child's kick, bow and quiver. (viii) %% Of the size of RaïarÃma with seven cakras, (wheels), ornamented with the mark of umbrella. This will earn for the possessor kingly wealth. (ix) %% Somewhat thick with fourteen wheels, and as black as a cloud. This SÃlagrÃma will give men the four Puru«Ãrthas (objects of life) 'DharmÃrthakÃrnamok«a' (Duty, wealth, desire and salvation). (x) %% A sÃlagrÃma in the shape of a wheel with two wheels, and impression of cow's hoof, having the shade of cloud, of ordinary size. This will be very bright. (xi) %% SudarÓana will have only one cakra (wheel). (xii) %% This also will be having only one wheel which will not be bright. (xiii) %% This will have two wheels and the face of a horse. (xiv) %% With a very wide mouth, two wheels, and awful shape. This SÃlagrÃma will cause instant self-renunciation. (xv) %% This also will be having a wide mouth and two wheels. Besides these, there will be the VanamÃlà also. This will make house-holders cosy and comfortable. (xvi) %% The SÃlagrÃma with two wheels at the region of the hole and with round shape having vividness and brightness, is VÃsudeva. This will grant all desires. (xvii) %% This will have only a minute wheel. The colour will be that of clouds. But on the outer side, there will be a hole in the inside of which there will be a number of cuts or dents. This will give householders comfort always. (xviii) %% In the SaÇkar«aïa two wheels will be joined face to face. The fore-part will be thinner than the hind-part. This also will do good to house-holders. (xix) %% The colour of this is yellow. This will be quite round and bright. This also will give comfort to the house-holder. (DevÅ BhÃgavata, Skandha 9; Agni PurÃïa, Chapter 46). 4). %% Of these, the stones with cakras (the weapon Discus), are BhagavÃn Vi«ïu in reality. Those who worship this stone with mark of cakra, need not have to take another birth. He who habitually worships SÃlagrÃma, should avoid arrogance and should be charitable. He who worships SÃlagrÃma with the mark of wheel should not covet others' wealth and women. The cakra from DvÃrakà and the stone from Gaï¬akÅ will bring atonement in a moment for sins incurred in a hundred births. Even if one has incurred thousands of sins, one will get remission for all of them by drinking the water of SÃlagrÃma. BrÃhmaïa, K«atriya, VaiÓya and ÁÆdra will attain heaven if they become house-holders according to Vedic convention and worship SÃlagrÃma. On no account should women worship SÃlagrÃma. If by ignorance, a woman, whether she is good-natured or of a higher status, happens to touch SÃlagrÃma, all her merits earned by good deeds will be lost and she will go to hell. Brahmin sages say that women throwing flowers as oblation on SÃlagrÃma, commit the greatest sin. If a woman touches a SÃlagrÃma, the offering of Sandal-wood will be like poisoned rice, flowers like diamond, and meals presented to god before being eaten by the servants in the temple, will be like KÃlakÆÂa (the poison of VÃsuki), to BhagavÃn Vi«ïu. If a woman touches SÃlagrÃma, she will have to remain in hell for the duration of fourteen Indras. Even the sin of Brahmahatyà (killing a brahmin) will be remitted by drinking the water of SÃlagrÃma and he will attain heaven. Basil (tulasÅ) sandalwood, water, conch tinkling bell, wheel, stone, copper pot, and name of Vi«ïu comprise 'PadÃm­ta' (the celestial nectar of words) which is said to have the power of remitting sins. The merits obtained by bathing in all the tÅrthas and the performing of all the yÃgas (sacrifices) dwell in each drop of water of SÃlagrÃma. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 20). #<ÁALùKù># Wife of mahar«i Dhana¤jaya, who belonged to Vasi«Âha gotra. (For details see under Dhana¤jaya V). #<ÁALAKARA># A nÃga born in Tak«aka's dynasty. It was burnt to death at the serpent yaj¤a of Janamejaya. (ùdi Parva, Chapter 57, Verse 9). #<ÁùLAKAèA§KAèù># (SùLAKAèA§Kù) I A synonym for Alambu«Ã. (See under Alambu«Ã). ## A giantess who was the daughter of SandhyÃ. The giant VidyutkeÓa married this giantess SÃlakaÂaÇkaÂÃ. A son named SukeÓa was born to them. (See under VidyutkeÓa). ## Another name of the giantess Hi¬imbÃ. (See under Hi¬imbÃ). ## A son of ViÓvÃmitra. He was an expounder of the Vedas. Mention is made in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 4, about this SÃlaÇkÃyana. #<ÁùLI># A mahar«i in the lineage of Gurus (preceptors). See under GuruparamparÃ. #<ÁùLIHOTRA># A muni of ancient days. VyÃsa had once lived in his ÃÓrama. There was a tree near the ÃÓrama which had outlived time. A drink of the water in the pond here quenches hunger and thirst. The tree and the pond were created by the power of ÁÃlihotra's tapas. The PÃï¬avas, during their life in exile in the forest, visited this place in the company of Hi¬imbÅ and quenched their hunger and thirst by drinking water from this pond. (M.B., Southern text, Chapter 154). ÁÃlihotra was an adept in aÓvasastra (science about horses). To bathe in the tÅrtha called ÁÃlisÆrya created by the muni is to derive the same result as that of making a gift of a thousand cows. (Vana Parva, Chapter 71, Verse 27 and Chapter 83, Verse 107). #<ÁùLIKA># A divine mahar«i. He met K­«ïa once on his (K­«ïa's) way to HastinÃpura and had a talk with the lord. (M.B. Udyoga Pava, Southern Text, Chapter 83). #<ÁùLIPI×ÖA># A nÃga born to KaÓyapaprajÃpati of his wife KadrÆ (ùdi Parva, Chapter 35, Verse 14). #<ÁùLIÁIRAS># A Devagandharva, son of KasyapaprajÃpati by his wife Muni. He participated in the birthday celebrations of Arjuna. (Adi Parva, Chapter 65, Verse 4). #<ÁùLISôRYA># A holy spot in Kuruk«etra. It is said to have been the place where muni ÁÃlihotra lived. To bathe at this place is to derive the same result as that of making a gift of a thousand cows. (Vana Parva, Chapter 83, Verse 10). #<ÁùLMALI># A King of the lunar dynasty. He was the grandson of Kuru and son of Avik«it. He had seven brothers. (ùdi Parva, Chapter 94, Verse 52). #<ÁùLMALIDVýPA># One of the seven islands. 1) %% ÁÃlmali island, which is double in extent of Plak«a island is surrounded by Ik«urasa (sugar-cane juice) ocean on all four sides of it. There are seven mountains there which produce gems and they are seven boundaries which separate the regions. Just like this, there are also seven rivers there. The seven rivers are Yoni, ToyÃ, Vit­ïÃ, CandrÃ, MuktÃ, VimocanÅ and Nirv­ti. Mere remembrance of the seven rivers is sufficient to annihilate all sins. Here people divided into the four classes live. Brahmins, K«atriyas VaiÓyas and ÁÆdras here are called Kapilas, Aruïas, PÅtas and K­«ïas. These devout people worship Vi«ïu in the form of VÃyu by sublime yaj¤as. Devas are ever present on this most beautiful island. A tree named SÃlmali which gives mental comfort grows in this island. The island is surrounded on all four sides by an ocean of Surà (liquor). (Vi«ïu PurÃïa, Part II, Chapter 4). 2). %<ÁÃlmali island and nÃgÃstra.>% See under NÃgastra. #<ÁùLôKINý># A sacred place in Kuruk«etra. To bathe in the DaÓÃÓvatÅrtha there, is to derive the same benefit as performing ten aÓvamedhas. (Vana Parva, Chapter 83, Verse 13). ## 1) %% The lover of Ambà (q.v) the daughter of the King of KÃÓÅ. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 16 that this K«atriya King SÃlva was born from a portion of Ajaka the younger brother of V­«aparvÃ. 2) %% (i) SÃlva was the ruler of the city named Saubha. MahÃbhÃrata, ùdi Parva, Chapter 102, Verse 61). (ii) He was present at the Svayaævara marriage of DraupadÅ. (M.B. ùdi Parva, Chapter 186 Verse 15). (iii) He was present at the sacrifice of Royal consecration (RÃjasÆya) of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 34, Verse 9). (iv) At the death of ÁiÓupÃla, King SÃlva became angry and besieged DvÃrakÃ. In the battle which followed ÁrÅ K­«ïa killed SÃlva. (M.B. Vana Parva, Chapters 15 to 22). (v) SÃlva had several friends such as Damagho«a, AÇga, KaliÇga, MÃlava, Kekaya, VaÇga, Magadha, Kosala, KoÇkaïa, Hehaya, Cola, PÃï¬ya, Kerala and others. (BhÃgavata, Skandha 10). ## There is a story in MahÃbhÃrata, ùdi Parva, stating that three SÃlvas and four Madras were born to Bhadrà from the dead body of her husband Vyu«itÃÓva. (See under Bhadrà II). Here, 'SÃlvas' means the rulers of SÃlva. It is stated in MahÃbhÃrata, Sabhà Parva, Chapter 14, Stanza 26 that the people of SÃlva fled to the south in fear of JarÃsandha. SatyavÃn, the husband of SÃvitrÅ, was a native of SÃlva. It is also mentioned that the soldiers of SÃlva who joined the army of the Kauravas fought against the PÃï¬avas. There were SÃlva on the side of the PÃï¬avas also. Mention is made in Droïa Parva, Chapter 154, that the SÃlvas on the side of the PÃï¬avas, attacked Droïa, the teacher. ## A king of the low castes. The details given below about this king are from MahÃbhÃrata. (1) This king attacked the vast army of the PÃï¬avas in the battle-field of Kuruk«etra. (M.B. Áalya Parva, Chapter 20, Verse 1). (2) The elephant of this SÃlva was as big as a mountain and belonged to the family of elephants called MahÃbhadra. (Áalya Parva, Chapter 20, Verse 2). (3) Duryodhana had honoured this low caste King SÃlva. (M.B. Áalya Parva, Chapter 2, Verse 2). (4) SÃtyaki killed this king SÃlva; and Dh­«Âadyumna killed his elephant in the battle of BhÃrata. (M.B. Áalya Parva, Chapter 20, Verse 4). ## In Uttara RÃmÃyaïa a SÃlva, who was a contemporary of KuÓadhvaja, is mentioned. KuÓadhvaja once approached this king SÃlva and requested for some financial help. But the covetous SÃlva did not give any help. So KuÓadhvaja performed a sacrifice to obtain wealth and prosperity. SÅtà was born from that sacrificial fire. (Uttara RÃmÃyaïa). ## A story occurs in BrahmÃï¬a PurÃïa, describing how ReïukÃ, the wife of Jamadagni, was infatuated at the sight of a handsome SÃlva, and how this event subsequently led to her death. (See under (ReïukÃ). #<ÁùLVASENI># An ancient place in South India. (BhÅ«ma Parva, Chapter 9, Verse 61). #<ÁùLVùYANA># A king in ancient India. He ran away to South India with his brothers and attendants in fear of JarÃsandha. (Sabhà Parva, Chapter 14, Verse 27). #<ÁALYA># A king who gave advice and leadership to the Kauravas. He ruled over the Madra or BÃlhÅka kingdom. MÃdrÅ, wife of PÃï¬u was Áalya's sister. Yet, in the great war he stood firmly on the Kaurava side and died at Kuruk«etra. The following role he played in the BhÃrata story. (1) At the instance of BhÅ«ma he gave his sister MÃdrÅ in marriage to PÃï¬u. (ùdi Parva, Chapter 112). (2) He was present at the wedding of DraupadÅ in the company of his sons RukmÃÇgada and Rukmaratha. (ùdi Parva, Chapter 185, Verse 18). (3) At the Ávayaævara of DraupadÅ he withdrew from stringing the bow, owning defeat. (ùdi Parva, Chapter 186, Verse 28). (4) BhÅma defeated him at the wedding of DraupadÅ. (ùdi Parva, Chapter 189, Verse 23) (5) During his triumphal tour of the west, Nakula befriended his uncle Áalya, and entertained him. (Sabhà Parva, Chapter 32, Verse 14). (6) He participated in Yudhi«Âhira's RÃjasÆya yaj¤a. (Sabhà Parva, Chapter 34, Verse 7). (7) ÁiÓupÃla once opined that Áalya was nobler than ÁrÅ K­«ïa. (Sabhà Parva, Chapter 37, Verse 14). (8) He presented a good sword and a golden jar to Yudhi«Âhira on the occasion of his coronation. (Sabhà Parva, Chapter 53, Verse 9). (9) When Dharmaputra went to HastinÃpura to play the game of dice, Áalya was found to have arrived there earlier. (Sabhà Parva, Chapter 58, Verse 24). (10) Before the great war began he visited the PÃï¬avas and blessed them. Moreover he agreed to act as Karïa's charioteer and render him impotent so that the PÃï¬avas could become victorious. (Udyoga Parva, Chapter 8). (11) Áalya joined the Kauravas in the great war with an ak«auhiïÅ (a particular division of soldiers). (Udyoga Parva, Chapter 19, Verse 16). (12) Áalya wished that Yudhi«Âhira won the war. (BhÅ«ma Parva, Chapter 43, Verse 79). (13) On the first day of the war he fought a duel with Yudhi«Âhira. (BhÅ«ma Parva, Chapter 45, Verse 28). (14) Áalya killed Uttara, the VirÃÂa prince. (BhÅ«ma Parva, Chapter 47, Verse 35). (15) He defeated ÁaÇkha, another VirÃÂa prince. (BhÅ«ma Parva, Chapter 49, Verse 35). (16) He fought with Dh­«Âadyumna. (BhÅ«ma Parva, Chapter 62). (17) BhÅmasena defeated Áalya. (BhÅ«ma Parva, Chapter 64, Verse 27). (18) He fought with Yudhi«Âhira again. (BhÅ«ma Parva, Chapter 71, Verse 20). (19) Nakula and Sahadeva attacked Áalya. (BhÅ«ma Parva, Chapter 81, Verse 26). (20) Sahadeva defeated Áalya. (BhÅ«ma Parva, Chapter 88, Verse 51). (21) Áalya attacked Áikhaï¬Å. (BhÅ«ma Parva, Chapter 85, Verse 27). (22) In the battle that followed he attacked the whole lot of PÃï¬avas and wounded Yudhi«Âhira. (BhÅ«ma Parva, Chapter 105, Verse 30). (23) BhÅma and Arjuna fought with Áalya. (BhÅ«ma Parva, Chapters 113 and 114). (24) Áalya fought a duel with Yudhi«Âhira for the third time. (BhÅ«ma Parva, Chapter 116, Verse 40). (25) He fought with Nakula. (Droïa Parva, Chapter 14, Verse 31). (26) Abhimanyu and Áalya fought with each other. (Droïa Parva, Chapter 14, Verse 78). (27) Afterwards in a club-fight with BhÅma, Áalya got defeated. (Droïa Parva, Chapter 15). (28) He fought again with Yudhi«Âhira. (Droïa Parva, Chapter 25, Verse 15). (29) In the fight with Abhimanyu he fell down unconscious. (Droïa Parva, Chapter 37, Verse 38). (30) Abhimanyu defeated him again. (Droïa Parva, Chapter 48, Verse 14). (31) He fought for the fifth time with Yudhi«Âhira. (Droïa Parva, Chapter 26, Verse 99). (32) Afterwards he clashed with Arjuna as the protector of Jayadratha. (Droïa Parva, Chapter 145, Verse 9). (33) He killed ÁatÃnÅka, brother of VirÃÂa. (Droïa Parva, Chapter 137, Verse 30). (34) When Droïa was killed Áalya ran away from the battlefield. (Droïa Parva, Chapter 193, Verse 11). (35) ÁrutakÅrti attacked Áalya. (Karïa Parva, Chapter 13, Verse 10). (36) Duryodhana insisted upon Áalya acting as charioteer of Karïa. At first Áalya got angry about the suggestion, but finally he took up the charioteership. (Karïa Parva, Chapter 32). (37) As the charioteer of Karïa Áalya cried down the former and praised Arjuna. (Karïa Parva, Chapter 37, Verse 33). (38) Karïa threatened to kill Áalya. (Karïa Parva, Chapter 40). (39) Áalya cried down Karïa by relating to him the story of the swan and the crow. (Karïa Parva, Chapter 41). (40) When BhÅma wanted to cut off Karïa's tongue Áalya reminded him of Arjuna's vow and thus made BhÅma retract from his plan. (Karïa Parva, Chapter 50; MahÃbhÃrata, DÃk«iïÃtyapÃÂha). (41) When Karïa attempted to kill Nakula, Sahadeva and Yudhi«Âhira, Áalya prevented him from doing so. (Karïa Parva, Chapter 63, Verse 21). (42) He consoled Karïa, who got alarmed by the prowess of BhÅma. (Karïa Parva, Chapter 84, Verse 8). (43) Áalya comforted Duryodhana, who grieved over the death of Karïa. (Karïa Parva, Chapter 92, Verse 10). (44) As desired by Duryodhana, he assumed charge over the army as its commander-in-chief. (Áalya Parva, Chapter 6, Verse 28). (45) He fought a fierce battle with BhÅma and Dharmaputra. (Áalya Parva, Chapters 11 and 12). (46) Dharmaputra defeated Áalya. (Áalya Parva, Chapter 16, Verse 63). (47) In the battle that followed, Áalya was killed by Yudhi«Âhira. (Áalya Parva, Chapter 17, Verse 52). (48) Among the souls of those killed in battle beckoned to the surface of the GaÇgÃ, Áalya's soul also was present. (ùÓramavÃsika Parva, Chapter 32, Verse 10). (49) SaæhlÃda, brother of PrahlÃda and son of HiraïyakaÓipu was another birth of Áalya. (ùdi Parva, Chapter 67, Verse 6). (50) Synonyms used in the MahÃbhÃrata for Áalya: ùrtÃyani, BÃlhÅkapuÇgava, MadrÃdhipa, Madraja, MadrajanÃdhipa, MÃdraka, MadrarÃÂ, SauvÅra etc. #<ÁALYAHARA×ý># See under M­tasa¤jÅvanÅ. #<ÁALYAPARVA># An important Parva of the MahÃbhÃrata. #<ÁAMA I># Son of the Vasu called Aa÷. Aa÷ had, besides Áama, three sons called Jyoti, ÁÃnta and Muni. (ùdi Parva, Chapter 66, Verse 28). #<ÁAMA II># One of the three sons of Dharmadeva, the other two being called KÃma and Har«a. Áama's wife was PrÃpti. (ùdi Parva, Chapter 66, Verse 32). #<ÁùMA># A dog which followed Yama. It was one of the two offsprings of SaramÃ. (BrahmÃï¬a PurÃïa 3.7.312). ## One of the hundred sons of Dh­tarëÂra. He was killed in the BhÃrata-battle, by BhÅmasena. (M.B. Karïa Parva. Chapter 51, Verse 7). ## A populous centre in front of the Pu«kara island (Pu«karadvÅpa). In PurÃïic days there were thirtythree regions in this centre. Devas such as VÃmana, AirÃvata, SupratÅka, A¤jana and so on dwell here. The people of this place live by inhaling the breath coming from the noses of these gods. (M.B. BhÅ«ma Parva, Chapter 12, Verse 32). ## One of the CaturupÃyas (four tactics). (See under CaturupÃya). ## The state when the soul (ÃtmÃ) and the mind become one. When the soul and the mind mingle with each other as salt and water, it is SamÃdhi (contemplation). (For more details see under Yoga. ## A VaiÓya who became learned and abstemious by the grace of DevÅ. The story of this VaiÓya, who ran away from the cruel and wicked treatment that he had suffered from his wife and children, and took to spiritual knowledge by the force of circumstances was told to Janamejaya by VyÃsa. After telling several stories about the kind regard of DevÅ towards those who worship her with devotion, VyÃsa continued as follows:-- During the time of SvÃroci«a Manu, there lived a King named Suratha. Because of his liberality and truthfulness he had very few enemies. While he was ruling over the kingdom known as KolÃpura, once the low caste people of the mountains fought a battle with the King. Though the army of the low castes was small it was the King who sustained defeat. He returned to the palace thoughtful. He had no peace of mind. So he went to the forest to get peace. After travelling for a long time on horse-back, he reached the hermitage of the sage Sumedhas. Forgetting himself in the peaceful stillness of the hermitage, the King got down from the horse and sat under a tree. The hermit Sumedhas came there and talked with the King. The King told his story to the hermit, who invited the King to live with him. Thus the King lived in the hermitage eating fruits, roots etc. The King found it difficult to reconcile himself with the purity and simplicity of the hermit's surroundings. He always thought of his wife and children. He was troubled in mind by thinking that the money kept in the treasury would be wasted by others. Thus thinking about many things, with a troubled mind, the King was sitting under a tree near the hermitage once when he saw another man coming towards him, with a troubled mind like himself. They talked with each other. The new-comer said to the King "I am a VaiÓya. My name is SamÃdhiceÂÂi. My wife and children love wealth. They want to take possession of my wealth and to waste it. But I was against it. I did not favour unnecessary expenditure. They resolved to remove the obstacle from their path, and began to make preparation for it secretly. I understood it and fearing death I ran away from the house." As soon as the king heard this story he said his own story to the VaiÓya. The VaiÓya continued. "Oh! Still, my mind is troubled. I am worried about my wife and children. They will be put to much difficulty if I am not there to look after them. Who is there to support them without me? All the children are lean. My wife also is likewise, lean. They are all always ill. What will they do without me? While I think of all these things I have no peace of mind at all." Suratha: "What a fool are you! You yourself have said that all your children are wicked and cruel. Moreover they and their mother joining together had been trying to murder you. Why do you feel so miserable about such a wife and children?" When the King had finished saying thus much, Sumedhas came there. To remove the darkness of illusion from their minds, the hermit taught them the Nine-lettered Mantra (spell) with prayer and meditation. Thus giving them the mantra, the teacher hermit advised them to go to the bank of the river and select a suitable place and worship DevÅ with devotion and concentration of mind. Accordingly they went to the bank of the river and selected a pure and solitary place, and concentrating their minds on DevÅ, began to meditate and worship her taking only very little food. Thus engaged in deep meditation they spent two years. One day in a dream DevÅ appeared to them. She was clad in red clothes, and wore beautiful ornaments. They were full of joy on seeing the goddess. The third year of the penance was over. But DevÅ did not appear directly before them. In the third year they took only water. They finished the fourth year without seeing the goddess. They decided to do severe penance. Their intention was to offer their bodies to DevÅ. So they made a triangular cavity, with three parts each having an extension of 1,5 ft. and made the walls of the cavity firm and kindled a large fire in it. The King and the VaiÓya began to cut pieces of flesh from their bodies and offered to DevÅ in the fire, and with the blood coming from the body they performed sacrifice to DevÅ. Instantly DevÅ appeared before them and asked them what boon they wanted. The King wanted to get his kingdom back. DevÅ said. "You return home. Your enemies shall leave the kingdom. Your ministers will fall at your feet and beg your pardon. You can rule over your country for ten thousand years. After that you will take rebirth as SÃvarïi Manu, the son of the Sun." What SamÃdhi CeÂÂi wished was a life of self-renunciation. DevÅ gave him the wisdom and knowledge to renounce everything he had and to live a life of complete abstinence. Then DevÅ disappeared. The King returned to his kingdom and resumed his rule. CeÂÂi renounced everything and wandered about immersed in meditation on DevÅ. (DevÅ BhÃgavata, Skandha 5). ## A particular line of disciples of VyÃsa. (See under GuruparamparÃ). ## A cowherd who had been looking after the cattle of Duryodhana. (M.B. Vana Parva, Chapter 289, Verse 2). ## An ancient hermit. Once this hermit talked to NÃrada, about his comfortable life. (M.B. ÁÃnti Parva, Chapter 286, Verse 5). ## A river. Because A«ÂÃvakra bathed in this river, his bents were straightened. (See under A«ÂÃvakra). ## A country in South India. Mention is made about this country in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 60. ## A country in India. Mention is made about this country in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 50. ## A holy tÅrtha (bath) founded by ParaÓurÃma. 1) %% See under ParaÓurÃma, Para 7. 2) %% (i) ParaÓurÃma made here five rivers through which blood flowed. There, with hands dipped in blood, he offered oblations to the manes. (M.B. ùdi Parva, Chapter 2, Verse 4). (ii) By the blessings of the ancestors of ParaÓurÃma this place became a holy bath. (M.B. ùdi Parva, Chapter 2, Verse 8). (iii) At the ending and the beginning periods of the two yugas DvÃpara and Kali, the Kauravas and the PÃï¬avas fought the great battle at this place. Because of that this place got the name Samantapa¤caka. (M.B. ùdi Parva, Chapter 2, Verse 13). (iv) It was according to the advice of BalabhadrarÃma that this place was selected as the battlefield. (Áalya Parva, Chapter 55, Verse 5). (v) Duryodhana was killed at Samantapa¤caka. (Áalya Parva, Chapter 89, Verse 40). ## One of the hundred sons of P­thu«eïa, a King of the Bharata dynasty (BhÃgavata, Skandha 9). ## A brother of King VirÃÂa. He was a prominent helper of the PÃï¬avas in the BhÃrata battle. (M.B. Droïa Parva, Chapter 158, Verse 42). ## A Brahmin who was well-versed in the Vedas and the VedÃÇgas. Mention is made in MahÃbhÃrata, ùdi Parva, Chapter 53, Stanza 9, that he was a guest at the snake-sacrifice of Janamejaya. #<ÁAMAèHA># A learned brahmin. He once gave Yudhi«Âhira a description of the yaj¤a performed by King Gaya, son of AmÆrtarayas. (Vana Parva, Chapter 95, Verse 17). ## See under Veda. ## A country of South India. (M.B. BhÅ«ma Parva, Chapter 9, Verse 16). ## A sub-section of VirÃÂa Parva, consisting of Chapter 13 of VirÃÂa Parva. ## The son born to ÁrÅ K­«ïa by his wife JÃæbavatÅ. 1) %% A story about the birth of SÃmba, occurs in DevÅ BhÃgavata, Skandha 4, as follows: Children were born to RukmiïÅ and the other wives of ÁrÅ K­«ïa. But JÃmbavatÅ alone did not give birth to children. JÃmbavatÅ was filled with sadness when she saw the children of her co-wives. One day she went to the presence of K­«ïa and requested him to give her a son like Pradyumna. Hearing this, ÁrÅ K­«ïa went to the mountain where the hermit Upamanyu did penance and making the hermit his teacher, according to his advice, did penance before ParamaÓiva. He did penance for the period of a month holding a skull and a hermit's rod. He did penance in the second month, standing only on one leg and drinking water alone. In the third month K­«ïa did penance standing on the toes using only air as food. When the penance was continued for six months in this state, ParamaÓiva appeared as SÃmba (ArdhanÃrÅÓvara) and asked what boon he wanted. ÁrÅ K­«ïa expressed his wish. Áiva said that JÃmbavatÅ would get a son. Soon JÃmbavatÅ gave birth to a son. The child was named SÃmba. 2) %% SÃmba married Lak«aïà the beautiful daughter of Duryodhana. Hearing about the Svayaævara marriage of Lak«aïÃ, SÃmba went to HastinÃpura and took her by force from among the various Kings who were present there. Duryodhana and the others captured him. This news reached DvÃrakà through NÃrada. ÁrÅ K­«ïa and BalabhadrarÃma went to HastinÃpura and rescued SÃmba and took the bride and the bridegroom to DvÃrakÃ. Ten sons beginning with Sumitra were born to SÃmba by his wife Lak«aïÃ. (BhÃgavata, Skandha 10). 3) %% PrabhÃvatÅ was the daughter of VrajanÃbha, the King of SupuranagarÅ. SÃmba, with his brother Pradyumna entered the city Supura in the guise of drama-actors with a view to kidnap the beautiful daughter of VrajanÃbha. They produced four performances such as 'RambhÃbhisÃra' and three other dramas and earned the praise of everybody in Supura. In this way they got access to the palace of the King, and when the time suited, they took away PrabhÃvatÅ to DvÃrakÃ. (HarivaæÓa, 2: 93). 4). %% Once some YÃdavas with SÃmba at their head abused KaÓyapa and some other hermits who came to DvÃrakÃ. They cursed the YÃdavas, in consequence of which SÃmba gave birth to an iron pestle, which caused the extermination of the YÃdavas. (See under K­«ïa, Para 39, Sub Para 2). 5) %% SÃmba was extremely handsome, and even the wives of ÁrÅ K­«ïa fell in love with him. Under the circumstances SÃmba tended to become wicked. ÁrÅ K­«ïa came to know of the unnatural attachment between his wives and SÃmba, from NÃrada and cursed SÃmba that he would become a leper, and cursed his own wives, that they would be carried away by thieves and plunderers. Accordingly SÃmba became a leper and the wives of ÁrÅ K­«ïa were carried away by the ùbhÅras, after the submerging of DvÃrakÃ. After a few years, according to the advice of NÃrada, SÃmba began to worship the Sun, at a place called SÃmbapura in the basin of the river CandrabhÃgÃ, to get recovery from leprosy. A brahmin also was brought from Áuka (KuÓa) island to perform the fast and vow correctly. (SÃmba 3; Bhavi«ya PurÃïa, BrÃhma Parva, 66. 72; 73. 126; Skanda PurÃïa 4. 2. 48; 6. 213). 6) %% (i) SÃmba was present at the Svayaævara marriage of DraupadÅ. (M.B. Chapter 185, Verse 17). (ii) Among the YÃdavas, who brought the dowry, when Arjuna married Subhadrà there was SÃmba also. (M.B. ùdi Parva, Chapter 220, Verse 31). (iii) SÃmba learned archery from Arjuna. After this he was a member of the court of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 4, Verse 34). (iv) SÃmba was one of the seven great chariot-fighters of DvÃrakÃ. (M.B. Sabhà Parva, Chapter 14, Verse 57). (v) SÃmba was present at the RÃjasÆya (royal consecration-sacrifice) of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 34, Verse 16). (vi) SÃmba was defeated in the battle he fought with K«emav­ddhi the minister of SÃlva. (M.B. Vana Parva, Chapter 16, Verse 80.) (vii) SÃmba killed the asura VegavÃn in a battle. (M.B. Vana Parva, Chapter 16, Verse 17). (viii) SÃmba participated in the marriage of Abhimanyu conducted at the city Upaplavya. (M.B. VirÃÂa Parva, Chapter 72, Verse 22). (ix) SÃmba came with ÁrÅ K­«ïa to HastinÃpura and took part in the RÃjasÆya of Yudhi«Âhira. (M.B. AÓvamedhika Parva, Chapter 66, Verse 3). (x) When the YÃdavas died by hitting one another with the iron pestle, SÃmba also was killed. (M.B. Mausala Parva, Chapter 3, Verse 44). (xi) After his death, SÃmba entered the group of ViÓvadevas. (M.B. SvargÃrohaïa Parva, Chapter 5, Verse 16). ## A Brahmin scholar. When Dh­tarëÂra started for the forest towards the close of his life, the people bade him farewell. This Brahmin stood among the people and spoke words of consolation. (M.B. ùÓramavÃsika Parva, Chapter 10, Verse 13). #<ÁAMBARA I># An asura. 1) %% Various PurÃïas refer to this leader of the asuras as having played a prominent part in the devÃsura war. After many such wars he was killed by Áiva. 2) %<Áambara's magic power.>% He possessed marvellous magic powers. Once while fighting with him, the Devas were non-plussed by his magical powers, and they hid themselves in a forest. Áambara was pleased and he roamed about freely without any fear and burnt the palaces of the protectors of the world. The Devas left their homes and disappeared in disguise. The Devas began killing those whom Áambara had appointed as army-chieftains. To counter this attack by the Devas, he created three powerful asuras by his powers of magic. The three asuras called Dama, VyÃla and GhaÂa began killing the warriors of the Devas, and the Devas told Brahmà at Satyaloka about the depredations of the asura. Brahmà encouraged them for further fighting, and the three asuras were killed and Áambara ran away and hid himself. (J¤ÃnavÃsi«Âha Sthitiprakaraïam). 3) %<Áambara in ãgveda.>% There are various references to Áambara in the ãgveda. He was King of the Dasyus. He had mastery over hundred cities. The forts and trenches in those cities were very strong. The forts are referred to as AÓvamayÅ, ùyasÅ, ÁatabhujÅ etc. in the ãgveda. The chief enemies of the Aryans were the race of people called Païis in the city. There is a hint about the killing of Áambara in SÆkta 17, AnuvÃka 8, Maï¬ala 1 of the ãgveda. 4) %% (i) Áambara was KaÓyapaprajÃpati's son by his wife Danu. (ii) DaÓaratha had, at the request of the Devas defeated Áambara in a war fought in Devaloka. (See under DaÓaratha, Para 5). (iii) Indra, on another occasion, defeated Áambara. (ùdi Parva, Chapter 137, Verse 43). #<ÁAMBARA II># An asura. He was the son of HiraïyÃk«a and brother of Áakuni, DvimÆrdhÃ, ÁaÇku and ùrya. (Agni PurÃïa, Chapter 17). Áambara, who was a great adept in magic, was killed in the company of his wife MÃyÃvatÅ, by Pradyumna, the son of ÁrÅ K­«ïa. (See under Pradyumna). ## (ÁABHALA, ÁùMBHALA). A village famed in the PurÃïas. According to MahÃbhÃrata MahÃvi«ïu will incarnate as Kalki in this village. (For details see under Kalki). ## A King of the PÆru dynasty, son of ôrjà and father of JarÃsandha. (Agni PurÃïa, Chapter 278). @<[Page 678b]>@ ## A Sub-Parva of ùdi Parva Chapters 65-139). #<ÁAMBHU I># Dhruva's wife. The couple had two sons called Ái«Âi and Bhavya. (Vi«ïu PurÃïa, Part 1, Chapter 13). #<ÁAMBHU II># Grandson of Tva«ÂÃ, son of KaÓyapa by Surabhi. Tva«Âà had a son called ViÓvarÆpa who begot fourteen sons of whom Hara, BahurÆpa, Tryambaka, AparÃjita, V­«Ãkapi, Áambhu, KapardÅ, Raivata, M­gavyÃdha, Sarpa and KapÃlÅ these eleven sons of ViÓvarÆpa form the EkÃdaÓarudras. (Agni PurÃïa, Chapter 18). #<ÁAMBHU III># One of the three sons of AmbarÅ«a, the other two being VirÆpa and KetumÃn. (BhÃgavata, 9th Skandha). Áambhu never tasted meat in his life. (AnuÓÃsana Parva, Chapter 115, Verse 66). #<ÁAMBHU IV># A RÃk«asa, the son of Vidyujjihva by ÁÆrpaïakhÃ. Áambhu, who was engaged in tapas in Daï¬aka forest when ÁrÅ RÃma visited the forest was attracted by the beauty of SÅtà and transformed himself into a tree to enjoy her beauty with his eyes. Lak«maïa, who was felling down trees to build an ÃÓrama felled this tree also, which disappeared immediately leaving behind the dead body of a RÃk«asa. It was the corpse of the RÃk«asa and RÃma comforted SÅtà and Lak«maïa by revealing the fact to them. (Kamba RÃmÃyaïa. AraïyakÃï¬a). Uttara RÃmÃyaïa contains a story of how DevavatÅ (or VedavatÅ) daughter of KuÓadhvaja once cursed Áambhu. DevavatÅ was born from the mouth of KuÓadhvaja (son of B­haspati) while he was learning the Vedas. Áambhu wanted to marry the child when she was grown up, but KuÓadhvaja did not consent to it, and Áambhu, in retaliation, killed KuÓadhvaja in his sleep. Next morning DevavatÅ awoke from sleep to see the dead body of her father. She cursed Áambhu. Her curse was a contributory cause for the death of Áambhu by Lak«maïa. #<ÁAMBHU V># An agni, which occupies a status equal to that of a brahmin well-versed in the Vedas. (Vana Parva, Chapter 221, Verse 5). #<ÁAMBHU VI># A son born to ÁrÅ K­«ïa by RukmiïÅdevÅ. (AnuÓÃsana Parva, Chapter 14, Verse 33). #<ÁAMBHU VII># A King of the Bharata dynasty. He was one of the eighty sons of Ugrasena. (BhÃgavata, 9th Skandha). ## A King, son of Trasadasyu and father of Anaraïya. (VÃyu PurÃïa, Chapter 88, Verses 7475). ## Wife of MarÅci, son of BrahmÃ. The couple had a son called PaurïamÃsa. (Agni PurÃïa, Chapter 20). ## Wife of Jayadratha. The couple had a son called Vijaya. (BhÃgavata, Skandha 9). #<ÁAMBôKA># A ÁÆdra muni. During the reign of ÁrÅ RÃma a great number of children died in the country and many parents wept before the king about the loss of their offsprings. According to Vasi«Âha's advice RÃma enquired whether anybody indulged in actions not proper to his station in life. ÁrÅ RÃma surveyed the country from the air in a VimÃna, and during the survey he found ÁambÆka, the ÓÆdra muni hanging with his head down and inhaling smoke from a fire lit under him. Thus, having found out that the tapas by that ÓÆdra was the reason for the children's death, RÃma killed ÁambÆka immediately. (Kamba RÃmÃyaïa, UttarakÃï¬a). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Verse 13). ## (SA§GATA). A King of the Maurya dynasty. He was the son of King SuyaÓas and the father of King ÁÃliÓÆraka. (BhÃgavata, Skandha 12). ## (SA§GAVA). The supervisor of the cattle-shed of Duryodhana. It is stated in MahÃbhÃrata, Vana Parva, Chapter 228 that this SaÇgava helped Duryodhana in the fight which ensued at the time of the great procession conducted by the Kauravas, to the PÃï¬avas in the forest. ## (SA§GHAM). An organisation formed in olden days for the cultivation of Áentamil (classic Tamil) literature, which took its origin in south DrÃvi¬a land in the 4th century B.C. The PÃï¬yas set up three SaÇghams for the promotion of this literature, the first one in southern Madura. When the city was swept by erosion of the sea they set up the second SaÇgham at KapÃÂapura. When KapÃÂapura also was destroyed by the sea, the third SaÇgham was founded in DrÃvi¬a Madura. The first SaÇgham was called MutarcaÇkam, the second IÂaiccaÇkam and the third one KaÂaiccaÇkam. Reliable information about the first two SaÇghams is not available. But, there are reasons to believe that a SaÇgham called KataiccaÇkam flourished for about six hundred years from 2nd century B.C. to the close of the 4th century A.D. (History of Kerala Literature by UllÆr, Part 1, Page 47). The PÃï¬yan King had built at Madura a hall (maï¬apa) for the poets and scholars of the third SaÇgham to assemble together to produce their works. Even to this day there exists a temple called SaÇghattÃrkovil at the south-western corner of the outer sector of the SundareÓvara temple. There the idols of SarasvatÅ and of the fortynine poets of the SaÇgham are being worshipped even today. The growth and influence of the Buddhist and the Jain religions and also that of the Pallava royal dynasty, contributed to the downfall of the SaÇgham. The SaÇgham poets have written many excellent books. According to legends, Agastyam is a text on grammar of the first SaÇgham and TolkÃpyam of the second SaÇgham. There were authoritative text books on music written by the last poets of the SaÇgham. But, none of these books has been unearthed yet. Again, references are found to dramas like Muruval, Jayantam, etc. They too have not yet been found out. Five mahÃkÃvyas (Epic poems) and five short KÃvyas also belong to SaÇgham works. PuranÃnÆru. AkanÃnÆru, PatiÂÂuppattu, Aiæ kurunÆru, Kalittokai, Kuruntokai, ParipÃÂal and NaÂÂiïai are included in the SaÇgham work called EÂÂuttokai. Most of them are collections of many compositions. The authorship of the four hundred songs in PuranÃnÆru is distributed among nearly 160 poets. Aiæ KurunÆru contains five hundred songs by five poets. These five hundred songs were collected by the scholar, KÆÂalÆr kizhÃr, on the orders of the Cera King, Ceraliruæpozhai. PatiÂÂippattu is a collection of songs composed by ten poets in praise of the Cera Kings. But, only eight of these from two to nine are available yet. PattuppÃÂÂu comprised of the following works like TirumurukÃttuppaÂai, etc. Tirukkural, NÃlaÂiyar etc. are among the eighteen works under the group PatineïkÅzhkkaïakku. CilappadikÃram, Maïimekhalai, JÅvakacintÃmaïi, Kuï¬alakeÓÅ and ValaiyÃpati are the five great kÃvyas and NÅlakeÓi, CƬÃmaïi, YaÓodÃkÃvyam, NÃgakumÃra-KÃvyam and UdayakumÃrakÃvyam (Udayaïankatai) are the five short (laghu) kÃvyas. Amongst the above kÃvyas Maïimekhalai and Kuï¬alakeÓi are Buddhist kÃvyas and CintÃmaïi and the five short kÃvyas are Jain works. The last seven books might have been written after the SaÇgham period. Tiruttakkatevar, author of CintÃmaïi, lived in eighth century A.D. Some of the songs in PuranÃnÆru are the oldest among the works of the SaÇgham period. References to Cera Kings are found in many of these works. ## One of the two attendants given to Subrahmaïya by the sea, the other being Vikrama. (Áalya Parva, Chapter 45; Verse 37). ## One of the ten sons of ÁrÅ K­«ïa by his wife BhadrÃ. (VirÃÂa Parva, Chapter 54, Verse 18). ## A King of the PÆru dynasty, grandson of PÆru and son of Manasyu. Saæhana was the son of Manasyu by his wife called SauvÅrÅ. (ùdi Parva, Chapter 94, Verse 5). ## Second wife of Dh­tarëÂra. She was the niece of GÃndhÃrÅ. ## A nÃga born in the AirÃvata dynasty. It was burtn to ashes at the serpent yaj¤a of Janamejaya (ùdi Parva, Chapter 57, Verse 11). ## Collection of hymns addressed to various DevatÃs in nature. These songs are in the form of mantras. (See under Veda). ## A section of saæhitÃs of Atharva Veda. The five sections of Atharva Veda composed by Mu¤jikeÓa and called Nak«atrakalpa, Vedakalpa SaæhitÃkalpa, ùÇgirasakalpa and ÁÃntikalpa are held in great respect. (See under Veda). ## A king of the Bh­gu dynasty, grandson of HaryaÓva and son of Nikumbha. ReïukÃ, granddaughter of SaæhitÃÓva and daughter of Prasenajit was married by mahar«i Jamadagni. (BrahmÃï¬a PurÃïa, Chapter 1). ## (SAõHRùDA) I. A son of HiraïyakaÓipu. Two sons called HiraïyÃk«a and HiraïyakaÓipu and a daughter called Siæhikà were born to KaÓyapaprajÃpati by his wife called Diti, and HiraïyakaÓipu had four sons called AnuhrÃda, HrÃda, PrahlÃda and SaæhrÃda. SaæhrÃda had three sons named ùyu«mÃn. Áibi, and Bëkala. (Agni PurÃïa, Chapter 19). According to verse 17, Chapter 65 of ùdi Parva, PrahlÃda, SaæhlÃda, AnuhlÃda, Áibi and Bëkala were the sons of HiraïyakaÓipu. This SaæhlÃda, in his next life, was born as Áalya, the BÃlhÅka king. ## A RÃk«asa, son of SumÃlÅ by KetumatÅ, both of them RÃk«asas. SumÃlÅ had ten sons called Prahasta, Akampana, VikaÂa, KÃlakÃmukha, DhÆmrÃk«a, Daï¬a, SupÃrÓva, SaæhlÃda, PrakvÃta and BhÃsakarïa. (Uttara RÃmÃyaïa). #<ÁAMý># A king, son of UÓÅnara. (BhÃgavata, 9th Skandha). ## A celestial maid. She was the companion of the celestial maid VargÃ. (For further details see under VargÃ). @<[Page 680a]>@ #<ÁAMýKA I># 1) %% A muni. He remained with herds of cattle and performed tapas feeding himself on the foam from the mouth of calves drinking their mother's milk. He was the father of Á­ÇgÅ, who cursed king ParÅk«it, who once threw a dead snake on the neck of ÁamÅka. The curse was that he would die within seven days of the incident by snake-bite. For details see under ParÅk«it, Para 3). 2) %% i) ÁamÅka worships Indra in his court. (Sabhà Parva, Chapter 7, Verse 16). ii) ÁamÅka too was present on the occasion when VyÃsa called up and showed Janamejaya the souls of dead kings. (AÓvamedhika Parva, Chapter 35, Verse 8). #<ÁAMýKA II># (SAMýKA). A great warrior of the V­«ïi dynasty and one of the seven mahÃrathis in DvÃrakÃ. He was present at the wedding of DraupadÅ. (ùdi Parva. Chapter 14, Verse 58). ## One of the seven great heroes, who fought in chariot, in the clan of the YÃdavas. (M.B. Sabhà Parva, Chapter 14, Verse 58). #<ÁùMITRA># A particular rite performed during a yaj¤a. (ùdi Parva, Chapter 196, Verse 1). #<ÁAMýVãKåA># (ÁAMý TREE). (For the connection between this tree and fire see under Agni, Para 12). ## Wife of Sun (SÆrya). 1) %% Saæj¤Ã was the daughter of ViÓvakarman according to the Vi«ïu PurÃïa (Part 3, Chapter 2) and of Tva«Âà according to MahÃbhÃrata, ùdi Parva (Chapter 66, Verse 35). Most of the PurÃïas refer to Saæj¤Ã as the daughter of ViÓvakarman. 2) %% Saæj¤Ã lacked the power to put up with the heat of SÆrya. She once went into the forest to perform Tapas after deputing her companion, ChÃyÃ, to serve her husband. Saæj¤Ã left her three sons Manu, Yama, and YamÅ also in the charge of ChÃyÃ, who in the guise of Saæj¤Ã served SÆrya. He took her to be his wife and begot three children, ÁanaiÓcara, (another) Manu and TapatÅ of her. ChÃyà once got angry and cursed Yama, son of Saæj¤Ã. Then it was that SÆrya realised that she was not his wife. SÆrya felt very sad at this separation from his wife and went to the forest in search of her. He knew, by the power of his meditation, that Saæj¤Ã was doing tapas in the guise of a mare. Then he assumed the form of a horse and begot of the mare the AÓvinÅkumÃras and Revanta. The AÓvinÅkumÃras named NÃsatya and Dasra, were born through the mare's (Saæj¤Ã) nose. (AnuÓÃsana Parva, Chapter 150, Verse 17). 3) %% SÆrya brought Saæj¤Ã back with him. She complained to her father ViÓvakarman, that life with SÆrya was impossible on account of his excessive heat, and so ViÓvakarman ground SÆrya on his drilling machine and reduced his heat. But, only (1/8) of the heat (effulgence) could be so reduced, and it was with that fraction of effulgence that Vi«ïu's disc (cakra), Áiva's triÓÆla (trident), Kubera's pu«pakavimÃna and Subrahmaïya's weapon called Áakti were made. (Vi«ïu PurÃïa Part 3, Chapter 2; HarivaæÓa, Chapter 41 and Bhavi«ya PurÃïa For details see under TapatÅ. ## In ancient India digits up to 19 were in vogue. BhÃskarÃcÃrya the great mathematician, has in his work, "LÅlÃvatÅ", given the following names to the nineteen digits. 1 Ekam 10 DaÓam 100 Áatam 1000 Sahasram 10000 Ayutam 100000 Lak«am 1000000 Prayutam 10000000 KoÂi 100000000 Arbudam 1000000000 Abjam 10000000000 Kharvam 10000000000000 Trikharvam 1000000000000 MahÃpadmam 1000000000000 ÁaÇku 1000000000 Jaladhi 100000000000000 Antyam 1000000000000000 Madhyam 100000000000000000 ParÃrdham 1000000000000000000 DaÓaparÃrdham. #<ÁùõKHùYA># An ÃcÃrya, who worked in the ãgveda branch of the Vedas. ## (SA§KRAMA) One of the three attendants given to Subrahmaïya by Vi«ïu, the other two being Cakra and Vikrama. (Áalya Parva, Chapter 45, Verse 37). ## One of the followers given to Skanda by MahÃvi«ïu. (MahÃbhÃrata, ÁÃnti Parva, Chapter 44, Verse 23). ## A king of the BhÃrata dynasty. He was the son of king Naraka and father of Rantideva. (BhÃgavata 9th Skandha). ## One of the sons of Vasudeva by DevakÅ. (BhÃgavata, Skandha 9). ## A king of the PÆru dynasty, being one of ten sons of BhadrÃÓva (Agni PurÃïa, Chapter 28). #<ÁAMPùKA># A very pious brahmin, whose slogan in life was that renunciation was the greatest asset in life. (ÁÃnti Parva, Chapter 176, Verse 4). ## A bird. The elder brother of JaÂÃyu. 1) %% Aruïa and Garu¬a were the sons born to PrajÃpati KaÓyapa by his wife VinatÃ. Two sons named SampÃti and JaÂÃyu were born to Aruïa. (For further details see under JaÂÃyu, para 1). 2) %% Once SampÃti and his younger brother JaÂÃyu flew to the Sun. To protect his younger brother JaÂÃyu who had neared the Sun, SampÃti opened his wings which were burnt and he fell on the shore of the salt sea. At this time an army of the monkeys, with HanÆmÃn at their head came there, in search of SÅtÃ. SampÃti gave them directions of the path they were to follow. (Detailed story is given under RÃma and MÃlÅ ## A RÃk«asa (giant). The son of KumbhÅnadÅ the sister of KaikasÅ. (See under KaikasÅ). ## A warrior who fought against the PÃï¬avas on the Kaurava side. He took his place at the 'h­daya' (centre) of the Garu¬avyÆha set up by Droïa. (Droïa Parva, Chapter 20, Verse 12). ## A princess of the Madhu dynasty. King Vidura married her, and a son called AnaÓva was born to the couple. (ùdi Parva, Chapter 95, Verse 40). ## Son of Citraratha by ôrïÃ. He married Utkalà and the couple had a son called MarÅci, who became very famous in after years. (BhÃgavata, Skandha 5). ## The grand-daughter of Manu SvÃyambhuva and the daughter of Priyavrata, who had married the daughter of Kardama. Ten sons and two daughters named Samràand Kuk«i were born to Priyavrata. (Vi«ïu PurÃïa, AæÓa 2, Chapter 1). ## A nÃga (serpent) born in the family of Dh­tarëÂra. This serpent was burnt to death in the sacrificial fire of the serpent sacrifice of Janamejaya. (M.B. ùdi Parva, Chapter 57, Verse 18). ## One in the line of Gurus. (See under Guruparaæpara). @<[Page 681a]>@ ## A sub-Parva of Droïa Parva comprising Chapters 17-32. ## Wife of the Agni called PavamÃna. The couple had two sons called Sabhya and ùvasathya. (Matsya PurÃïa, Chapter 51, Verse 12). ## One of the VedÃntist sons of ViÓvÃmitra. (AnuÓÃsana Parva, Chapter 4, Verse 55). ## A region in India mentioned in the PurÃïas. Armies from this region protected BhÅ«ma during the great war. (BhÅ«ma Parva, Chapter 51). ## A holy place near ArundhatÅvaÂa. He who bathes here and fasts for three days will derive the same benefits as those of performing the aÓvamedha yaj¤a and gifting away of thousand cows. (Vana Parva, Chapter 84, Verse 81). ## An urban area in India famous in the PurÃïas. (BhÅ«ma Parva, Chapter 9, Verse 49). ## A K«atriya king. He was a wise man, well-versed in Economics. He was the rebirth of KÃleya, an asura. (M.B. ùdi Parva, Chapter 67, Verse 54). BhÅmasena defeated this Samudrasena, during his regional conquest of the east. Samudrasena was killed by the PÃï¬avas in the BhÃrata battle. (M.B. Sabhà Parva, Chapter 30; Karïa Parva, Chapter 67). ## warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Verse 63). ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Verse 68). ## An eternal ViÓvadeva (god concerned with offerings to the manes). (AnuÓÃsana Parva, Chapter 91, Verse 30). ## A wind which moves the aerial chariots of the Devas. According to VyÃsa there are seven winds. While once he was teaching his son Áuka Vedas, a storm blew and the teaching had to be stopped for some time. Then Áuka asked his father about winds, and VyÃsa answered as follows: There are seven vÃyus (winds). The first one called Pravaha moves the clouds. The second one, ùvaha, causes thunder while the third vÃyu, Udvaha, converts sea-water into vapour and causes rain. The fourth one Saævaha moves clouds in the sky. The clouds are the aeroplanes of the Devas. The fifth is Vivaha, which gives form and shape to the clouds. The sixth VÃyu, Parivaha, keeps ùkÃÓagaÇgà motionless while due to the action of the seventh VÃyu, ParÃvaha, the souls travel. (ÁÃnti Parva, Chapter 329). ## A king of the lunar dynasty. 1) %% Descended from Vi«ïu thus: BrahmÃ--Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-PÆru-Janamejaya-PrÃcinvÃn-Manasyu-VÅtabhaya-Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdÅ-BhadrÃÓva-MatinÃra-Santurodha-Du«yanta-Bharata-B­hatk«atra-Hasti-AjamŬha-ãk«a-Saævaraïa. 2) %% Saævaraïa married TapatÅ, daughter of SÆrya. (For details see under TapatÅ). 3) %% (i) King PäcÃla once attacked and subjugated him. (ùdi Parva, Chapter 93, Verse 37). (ii) He gave up the throne in fear of the enemy and went and lived on the banks of the river Sindhu. (ùdi Parva, Chapter 9, Verse 39). (iii) To regain his kingdom he appointed Vasi«Âha as his priest. (ùdi Parva, Chapter 94, Verse 42). (iv) He got back the kingdom by Vasi«Âha's help and then he performed a Yaj¤a with the latter as high priest. (ùdi Parva, Chapter 94, Verse 45). (v) A son called Kuru was born to him by TapatÅ daughter of SÆrya. (ùdi Parva, Chapter 94, Verse 48). (vi) He was a devotee of SÆrya. (ùdi Parva, Chapter 170, Verse 12). (vii) No other king more handsome than he had yet been born. (ùdi Parva, Chapter 170, Verse 15). (viii) Once there was no rainfall for twelve years in his kingdom. (ùdi Parva, Chapter 172, Verse 38). (ix) He is one of the kings to be remembered at dawn and at dusk. (AnuÓÃsana Parva, Chapter 165, Verse 54). (x) Words like ùjamŬha, ùrk«a, Paurava, Pauravanandana and ãk«aputra have been used in MahÃbhÃrata as synonyms of Saævaraïa. ## Son of AÇgiras. 1) %% AÇgiras had eight sons called B­haspati, Utathya, Saævarta, Payasya, ÁÃnti, Ghora, VirÆpa and SudhanvÃ. (AnuÓÃsana Parva, Chapter 85, Verse 30). Saævarta was the third among the sons and he lived on inimical terms with his eldest brother B­haspati. When once B­haspati forsook king Marutta it was Saævarta, who managed for the king his yaj¤a. (ÁÃnti Parva, Chapter 29, Verse 20). 2) %% (i) Saævarta is a member of Indra's court. (Sabhà Parva, Chapter 7, Verse 19). (ii) He lives in BrahmÃ's court and worships him. (Sabhà Parva, Chapter 11, Verse 12). (iii) He once got conducted at Plak«Ãvataraïa tÅrtha for King Marutta a yaj¤a. (Vana Parva, Chapter 129, Verse 13). (iv) Saævarta and B­haspati disliked each other. (Droïa Parva, Chapter 55, Verse 38; ÁÃnti Parva, Chapter 29, Verse 29). (v) He was one of those who visited BhÅ«ma on his bed of arrows. (ÁÃnti Parva, Chapter 47, Verse 9). (vi) It was he, who recited the praises of Áiva to king Marutta so that the latter got gold. (M.B. Southern text, AÓvamedha Parva, Chapter 8). (vii) Once he paralysed Indra's VajrÃyudha. (AÓvamedha Parva, Chapter 10, Verse 17). (viii) It was he, who invited and got down Indra to the yaj¤a conducted by Marutta. (AÓvamedha Parva, Chapter 10, Verse 25). ## A nÃga born to KaÓyapaprajÃpati of his wife KadrÆ. (ùdi Parva, Chapter 35, Verse 10). ## An agni, which is burning always on mount MÃlyavÃn. (BhÅ«ma Parva, Chapter 7, Verse 27). ## A holy place (tank). Those, who bathe there will become handsome (Vana Parva, Chapter 85, Verse 31). ## A holy place. He who bathes here will master learning. (Vana Parva, Chapter 85, Verse 1). ## A nÃga born in the KaÓyapa dynasty. (Udyoga Parva, Chapter 103, Verse 13). ## A DevÅ, who worships Brahmà in his court. (Sabhà Parva, Chapter 11, Verse 43). ## A son of the RÃk«asa called ÁataÓ­Çga. He was killed by Sudeva, chief of the army of AmbarÅ«a. (MahÃbhÃrata, Southern Text, ÁÃnti Parva, Chapter 98). @<[Page 682a]>@ ## Another name of King Somadatta. (BhÅ«ma Parva, Chapter 61, Verse 33). ## A king of KÃÓÅ. By nature non-attached to worldly things and very righteous, he studied SÃÇkhya and Yoga from Pa¤caÓikha and went into the forest renouncing everything. (ÁÃnti Parva, Chapter 1). ## Another name of Áala, son of Somadatta. (BhÅ«ma Parva, Chapter 61, Verse 11) ## The name of Yama's Capital city. (See under AmarÃvatÅ). #<ÁAMYùNIPùTA># A particular measure of distance. If a strong man throws a thing the distance between the man and the spot where the thing thrown by him falls is called ÁamyÃnipÃta. (Vana Parva, Chapter 84, Verse 9). #<ÁAMYùPRùSA># A sacred place on the banks of river SarasvatÅ. Here VyÃsa once built an ÃÓrama and lived there. (DevÅ BhÃgavata, 6th Skandha). ## Third son of Nahu«a, his other sons being Yati, YayÃti, ùyÃti and Dhruva. (ùdi Parva, Chapter 75, Verse 30). ## A king, who was the great-grandson of emperor PÆru and son of PrÃcinvÃn. AÓmakÅ, born of the Yadu dynasty was his mother. He married VarÃÇgÅ daughter of D­«advÃn and a son called AhaæyÃti was born to the couple. (ùdi Parva, Chapter 95, Verse 14). ## A Yak«a, an attendant of Kubera. (VÃlmÅki RÃmÃyaïa, Uttara KÃï¬a, Chapter 14, Verse 21). #<ÁAõYU I># The eldest son of B­haspati. This agni (Áaæyu) is worshipped in CÃturmÃsya and aÓvamedha yaj¤as. SatyÃ, daughter of Dharmadeva was Áaæyu's wife, and to the couple were born a son and three daughters. (Vana Parva, Chapter 219, Verse 2). #<ÁAõYU II># An ÃcÃrya. He is believed to have a special method of performing yaj¤as. (ÁatapathabrÃhmaïa). ## Sanaka, Sanandana, SanÃtana and SanatkumÃra, the four Sages. The SanakÃdis are the mental sons of BrahmÃ. When they stood in the form of infants they were asked to create subjects. But they were the incarnation of 'Sattva', (the attribute of purity), and so were not prepared to undertake creation. Even at the age of four or five the four of them learned the Vedas, and travelled together. They were celibates for ever. While the SanakÃdis were travelling thus one day they reached VaikuïÂha, and cursed Jaya and Vijaya who showed disrespect towards them. (See under Jayavijayas). It is mentioned in some places that the SanakÃdis were the incarnations of portions of MahÃvi«ïu. Once Brahmà praised the incarnations of Vi«ïu. It is clear that the KumÃras (SanakÃdis) had taken incarnation before the present Brahmà began the work of creation. (DevÅ BhÃgavata, Skandha 1; Skandha 7; BhÃgavata, Skandha 7, Bhavi«ya PurÃïa). ## A hermit who was one of the SanakÃdis. ## A disciple of ÁaÇkarÃcÃrya. (For further details see under ÁaÇkarÃcÃrya, Para 6). ## A hermit. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 4, Stanza 16, that this hermit shone in the court of Yudhi«Âhira. ## One of the SanakÃdis. ## One of the SanakÃdis. ## Another name of SanatkumÃra, who is one of the four SanakÃdis. (See under SanatkumÃra). @<[Page 682b]>@ ## A sub-section of Udyoga Parva in MahÃbhÃrata, Chapters 42 to 46. ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 74). ## A hell. (See under KÃla). #<ÁA×ÖHùMARKA># The two ­«is called Áaï¬ha and Marka, who were priests of the asuras and whose presence made them invincible. The Devas enticed the two priests to their side by offering them Soma and thus rendered the asuras powerless. When the Devas after some time, began a yaj¤a, Áaï¬ha and Marka approached them for the promised Soma, but the Devas did not keep their word, and the disillusioned Áaï¬hamarkas were driven out of the yÃj¤ic hall. (TaittirÅyasaæhitÃ, 6, 4, 10). ## (See under M­tasa¤jÅvanÅ). ## The previous birth of ArundhatÅ, wife of Vasi«Âha. (For more details see under Vasi«Âha Para 1, Sub-Section 1). ## Mother of the giantess SÃlakaÂaÇkÃ. It is stated in Uttara RÃmÃyaïa that this SÃlakaÂaÇkÃ. the daughter of Sandhyà was married by the giant VidyutkeÓa. ## Time of union or conjunction. There are three SandhyÃs in a day. These are morning sandhyà (PrÃta÷sandhyÃ), noon sandhyà (MadhyÃhna sandhyÃ) and evening sandhyà (SÃyaæ SandhyÃ). The meeting time of night and day, is morning SandhyÃ, the joining time of the first half and the second half of the day, is noon (MadhyÃhna SandhyÃ), and the joining time of day and night, is evening Sandhyà (SÃyaæ sandhyÃ). Brahmins should keep the three SandhyÃs properly. The morning sandhyà is of three kinds. Good, Medium and Bad. When the morning stars are seen and the sunrise is approaching it is good morning; when the stars are not seen and the sun is not risen it is medium sandhyà and the morning time after the sunrise is bad SandhyÃ. In sÃyaæsandhyà also there is this difference of time, as good, medium and bad. The time till the sunset is good; the time after the sunset and before the rising of the stars is medium and the evening after the rising of the stars is bad. In the Vedas it is metaphorically mentioned that Brahmins are trees, and the three sandhyÃs are their roots, the Vedas, their branches and the rites and rituals ordained in the Vedas their leaves. From this it is clear that Brahmins should on no account leave unobserved, worships at these three sandhyÃs. The Brahmin who does not observe these three sandhyÃs carefully will, in his life time, become a ÓÆdra and after the death, will be born again as a dog. Moreover the Brahmin who does not do the three evening, morning and noon worships, will have no right to conduct any other Vedic rites. After the sun-rise and sun-set, within three nÃzhikas (a nÃzhika-24 minutes) the morning and evening worship should be finished. There is atonement ordered for morning and evening prayers conducted after the stipulated time. (DevÅ BhÃgavata, Skandha 11). ## A holy river who worships Varuïa in his assembly. (Sabhà Parva, Chapter 9, Verse 23). ## The presiding Devatà of dusk. She is called PratÅcyÃdevÅ as well. (Udyoga Parva, Chapter 117, Verse 16). ## A Sanskrit poet who lived in the 12th century A.D. A poetic work of this author is "RÃmapÃlacarita" This book is about the king RÃmapÃla, who ruled over Bengal at the end of 11th century A.D. ## The red colour seen in the sky in the evening is SandhyÃrÃga. RÃgiïÅ the daughter of HimavÃn did penance to obtain ParamaÓiva as husband. The Devas took her before BrahmÃ, who said that she was not able to bear the radiance of Áiva. Hearing this opinion RÃgiïÅ got angry and Brahmà cursed her and changed her into SandhyÃrÃga. (See under PÃrvatÅ). ## SandhyÃvalÅ was the wife of King RukmÃÇgada. (See under DharmÃÇgada). #<Áù×ÖILý I># A daughter of Dak«a. She was married by Dharmadeva and a Vasu called Anala was born to the couple. (ùdi Parva, Chapter 67, Verse 17). #<Áù×ÖILý II># A yoginÅ famed in the PurÃïas. She once cursed Garu¬a as a result of which he lost his feathers. (For details see under Garu¬a). #<Áù×ÖILý III># A very chaste DevÅ living in Devaloka. She once taught Sumanas, the Kekaya princess the duties of a chaste woman. (AnuÓÃsana Parva, Chapter 123, Verse 8). #<Áù×ÖILYA I># A great mahar«i. Some details about him are given hereunder. (1) King ÁatÃnÅka and his wife Vi«ïumatÅ, who had no issues approached the mahar«i in great sorrow. As a result of eating rice given by the mahar«i Vi«ïumatÅ became the mother of a son, who became in later years famous as emperor SahasrÃnÅka. (KathÃsaritsÃgara, KathÃmukhalambaka, TaraÇga 1). (2) A member of Yudhi«Âhira's court. (Sabhà Parva, Chapter 4, Verse 17). (3) He had an ascetic daughter. (Áalya Parva, Chapter 54, Verse 5). (4) He once opined that the gift of a mere ox-cart was equal to the gift of water in a golden pot. (AnuÓÃsana Parva, Chapter 65, Verse 19). (5) He visited BhÅ«ma on his bed of arrows. (ÁÃnti Parva, Chapter 47, Verse 6). (6) King Sumanyu once gave the mahar«i plenty of food materials. (AnuÓÃsana Parva, Chapter 173, Verse 22). #<Áù×ÖILYA II># A mahar«i born in the dynasty of KaÓyapa, son of MarÅci. As Agni was born in the family of the mahar«i it came to be called 'ÁÃï¬ilyagotrÅya' (born in the family of ÁÃï¬ilya). King Sumanyu once gave him food and other edible things. (AnuÓÃsana Parva, Chapter 137, Verse 22). #<Áù×ÖILYA III># A King, a great devotee of Áiva. As a youth he became a philanderer with the result that the honour of women was in jeopardy. The King being a devotee of Áiva even Yama could not punish him. At last, when Áiva came to know of the immorality of his devotee he cursed the King to be turned into a tortoise for thousand years. #<Áù×ÖILYA IV># A mahar«i, who desired to worship Vi«ïu not in the Vedic method for which purpose he even wrote a book to propagate non-vedic principles. For the above sinful action he had to live in hell and at last he was born as Jamadagni of the Bh­gu dynasty. (V­ddhahÃrÅtasm­ti, 180, 193). #<Áù×ÖILYA V># A mahar«i whose BhaktisÆtras (Aphorisms on devotion) are as famous as those of NÃrada. He taught bhakti in a scientific way (by ÁÃï¬ilya science). @<[Page 683b]>@ ## Preceptor of ÁrÅ K­«ïa and Balabhadra RÃma from whom they learned all the Vedas, art of drawing, astronomy, gÃndharva Veda, medicine, training elephants and horses and archery. (For details see under K­«ïa, Para 12). #<ÁANI># (ÁANAIÁCARA-SATURN). 1) %% Áani is the son of SÆrya by ChÃyÃ, the maid-servant of Saæj¤Ã. SÆrya had three sons by ChÃyÃ, Manu, TapatÅ and Áani. (See under ChÃyÃ). 2) %% (i) Áani worships Brahmà in BrahmasabhÃ. (Sabhà Parva, Chapter 11, Verse 29). (ii) Áani is very effulgent and intense in his form and character. When Áani threatens the star RohiïÅ, great disasters occur on earth. (Udyoga Parva, Chapter 143, Verse 8). (iii) Áani will incarnate as Manu in the coming Yuga. (ÁÃnti Parva, Chapter 349, Verse 55). (iv) Áani is one of the planets to be daily worshipped. (AnuÓÃsana Parva, Chapter 165, Verse 17). (v) In the battle between Áiva and Tripura, Áani mounted in a chariot clashed with NarakÃsura. (BhÃgavata, 6th Skandha). ## A country in south India famous in the PurÃïas. Mention is made about this country in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 63. ## Minister of Dh­tarëÂra. 1) %% Sa¤jaya, who was equal to a hermit, was born as the son of SÆta from a portion of Gavalgaïa. (ùdi Parva, Chapter 68, Verse 93). 2) %% Sa¤jaya who was born within the circle of the friends of the Kauravas, became the minister of Dh­tarëÂra. The great work that Sa¤jaya did in MahÃbhÃrata was, telling Dh­tarëÂra every thing that was taking place in the battle-field without leaving even the smallest events in the order of their occurrence. Sa¤jaya was able to do this because of the boon granted by VyÃsa. When the armies of the Kauravas and the PÃï¬avas pitched their camps on either side of the battlefield, VedavyÃsa came to HastinÃpura and saw Dh­tarëÂra. Dh­tarëÂra heard about the preparations on either side for the battle. He did not like to go to the battle-field and see for himself the events of the battle. He said so to VyÃsa. Then VyÃsa called Sa¤jaya to him and said "Sa¤jaya shall see all the events of the battle directly. He shall have such a divine inward eye." VyÃsa continued. "O king! Sa¤jaya has inward eyes. He will tell you everything about the battle. He will be knowing all. Whenever he thinks of it he will see everything that takes place in the day and in the night in open, and in secret. No weapon will cut him and no weariness will affect him. He is the son of Gavalgaïa and will come away unhurt from the battle." Because of this blessing Sa¤jaya used to inform Dh­tarëÂra of all the events in the battle at the time of the occurrence. Sa¤jaya informed Dh­tarëÂra of the news up to the death of Duryodhana. When Duryodhana was killed the cry of AÓvatthÃmà grew louder. Sa¤jaya who heard this cry early in the morning, ran to the battlefield with a broken heart. With the death of Duryodhana the boon of inward eye given to Sa¤jaya by VyÃsa was lost. (M.B. BhÅ«ma Parva, Chapter 2; Sauptika Parva, Chapter 9). 3) %% (i) Sa¤jaya stood as the host in the RÃjasÆya sacrifice of Yudhi«Âhira, and received the guests and showed them hospitality. (M.B. Sabhà Parva, Chapter 35, Verse 6). (ii) When the PÃï¬avas were defeated in the game of dice and were sent to the forest Sa¤jaya came to Dh­tarëÂra and reviled him. (Sabhà Parva, Chapter 81, Verse 5). (iii) Vidura got angry because the PÃï¬avas were sent to live in the forest, and leaving the Kauravas he also went to the forest. Knowing that Vidura was in the KÃmyaka forest, Dh­tarëÂra sent Sa¤jaya and brought Vidura back. (M.B. Vana Parva, Chapter 6, Verse 5). (iv) ÁrÅ K­«ïa and the others vowed at the KÃmyakavana to kill Duryodhana. Sa¤jaya gave Dh­tarëÂra a detailed description of that Vow. (M.B. Vana Parva, Chapter 51, Verse 15). (v) Dh­tarëÂra sent Sa¤jaya to learn about the welfare of the PÃï¬avas who had returned after completing the forest life and Pseudonymity. (M.B. Udyoga Parva, Chapter 23, Verse 1). (vi) Sa¤jaya went to the court of the PÃï¬avas and gave the message of Dh­tarëÂra to them. (M.B. Udyoga Parva, Chapter 25). (vii) Sa¤jaya who had returned from the court of the PÃï¬avas, informed Dh­tarëÂra of the news and reproached him much. (M.B. Udyoga Parva, Chapter 32, Verse 11). (viii) Sa¤jaya repeated the message of Arjuna in the court of the Kauravas. (M.B. Udyoga Parva, Chapter 48). (ix) Sa¤jaya told Dh­tarëÂra, who the prominent helpers of Yudhi«Âhira, were. (M.B. Udyoga Parva, Chapter 50). (x) Sa¤jaya advised Dh­tarëÂra to put Duryodhana under control. (M.B. Udyoga Parva, Chapter 54). (xi) Sa¤jaya gave Duryodhana a description of the horses and the chariots of the PÃï¬avas. (M.B. Udyoga Parva, Chapter 56, Verse 7). (xii) Sa¤jaya repeated the message of Arjuna to Dh­tarëÂra. (M.B. Udyoga Parva, Chapter 66). (xiii) Sa¤jaya described to Dh­tarëÂra the greatness of ÁrÅ K­«ïa. (M.B. Udyoga Parva, Chapters 68-70). (xiv) Sa¤jaya told Dh­tarëÂra the fact that the PÃï¬avas and the Kauravas had pitched their tents in the battlefield of Kuruk«etra. (M.B. Udyoga Parva, Chapter 159, Verse 8). (xv) At this time VyÃsa came there and gave Sa¤jaya the boon that he would see directly every thing that took place in the battlefield and would inform Dh­tarëÂra. (M.B. BhÅ«ma Parva, Chapter 2, Verse 10). (xvi) Sa¤jaya informed Dh­tarëÂra of the good qualities of the earth, the island of SudarÓana, the death of BhÅ«ma, and so on. (M.B. BhÅ«ma Parva; Droïa Parva). (xvii) Sa¤jaya gave the names of every one who was killed on the side of the Kauravas. (M.B. Karïa Parva, Chapter 5). (xviii) Sa¤jaya reported to Dh­tarëÂra about those who died on the side of the PÃï¬avas also. (Karïa, Parva, Chapter 6). (xix) Sa¤jaya told Dh­tarëÂra about those who were alive on the side of the Kauravas. (Karïa Parva, Chapter 7). (xx) SÃtyaki took Sa¤jaya as a captive. (Áalya Parva, Chapter 25, Verse 57). (xxi) Due to the blessings of VyÃsa Sa¤jaya escaped from the captivity of SÃtyaki. (Áalya Parva, Chapter 27, Verse 39). (xxii) Sa¤jaya consoled Dh­tarëÂra. (M.B. StrÅ Parva, Chapter 1, Verse 23). (xxiii) Yudhi«Âhira entrusted Sa¤jaya with the duty of post-war-reconstructions. (M.B. ÁÃnti Parva, Chapter 41, Verse 11). (xxiv) Towards the close of his life Sa¤jaya went with Dh­tarëÂra and GÃndhÃrÅ to the forest. (ùÓramavÃsika Parva, Chapter 15, Verse 8). (xxv) On the first day of this journey to the forest, they reached the basin of the river Ganges. On that day Sa¤jaya made the bed for Dh­tarëÂra. (ùÓramavÃsika Parva, Chapter 18, Verse 19). (xxvi) Sa¤jaya introduced the wives of the PÃï¬avas to the hermits. (ùÓramavÃsika Parva, Chapter 25). (xxvii) On reaching the forest Sa¤jaya observed complete fast for two days. (ùÓramavÃsika Parva, Chapter 37, Verse 13). (xxviii) Sa¤jaya always walked close behind Dh­tarëÂra and in places of ups and downs he led the King by the hand. (ùÓramavÃsika Parva, Chapter 37, Verse 16). 4). %% While Dh­tarëÂra and the others were walking along the forest a jungle-fire was seen. Instantly it encircled them. Dh­tarëÂra cried out to Sa¤jaya to run for his life. But Sa¤jaya did not like to forsake them in that danger. Dh­tarëÂra said that since they had left home and country there was no wrong in dying by jungle fire. At last yielding to the compulsion of Dh­tarëÂra, Sa¤jaya ran away from the jungle-fire. Dh­tarëÂra, GÃndhÃrÅ and KuntÅ died in the wild-fire. Sa¤jaya reached the basin of the Ganges and informed the hermits of the death of Dh­tarëÂra and the others, and then went to the HimÃlayas. (M.B. ùÓramavÃsika, Chapter 37, Verse 19). ## A prince of the country called SauvÅra. It is stated in MahÃbhÃrata, Vana Parva, Chapter 265, Verse 10, that it was this prince Sa¤jaya who carried the flag and walked in front of Jayadratha, on his journey to carry away PäcÃlÅ. In the fight which ensued Arjuna killed this Sa¤jaya. (M.B. Vana Parva, Chapter 271, Verse 27). ## Another prince of the country of SauvÅra. Vidulà was the mother of this prince. This prince once ran away from the battle-field and by the instigation of his mother went to the battlefield again. This story occurs in MahÃbhÃrata, Udyoga Parva, Chapter 16. ## An ancient city of South India. Sahadeva, during his regional conquest of the south sent his messengers to this country and conquered it easily. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 31, Verse 70, that Sahadeva got tribute from this country. ## A sub-section of Udyoga Parva in MahÃbhÃrata. This comprises Chapters 30 to 32 of Udyoga Parva. ## A character in the Pa¤catantra. (See under Pa¤catantra). @<[Page 685a]>@ ## The jewel in the head of serpents. There is a tradition among the poets that this jewel is the basis of the serpent's life. There is a story in Mahà bhÃrata, AÓvamedhika Parva, Chapter 30, Verse 42, stating how BabhruvÃhana brought Arjuna to life by Sa¤jÅvanamaïi. (For details see under BabhruvÃhana). ## One of the sons born to Dharmadeva by his wife SaÇkalpÃ. (BhÃgavata, Skandha 6). ## A daughter of Dak«a. Dharmadeva married the following ten daughters of Dak«a, i.e. ArundhatÅ, Vasu, YamÅ, LambÃ, BhÃnÆ, MarutvatÅ, SaÇkalpÃ, MuhÆrtÃ, SÃdhyà and ViÓvÃ. #<ÁA§KARA I># A synonym of Áiva. #<ÁA§KARA II># A simpleton, who was killed by his wife. This brahmin had a very mean wife called KalipriyÃ. After killing her husband she left the place with her paramour. But, wild animals killed him on their way in the forest. In all repentance Kalipriyà returned home and after worshipping the corpse of her husband she observed KÃrttika vrata at the instance of certain women. Thereby she got absolution from sin and attained heaven. (Padma PurÃïa, Brahmakhaï¬a, Chapter 10). #<ÁA§KARùCùRYA># 1) %% The spiritual and philosophical preceptor of India. ÁrÅ ÁaÇkara was born in the village of KÃlaÂi on the banks of the holy river PeriyÃr, also called CÆrïà and PÆrïÃ. According to certain scholars he was born in 509 B.C. while certain others contend that he saw the light of day in 84 A.D. Yet others place his date of birth in various periods between 509 B.C. and 84 A.D. Whatever that may be, the great ÃcÃrya is believed to have lived only for 32 years. 2) %% The name of ÁaÇkara's father was Áivaguru and that of his mother ùryÃmbÃ. This nambÆdiri couple had no issues for a long time. So they went to T­ÓÓivaperÆr (Trichur) to worship Áiva in the famous Áiva temple there. The idol in that temple is known as V­«ÃcaleÓvara and VaÂakkunnÃtha also. Ere long Lord Áiva blessed them with a son. The belief is still held that, pleased with the prayer of Áivaguru and ùryÃmbà Áiva himself was born as their son. The child began exhibiting extraordinary intellectual powers. At the age of five the boy ÁaÇkara was invested with the sacred thread. By the time he was eight years old he had earned deep erudition in the Vedas, ÁÃstras, PurÃïas, epics (itihÃsas) etc. His father was no more by then and on the mother devolved the duty of bringing the child up. 3) %% The boy showed no taste for or interest in childish plays, but evinced a tendency towards a life of renunciation. This attitude of the son pained the mother much and she wanted her son to get married. But, the boy did not like the idea. As fate would have it, an incident which proved to be a turning point in the boy's life occurred soon. One day the mother and her son were bathing in the PeriyÃr, when a crocodile caught hold of the boy. He cried aloud, and the mother got greatly alarmed. There was a custom for one to take to sannyÃsa, irrespective of circumstances, when danger or death threatened one, and that is called ÃpatsannyÃsa. ÁaÇkara prayed to his mother for permission to take to sannyÃsa at that moment when his end was near, and willynilly the mother granted permission. All at once the crocodile, which had so unexpectedly attacked him, disappeared equally unexpectedly. The boy came out of the river absolutely unhurt. The decision to take to sannyÃsa was taken once for all. ÁaÇkara assured his mother, before he started on a tour of the country, that he would be present at her bedside during her last days and also that he would duly perform her obsequies. 4) %% ÁaÇkara, who then was not even seven years old, started for the north in quest of a preceptor, and on the banks of the Narmadà he saw Govinda-bhagavatpÃda, the disciple of ÁrÅ Gau¬apÃda. The BhagavatpÃda was sitting in a cave surrounded by many wise people. ÁaÇkara approached and requested him to admit him as a disciple and grant him sannyÃsa. ÁaÇkara's prayer was granted. 5) %% A wonderful thing happened while ÁaÇkara was living at the ÃÓrama. The Narmadà was in spate and the huts on its banks were about to be submerged in water. People got alarmed. Then ÁaÇkara put his kamaï¬alu (vessel which sannyÃsins keep with them for water) and chanted the JalÃkar«aïa Mantra. (hymn to attract water). At once the water which had flooded the banks flowed back into the river. People and their huts were saved. Afterwards his Guru asked ÁaÇkara to go to and live in KÃÓÅ and write Bhëyas (commentaries) on the PrasthÃnatrayam, i.e. the BrahmasÆtras, the Upani«ads and the GÅtÃ. 6) %% Accordingly ÁaÇkara went to KÃÓÅ. It was there that he took as his first disciple Vi«ïuÓarman, a young man from the Cola region of the country. ÁaÇkara called him Sanandana. Afterwards other disciples also came in. But, gradually jealousies cropped up in the ranks of the disciples. The other disciples of ÁaÇkara thought that the latter was partial towards Sanandana and showed special affection and regards to him. ÁaÇkara then decided to prove to the others that Sanandana was a disciple of exceptional talents and merits. One day ÁaÇkara was bathing with his other disciples in the GaÇgÃ, and he called Sanandana who was on the other side of the river to go to him. Sanandana walked on the surface of the water to his Guru, and as he took each step a lotus flower appeared beneath and held him up from sinking into the water. From that day onwards he came to be called PadmapÃda, and his colleagues also realised his greatness. 7) %% HastÃmalaka was one of the best disciples of ÁaÇkara. There is a story about his becoming ÁaÇkara's disciple. He was born dumb. His father, DivÃkara took HastÃmalaka to ÁaÇkara believing that due to the blessing of the great Guru his son would gain powers of speech. ÁaÇkara asked the dumb boy, 'who are you?' and the boy answered, 'I am the soul, which has no relationship with the parts and attributes of body and mind and which is also entirely different from them'. There were certain verses, which the boy recited as answer to ÁaÇkara's question and each verse ended with 'nityopalabdhisvarÆpohamÃtmÃ' (I am the Ãtman and eternal knowledge, consciousess, is its characteristic). The boy's answer pleased ÁaÇkara, who took him as a disciple of his. The boy was given sannyÃsa under the name HastÃmalaka the meaning of which word is he who is in possession of knowledge like the gooseberry in one's palm. 8) %% ToÂakÃcÃrya was a disciple, who came soon after HastÃmalaka. The name ToÂakÃcÃrya has a story behind it. This disciple approached ÁaÇkara with his request for discipleship in verse praising the latter. The verses were composed in the difficult toÂaka metre. The verses attracted ÁaÇkara very much and he took the applicant as disciple. His real name was KalÃnÃtha, but the Guru named him ToÂakÃcÃrya in view of his verses in that metre. 9) %% There is a story about Áiva going to ÁaÇkara at KÃÓÅ in the guise of a Caï¬Ãla and ÁaÇkara receiving him. One morning ÁaÇkara, after bathing in the GaÇgÃ, was returning to the ViÓvanÃtha temple. A Caï¬Ãla with his hunting dogs and a pot of liquor was advancing from the opposite direction of ÁaÇkara, who asked the former to move away from his path. Immediately the Caï¬Ãla asked, which, the body or soul, is to remove itself from the path? The body of everybody is composed of blood, flesh, bones etc; the constitution of it also is the same. But, the ùtman is universal and omnipresent. Whom-which of the two-are you asking to move away from your path? ÁaÇkara realised from the above answer that the Caï¬Ãla was an extraordinary person. In fact, it was Siva, who had disguised himself as a Caï¬Ãla. ÁaÇkara prostrated before him. ÁaÇkara thought about God saying that he who had attained Brahman and the consciousness of oneness with all, was his Guru, whether he be a Brahmin or a Caï¬Ãla. 10) %% ÁaÇkara has composed a hymn named Mohamudgara, in which he ridicules a grammarian. One day walking along a street in KÃÓÅ ÁaÇkara saw a grammarian learning by rote rules of grammar, and then he composed the very sweet and beautiful poem--Bhaja Govindam--to reveal the foolishness of the grammarian repeating the useless rules of grammar. By the very first verse of the poem ÁaÇkara revealed the following truth: "Oh! fool! worship Govinda (Bhaja Govindam) meditate upon Him. You meditate upon Govinda realising the truth that when death approaches, the grammatical sÆtra "Öuk­¤ Karaïe" will not come to your aid." 11) %% Áiva, when he appeared in the guise of a Caï¬Ãla to ÁaÇkara, had asked him to visit BadarikÃÓrama, and accordingly he went there and visited VyÃsa. It was there that ÁaÇkara met his supreme preceptor, GovindapÃda. He returned to KÃÓÅ with the blessings of VyÃsa and GovindapÃda and engaged himself in the writing of books. 12) %<ÁaÇkara's age.>% There is a legend about ÁaÇkara's life. Brahmà had allotted to him only eight years' life. Before ÁaÇkara left his house at KÃlaÂi, a batch of sannyÃsins including Agastya and NÃrada came to the house. The sannyÃsins, who were pleased with the reception accorded to them blessed ÁaÇkara to live for sixteen years instead of the eight Brahmà had permitted him. While ÁaÇkara was writing books at Muktimaï¬apa at Maïikarïikà Ghat in KÃÓÅ VyÃsa came there one day in the guise of an old man, and there ensued a lengthy discussion between the two. PadmapÃda recongnised VyÃsa in the old man and told him and ÁaÇkara thus: "How would there be peace and happiness in the world, if ÁaÇkara, the incarnation of Áiva and VedavyÃsa, the incarnation of Vi«ïu quarrelled with each other?" As soon as his identity was revealed thus, VyÃsa admitted that ÁaÇkara's Bhëya on the BrahmasÆtras was correct and blessed him to live for thirtytwo, instead of sixteen years. 13) %% Pandits (scholars) view the controversy or discussion between ÁaÇkara and Maï¬anamiÓra as the most important event in ÁaÇkara's life. Three incidents, ÁaÇkara's meeting KumÃrilabhaÂÂa, his defeating Maï¬anamiÓra and his entering the dead body of another person--may be found in connection with the above controversy. %% ÁaÇkara's object was to expose the defects and draw-backs in PÆrvamÅmÃæsà (the ritual part of the Vedas). KumÃrilabhaÂÂa was the most competent person for a discussion on the subject. ÁaÇkara, for this purpose, went to PrayÃga from KÃÓÅ. But, KumÃrilabhaÂÂa was not in a condition fit for discussion. He was slowly burning himself to death in a heap of paddy husk set on fire. He courted this punishment voluntarily to atone for a wrong he had committed. Years back he had put on Buddhistic attire and studied the secrets of Buddhistic religion from its preceptors with the object of refuting that religion. KumÃrilabhaÂÂa had great faith in KarmakÃï¬a, and he therefore, decided that it was his duty to make a tonement for the wrong he had purposely done according to injunctions laid down in KarmakÃï¬a. ÁaÇkara was very sorry to find KumÃrilabhaÂÂa in this condition in which discussion could not be held with him on the defects of PÆrvamÅmÃæsÃ. KumÃrilabhaÂÂa directed ÁaÇkara to the great scholar, Maï¬anamiÓra at MÃhi«matÅ for a discussion on PÆrvamÅmÃæsÃ. %% When ÁaÇkara reached Maï¬anamiÓra's house a ceremony connected with obsequies was being conducted there. The door for entry to the house was closed. ÁaÇkara, by his yogic power entered the home and revealed the object of his visit to Maï¬anamiÓra, who agreed to the proposal of ÁaÇkara. Accordingly a debate began between the two. BhÃratÅdevÅ, wife of Maï¬anamiÓra and an erudite scholar in her own title acted as the arbiter in the discussion. Before the debate started she put a garland of flowers on the neck of both the contenders and announced that he would be considered as defeated in the debate the garland on whose neck began fading first. The debate continued for a number of days and the garland on Maï¬anamiÓra's neck began showing signs of fading. According to the terms and conditions of the debate Maï¬anamiÓra acknowledged defeat. He accepted ÁaÇkara's discipleship. %% But, BhÃratÅdevÅ argued that it was not enough that ÁaÇkara had defeated her husband in debate. She challenged him to defeat her as well, and ÁaÇkara accepted the challenge. Many topics dealt with in the various ÁÃstras were debated upon and ÁaÇkara won all those debates. Ultimately BhÃratÅdevÅ raised certain points connected with the science of sexual love in the course of her arguments. ÁaÇkara admitted that he did not possess sufficient mastery over the subject as he had taken himself to sannyÃsa even from infancy. But, he told her that if he was allowed necessary time for it he would debate on that topic also. BhÃratÅdevÅ granted him time for it and the debate was adjourned. ÁaÇkara prepared himself for the study of the science of sexual love. Just at that time a King called Amaruka died. After asking his disciples to take especial care of his body ÁaÇkara entered by yogic power the dead body of Amaruka. The dead King came back to life and his people felt very happy about the mysterious happening. ÁaÇkara, who had thus entered the body of King Amaruka, lived in the palace enjoying all royal pleasures. He gained practical experience in the matter of sexual love from the queens in the palace. People found the resurrected King Amaruka to be better and more intelligent. The ministers suspected that the soul which dwelt in the body of the king was of some one else. Under the impression that it might be that of some yogin the ministers deputed agents to various parts of the country to find out if there was anywhere the dead body of a yogÅ, and they found out ÁaÇkara's body. It was about to be burnt on the pyre when the disciples of ÁaÇkara met King Amaruka at the palace and informed him about these developments. Immediately ÁaÇkara quitted his royal body and entered his own body now lying on the funeral pyre. He prayed to ÁrÅlak«mÅnarasiæha and came out from the burning pyre. ÁaÇkara returned immediately to Maï¬anamiÓra's house and the debate was started again. BhÃratÅdevÅ realised that ÁaÇkara could not be defeated in topics related to the science of sex. Thus ÁaÇkara gained absolute victory in his debate with Maï¬anamiÓra, who then requested the former to grant him sannyÃsa and accept him as a disciple. ÁaÇkara did so. BhÃratÅdevÅ too followed her husband in accepting sannyÃsa. 14) %% ÁaÇkara now knew that it was time for his mother's death. According to his promise to her that he would be by her side at the time of her death ÁaÇkara returned to KÃlaÂi. His mother expired, and he made arrangments for cremation. But his relations did not cooperate with him and argued that it was against the injunctions in the ÁÃstras for a son, who had taken to sannyÃsa, to perform the cremation etc. of his mother. At last, ÁaÇkara had to cremate his mother by himself without others' help. He made a pyre with plantain stems in the compound of his house, and cut his mother's corpse into pieces, carried the pieces to the funeral pyre and thus cremated the body. 15) %% After the cremation of his mother ÁaÇkara set out on his triumphal tour of the country. He is believed to have travelled throughout India three times. Wherever he went he gained friends and also made enemies. It was during these tours that he established the four maÂhas (centres) in the four regions of the country. Á­Çgeri in the south, JaganÃtha in the east, DvÃrakà in the west and BadarÅnÃtha in the north were the four chief maÂhas established by ÁaÇkara and they continue to function even to this day. The Áiva, Vi«ïu and DevÅ temples and other Hindu religious institutions to be found in India today very eloquently proclaim the achievements and unique reputation of ÁaÇkara. It is traditionally believed that ÁaÇkara brought five liÇgas from KailÃsa and installed them in the five great temples. MuktiliÇga in KedÃra, ParaliÇga in the NÅlakaïÂha temple in Nepal, Mok«a liÇga at Cidambaram, BhogaliÇga in Á­Çgeri and YogaliÇga in KäcÅ are the five liÇgas installed by ÁaÇkara. The 'five-in-one' method of worship was also propounded by him. According to this system ùditya, AmbikÃ, Vi«ïu, GaïanÃtha and MaheÓvara are conjointly worshipped, special importance being given by the worshipper to his special deity. ÁaÇkara appointed one disciple of his each in each of the maÂhas as its head and these maÂhas play the most important role in the maintenance and propagation of the Advaita philosophy. The heads of these maÂhas during various periods have been reputed VedÃntists and noble souls. JyotirmaÂha in BadarikÃÓrama, Govardhana pÅÂha in JagannÃthapurÅ, ÁÃradà pÅÂha in Á­Çgeri and KÃmakoÂipÅÂha in KäcÅ are the most important of the ÁrÅ ÁaÇkara pÅÂhas. Having thus completed his philsophic mission or object in life ÁaÇkara entered mahÃsamÃdhi at the age of thirtytwo. Some scholars believe that he disappeared in a cave at KedÃra while certain others hold the view that he ascended the Sarvaj¤apÅÂha (the omniscient state) at KäcÅ and spent his closing days there. 16) %% The literary compositions of ÁaÇkara may be classified into four divisions, viz, Bhëyas (commentaries), original works, hymns to various deities, and mantras. #<ÁA§KARASVùMý># Father of Upavar«a. (See under Upavar«a). #<ÁA§KARý># Wife of Varatanu, the brahmin. (See under Varatanu for the reason why the couple had no children in their next life). ## Balabhadra RÃma. (To know about the derivation of the name see under Balabhadra RÃma). ## A King of ancient days, who lived in Yama's court. (Sabhà Parva, Chapter 8, Verse 10). ## A Kingdom in ancient India. The King of this country Sudhanvà once attacked the kingdom of MithilÃ. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Canto 75). #<ÁA§KHA I># Considered to be a great, sublime treasure, found in Kubera's court. Brahmadatta, King of PäcÃla attained heaven as he used to give ÁaÇkha to good brahmins. (ÁÃnti Parva, Chapter 234 and AnuÓÃsana Parva, Chapter 137). ÁaÇkha appeared on earth, according to one belief, from the bones of ÁaÇkhacƬa. (For details see under TulasÅ, Para 2). #<ÁA§KHA II># A nÃga born to KaÓyapaprajÃpati of KadrÆ. The following information about it is from the MahÃbhÃrata. (i) NÃrada once introduced ÁaÇkha to MÃtali, charioteer of Indra (Udyoga Parva, Chapter 103, Verse 12). (ii) ÁaÇkha was one of the chief nÃgas which came to lead the soul of Balabhadra to PÃtÃla at the time of his death. (Mausala Parva, Chapter 4, Verse 7). #<ÁA§KHA III># Son of the VirÃÂa King. (i) He was present at the wedding of DraupadÅ in the company of his brother Uttara and sister UttarÃ. (ùdi Parva, Chapter 31, Verse 16). (ii) He also came out to fight Duryodhana and others when they lifted the cows of the VirÃÂa King. (VirÃÂa Parva, Chapter 31, Verse 16). (iii) On the first day of the great war he clashed with BhÆriÓravas. (BhÅ«ma Parva, Chapter 49, Verse 26). (iv) He was killed in fighting with Droïa at Kuruk«etra. (BhÅ«ma Parva, Chapter 5, Verse 17). (v) After death he got absorbed in the ViÓvadevas. (SvargÃrohaïa Parva, Chapter 5, Verse 17). #<ÁA§KHA IV># A mahar«i, who was the elder brother of Likhitamahar«i. Likhita once punished ÁaÇkha for plucking fruits from his garden without his permission. (For details see under Likhita). #<ÁA§KHA V># A Kekaya prince. He and his four brothers were mahÃrathas on the side of the PÃï¬avas. (Udyoga Parva, Chapter 171, Verse 15). #<ÁA§KHA VI># The asura called HayagrÅva. (See under HayagrÅva). #<ÁA§KHACôÖA I># An Asura. SudÃmà became this asura as the result of a curse. (For details see under TulasÅ, Para 5). #<ÁA§KHACôÖA II># A slave of Kubera. While K­«ïa and Balabhadra were enjoying pleasures with naked GopastrÅs at V­ndÃvana ÁaÇkhacƬa, attracted by the GopÅ women, went there. He abducted the women and in the fight that ensued was killed by K­«ïa, who gave to Balabhadra the precious stone taken from his (ÁaÇkhacƬa's) head. (BhÃgavata, 10th Skandha). #<ÁA§KHALIKù># A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 15). #<ÁA§KHAMEKHALA># A mahar«i. Once he went to the ÃÓrama of sage SthÆlakeÓa to see Pramadvarà who was lying there, bitten by a snake. (M.B. ùdi Parva, Chapter 8, Verse 24). #<ÁA§KHANAKHA># A nÃga that lives in the court of Varuïa worshipping the latter. (Sabhà Parva, Southern text, Chapter 9). #<ÁA§KHAPADA># Son of SvÃroci«a Manu, who once taught him SÃtvatadharma and Áaækhapada imparted the dharma to his son SuvarïÃbha. (ÁÃnti Parva, Chapter 348, Verse 37). #<ÁA§KHAPARVATA (MOUNTAIN)># A mountain near Mount Meru. (See under KuraÇga Parvata). #<ÁA§KHAPI×ÖA># A nÃga born to KaÓyapaprajÃpati of KadrÆ. (M.B. ùdi Parva, Chapter 35, Verse 23). #<ÁA§KHAÁIRAS># (ÁA§KHAÁýRåA). A nÃga born to KaÓyapaprajÃpati of KadrÆ. (ùdi Parva, Chapter 35, Verse 12). #<ÁA§KHAÁRAVAS># A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 26). #<ÁA§KHATýRTHA># A sacred place on the banks of the river SarasvatÅ. (Áalya Parva, Chapter 37). ## An ÃcÃrya (preceptor) who was a prominent disciple of SanatkumÃra, B­haspati being another equally promiment disciple. (BhÃgavata, Skandha 8). ## See under Kapila. #<ÁA§KHINý I># A sacred spot at Kuruk«etra. A bath in the DevÅtÅrtha there will add to one's beauty. (Vana Parva, Chapter 83, Verse 51). #<ÁA§KHINý II># Wife of MahÃÓaÇkha, a crocodile. (For details see under MahÃÓaÇkha). ## One of the RÃk«asas, who, in ancient days ruled the earth and ultimately died. The story of SaÇkoca was told by BhÅ«ma to Yudhi«Âhira to prove the truth that even the greatest and most powerful has, one day or other, to quit life and die. Among such great ones are included P­thu, Aila, Maya, Bhauma, Naraka, Áambara, HayagrÅva, PulomÃ, SvarbhÃnu, PrahlÃda, Namuci, Dak«a, Vipracitti, Virocana, Suhotra, V­«a, V­«abha, KapilÃÓva, VirÆpa, BÃïa, KÃrtasvara, and ViÓvadaæ«Âra. Though all of them were once emperors they had to give room to the next generation. BhÅ«ma, on his bed of arrows, was thus describing the transience of life. (ÁÃnti Parva, Chapter 277). ## A King who lives in the court of Yama worshipping him. (Sabhà Parva, Chapter 8, Verse 10). ## A muni born in the Atri dynasty. After giving his disciples lessons on impersonal (attributeless) God he went and lived in Devaloka. (MahÃbhÃrata, ÁÃnti Parva, Chapter 234, Verse 22). #<ÁA§KU I># A son of HiraïyÃk«a. Áambara, Áakuni, DvimÆrdhÃ, ÁaÇku and ùrya were the sons of HiraïyÃksa (Agni PurÃïa, Chapter 19). #<ÁA§KU II># A YÃdava King who was present at the wedding of DraupadÅ. (ùdi Parva, Chapter 185, Verse 19). He was a member of the company of YÃdavas, who carried SubhadrÃ's dowry at her wedding with Arjuna. He was a mahÃrathÅ also. (Sabhà Parva, Chapter 14 and ùdi Parva, Chapter 220). #<ÁA§KUKAR×A I># A muni, who lived at the sacred KapardÅÓvara tÅrtha in VÃrÃïasÅ. There lived a brahmin in the temple there performing tapas. One day a lean and bony ghost, hungry and panting came to the brahmin. To the brahmin's question the ghost replied thus; "In my previous life I was a rich brahmin. I looked after my family well, but did not worship Devas, guests or cows. Nor did I do any pious deed. But, one day I happened to worship Lord ViÓvanÃtha and touch his idol. Within a short period after that I died. You will please tell me the means, if any, for me to attain heaven." ÁaÇkukarïa answered the ghost as follows:--"There lives no man on earth, who is more fortunate than your good self, who could touch and prostrate before Lord ViÓvanÃtha. That good fortune has led you to me. You bathe in this holy tÅrtha and you will lose your ghosthood. The ghost, accordingly dived in the water and immediately rose up to heaven. (Padma PurÃïa, ùdi Khaï¬a, Chapter 34). #<ÁA§KUKAR×A II># A nÃga born in the Dh­tarëÂra dynasty. It was burnt to death at the serpent yaj¤a conducted by Janamejaya. (ùdi Parva, Chapter 57, Verse 15). #<ÁA§KUKAR×A III># An attendant of Áiva. He lives in the court of Kubera. (Sabhà Parva, Chapter 10, Verse 34). #<ÁA§KUKAR×A IV># One of the two attendants presented by PÃrvatÅ to Subrahmaïya, the other being Pu«padanta. (Áalya Parva, Chapter 45, Verse 51). #<ÁA§KUKAR×A V># A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 56). #<ÁA§KUKAR×EÁVARA># A mÆrti (aspect) of Áiva whose worship is ten times more productive of good than the aÓvamedha Yaj¤a. (Vana Parva, Chapter 82, Verse 70). #<ÁA§KUROMù># A nÃga with thousand heads, one of the sons of KaÓyapa by KadrÆ. (Matsya PurÃïa Chapter 6, Verse 4). ## A son born to RaudrÃÓva, the third son of emperor Puru, by MiÓrake{??}Å, the apsarà woman. He, a great archer, had nine sons called ãceyu, Vaneyu, Jaleyu, Pak«eyu, K­païeyu, Sthaï¬ileyu, Tejeyu, Satyeyu and Dharmeyu. (ùdi Parva, Chapter 94, Verse 8). @<[Page 689a]>@ ## The wife of Kratu, the grandson of Hermit Pulaha. To Pulaha the sons Kardama, Sahi«ïu and others were born. The extremely bright BÃlakhilyas were born to Kratu by his wife Sannati. (Agni PurÃïa, Chapter 20). ## The wife of King Brahmadatta. She was a hermitess. Both the husband and the wife did penance at MÃnasasaras. (Padma PurÃïa, S­«Âi Khaï¬a, Chapter 10). ## An ancient holy place. The devas such as Brahmà and others visit this place monthly. Those who bathe in this place, at the time of the solar eclipse will obtain the fruits of conducting six horse-sacrifices. It is believed that giving offerings to the manes at this place is of great importance. (M.B. Vana Parva, Chapter 83, Verse 190). ## An Agni (fire). This agni creates the power of activity inside the living things. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 221, Stanza 19, that this fire was the third son of Manu. ## One of the sons born to Tva«Âà by his wife RacanÃ. (BhÃgavata, Skandha 6). ## Son of Satya who was born of the family of King VÅtahavya. He had a son called Áravas. (M.B. AnuÓÃsana Parva, Chapter 30, Verse 62). #<ÁùNTA I># Son of ùpa, one of the eight Vasus. He had four sons called Vaitaï¬a, Árama, ÁÃnta and Dhvani. In Verse 18, Chapter 66 of ùdi Parva, it is stated that this ÁÃnta was the son of Ahar, the A«Âavasu, and that he had three brothers called Áama, Jyotis and Muni. #<ÁùNTA II># A King, the son of Priyavrata. (BhÃgavata, 5th Skandha). #<ÁùNTù># Daughter of DaÓaratha. She was brought up by King LomapÃda of AÇga and was married by muni ã«yaÓ­Çga. (For details see Para 9, under DaÓaratha). ## The story of how Arjuna tried to save a Brahmin's son who was dead. (For the detailed story see under Arjuna Para 17, sub-sectiond). #<ÁùNTAMAYA># A King of ancient India. (ùdi Parva, Chapter 1, Verse 236). #<ÁùNTANAVA># A grammarian, anterior to PÃïini. He has written a book called 'PhiÂsÆtra' about the svaras (Accents) in the Vedas. This book of 87 sÆtras is divided into four Chapters called antodÃttam, ÃdyudÃttam, dvitÅyodÃttam and ParyÃyodÃttam. ## A female attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Verse 9). #<ÁANTANU># (ÁùNTANU). King Áantanu, on a par with the Devas, was a great physician (MahÃbhi«ak). #<ÁùNTANU># (ÁANTANU). Son of King PratÅpa of the lunar dynasty. (i) For previous life and birth as Áantanu see under BhÅ«ma, Para II. (ii) Married life. (See under BhÅ«ma, Paras 2, 3). 3) %% (i) He was the second son of PratÅpa. His elder brother was called DevÃpi, younger one BÃlhÅka and his mother SunandÃ. (ùdi Parva, Chapter 94, Verse 61; Chapter 95, Verse 45). (ii) He was called Áantanu as things touched by both his hands used to become youthful. (iii) Áantanu became King as his elder brother DevÃpi had, as an infant, renounced the throne and left for the forest. (ùdi Parva, Chapter 94, Verse 62; Chapter 95, Verse 45). (iv) It was he, who brought to the palace and brought up K­pa and K­pÅ, who were found in the forest as orphans. (ùdi Parva, Chapter 95, Verse 46). (v) Áantanu worships Yama in his court. (Sabhà Parva, Chapter 8, Verse 25). (vi) He attained heaven by doing tapas on Mount ùrcika. (Vana Parva, Chapter 125, Verse 19). (vii) He is one of the Kings to be remembered both at dawn and dusk. (AnuÓÃsana Parva, Chapter 165, Verse 58). (viii) He was absolutely wedded to truth and he possessed great prowess. (ùdi Parva, Chapter 96, Verse 1). (ix) He conducted thousand aÓvamedhas and hundred rÃjasÆyas. (ùdi Parva, Chapter 96, Verse 2). (x) Synonyms used of him in the MahÃbhÃrata:-Bharata, BhÃratagoptÃ, Bharatasattama, Kauravya, Kurusattama, PrÃtÅpa etc. #<ÁùNTARAJAS># A King of KÃÓÅ. He was the son of King Trikakalpava and father of King Raji. (BhÃgavata, 9th Skandha). ## The son of Dh­«Âaketu who was the King of Kekaya. He was present at the RÃjasÆya sacrifice of Yudhi«Âhira. (BhÃgavata, Skandha 9). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 58). #<ÁùNTI I># Daughter of Dak«a by his wife PrasÆti. PrasÆti delivered including ÁÃnti twentyfour children. (Vi«ïu PurÃïa, Part 1, Chapter 7). #<ÁùNTI II># A king born in the dynasty of Bharata, son of Du«yanta. He was the son of NÅla, grandson of AjamŬha and father of SuÓÃnti. (BhÃgavata, 9th Skandha). #<ÁùNTI III># Name of the Indra of the fourth Manvantara (ùdi Parva, Chapter 196, Verse 29). #<ÁùNTI IV># A mahar«i. Son of AÇgiras, he was called ùtmeyu also. He had participated in the Yaj¤a conducted by Uparicaravasu. (ÁÃnti Parva, Chapter 336, Verse 8; ùdi Parva, Chapter 196, Verse 20; AnuÓÃsana Parva, Chapter 85, Verse 130). #<ÁùNTI V># A mahar«i who was a disciple of the ã«i called BhÆti, who did once go to participate in a yaj¤a conducted by his brother Suvarccas, leaving matters connected with his ÃÓrama with ÁÃnti, who discharged his duties quite well in the absence of his master. One day when agni became very scarce in the ÃÓrama he praised Agnideva, and noticing that the Deva was pleased ÁÃnti requested him to bestow a son on the mahar«i. Accordingly a son was born to BhÆti, who later on became famous as 'Bhautyamanu.' BhÆti, who was pleased with the devout life of his disciple (ÁÃnti) taught him SÃÇgaveda. (MÃrkaï¬eya PurÃïa). #<ÁùNTIDEVù># (ÁùNTIDEVý). Daughter of King Devaka. She was married by Vasudeva. (VÃyu PurÃïa, Chapter 96, Verse 130). #<ÁùNTIKALPA># One of the five saæhità sections of the Atharvaveda composed by muni Mu¤jikeÓa, the other four sections being nak«atrakalpam, vedakalpam, saæhitÃkalpam and ÃÇgirasakalpam. Nak«atrakalpam contains rules for the worship of the stars; Vedakalpam contains the rites regarding Brahman, the ãtvik; saæhitÃkalpam contains the rules about mantras, and the ùÇgirsakalpam deals with black magic and ÓÃntikalpam contains rules about propitiating deities by offerings of horse, elephant etc. #<ÁùNTIPARVAN># An important Parva of the MahÃbhÃrata (See under MahÃbhÃrata). ## A king of the PÆru dynasty. He was the son of MatinÃra. (Agni PurÃïa, Chapter 278). ## A country of ancient India. (MahÃbhÃrata, BhÅ«ma Parva Chapter 9, Verse 43). ## (SANNYùSA) One of the four stages of Brahminical life. The four stages are Brahmacarya (Religious student), GÃrhasthya (householder), VÃnaprastha (Forest-dweller) and SannyÃsa (hermit or sage). (For further details see under ùÓrama). %% Manu has ordained that one should perform sannyÃsa (renunciation) at the fourth stage of life renouncing every tie with the world. After becoming a hermit he should travel daily alone. He should enter villages only for food. He should have renounced wealth. He should not acquire any wealth. He should be a sage filled with knowledge. He should have a skull as the pot for taking alms. He should sleep under trees. He should wear poor cloth and should be solitary. He should consider everybody as equal. Having become a hermit he should not delight in death or life. A hermit should put every step looking straight down to the earth. He should drink water filtered by cloth. Words and deeds should be pure and true. The shells of water-gourd (pumpkin), wooden pots and earthen pots are the Vai«ïava sign of hermits. A hermit should beg for food daily from houses where no smoke comes out, where pestle is placed and where there is no charcoal, and after all have taken food and the pot for preparing food is placed upside down. It is said that the food got by hermits by begging is of five types. They are MÃdhÆkara (collected alms), asaækÊpta (unlimited), PrÃkpraïÅta (prepared much earlier), AyÃcitam (got by not begging) and tÃtkÃlika (for the time being). In whichever stage of life he may be, he should be staunch in that stage and should perform the duties with honesty. If by ignorance a hermit engaged himself in killing animals by day or night, to remove the impurity and get purity, he should bathe and perform six prÃïÃyÃmas (restraints of the breath) daily. The hermit should discard his body made of five elements. The signs of duty are, resolution, forbearance, selfrestraint, not robbing, cleansing, control of sense-organs, modesty, knowledge, truth, not resorting to anger, and so on. Hermits are of four grades, such as KuÂÅcaka, BahÆdaka, Haæsa and Paramahaæsa, the last-mentioned being the noblest grade. The hermit who wears one or three daï¬as (rod) will be freed from ties of birth and death. The five Yamas or restraints are not killing (AhiæsÃ), truth, not stealing, celibacy and not receiving. The five Niyamas or religious duties are cleansing, joy or contentedness, penance, self-study and meditation on God. The sitting postures suitable for hermits are PadmÃsana etc. (Agni PurÃïa, Chapter 161). ## A famous PurÃïic region in India. The king of this kingdom, fearing JarÃsandha, ran away to the south with his son. (Sabhà Parva, Chapter 14, Verse 28). @<[Page 690b]>@ ## A holy place. The reason for giving this place the name Saptacaru is given in MahÃbhÃrata, Vana Parva, Chapter 82 as follows: The word 'Caru' means sacrifice. Once devas (gods) and men together put the fat parts of sacrificial animals, as burnt offerings in the sacrificial fire, each singing seven verses from the ãgveda. By this sacrifice they obtained more prosperity than the fruits of giving one lakh of cows as alms or performing hundred RÃjasÆya sacrifices or thousand horse-sacrifices. "The wise said that it was an endless gift to the manes. The gods, the manes, the Gandharvas, the celestial maids, the gaïas, the yak«as, Kinnaras, the siddhas, the VidyÃdharas, the people of the earth, the RÃk«asas, the daityas, the Rudras, BrahmÃ, all these joined together with vow and fast taken for a thousand years and performed a sacrifice each exalting Vi«ïu by singing seven verses from ãgveda. KeÓava was much pleased at the caru and gave them ù«taiÓvaryasiddhi (the eight miraculous attainments) and everything they wished. Thus giving them all kinds of prosperities, the god Mukunda disappeared in this place as lightning in the clouds. Therefore this place became famous everywhere by the name Saptacaru." ## The seven Brahmins who killed and ate on the way the cow brought for the teacher. These seven Brahmins were the disciples of a teacher in Kuï¬inapura. Once owing to a severe famine people were in a very difficult situation. The teacher sent these seven disciples to beg for a cow from his son-in-law who had a very large number of cows. They did accordingly. The son in-law gave them a cow for his father-in-law. The disciples began the return journey with the cow. When they reached half-way they became so weary and tired of hunger and walking that they could not proceed a step further. When they reached the stage of death, those celibates killed the cow according to the Vedic rites, and ate the flesh. Carrying the remaining flesh they reached the house of the teacher and told him all the truth. As they had tried to be righteous as far as possible, the teacher only felt proud of his disciples. (KathÃsaritsÃgara, Madanama¤cukÃlambaka, TaraÇga 1). ## (SEVEN ISLANDS). 1) %% The seven islands are JambÆdvÅpa, Plak«advÅpa, ÁÃlmalidvÅpa, KuÓadvÅpa, Krau¤cadvÅpa, ÁÃkadvÅpa and Pu«karadvÅpa. Each of these islands is surrounded by sea. The sea that surrounds JambÆdvÅpa is the Lavaïa sea (salt sea), the Plak«a dvÅpa is surrounded by the sea of Sugarcane-juice, ÁÃmalidvÅpa by the sea of liquor, KuÓadvÅpa by the sea of ghee, Krau¤cadvÅpa by the sea of curd ÁÃkadvÅpa by the sea of milk and the Pu«karadvÅpa by the sea of pure water. In the centre of all, lies the JambÆdvÅpa and in the centre of this island, stands the golden mountain meru. (Vi«ïu PurÃïa, AæÓa 2, Chapter 2). 2) %% There is a story about the origin of these seven islands and the surrounding seas, in DevÅ BhÃgavata Skandha 8. Two famous sons named Priyavrata and UttÃnapÃda were born to SvÃyambhuva Manu. Priyavrata and his children ruled the country for a period of eleven arbudas, that is a hundred million years. Though he was aged so much the power of his mind and body did not show any sign of weakness. At this time he saw once the sun travelling on the first side of the earth, and began to think. "When the sun is walking on one side of the earth, the other side must naturally be dark. Will it happen so in our time? In all places at all times it should be bright and there should be no darkness." Thinking thus he got into a chariot as bright as the sun and travelled round the earth seven times. During these travels the wheels of the chariot made seven furrows on the earth. These furrows became the seven seas and the beds between the furrows became seven islands. 3) %% Priyavrata made his seven sons sovereigns of the seven islands. These seven sovereign rulers were AgnÅdhra, Idhmajihva, Yaj¤abÃhu, Hiraïyaretas, Gh­tap­«Âha, MedhÃtithi and VÅtihotra. ## An ancient holy place. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Verse 16, that if one goes to this place and gives offerings to gods and the manes and worships them, one would attain heaven and become a deva (god). ## A holy place near the temple of ÁÆrpÃraka. Those who bathe in this would attain heaven. (M.B. Vana Parva, Chapter 85, Verse 44). ## A holy place where seven hermits called the Saptajanas, went to heaven by standing head downwards in water. This was the place through which ÁrÅ RÃma and SugrÅva went to Ki«kindhÃ. SugrÅva told ÁrÅ RÃma about the hermitage of Saptajanas as follows: "Oh! RÃghava! This vast area is the hermitage where rest could be taken, as sweet fruits and pure water could be obtained and the forest looks like a garden. Here the seven hermits called Saptajanas, who did penance and took vow and fast by standing in water always, with heads downwards, did live in days of old." (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Sarga 13). ## One of the daughters born to KaÓyapa by his wife Danu. (Matsya PurÃïa 6:19). ## An eternal god concerned in ÁrÃddha (offerings to the manes). (M.B. AnuÓÃsana Parva, Chapter 91, Stanza 36). ## (SEVEN MOTHERS). 1) %% SaptamÃt­s are the seven goddesses named BrahmÃïÅ, Vai«ïavÅ, MÃheÓvarÅ, KaumÃrÅ, VÃrÃhÅ, IndrÃïÅ and CÃmuï¬Å. 2) %% Some are of opinion that the SaptamÃt­s are connected with Áiva. Their names reveal that they were born from the bodies of BrahmÃ, Vi«ïu and such other gods. There is another story that when Áiva and Vi«ïu joined together and tried to kill the asura named Andhaka and failed, they created the seven mothers to kill the asura. From each drop of blood of AndhakÃsura that fell on the ground an asura arose. These seven mÃt­s joined with YogeÓvarÅ, the creation of Áiva, drank the blood of the asura without allowing it to fall on the ground and so it became easy for Áiva to kill the asura. There is a story in VÃmana PurÃïa, Chapter 56, ahout the birth of the SaptamÃt­s, as follows: In olden days a fierce war broke out between the devas and the asuras. When the fierce asuras Caï¬a and Muï¬a were killed the famous asura named RaktabÅja entered the battlefield with an ak«auhiïÅ of army (21870 chariots, so many elephants, 65610 horses and 109350 infantry). Seeing this immense army of the asuras drawing near, KauÓikÅ, MaheÓvarÅ and KÃlÅmade a loud roaring sound. Then from the mouth of MaheÓvarÅ, BrahmÃïÅ came out seated on a swan and wearing rosary and water pot. From her eyes MaheÓvarÅ with three eyes came out seated on a bull and wearing great snakes as bangles and ear-rings and holding a trident. From the loins came out KaumÃrÅ, seated on a peacock and holding a lance. The beautiful Vai«ïavÅ came out from her hand, seated on Garu¬a, holding a conch, discus, club, sword, the bow ÓÃrÇga and arrow. From her posterior came out the horrible VÃrÃhÅ (Boar) with a great pestle, seated on the NÃga (serpent) Áe«a, and furrowing the ground with her fierce tusks. From her heart came out the awful NÃrasiæhÅ (woman-lion) with fierce claws, who at the shaking of her mane displaced the planets and the stars, and from her foot CÃmuï¬Å came out. (See under PalÃlÃ). ## (Seven serpents). The SaptanÃgas are Ananta, Tak«aka, Karka, Padma, MahÃpadma, ÁaÇkhaka and Gulika. All of them should be consecrated in temples as wearing Brahma-string and having the face with the expanded hood of a serpent. (Agni PurÃïa, Chapter 51). ## (SAPTAVùRA). One of the famous children of Garu¬a. (M.B. Udyoga Parva, Chapter 101, Verse 11). ## (The seven hermits). A group of hermits. There are seven hermits in this group. The Saptar«is in each Manvantara (age of Manu) are different. As there are fourteen Manvantaras before a great deluge, by that time ninetyeight Saptar«is will be born and dead. The father of the Saptar«is in each Manu's age will be different. The Saptar«is of the present Manu's age, MarÅci, AÇgiras, Atri, Pulastya, Vasi«Âha, Pulaha and Kratu are the mental sons of BrahmÃ. (For further details see under the word Manvantara). ## A holy bath (tÅrtha) situated within Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 73 that those who bathe in this tÅrtha will obtain the merit of good actions. ## The cursed forms of the King Maïibhadra's seven sons who were sorcerers. Due to the curse of Agastya they became seven palm trees (sÃlas). They obtained liberation from the curse during the incarnation of Vi«ïu as ÁrÅ RÃma. (For detailed story see under Maïibhadra II). ## (The seven seas). See under SaptadvÅpa(s). ## 1) %% A holy place situated within Kuruk«etra. This is a holy bath dedicated to SarasvatÅ. Mention is made in MahÃbhÃrata, Áalya Parva, Chapter 37, Verse 61, that during his pilgrimage BalabhadrarÃma visited this holy bath. 2) %% A story occurs in MahÃbhÃrata, Áalya Parva, Chapter 38 about the origin of this tÅrtha. It is given below:-- Once Brahmà performed a sacrifice on the island of Pu«kara. All the devas (gods and goddesses) attended the sacrifice. Among the rivers, SarasvatÅ alone did not come at first. Then Brahmà remembered SarasvatÅ and she appeared under the name SuprabhÃ. Thus she appeared before the hermits who were doing penance in that place assuming seven different figures. From that day onwards the place became famous under the name SaptasÃrasvata. (See under SarasvatÅ). ## The seven horses of the Sun. The chariot of the Sun is nine thousand yojanas long and its shaft is eighteen-thousand yojanas long. The length of the axle is fifteen million seven lakhs yojanas. The wheel is secured to this axle. The entire wheel of 'Time' (KÃlacakra) stuck fast in the undiminishing figure of 'year' with three naves of the wheel, five spokes and sixty rings. The chariot is drawn by seven horses. They are the seven Vedic metres with their theory. They are GÃyatrÅ, B­hatÅ, U«ïik, JagatÅ, Tri«Âup, Anu«Âup and PaÇkti. (Vi«ïu PurÃïa, AæÓa 2, Chapter 8). ## (The seven expedients). See under CaturupÃyas. #<ÁARABHA I># A nÃga born in the Tak«aka dynasty. It was burnt to death at Janamejaya's serpent yaj¤a. (ùdi Parva, Chapter 57, Verse 8). #<ÁARABHA II># A nÃga born in the AirÃvata dynasty. It was burnt to death at Janamejaya's serpent yaj¤a. (ùdi Parva, Chapter 57, Verse 11). #<ÁARABHA III># A notorious DÃnava, son of KaÓyapaprajÃpati by his wife Danu. (ùdi Parva, Chapter 65, Verse 26). #<ÁARABHA IV># A mahar«i, who worships Yama in his court. (Sabhà Parva, Chapter 8, Verse 14). #<ÁARABHA V># Brother of Dh­«Âaketu, King of Cedi. He was a friend and supporter of the PÃï¬avas. During the aÓvamedha he helped Arjuna to lead the yÃj¤ic horse. (AÓvamedhika Parva, Chapter 83, Verse 3). #<ÁARABHA VI># A brother of Áakuni. He was killed in the great war by BhÅma. (Droïa Parva, Chapter 157, Verse 24). #<ÁARABHA VII># VÅrabhadra incarnated himself as Áarabha to defeat NarasiæhamÆrti (Áiva PurÃïa, ÁatarudrasaæhitÃ). #<ÁARABHA§GA># A Mahar«i, who lived in the Daï¬aka forest during the 'forest-life' of ÁrÅ RÃma. (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, Canto IV). When ÁrÅ RÃma visited ÁarabhaÇga's ÃÓrama, Indra too came there, but went away saying that he would meet the mahar«i after the great mission of RÃma was over. The mahar«i told RÃma that he was waiting to see him and did not accompany Indra to Devaloka as he wanted to go there only after seeing RÃma. RÃma answered the Mahar«i that he would take upon himself all the spiritual assets and good results of the actions of the Mahar«i, and wanted him to point out a place for them (RÃma and others) to live. ÁarabhaÇga directed them to the ÃÓrama of SutÅk«ïa, and after that ended his life by leaping into the fire and attained Brahmaloka. #<ÁARABHA§GùÁRAMA># A holy place. Those who visit the place purify their families. (Vana Parva, Chapter 85, Verse 42). #<ÁùRADA×ÖùYANI># A Kekaya King. His wife, Árutasenà was the younger sister of KuntÅ. As the couple did not get a child even very long after their marriage, the King got performed, with ÁrutasenÃ's permission, the 'Puæsavana' yaj¤a with the result that three sons (Durjaya and others) were born to them. (ùdi Parva, Chapter 111). #<ÁARADVùN># A muni, the son of Gautama. From his very infancy he preferred learning the dhanurveda (science of archery) to the other Vedas. While a brahmacÃrin (Religious student) he performed tapas and secured divine arrows. Afterwards, having been overcome by the charms and appeals of an apsarà woman named JÃnapatÅ, ÁaradvÃn had seminal emission from which were born K­pa and K­pÅ. (For details see under K­pa). #<ÁùRADVATý># An apsarà woman. She attended the birthday celebrations of Arjuna. #<ÁARAGULMA># A monkey in RÃma's army. (VÃlmÅki RÃmÃyaïa, Ki«kiï¬hà KÃï¬a, 41, 3). ## A famous sacred place in Kuruk«etra. He who takes his bath here on CaturdaÓÅ day of the dark half and worships Áiva will have all his desires fulfilled and will attain heaven. (Vana Parva, Chapter 83). Within this tÅrtha there are a crore of other tÅrthas called RudrakoÂi, KÆpakuï¬a etc. The sacred place to the east of it is said to belong to NÃrada. #<ÁARALOMù># A mahar«i, the father of DÃÓÆra. Vasi«Âha once told ÁrÅ RÃma the story of DÃÓÆra to prove that the world is all an illusion. DÃÓÆra was the only son of ÁaralomÃ, a muni, who performed tapas in the plains of the mountain in Magadha. DÃÓÆra too did tapas in another part of the mountain. While the father and the son were living happily the father entered samÃdhi and the son wept over the loss of his father. Then a forest-nymph comforted him with celestial advice. DÃÓÆra performed his father's obsequies. He began thinking that the earth was impure and that the top of trees was pure and decided to do tapas in such a manner that he got power to sit on the branches and leaves of trees. Accordingly he made a big pit of fire and began making offerings of flesh cut from his body into the fire. AgnibhagavÃn (Fire-deity) appeared and asked him to choose the boons he wanted. DÃÓÆra told Agni as follows: "Oh Lord; I do not find any pure spot on this earth, which is full of created living beings. You should therefore, grant me the power to live on the tops of trees." Agni granted him the boon. DÃÓÆra then climbed a big tree in the forest and occupied, without the least fear, a tender leaf at the top of the topmost branch of the tree. He there assumed the PadmÃsana (the lotus seat for meditation). His mind was functioning actively as it had not been turned inwards into true knowledge. With his mind in such a state he performed yaj¤a. He continued performing yaj¤as like gomedha, a vamedha etc. mentally for ten years. Then self-illuminating knowledge arose in his mind. and he saw a beautiful forest-nymph seated beautifully attired at the end of the tender leaf on which he was sitting. She was looking very sad, her head bent down. DÃÓÆra asked her, who she was so much beautiful and attractive as to evoke love even in KÃma (the God of love). She answered him in a sweet voice as follows: "Very rare desires in life may be got if great men are requested for. I am the forest-nymph of this forest beautified by the tree you sit on and by trees and creepers equally beautiful. An assembly of the forest-nymphs has been held to celebrate a festival for the worship of KÃmadeva on trayodasÅ in the Óuklapak«a of the month of Caitra. I too went there, and I, who am childless, felt sorry in mind to see the others petting their children on their laps. But, why should I be sad when you, who can give supplicants anything they wish for, are here? You should, therefore, bless me with a child or else I will end my life in fire." DÃÓÆra blessed her to have a son within a month. He told her also that it would be difficult for the son to acquire knowledge as he was got on the insistence that she would die in fire unless she got him. He did not grant her request for permission to live with him; he went into the forests leaving her behind him. The son of the forest-nymph became twelve years old. Then, one day, she took the child to the muni; left it with him and went away. One day the father began telling the son a story, on the top of the tree, and Vasi«Âha, who was going by the sky in invisible form to bathe in KailÃsagaÇgÃ, heard the story. Vasi«Âha hid himself on the tree and listened to the story. It was the story of king Svottha that the muni was telling his son as follows:--"He was famous for his noble qualities and unique prowess. He possessed three bodies, which possessed capacity to rule the country. One of the three bodies was the best, the other midway between good and bad and the third bad. The very origin of the King was in the wide and extensive sky; like birds he lived in the sky. He built a city in the sky with fourteen streets and three divisions or sectors. There were also forests, woods and mountains for games in the city; seven big tanks, wavy-white with creepers of pearl and two lamps, spreading heat and coolness, burning always. The King, who went about all his time in this vast city, built in it many movable inner dwellings, and they were divided between the upper and lower parts of the city. They were thatched with a kind of black grass. Each inner house had nine doors, some of them windows, which admitted air always. In each house five lamps burned, the lamps resting on three pillars and a white piece of wood. Each house was glitteringly plastered and had courtyards. A particular sect of bhÆtas, who ever feared light, guarded the houses. When the houses created thus by magic moved from one place to another, King Svottha enjoyed, like birds in nests, playing various games therein. The king, who possessed three bodies, used to go out after playing for some time with the guards, and run about like one possessed of a desire to occupy houses, newly built, and then reach the city, which was like a Gandharva city. Frail and unsettled in mind, the king, off and on, developed a will to die, and accordingly he died. Just as waves come up in the sea, the king used to be born again from the sky and to attend to worldly affairs. At times he used to repent about and weep over his actions asking himself what he, the fool, was doing and why he should be sad like that. At other times he used to feel elated and enthusiastic. Briefly put, he used to be, by turns drinking, walking, jumping, expanding, contracting, feeling, drowsy and then exuberant. The great and handsome king was actually, like the sea, rendered restless by wind, possessed by various moods. The father was describing a philosophy of life figuratively to his son, but the boy understood nothing. Then, as requested by the son, the father explained to him the meaning of the story as follows: Svottha was concretised conception born out of the ultimate sky. Conceptions originate and die automatically. The whole visible world is imaginary. The world is there only when there is conception and in its absence no world exists. BrahmÃ, Vi«ïu, Áiva and Indra are only parts of that conception. It is conception itself, which creates the world of three cities in nothingness or vacuum. On account of the blessing (will) of that fundamental Caitanya (awareness, life) the formless conception attains Brahmanhood (the universal self) and engages itself in the process of creation. The glittering city said to have been created in the sky is the fourteen worlds, the gardens in it are forests and woods, the play hills therein are mountains like the HimÃlayas, Meru etc. The two eternal lamps of heat and cold of the story refer to the Sun and Moon. The creepers or garlands of pearl refer to rivers. Special gems have been described as tendrils of lotus and fire in the ocean and the seven seas are described respectively as lotus and the seven tanks. The statement that in this three-tiered city the king of conception built play-houses referred to the creation of individual bodies. The houses were connected as those in the upper, middle and lower parts to denote living beings in the three worlds, Devaloka, Manu«yaloka and PÃtÃla. Movement is the journey of bodies due to the flow of PrÃïa (breath). Pieces of wood refer to bones and the plastering is skin. Black grass said to have been used for thatching is hair on the head. The nine doors are the nine openings in the body. Windows refer to the ear, nose etc. The hand arms etc. are roads and the five sense organs, lamps. The guards, who shun and quit light, are the egoes which run away from knowledge and discretion. The king of conception or imagination born from nonmaterials finds enjoyment in the house of the body, but the enjoyment is only ephemeral. Imagination develops a moment and is extinguished, like the lamp, the next moment. The place or status of conceptions in the body may be compared to that of waves in the ocean. When desire takes place for things conceived it returns to the 'body-house,' which is to be born, and it ends or perishes on achievement. Rebirth due to desire (will-power) is never for happiness, but is for unending sorrow and pain. The wide world causes sorrow because it is felt to be real. Absence of this feeling ends the sorrow as night swallows clouds. Lamentation is the appeal or expression of the mind remembering forbidden practices in life and Ãnanda happiness, is the proud state of mind remembering noble practices. The three bodies of the king according to the three states-the best or highest, the middle one and the lowdenote the three attributes (Sattva rajas-tamo guïas) Causative of the existence of the world. The lowest of the attributes (tamoguïa) or conceptions according to them, getting more and more pain-giving on account of uncultured action lead one to lower forms of life like the worm, tree, grass etc. Conception of real knowledge and truth is realisation of duty, righteousness and wisdom. It is next to the state of salvation called DeveÓvara state. RÃjasa (the middle attribute) guïa functions as material activities in the form of attachment to wife, son, wealth etc. When one has rejected the forms of guïas (conceptions) and the very conception is thus annihilated, one attains the supreme state. Therefore, Oh! son! you reject all external perceptions, control the mind by itself and completely annihilate all internal and external conceptions. Whether you live in heaven, on earth or in pÃtÃla and do intense tapas for thousands of years, unless conception is eliminated you will not attain salvation. After hearing the above explanation about the illusions in life, from his hiding place Vasi«Âha went away. (J¤ÃnavÃsi«Âha, Canto 17). ## 1) %% Bitch of the Devas. ÁyÃma and Áabala, sons of SaramÃ, were two prominent messengers of Yama and they possessed four eyes each. The offsprings of these dogs are called SÃrameyas. The ãgveda and MahÃbhÃrata contain a story about Saramà cursing Janamejaya. (For details see under ÁrutaÓravas III). 2) %% (i) Saramà worships Brahmà in his court. (Sabhà Parva, Chapter 11, Verse 40). (ii) Saramà is a graha (Evil spirit) of Subrahmaïya which enters the womb of pregnant women and steals the babies. (Vana Parva, Chapter 230, Verse 34). (iii) Saramà after having once drunk milk from dasyus lied about it to Indra, and he punished her. (VarÃha PurÃïa). (iv) Indra once deputed Saramà to find out the place where the Païis had hidden the cows on condition that he would feed her children. Saramà found out the place and informed Indra about it thus earning for her children their livelihood. (ãgveda, Maï¬ala 1, Chapter 5). ## Wife of VibhÅ«aïa and daughter of the Gandharva called ÁailÆ«a. Saramà consoled SÅtà weeping under the AÓoka tree in LaÇkÃ. (VÃlmÅki RÃmÃyaïa, YuddhakÃï¬a, Canto 33, Verse 1). ## Daughter of Dak«aprajÃpati by his wife AsiknÅ. She was married by KaÓyapa mahar«i and from her were born the ferocious animals on earth. (BhÃgavata, Skandha 6). ## A King of the dynasty of Bharata. It is stated in BhÃgavata, Skandha 9, that SÃrameya was the son of Svavalka. (Ávaphalka). ## The son of the dog SaramÃ. (See under Saramà II). ## A hell. (See the section Naraka under KÃla). #<ÁARA×A># A serpent born in VÃsuki's dynasty. It was burnt to death at Janamejaya's serpent yaj¤a. (ùdi Parva, Chapter 57, Verse 6). ## 1) %% A K«atriya of the Yadu clan. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 218, Verse 17, that he was the son of Vasudeva by DevakÅ and the brother of ÁrÅ K­«ïa and SubhadrÃ. 2) %% (i) This SÃraïa was one of those who took the dowry to HastinÃpura at the marriage of Arjuna and SubhadrÃ. (M.B. ùdi Parva, Chapter 220, Verse 32). (ii) SÃraïa shone in the court of Yudhi«Âhira: (M.B. Sabhà Parva, Chapter 4, Verse 30). (iii) SÃraïa participated in the RÃjasÆya sacrifice of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 34, Verse 15). (iv) When ÁrÅ Kr«ïa went to HastinÃpura from DvÃrakà to take part in the horse-sacrifice of Yudhi«Âhira, SÃraïa also accompanied him. (M.B. AÓvamedha Parva, Chapter 66, Verse 4). (v) SÃraïa was the foremost of those who disguised Samba the son of JÃmbavatÅ as a woman, and abused the hermits. (M.B. Mausala Parva, Chapter 1, Verse 15). ## A minister of RÃvaïa. (For details see the word ÁukasÃraïas). ## A wife of SÆrya. (ãgveda, 10, 17, 2). #<ÁARùRI># A monkey, who accompanied HanÆmÃn to the southern regions in search of SÅtÃ. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Canto 44). ## A child of Garu¬a. (M.B. Udyoga Parva, Chapter 101, Verse 11). ## A son of Yadu. He founded the city Krau¤capura on the banks of the river Venà in South India. (HarivaæÓa, 2, 38, 27). #<ÁARùSANA># See under CitraÓarÃsana. #<ÁARASTAMBA># A sacred place in ancient times. He who bathes here will attain the state where he is served by apsarÃs. (AnuÓÃsana Parva, Chapter 25, Verse 28). ## See under ApÃntaratamas. ## An ancient hermit. It is mentioned in MahÃbhÃrata, Áalya Parva, Chapter 51, Verse 7, that SÃrasvata was the son of DadhÅca. DadhÅca once happened to see the celestial maid Alambu«Ã and became excited, and seminal discharge occurred to him. The semen fell in the river SarasvatÅ. The river became pregnant and delivered a child. This child grew up and became the famous hermit named SÃrasvata. After the death of the hermit DadhÅci, due to scarcity of rain a great famine occurred which lasted for twelve years. When the famine became unbearable all the hermits on the basin and banks of the river SarasvatÅ began to migrate to other places leaving all their possessions behind, to save their lives. But SÃrasvata alone remained on the banks of SarasvatÅ, living on fish obtained from the river, engaged in meditation and study of Vedas. After twelve years the famine ended and the country became prosperous as before. The hermits who had gone to other places began to come back to their hermitages. The desire to study Vedas grew up in their minds. But there was not a single person, well-versed in the Vedas, except SÃrasvata. So all the hermits accepted him as their teacher. Thus SÃrasvata taught the Vedas to Sixtythousand hermits, who had returned to their hermitages. (M.B. Áalya Parva, Chapter 50). In course of time the place where the hermitage of SÃrasvata stood, became famous under the name SÃrasvata tÅrtha. TuÇgakÃraïya is another name of this place. (M.B. Vana Parva, Chapter 83, Verses 43-50). In ancient days there were two schemes of study known as 'KÃï¬ÃnukramapÃÂha' and 'SÃrasvatapÃÂha' for the TaittirÅya-collection (SaæhitÃ). But today the KÃï¬ÃnukramapÃÂha has become quite extinct. The following is a description, given in ÁaæskÃraratnamÃlà stating how the 'SÃrasvatapÃÂha' attained so vigorous a vogue. Once owing to the curse of the hermit DurvÃsas, the river SarasvatÅ took birth as a woman in the house of a Brahmin, who belonged to the Gotra of ùtreya. Later from that same Brahmin she conceived and gave birth to a son named SÃrasvata. The river SarasvatÅ herself, taught her son the Vedas completely, and then sent him to Kuruk«etra to do penance. As a result of the penance SÃrasvata got an original KramapÃÂha (serial lessons) of the TaittirÅya saæhitÃ. He taught those serial lessons to his disciples. In course of time these serial lessons got the name SÃrasvatapÃÂha. which earned metaphysical and philosophical importance. ## A hermit who lived in the western regions. It is stated in MahÃbhÃrata, ÁÃnti Parva, Chapter 201, Verse 30, that this SÃrasvata was the son of the hermit Atri. ## Mention is made in Padma PurÃïa, Svargakhaï¬a, about another hermit SÃrasvata, who taught the Vedas to several disciples in TuÇgakÃraïya. ## The people who lived in a particular region of Western BhÃrata. (BhÃgavata, Skandha 9). ## Goddess of learning. 1) %% Sarasvati is the daughter of BrahmÃ. KÃmadeva was born from BrahmÃ's heart; Krodha (anger) was born from his eyebrows; Lobha, from his lower lip, SarasvatÅ, from his face; the Sindhus from his genitals, and Nir­ti, from his anus. The following story about the birth of SarasvatÅ is from BrahmÃï¬a PurÃïa, Chapter 43:-- Brahmà got ready for creation, and while in meditation sattvaguïa (sublime quality) began swelling up in his mind wherefrom a girl was born. Brahmà asked her who she was. She answered: "I am born from you. You fix for me a seat and duties." Then Brahmà told her that her name was SarasvatÅ and ordained that she should stay on the tip of everybody's tongue. You dance especially on the tongues of learned people. You should also exist on earth in the form of a river, and assuming a third form you should live in me too." SarasvatÅ agreed to this. 2) %% See under GaÇgÃ. 3) %% When Kumbhakarïa requested Brahmà for a boon, SarasvatÅ, at the instance of the latter, lodged herself in the tongue of Kumbhakarïa and made him ask for NidrÃvatva (Sleep), something different from what he really desired to get Viz. Nirdevatva (absence of Devas). 4) %% (all-consuming fire). Ba¬avÃgni was born at the quarrel between the BhÃrgavas and Hehayas. Ba¬avÃgni is flames of Aurva, the BhÃrgava. (See under Aurva). It was SarasvatÅ who took the Agni to the ocean. As a result of this, SarasvatÅ, became a river in India. The story is told in the S­«Âikhaï¬a of Padma PurÃïa as follows:- The world was about to be burnt in Ba¬avÃgni, which originated from Aurva, when Indra requested SarasvatÅ thus: "Oh! Devi! you should deposit this agni in the western ocean; or else the world will be consumed in its flames." To this SarasvatÅ told Vi«ïu as follows: "I am not a free person. I will do nothing without the permission of my father. Therefore, please think of some other means." The Devas, who understood SarasvatÅ's nature, went to Brahmà with their case. Immediately he called SarasvatÅ to him and asked her to deposit Ba¬avÃgni in the western ocean for the safety of himself and the Devas. Unable to disobey her father, SarasvatÅ, with tears in her eyes, agreed to do so. Then GaÇgà followed her and she told the former that she (GaÇgÃ) would see her flowing northwards when she reached the eastern region surrounded by Devas. SarasvatÅ sent back her companions like GaÇgÃ, Yamunà ManoramÃ, GÃyatrÅ and SÃvitrÅ who followed her. Then she appeared at the ÃÓrama of UttaÇka under the Plak«a tree in the presence of the Devas. Just as Áiva carried GaÇgÃ, the Plak«a tree bore SarasvatÅ and immediately did Áiva give to her Ba¬avÃgni in a pot. Because of his blessing the agni did not burn her hands. She went towards the north with the pot and came to Pu«kariïÅ, and she stopped there to redeem the sins of people. It is believed to this very day that those who drink water from the Pu«kara will attain Brahmaloka. From Pu«kara SarasvatÅ flowed towards the west and reaching a date-garden not far off from Pu«kara it rose up again where SarasvatÅ is known as Nandà as well. There is also another reason for the name NandÃ. Once upon a time there was a King called Prabha¤jana. While hunting in the forest he saw a deer inside a cluster of shrubs and he shot an arrow at it. Then the deer told the King: "What a crime is this! You have wounded me, who am feeding my child. I have heard that the King shall not kill a deer while it is engaged in drinking, sleeping or mating. May you, who have done this cruel act, be transformed into a tiger and roam about this thorny forest." Saying again and again that he did not notice that the deer was feeding its child, the King begged for absolution from the curse. Taking pity on the weeping king the deer told him that he would be redeemed from the curse when he had talked with the cow called NandÃ, which would go there after a hundred years. According to the above curse the king got transformed into a tiger and spent hundred years eating wild animals. After hundred years were over a herd of cows came there grazing under the leadership of a cow called NandÃ. Beautiful Nandà used to walk ahead of the other cows and graze alone at a secret place in the forest. There was a mountain called Rohita there, on the banks of the river. The northern side of the mountain was a dense forest infested by cruel animals. There lived there a very cruel and terrible tiger as big as a mountain. A generous person called Nanda was feeding the cows with grass etc. NandÃ, the cow, got separated from the herd and came to the river when the tiger ran after it asking it to stop. Crying aloud the cow said: Oh tiger; I have a child, which has not begun even tasting grass and it is awaiting the return of its mother to the cow-shed at dusk. I shall go and take leave of the child and return so that you may eat me." Taking pity on the cow the tiger granted its prayer. It returned duly to the tiger at dusk. The tiger, taken by surprise, by the honesty of the cow enquired of it its name, and the cow answered that it was named Nandà by its master, Nanda. As soon as the name was uttered Prabha¤jana was released from his old curse and he became the former king. Dharmadeva then appeared there and asked her to choose the boon she liked and she replied as follows:--"I, with my child, must attain the ultimate place and position, and let this place become a sacred place for munis. Also, let this river SarasvatÅ, come to be known as NandÃ, by my name." Nandà immediately ascended to heaven and Prabha¤jana returned to his palace. River SarasvatÅ came to be called Nandà from that day: After flowing through the above-mentioned date-garden towards the south for some distance SarasvatÅ (NandÃ) flowed again towards the north. She reached the ocean and deposited therein the pot of Ba¬avÃgni. (Padma PurÃïa, S­«Âikhaï¬a). 5) %% The PurÃïas mention three wives of BrahmÃ, SarasvatÅ, SÃvitrÅ and GÃyatrÅ. But, the three are, according to Matsya PurÃïa, one and the same person. The Matsya PurÃïa mentions:-Brahmà created, from his own effulgence, a woman, who became famous under the names ÁatarÆpÃ, SÃvitrÅ, GÃyatrÅ and BrahmÃïÅ. Brahmà fell in love with his daughter and noticing the fact she turned away to the right side of her father. Then did a face appear on his right side. To avoid the amorous looks of the father, she slided off to both his sides, and faces appeared on those sides of BrahmÃ. Then SarasvatÅ jumped up to the sky and a fifth face appeared on his head, turned upwards. Finding escape impossible she yielded to the desire of Brahmà and they enjoyed honey-moon for a hundred years. To them was born a son called SvÃyambhuva or VirÃÂ. At one place in Skanda PurÃïa, SÃvitrÅ and GÃyatrÅ are referred to as different individuals. (See under SÃvitrÅ). 6) %% SarasvatÅ, clad in white clothes, sits on a white lotus. She holds in her hands a string of beads, book and VÅïÃ. She is depicted in sitting, standing and dancing postures. She is conceived as Áakti related to Vi«ïu as also to Áiva. In certain old works in Bengal, SarasvatÅ, instead of BhÆmidevÅ, is to be seen along with Vi«ïu. Agni PurÃïa, Chapter 50, enjoins that idols of SarasvatÅ in temple should hold in its hands book, string of beads and VÅïÃ. 7) %% (i) It was on the banks of SarasvatÅ that VyÃsa performed tapas and Áuka was born. (DevÅ BhÃgavata, Skandha 1). (ii) There are various references to SarasvatÅ in the ãgveda. (iii) SarasvatÅ shines forth in Indra's court. (Sabhà Parva, Chapter 7, Verse 19). (iv) Once SarasvatÅ advised the muni called TÃrk«ya (Vana Parva, Chapter 185). (v) During Tripuradahana (burning of the city of the Tripuras) SarasvatÅ served as a passage for the chariot of Áiva to advance. (Karïa Parva, Chapter 34, Verse 34). (vi) Muni YÃj¤avalkya once thought of SarasvatÅ and she appeared before him wearing ornaments of vowels and consonants and sounding 'Om'. (ÁÃnti Parva, Chapter 318, Verse 14). ## River SarasvatÅ, flowing through north India is, according to PurÃïic conception, SarasvatÅ devÅ who has assumed the form of a river. (See under SarasvatÅ I). The following information about river SarasvatÅ famed in the PurÃïas is from the MahÃbhÃrata. (i) King MatinÃra once performed a yaj¤a on the banks of river SarasvatÅ. At the close of the yaj¤a SarasvatÅdevÅ appeared and chose the King as her husband, and a son called Taæsu was born to the couple. (ùdi Parva, Chapter 95, Verse 26). (ii) River SarasvatÅ is one of the seven tributaries of river GaÇgà and its source is under the Plaksa tree. One who drinks its water will become free from sin. (ùdi Parva, Chapter 16, Verse 19). (iii) SarasvatÅ worships Varuïa in his court. (Sabhà Parva, Chapter 9, Verse 19). (iv) The PÃï¬avas, while travelling in the forest, crossed the river. (Vana Parva, Chapter 5, Verse 2). (v) ÁrÅ K­«ïa conducted a yaj¤a in the plains of river SarasvatÅ. (Vana Parva, Chapter 12, Verse 14). (vi) KÃmyaka forest is on the banks of SarasvatÅ. (Vana Parva, Chapter 36, Verse 41). (vii) It is a holy river. If one bathes in it and worships one's ancestors one will attain SÃrasvataloka. (Vana Parva, Chapter 84, Verse 66) (viii) DadhÅca had his ÃÓrama on the banks of the river. (Vana Parva, Chapter 100, Verse 13). (ix) Muni LomaÓa once extolled the greatness of river SarasvatÅ. (Vana Parva, Chapter 129, Verse 20). (x) The river disappears in VinÃÓanatÅrtha and reappears at Camasodbheda. (Vana Parva, Chapter 130, Verse 3). (xi) It is the source of Agni. (Vana Parva, Chapter 222, Verse 22). (xii) There are many holy places on the plains of the river. They are described in Chapters 35-54 of Salya Parva. (xiii) River SarasvatÅ once carried Vasi«Âha in its flow. (See under Vasi«Âha). (xiv) ViÓvÃmitra cursed SarasvatÅ. (See under Vasi«Âha). (xv) SarasvatÅ returned to DadhÅci mahar«i the son born to her by him and he blessed her. (Áalya Parva, Chapter 51). (xvi) BalabhadrarÃma once extolled the greatness of SarasvatÅ. (Áalya Parva, Chapter 54, Verse 33). (xvii) Arjuna appointed the son of SÃtyaki as the master of a particular region on the banks of the river. (Mausala Parva, Chapter 8, Verse 71). (xviii) Following the death of ÁrÅ K­«ïa his 16008 wives drowned themselves to death in SarasvatÅ. (SvargÃrohaïa Parva, Chapter 5, Verse 25). ## Wife of Manu. (Udyoga Parva, Chapter 117, Verse 14). ## Wife of DadhÅci mahar«i. The couple had a son called SÃrasvata. (BrahmÃï¬a PurÃïa, 101, Verse 9). ## The point where SarasvatÅ joins the ocean. It is considered to be a holy place. Candra regained his brilliance once dimmed by the curse of Dak«a by bathing at this holy place. (For details see under Candra IV, Para 6). ## A sacred place. Brahmà and the mahar«is once worshipped Vi«ïu here. He who bathes here will attain Brahmaloka. (Vana Parva, Chapter 83, Verse 151). ## A sacred place in Kuruk«etra. One who bathes here and fasts for three nights will be freed from the sin of Brahmahatyà (killing of a brahmin). (Vana Parva, Chapter 83). #<ÁARAVA×A># The place where Subrahmaïya was born. (See under Subrahmaïya). #<ÁARAVINDU># (ÁAÁABINDU). A famous King born in the dynasty of Bharata, son of Du«yanta. His father's name was Citraratha. He was a great ascetic and a powerful emperor. (BhÃgavata, 9th Skandha). He had no less than ten thousand wives and lakhs of children by each wife. ## A river very famous in the PurÃïas. The most important things associated with the river are given below: (i) Seven tributaries of GaÇgà originate from the golden peaks of the HimÃlayas and SarayÆ is one of them. Those who bathe in the river will be absolved from sins. (ùdi Parva, Chapter 169, Verse 20) (ii) The river exists in Varuïa's court worshipping him. (ùdi Parva, Chapter 8). (iii) ÁrÅ K­«ïa, Arjuna and BhÅma, on their way to Girivraja from Indraprastha crossed this river. (Sabhà Parva, Chapter 20, Verse 28). (iv) It was at GotÃra (or Gopratara) in this river that ÁrÅ RÃma drowned himself to death and attained Vi«ïupÃda. (Vana Parva, Chapter 84, Verse 70). (v) This river is the source of Agni (fire). (Vana Parva, Chapter 222, Verse 22). (vi) Vasi«Âha once blocked the course of GaÇgà on its way to KailÃsa at MÃnasasarovara. But, GaÇgà broke the obstruction and flowed on, and SarayÆ is the stream that started from there. (AnuÓÃsana Parva, Chapter 155, Verse 23). (vii) It is one of the rivers to be remembered both at dawn and dusk. (AnuÓÃsana Parva, Chapter 165, Verse 21). (viii) The city of Ayodhyà is situated on the banks of SarayÆ. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Canto 5, Verse 5). ## Wife of the Agni VÅra. The couple had a son called Siddhi. (Vana Parva, Chapter 219, Verse 11). #<ÁùRDôLA># A spy of RÃvaïa. It was he, who informed RÃvaïa about the arrival of RÃma. (VÃlmÅki RÃmÃyaïa, YuddhakÃï¬a, Canto 30). #<ÁùRDôLý># Daughter of KaÓyapaprajÃpati by his wife KrodhavaÓÃ, who had ten daughters including ÁÃrdÆlÅ. Tiger, leopard etc. were born from ÁÃrdÆlÅ. (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, Canto 14). ## Agni PurÃïa, Chapter 20 refers to various sargas as follows. The first creation is that of greatness (Mahatva) i e. BrahmÃ. The second creation is that of tanmÃtras called bhÆtasarga. The third is VaikÃrikasarga also called Aindriyikasarga. These three kinds of creation are called PrÃk­ta s­«Âi (natural creation) and that is conscious and intelligent creation. The fourth is mukhyasarga. Mukhyas mean immovables. The fifth is tiryagyonis­«Âi. Since it functions side-long it is called tiryaksrotas. The sixth is the creation of ôrdhvasrotas, called devasarga. The seventh is the creation of arvÃksrotas, called mÃnu«asarga. The eighth, anugrahasarga, is both sÃttvic and tÃmasic. Thus, vaik­tasargas are five in number and prÃk­tasargas three. The ninth sarga is the KaumÃra sarga, which is both vaik­ta and PrÃk­ta. The fundamental or root cause of the universe is the above nine creations of BrahmÃ. PrÃk­tasarga is of three types, nitya (eternal), naimittika (casual) and dainandina (daily). Nityasarga is the creation after interim deluges. ## One of the prominent sons of Garu¬a (Udyoga Parva, Chapter 101). ## A hermit who was a prominent member of the council of Yudhisthira. Mention is made about him in MahÃbhÃrata, Sabhà Parva, Chapter 4, Verse 13. ## A King in ancient India. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 185, Verse 19, that this King was present at the Svayaævara (marriage) of DraupadÅ. #<ÁARýRA (BODY)># Body is constituted of the five elements, earth, water, fire, air and sky (ether). What is solid or hard in the body is earth; liquid, is water; hot or burning, fire; what gives motion to the body is air and what are pores in the body is sky. Body is that which exists and functions with the five organs of knowledge eye, ear, nose, tongue and skin, and the five organs of action like Upastha (sex organ), PÃïi (hand), PÃda (leg) and VÃïÅ (speech). The body depends on the six tastes, sweet, sour, saltish, bitter, hot and astringent. (KaÂu, amla, madhura, lavaïa, tikta and ka«Ãya). The body is composed of seven internal elements (dhÃtus) of seven colours, white, red, dark (black), black and white, yellow, brassy and faint-white (PÃï¬ura). VÃtapittakaphas (wind, bile and phlegm) are intertwined in the body. Since the body is formed of vital fluids from the sex organs of the father and the mother it is dviyoni (males with male and females with female organs of reproduction). The body exists by four kinds of foods, bhojya, bhak«ya, khÃdya and lehya. After coitus, within one night, the male and female semen and blood combine into one body in the womb (Kalala). Within seven days it becomes foamy (budbuda). After a fortnight it becomes solid (piï¬a) and after one month hard (kaÂhina). During the second month the head of the child is formed; in the third month its feet: in the fourth its ankles, stomach and waist are formed. In the fifth month is formed the back (P­«Âha) and face, nose, eyes and ears are formed in the sixth month. During the seventh month life enters the child's body. By the eighth month all the signs of the human being are completed in the child. If the vitality and effulgence of the mother are more than those of the father the off-spring will be female and vice versa; if both are in exactly equal proportions the child will be a eunuch, neither male nor female. If the parents were sad and worried during the time of the mother's conception, the child born would be either blind, lame or a pigmy. If the semen is cleft into two by wind (in the womb) the mother would give birth to twins. In the ninth month the child will be gifted with knowledge and it will remember to what caste it belonged and what all good and evil actions it did in its previous life. ## Son of the bird MandapÃla. (See under KhÃï¬avadÃha, Para 8). ## A S­¤jaya King. Mention is made about this King who had been the support of the BharadvÃjas, in ãgveda, Maï¬ala 6, AnuvÃka 47, SÆkta 25. #<ÁARKA># A son of King KuÓÃmba. Áarka had a brother called GÃni. (BrahmÃï¬a PurÃïa, Chapter 57). #<ÁARMAKA># A famous rural region in the northeast of India. BhÅmasena conquered the region during his triumphal tour. (Sabhà Parva, Chapter 30, Verse 13). #<ÁARMI># A brahmin scholar. (See under ParïaÓÃlÃ). #<ÁARMIåèHù># Daughter of V­«aparvan, King of the asuras. (For details see under DevayÃnÅ). @<[Page 698a]>@ #<ÁùR§GA># ÁrÅ K­«ïa's bow. The following facts about the bow are gathered from the MahÃbhÃrata. (i) When K­«ïa exhibited his ViÓvarÆpa (cosmic form) in the assembly of the Kauravas he had held in one hand this bow. (Udyoga Parva, Chapter 131, Verse 10). (ii) K­«ïa's ÁÃrÇga is on a par with Indra's bow called Vijaya. (Udyoga Parva, Chapter 158, Verse 4). (iii) ÁÃrÇga is one of the three divine bows. (Udyoga Parva, Chapter 158, Verse 5). (iv) ÁÃrÇga was made by Brahmà and presented to K­«ïa. (M.B. Southern text, AnuÓÃsana Parva, Chapter 141). #<ÁùR§GAKOPùKHYùNA># The story of the ÁÃrÇgaka bird. (See under KhÃï¬avadÃha). #<ÁùR§GARAVA># A mahar«i. He was one of the officiating priests at the Sarpasatra of Janamejaya. (ùdi Parva, Chapter 25, Verse 6). ## A son of Tva«ÂÃ. According to Agni PurÃïa the sons of Tva«Âà were called EkÃdaÓarudras; But according to MahÃbhÃrata, Sarpa, one of the EkÃdaÓarudras is the son of SthÃïu and the great-grandson of BrahmÃ. (ùdi Parva, Chapter 66, Verse 2). ## An offering made by Hindus in South India to propitiate serpents. Serpents are pleased by songs by Pulluvan and Pulluvatti (Male and female members of a Hindu sub-caste). To draw Kalams (drawings on floor conveying certain esoteric meanings), to make offerings and for the Pulluvars to sing--these form important elements of Sarpabali. The bali has a connection with the story of KhÃï¬avadÃha. The legend behind the bali is that a Pulluva woman saved Tak«aka, who escaped to the ocean after the KhÃï¬ava forest was burnt down. Songs by Pulluvan and Pulluvatti are unavoidable items in Sarpabali. Drawing the Kalam is a very important item in Sarpabali. It is drawn on a platform made of puÂÂumaïïu (small heaps of earth thrown up by earthworms and termites), the platform being demarcated by four pieces of arecanut wood. The platform is covered with silk and tender coconut leaves are hung all around it. The Kalam is drawn with rice powder, and other coloured powders. The husk of paddy burnt into charcoal is powdered and with it serpents are sketched first on the maï¬apa (platform). The nÃga drawings are tinted with colours. The (colour) powders are collected in coconut shells and sprinkled on the drawings through holes in shells. Pulluvas exhibit wonderful artistic talents in making the drawings. When the kalam is drawn worship of nÃga is begun compulsorily by a male member of the house, and he is technically called 'Kalattil Kaimal'. He has been observing 'vrata' during two days previous to the pÆjà (worship). Having taken his bath and wearing an additional cloth across his shoulders (UttarÅya) he comes with water in a jar. Four lamps should be burning on four sides of the kalam. Also, paddy, rice, tender coconut, milk, fruit etc. should be placed on its four sides. As directed by the Pulluvan the 'Kaimal' conducts the worship by offering flower, water etc. The Kaimal is to sit on each of the four sides of the kalam and do the pÆjÃ. Then wicks (made of cloth) should be lighted, water sprinkled on it and with that the Kaimal should go around the kalam thrice. With the wicks placed on a leaf with paddy underneath it and also with burning camphor he should go round the kalam. Then the Pulluvan playing on the VÅïà in front and a male member of the house with a vessel containing milk, a female member holding a lamp, two girls holding brass plates and the Kaimal and all of them following the Pulluvan go round the Kalam thrice and proceed to the serpents' temple in the compound, pray and return. After all these persons are seated, the Kaimal washes the feet of and puts flowers on the heads of the two girls, who had held the brass plates; seats them on two pieces of round wood in the kalam. The girls will have mirror etc. in their hands. They should concentrate their eyes on the heads of the serpents. Now begins the Pulluvan pÃÂÂu (song by Pulluvan). At the time of the worship they will be beating tunes on a brass pot, music being made on the VÅïÃ. 'Pulluvan pÃÂÂu' is the most important item in the whole programme. The songs relate to the burning of the khÃï¬ava forest, KÃliyamardana (suppression of the nÃga king) etc. One Pulluvan sings songs and a second one repeats them. A minimum of two Pulluva males and two females are required for the purpose. As the songs acquire momentum the girls begin to shake their heads and to wipe off the kalam. Then the girls are asked questions and they answer. Within a short time the girls will swoon and fall on the ground. They are brought back to consciousness by water being sprinkled on them and by fanning. This is in general the nature of a Sarpabali. ## SarpadevÅ, also called nÃgatÅrtha, is a sacred place in Kuruk«etra. A bath here is as beneficial as the performance of an agni«Âoma yaj¤a. (Vana Parva, Chapter 83). ## A mahar«i gifted with divine powers. He had a talk with ÁrÅ K­«ïa on the latter's way to HastinÃpura. (Udyoga Parva, Chapter 83). ## A bird born in the line of Garu¬a's children. (Udyoga Parva, Chapter 101, Verse 12). ## See under Janamejaya, Part 5. ## A RÃk«asa. He was the commander-in-chief of the army of Khara and DÆ«aïa, who had clashed with RÃma and Lak«maïa at Pa¤cavaÂÅ. Khara and DÆ«aïa had twelve reputed army-chiefs, including SarpÃsya. (VÃlmÅki RÃmÃyaïa, Canto 27). ## A mahar«i, who flourished in the court of Yudhi«Âhira. (Sabhà Parva, Chapter 4, Verse 10). #<ÁARU># A Devagandharva. He participated in the birthday celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 58). #<ÁARVA># One of the eleven Rudras. (BhÃgavata, 6th Skandha). ## Another name of ÁrÅ K­«ïa. (Udyoga Parva, Chapter 70, Verse 12). ## A PurÃïic river. (BhÅ«ma Parva, Chapter 89, Verse 36). ## A king of the Bharata dynasty. He was the son of Vi¬Æratha and the father of Jayatsena. (BhÃgavata, Skandha 9). ## A son born to King AhaæyÃti of the Lunar dynasty, by BhÃnumatÅ, daughter of K­tavÅrya. This SÃrvabhauma married SunandÃ, daughter of the King of Kekaya. (M.B. ùdi Parva, Chapter 95). ## An elephant born in the family of the Diggajas (Eight elephants supporting the globe). Mention is made about this elephant in MahÃbhÃrata, Droïa Parva, Chapter 121, Verse 26. @<[Page 699a]>@ ## An incarnation in the Manvantara (Manu's age) of SÃvarïi Manu. SÃrvabhauma was begotten by Devaguhya and was born of SarasvatÅ. (BhÃgavata, Skandha 8). ## Bharata, the heroic son of ÁakuntalÃ. (For details see under Bharata I). ## A sacred place in Kuruk«etra. He who bathes there will derive benefit equal to that of gifting away thousand cows. (Vana Parva, Chapter 83, Verse 88). ## Son of BhÅmasena by his wife BalandharÃ. (ùdi Parva, Chapter 95, Verse 77) ## Son of King ãtuparïa. (BhÃgavata, Skandha 9). ## A daughter of Surabhi. She holds up the northern region. (Udyoga Parva, Chapter 102, Verse 10). ## Son of King SaudÃsa. When ParaÓurÃma killed the K«atriyas it was ParÃÓaramuni, who saved Sarvakarmà from death. (ÁÃnti Parva, Chapter 49, Verse 76). ## A KÆpa (well) which drives away all sins. It is a tÅrtha. He who bathes in its waters will never have to face evil fate. (Vana Parva, Chapter 84, Verse 126). ## A beautiful forest near mount Raivataka. (M.B. Southern text, Sabhà Parva, Chapter 38) ## A nÃga born in Dh­tarëÂra dynasty. It was burnt to death at Janamejaya's serpent yaj¤a. (ùdi Parva, Chapter 57, Verse 18). ## A king of KÃÓÅ whose daughter Sunandà was married by emperor Bharata. The couple had a son called Bhumanyu. (ùdi Parva, Chapter 95, Verse 32). ## A King born in Dhruva's dynasty. Vyu«Âa was his father. (BhÃgavata, Skandha 4). ## Varuïa's home. (Udyoga Parva, Chapter 98, Verse 10). #<ÁARYùTI I># A son of Vaivasvata Manu. 1) %% Ik«vÃku, NÃbhÃga, Dh­«Âa, ÁaryÃti, Nari«yanta, PrÃæÓu, N­ga, Di«Âa, KarÆ«a and P­«adhra were sons of Vaivasvata Manu. ÁaryÃti had a son called ùnarta and a daughter called SukanyÃ, who was married by the aged and blind Cyavana, and a son named Pramati was born to the couple. (See under Cyavana). 2) %% (i) ÁaryÃti lives in Yama's court worshipping him. (Sabhà Parva, Chapter 8, Verse 14). (ii) Cyavana performed for ÁaryÃti his yaj¤a at which the AÓvinÅkumÃras, in disobedience of Indra, drank Somarasa. (Vana Parva, Chapter 124). (iii) Two famous Kings, Haihaya and TÃlajaÇgha were born in ÁaryÃti's dynasty. (AnuÓÃsana Parva, Chapter 30, Verse 6). #<ÁARYùTI II># A King of the PÆru dynasty. He was the son of PrÃcinvÃn and father of AhaæyÃti. (ùÓramavÃsika Parva, Chapter 90, Verse 14). #<ÁARYùTIVANA># A sacred forest. Arjuna, in the course of his 'dream-trip' to KailÃsa in the company of ÁrÅ K­«ïa crossed this forest also. (Droïa Parva, Chapter 80, Verse 82). #<ÁAÁABINDU># See under Áaravindu. #<ÁAÁùDA I># Son of Vikuksi, the King of AyodhyÃ. Pura¤jaya was ÁaÓÃda's son. (BrahmÃï¬a PurÃïa. Chapter 1). #<ÁAÁùDA II># A son of Ik«vÃku. His real name was Vikuk«i. (For the detailed story as to how 'Vikuk«i' became 'ÁaÓÃda' see under Vikuk«i). #<ÁAÁAKA># A caste. Karïa, during his triumphal tour, defeated the King of the ÁaÓakas. (Vana Parva, Chapter 254, Verse 21). #<ÁAÁALOMù># A King very much reputed in the PurÃïas. He did tapas at Kuruk«etra and attained heaven. (ùÓramavÃsika Parva, Chapter 20, Verse 14). #<ÁAÁAYùNA># A sacred place. In the waters of river SarasvatÅ at this place the full moon reflects in the form of a ÓaÓa (hare). A bath here will make a man as bright and lustrous as the moon. (Vana Parva, Chapter 82, Verse 114). #<ÁAÁIKA># A rural area in ancient India. (BhÅ«ma Parva, Chapter 9, Verse 46). #<ÁAÁIKALù># Daughter of SubÃhu, King of KÃÓÅ. She was married by a prince SudarÓana who had been driven out of his kingdom by YudhÃjit. As she became a young woman ÁaÓikalà heard about SudarÓana, who lived in the forest with his mother and fell in love with him. One night DevÅ appeared in dream to her and told her that marriage with SudarÓana would take place, and at those words of DevÅ she awoke from sleep and began laughing. Though her mother asked ÁaÓikalà about the reason for her laughing thus, she answered not, but continued laughing. One day while she was picnicking in the Campaka forest, an old brahmin came there and described to her about the great personality and beauty of SudarÓana, who then was staying with his mother at BharadvÃjÃÓrama. ÁaÓikalÃ's heart yearned to be with SudarÓana. SudarÓana, after the death of his father Dhruvasandhi, lived with his mother Manoramà and her father. But, YudhÃjit killed ManoramÃ's mother also. It was after this that SudarÓana and his mother took refuge in the ÃÓrama of BharadvÃjamuni. One of those days, Ni«Ãda, King of Á­Çgiverapura and a friend of SudarÓana's father (Dhruvasandhi) came to BharadvÃjÃÓrama and presented a chariot, which possessed mysterious powers, to SudarÓana. The munis were pleased at this and imparted to SudarÓana the KÃmarÃjamantra, which gave one who practised it all that one desired, and after the above incident SudarÓana began slowly to come out of the ÃÓrama. He went about the forests in the chariot presented by Ni«Ãda, and he was astonished to find many an armed soldier surround him wherever he went. This happened because of the mysterious powers of the chariot. It was at this time that King SubÃhu decided to conduct the Svayaævara of his daughter ÁaÓikalÃ. Kings from all lands came. ÁaÓikalà told her mother in secret about her desire to marry SudarÓana, and the mother in turn told about this to the father. But, he was not for it. Then ÁaÓikalà sent a messenger secretly to Sudar ana to request him to be present at the Svayaævara, and SudarÓana and his mother started for the palace of the King of KÃÓÅ and when they reached it, kings like YudhÃjit had already come there. A rumour was spread that SubÃhu, insultingly ignoring all the crowned heads, was going to marry his daughter to SudarÓana, a mere beggar. The assembled Kings, therefore, got themselves ready to pick a row with SubÃhu, but, he pacified them with the assurance that the Svayaævara of ÁaÓikalà would formally be conducted and her husband could then be selected by herself. That night ÁaÓikalÃ's parents tried their best to divert her heart away from SudarÓana, to no purpose and the same night she was duly married to him. By the next morning news about the marriage became public and all the Kings, who had come for the Svayaævara decided in conference to kill SudarÓana on his way back home with his wife, and abduct ÁaÓikalÃ. Accordingly on the fourth day after the wedding when SudarÓana and ÁaÓikalà were returning to Ayodhyà escorted by the army allotted to them by SubÃhu, King YudhÃjit and his followers attacked them from their hiding place. In the battle that ensued DevÅ appeared and helped SudarÓana, who defeated the enemies. People of Ayodhyà received with enthusiasm the victorious SudarÓana and he was crowned their King. In later years he became famous as emperor SudarÓana. #<ÁùSTù># The presiding deity (idol installed) in the Áabarimala temple. 1) %% Áiva fell in love with MahÃvi«ïu in his assumed form as MohinÅ and ÁÃstà was the result of their union. (KambarÃmÃyaïa, BÃlakÃï¬a). This story occurs in the 8th Skandha of BhÃgavata and the Asura kÃï¬a of Skanda PurÃïa, but only the Skanda PurÃïa refers to the child by name ÁÃstÃ. 2) %% (i) In the battle between Indra and the asura called ÁÆrapadma the former deputed ÁÃstà for the protection of ÁacÅdevÅ. (Skanda PurÃïa, Asura KÃï¬a). (ii) ÁÃstà is supposed to have two wives called PurÃïà and Pu«kalà and a son called Satyaka. (A«ÂottaraÓatakam about ÁÃstÃ; also see under Áabarimala). #<åAåèHýDEVý># 1) %% A DevÅ born out of (1/6) part of original nature (MÆlaprak­ti). Since she was born out of 16 part, she is called åa«ÂhÅdevÅ. Also called DevasenÃ, åa«ÂhÅdevÅ is the patron-devÅ of children. She grants them life. She protects them as the real mother and always remains by their side. She has earned Siddhis by the practice of yoga, is the best among the a«ÂamÃt­s (eight mothers) and is the wife of Subrahmaïya. 2) %% She is foremost among the devÅs, who bless children. There is a story in the ninth canto of DevÅ BhÃgavata revealing the importance of åa«ÂhÅdevÅ. Though Priyavrata, son of SvÃyambhuva Manu was at first averse to marriage he, at last, married, on the insistence of BrahmÃ, a woman called MÃlinÅ. For long he had no issues and sad at heart he got a putrakÃme«Âi yaj¤a performed by KaÓyapaprajÃpati as a result of which MÃlinÅ got pregnant, and delivered in the twelfth year. But, the child was still-born and Priyavrata set out with the corpse for the burning ghat. But, he could not make up his mind to give it up and so decided himself also to court death. Then he saw a divine plane stop there with a woman in it, who spoke to him as follows: "I am DevasenÃdevÅ, the mental daughter of Brahmà and wife of Skandadeva. It is I, who grant son to the sonless, wife to the wifeless, husband to the husbandless, wealth to the poor and the results of their actions to all." So saying the DevÅ took from Priyavrata the corpse of his child and brought it back to life. #<åAåèHýHRADA># A sacred place. Bathing here is more beneficial than gifting away food. (AnuÓÃsana Parva, Chapter 25, Verse 36). #<ÁAÁOLôKAMUKHý># A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 22). ## An ancient King in BhÃrata. It is said in MahÃbhÃrata, Sabhà Parva, Chapter I, Verse 17, that this King remains in the palace of Yama and glorifies him. ## A great yak«a friend of VaiÓravaïa. (See under DÅpakarïi for the story about how SÃta became a cursed Yak«a). #<ÁATABALA># A peepal tree on the peak of mount Kumuda. From the branches of the tree milk, butter-milk, ghee, juice of Sugar-cane etc. descend carrying with them divine rice, clothes, ornaments etc. to the Kumuda mountain and flow in rivers towards the north. The people in those places get their rice, clothes ornaments etc. from the river. MÅnÃk«ÅdevÅ praised by Devas has her abode here. Those who drink milk etc. flowing in the river will not be affected by hunger, thirst and signs of old age. Nor will any danger overtake them. They will live long. (DevÅ BhÃgavata, 8th Skandha). #<ÁATABALI># A great monkey under the leadership of SugrÅva. He was the leader of the monkeys deputed to the northern regions to look for SÅtÃ. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a Canto 43). #<ÁATABHIåAK># A star. He who gives gifts of fragrant materials like sandalwood on the day of this star will, after death, live with the apsarÃs and enjoy fragrant smell. (AnuÓÃsana Parva, Chapter 64, Verse 30). #<ÁATACANDRA># A brother of Áakuni. In the battle of Kuruk«etra he fought on the side of the Kauravas and got defeated by BhÅma. (Droïa Parva, Chapter 157, Verse 23). #<ÁATADHANUS># (ÁATADHANVù). A YÃdava king. (For details see under K­tavarmà Para 2). #<ÁATADRô># The PurÃïic name of the Indian river now called Sutlej. Grief-stricken over the death of his son, Vasi«Âha once jumped into this river, which, realising that the mahar«i was as powerful as fire, divided itself into many branches and flowed in various directions, and hence the river came to be known as ÁatadrÆ. (ùdi Parva, Chapter 176, Verse 8). Once in talking about sublime rivers to Áiva, PÃrvatÅ mentioned this river also. (AnuÓÃsana Parva, Chapter 146, Verse 18). ÁatadrÆ is also one of the ten rivers referred to in the ãgveda. #<ÁATADYUMNA># A King in ancient India, son of CÃk«u«a Manu by his wife Na¬valÃ. (Vi«ïu PurÃïa, Part 1, Chapter 13). Na¬valà had ten brilliant sons including Áatadyumna. Áatadyumna once gifted away a house of gold to the brahmin called Mudgala and thereby attained heaven. (ÁÃnti Parva, Chapter 234, Verse 32). #<ÁATAGHA×èù># A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 11). #<ÁATAHRADù># Mother of the RÃksasa called VirÃdha. His father's name was Jaya. (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a). @<[Page 701a]>@ #<ÁATAJIT I># A King of the YÃdava dynasty. Áatajit, son of Sahasrajit, had three sons called MahÃhaya, Veïuhaya and Hehaya. (BhÃgavata, 9th Skandha). #<ÁATAJIT II># Son of ÁrÅ K­«ïa by JÃmbavatÅ. Áatajit met with his death in the quarrels among the YÃdavas at PrabhÃsatÅrtha. (BhÃgavata, 9th Skandha). #<ÁATAJYOTI># Son of King SubhrÃÂ. The King had one lakh sons. (ùdi Parva, Chapter 1, Verse 44). #<ÁùTAKAR×I I># See under Mandakarïi. #<ÁùTAKAR×I II># Son of King PÆrïotsaÇga. He ruled the country for fiftysix years. (Matsya PurÃïa). #<ÁATùKåý># Another form of DevÅ. (For details see under Durgama). #<ÁATAKUMBHù># A sacred river, considered to be the source of agni. (Vana Parva, Chapter 222, Verse 22). #<ÁATALOCANA># A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 60). #<ÁATAMUKHA I># (ÁATAMUKHA RùVA×A). Father of IndumukhÅ, the wife of Sahasramukha RÃvaïa. Áatamukha had defeated PÃtÃla RÃvaïa in battle. He gave the eternal weapon called KaÂhorakuÂhÃra as dowry for his daughter's wedding. (See under Sahasramukha RÃvaïa). #<ÁATAMUKHA II># An asura, a great devotee of Áiva. He did very intense tapas for hundred years making offerings of his flesh in the fire. Áiva, who was pleased with his tapas, granted him many boons. (AnuÓÃsana Parva, Chapter 45, Verse 58). #<ÁATùNANDA I># Priest of King Janaka. He was the son of Gautama by AhalyÃ. (BhÃgavata, 9th Skandha and Agni PurÃïa, Chapter 278). ÁatÃnanda felt elated that ÁrÅ RÃma restored to Ahalyà her old sanctity and also that his father Gautama received back his mother and lived with her. It was ÁatÃnanda, who acted as high-priest at the wedding of SÅtà with RÃma. #<ÁATùNANDA II># A mahar«i, who possessed divine gifts. He once paid a visit to BhÅ«ma. (AnuÓÃsana Parva, Chapter 26, Verse 8). #<ÁATùNANDù># A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 11). #<ÁATùNýKA I># A King born in the dynasty of YayÃti. He was the son of B­hadratha and father of Durdama. (BhÃgavata, 9th Skandha). #<ÁATùNýKA II># Son of Nakula. The MahÃbhÃrata contains the following information about this ÁatÃnÅka. (i) To Nakula was born of DraupadÅ a son called ÁatÃnÅka. (ùdi Parva, Chapter 63, Verse 123). (ii) This ÁatÃnÅka was born from an aspect of ViÓvadeva. (ùdi Parva, Chapter 67, Verse 127). (iii) Once upon a time there was in the Kaurava dynasty a RÃjar«i called ÁatÃnÅka and it was to perpetuate that name that Nakula named his son 'ÁatÃnÅka'. (ùdi Parva, Chapter 220, Verse 84). (iv) This ÁatÃnÅka defeated in the great war Jayatsena, Du«karïa and Citrasena. (BhÅ«ma Parva, Chapter 79, Verse 42; Chapter 79, Verse 46 and Droïa Parva, Chapter 168, Verse 12). (v) ÁatÃnÅka fought with V­«asena, ÁrutakarmÃ, the son of Dh­tarëÂra and AÓvatthÃmÃ. (Droïa Parva, Chapter 167, Verse 7; Karïa Parva, Chapter 25, Verse 13 and Chapter 85, Verse 14). (vi) He killed BhÆtakarman and the prince of KaliÇga in the great war. (Droïa Parva, Chapter 25, Verse 23; Karïa Parva, Chapter 85, Verse 21). (vii) He died in the great war hit by the arrow of AÓvatthÃmÃ. (Sauptika Parva, Chapter 8, Verse 57). (viii) He is referred to by the following names also in the MahÃbhÃrata, viz. Nakulaputra, NakuladÃyÃda, NÃkuli. #<ÁATùNýKA III># A prince born as the son of Janamejaya (ParÅk«it's son) of his wife called Vapu«ÂamÃ. He married the princess of Videha and to the couple was born a son called AÓvameghadatta. (ùdi Parva, Chapter 96, Verse 88). He had also another son named SahasrÃnÅka. (KathÃsaritsÃgara). (See under Udayana). #<ÁATùNýKA IV># A well-known RÃjar«i born in the Kuru dynasty. It was to perpetuate his name that Nakula called his son ÁatÃnÅka. (Vana Parva, Chapter 220, Verse 84). #<ÁATùNýKA V># A brother of VirÃÂa, the King of Matsya. He was called SÆryadatta too. Further he was the commander-in-chief of the army of VirÃÂa. When VirÃÂa's cows were lifted by the Kauravas, ÁatÃnÅka went to war against them along with the Trigartas, who wore golden helmets on their heads. (VirÃta Parva, Chapter 31). He was an ally of the PÃï¬avas in the great war. He was wounded in the war by BhÅ«ma and killed by Áalya. (Droïa Parva, Chapter 167, Verse 30; BhÅ«ma Parva, Chapter 118, Verse 27). #<ÁATùNýKA VI># Younger brother of the VirÃÂa king. He was killed by Droïa. (Droïa Parva, Chapter 21, Verse 18). #<ÁATAPATRAVANA># A forest on the western side of DvÃrakÃ. The mountain called Sukak«a is at the centre of the forest. (Sabhà Parva, Southern text, Chapter 33) #<ÁATAPARVù># Wife of ÁukrÃcÃrya. (Udyoga Parva, Chapter 117, Verse 13). #<ÁATARATHA># A King in ancient India. He lives in the court of Yama and worships him. (Sabhà Parva, Chapter 8, Verse 26). #<ÁATARUDRA># The story of Áatarudra was imparted to ÁrÅ RÃma by VyÃsa to show that all life is mere illusion or different complexes of the mind. ÁatarudropÃkhyÃna is the story of a contemplative sannyÃsin. Whatever subject or object he conceived in his mind used to assume its form as water changes into waves, and it was a boon or great asset, which his heart had acquired as a result of its purity. He confined himself to his ÃÓrama and thought about things one after the other. To start with, Áatarudra thought to himself that he was a 'dream person' called JÅvaÂa. While picnicking in the streets of a 'dream-built city' the 'dream person' overcome by the effect of liquor remained in an unconscious state for some time. He also felt immediately to be a brahmin learned in the Vedas. 'JÅvaÂa', who transformed himself thus into a brahmin slept during day-time overcome by exhaustion on account of work. At once he dreamt himself to have been transformed into a feudal lord or tributary King, who, after taking his meals went to sleep when he dreamt that he was changed into a great King. The King, who ruled the country peacefully changed himself one day in dream into a celestial woman. The next dream was that the woman, while in deep sleep after a hilarious sexual act, was turned into a she-deer. The she-deer, in dream turned into a creeper, and it duly bore leaves, flowers and fruits. The creeper felt that it entwined and climbed some trees. Then he (JÅvaÂa) went into deep sleep, absolutely unaware of himself, for some time. Then he dreamt himself to have changed into a beetle. The beetle felt attracted towards a lotus flower and got captured therein. An elephant from the forest nearby entered the 'lotus pond', plucked and tore into pieces the lotus flower. As the beetle had got fixed in its mind and imagination the picture of the elephant it became a tusker elephant after its death. While roaming about in the forest the elephant fell into a deep pit and the King's men captured and listed it in the army. A number of beetles gathered round the elephant to suck its ichor (madajala). Because it thought about the beetles the elephant, after its death in battle, again became a beetle, which imagined about the swan in the lotus-pond. The beetle one day got captured in the lotus-flower and became a swan on being killed by the elephant. Thus the beetle, after taking many births and forms, became ultimately BrahmÃ's vehicle, the swan. While the swan once moved about the surrounding places of mount KailÃsa it saw Rudra and imagining itself to be Rudra (Rudroham--I am Rudra) attained Rudrahood. While living happily with all the paraphernalia of Rudra he remembered his past lives, and wondering about the many continuous dreams of his, in solitude he thought like this:--"The power of MÃyà (illusion) which rules over everything in the world is really wonderful. How curious and peculiar is the cunningness or trickeries of MÃyà in creating, like mirage, the illusion that things, which did not really exist, existed. Mistaking MÃyà or mirage as the truth and the fact, I roamed about in many a material desert. In one form of life I was born as JÅvaÂa, in another, King: in yet another, swan etc. and now I have attained Rudra-hood. Hundred Caturyugas and thousand years have passed in this 'show" Now, I will return and personally see all past episodes and I shall identify them all with myself after bestowing knowledge on them. Having made up his mind like this, Rudra descended to the state of the old SannyÃsin. He infused life and vitality into the dead body of the sannyÃsin that was there. The SannyÃsin remembered his old illusions and hallucinations. He had attained Rudrahood after crossing various stages from being JÅvaÂa. Then both of them together came to the JÅvaÂa stage, awoke the 'dream-person' by giving him mind and vitality. Afterwards the three of them, who assumed single form by the composition of different personalities, attained various stages like brahmin etc., awoke them too and added them to themselves (the three). Thus there came about to be hundred persons formed from aspects or fractions of Rudra, and at the instance of the real Rudra they returned to their homes and lived there happily with their sons, relations etc. Those hundred persons are the Áatarudras. (J¤ÃnavÃsi«Âha, ÁatarudropÃkhyÃna). In Verse 13, Chapter 150 of AnuÓÃsana Parva, MahÃbhÃrata also is found references to the Áatarudras. #<ÁATARôPù># Wife of SvÃyambhuva Manu, who took his sister ÁatarÆpà herself as his wife. The couple had two sons called Priyavrata a?n?d UttÃnapÃda and two daughters PrasÆti and ùkÆti. PrasÆti was married to Dak«aprajÃpati and ùkÆti to RuciprajÃpati. (Vi«ïu PurÃïa, Part I, Chapter 7). #<ÁATASAHASRA># A well-known sacred place in Kuruk«etra. Bathing here is productive of the same result as gifting away thousand cows. This place is thousand times more beneficial than other places. (Vana Parva, Chapter 83). #<ÁATASùHASRAKA># A holy place at RÃmatÅrtha on the river GomatÅ. He who bathes here and takes food as per ÓÃstraic injunctions will get results equal to those of giving in gift a thousand cows. (Vana Parva, Chapter 84, Verse 74), #<ÁATAÁýRåù># Wife of VÃsuki, King of the nÃgas (Udyoga Parva, Chapter 117, Verse 17). #<ÁATAÁã§GA I># A muni, who lived on Mount ÁataÓ­Çga. It was this muni, who cursed PÃï¬u that he would die on his coming into physical contact with his wife. (For details see under PÃï¬u and MahÃbhÃrata). #<ÁATAÁã§GA II># A RÃk«asa, who had three sons called Saæyama, Viyama and Suyama. (ÁÃnti Parva, Southern text, Chapter 98). #<ÁATAÁã§GA III># A mountain where PÃï¬u once practised austerities. (ùdi Parva, Chapter 118, Verse 50). The PÃï¬avas were born here and they were named in the presence of Munis who lived there. (ùdi Parva, Chapter 122). Also, here it was that PÃï¬u died. Once in the course of a dream-trip of Arjuna in the company of K­«ïa to KailÃsa they saw ÁataÓ­Çga also. (Droïa Parva, Chapter 80, Verse 32). #<ÁùTùTAPA># Author of a Sm­ti in prose and poetry in six chapters. ## A King. Guïìhya, author of B­hatkathà was a minister of this King. (See under Guïìhya). #<ÁATAVANI># A RÃjar«i. His son was known as ÁÃtavaneya. (ãgveda, Maï¬ala 1, AnuvÃka 11, SÆkta 59). #<ÁATAYôPA># A Kekaya RÃjar«i. He abdicated the throne in favour of his son and went to perform tapas in Kuruk«etra forest where he saw Dh­tarëÂra and others and spoke about the rules to be observed in "forest life". (ùÓramavÃsika Parva, Chapter 19, Verse 8). His grand-father's name was Sahasracitya (ùÓramavÃsika Parva, Chapter 20, Verse 60). #<ÁATùYUS I># One of the six sons of PurÆravas by UrvaÓÅ. (ùdi Parva, Chapter 75, Verse 24). #<ÁATùYUS II># A warrior, who fought on the Kaurava side against the PÃï¬avas. He fought from the 'waist' position of the VyÆha made by BhÅ«ma and courted death. (BhÅ«ma Parva, Chapter 75, Verse 22; Áalya Parva, Chapter 2, Verse 19). #<ÁAèHA># An asura, son of KaÓyapaprajÃpati by his wife Danu. (ùdi Parva, Chapter 65, Verse 29). ## A birth of DevÅ PÃrvatÅ. (For more details see under PÃrvatÅ). ## A king of the solar dynasty. It is stated in BhÃgavata Skandha 9, that he was the son of Jayatsena. #<ÁATODARý># A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 10). ## A King of the YÃdavas. It is mentioned in BhÃgavata Skandha 9, that he was the son of Nimna and the brother of Prasena. (To know the previous birth of SatrÃjit see under SatyabhÃmÃ). ÁrÅ K­«ïa married SatyabhÃmà the daughter of SatrÃjit. In connection with the jewel Syamantaka, K­tavarmà caused SatrÃjit to be murdered. (More details about SatrÃjit occur under the entries Prasena, K­tavarmÃ, (Para 2) and SatyabhÃmÃ). #<ÁATRUGHNA># A brother of ÁrÅ RÃma. He and Lak«maïa were the sons of SumitrÃ, and ÁrutakÅrti was his wife. As ordered by RÃma he killed LavaïÃsura, who lived in Madhu forest, and established there the city called MadhurÃpurÅ. After the death of Áatrughna two sons of his lived in MadhurÃpurÅ, and after the disappearance of the solar dynasty the city went to the Yadus. (For details see under ÁrÅ RÃma and HanÆmÃn, Para 10). #<ÁATRUJIT># A prince, the son of Dhruvasandhi by his second wife LÅlÃvatÅ. (See under Dhruvasandhi). #<ÁATRUMARDANA># The third son of King ãtadhvaja by his wife MadÃlasÃ. (MÃrkaï¬eya PurÃïa, Chapter 23, Verse 26). #<ÁATRU¥JAYA I># A SauvÅra prince, who followed Jayadratha with a flag. Arjuna killed him in a battle consequent to the Svayaævara of DraupadÅ. (Vana Parva, Chapter 271, Verse 27). #<ÁATRU¥JAYA II># A son of Dh­tarëÂra. The following facts about him are gathered from the MahÃbhÃrata. (i) Duryodhana deputed him for the protection of BhÅ«ma in the great war. (BhÅ«ma Parva, Chapter 51, Verse 8). (ii) He attacked the five Kekaya kings. (BhÅ«ma Parva, Chapter 79, Verse 56). (iii) BhÅma killed him. (Droïa Parva, Chapter 227, Verse 29). #<ÁATRU¥JAYA III># A warrior and a brother of Karïa who fought on the Kaurava side and got killed by Arjuna. (Droïa Parva, Chapter 31 Verse 62). #<ÁATRU¥JAYA IV># Another warrior, who fought on the Kaurava side whom Abhimanyu killed. (Droïa Parva, Chapter 56, Verse 181). #<ÁATRU¥JAYA V># A son of Drupada. In the great battle AÓvatthÃmà killed him. (M.B. Droïa Parva, Chapter 56 Verse 151). #<ÁATRU¥JAYA VI># A King of SauvÅra. Kaïika, the son of BharadvÃja, taught him political science and all other cunning ways. (MahÃbhÃrata, ÁÃnti Parva, Chapter 140). #<ÁATRUNTAPA># A King, who fought in Duryodhana's army. Arjuna killed him on the occasion when the Kauravas lifted VirÃÂa's cows. (VirÃÂa Parva, Chapter 54, Verse 11). #<ÁATRUSAHA># A son of Dh­tarëÂra. BhÅma killed him in the great war. (Droïa Parva, Chapter 127, Verse 9) #<ÁATRUTAPANA># An asura, the son of KaÓyapaprajÃpati by his wife Danu. (ùdi Parva, Chapter 65, Verse 29). ## A YÃdava prince. This Satvadanta was one of the sons born to Vasudeva by his wife BhadrÃ. (VÃyu PurÃïa, 96: 71). ## A King of the Yadu dynasty and son of Devak«atra, SÃtvata had seven sons called Bhaja, Bhaji, Divya, V­«ïi, Devap­«Âha, Antaka and MahÃbhoja. SÃtvata was one of the SÃtvatas and the men born in his dynasty are called SÃtvatas. (Sabhà Parva, Chapter 2, Verse 30). ## Another name of ÁrÅ K­«ïa. ## A brahmin, who was turned into a RÃk«asa due to a curse after he had entered heaven. His story has been told by sage Áaunaka to Bharata, brother of ÁrÅ RÃma. It was Bharata, who led the yÃj¤ic horse towards the north in connection with the AÓvamedha yaj¤a performed by ÁrÅ RÃma after he was crowned King. The horse, which started on its journey from Ayodhyà reached, after six months, HemakÆÂa on the limits of India. As soon as it got into a beautiful garden it was rendered stationary as though paralysed. All attempts to make the horse move failed. Áatrughna and some soldiers tried to lift the horse by its legs, to no purpose. HanÆmÃn bound its legs with his tail and pulled, again to no purpose, and surprised at this failure of his he spoke to Áatrughna and others thus. "It was only just now that I pulled out with my tail the Droïa mountain so very easily; but this small horse does not stir at all. May be, it is all fate." Following HanÆmÃn's speech, Áatrughna asked SumÃlÅ the explanation for this state of the matter, but the latter could not find one for it. Then it was decided to find out a mahar«i and ask him for the explanation. The soldiers accompanied by Bharata went in search of a mahar«i, reached Áaunaka's ÃÓrama and submitted the case to him. The mahar«i remained in meditation for some time and the condition of the horse became vivid in his mind. Then he spoke as follows:--"There was once a brahmin named SÃtvika in Gau¬a(?) land on the banks of river KÃverÅ. Once he began performing tapas. He spent three days. drinking only water the first day, consuming air the next day and fasting completely the third day. He continued his tapas repeating the above course until one day he entered samÃdhi (expired). He got into a decorated plane sent from Devaloka, went to the peak of mount Meru and thence came to river JambÆ, which flowed from the great JambÆ tree on the mountain. There in JambÆ were many mahar«is, who had acquired merit by bathing in the golden water of the river, enjoying all comforts in the company of apsarà women. SÃtvika, one day, haughty with the thought that he was the master of the mahar«is, did something which quite displeased the latter, and they cursed him. When he prayed for absolution from the curse they told him thus: "When you paralyse the feet of ÁrÅ RÃma's horse, you will happen to hear RÃma's story and then you will be redeemed from curse." On Áaunaka informing them thus that it was the brahmin transformed into a RÃk«asa, who had paralysed the legs of the horse, Bharata returned to the horse and recited the story of RÃma and immediately an effulgent person came there in a plane and said, "Oh. intelligent King! I have now heard the story of RÃma and so have become pure; so, please let me go to heaven." After saying this he returned. Bharata and others were pleased to know that the visitor was SÃtvika brahmin. The horse became free from its paralysed condition. The party resumed its journey. (Padma PurÃïa, PÃtÃlakhaï¬a, Chapters 47 and 48). ## A hermit. Mention is made about this hermit who shone in the court of Yudhi«Âhira, in MahÃbhÃrata, Sabhà Parva, Chapter 4, Verse 10. ## An Agni (fire). This Agni Satya was the son of the Agni NiÓcyavana. He was a worker of KÃladharma (The god of Death). He reduces the pain of living beings who are suffering. So this Agni Satya got the name Ni«k­ti also. This Agni brightens the houses and gardens where people stay. It is stated in MahÃbhÃrata, Vana Parva, Chapter 219, Verse 13, that this Agni had a son named Svana. ## A warrior who served in the army of the King of KaliÇga. This warrior fought against the PÃï¬avas in the battle of BhÃrata. This warrior who stood as the wheel-guard of ÁrutÃyus the King of KaliÇga, was killed by BhÅmasena in the BhÃrata-battle. (M.B. BhÅ«ma Parva, Chapter 54, Verse 77). ## A hermit in the country of Vidarbha, This hermit who was a brahmin was a believer in ahiæsà also. Once he performed a sacrifice without any killing. His wife Pu«karadhÃriïÅ helped him in the sacrifice. Dharmadeva came there in the form of an antelope to test the non-killing principle of Satya. The animal came near Satya and said: "I am a deva (god) belonging to the Áukra-clan. I dwell in this forest as an antelope, due to the curse of Dharmadeva. Kill me and complete this sacrifice." Though Satya heard this, he did not wish to kill the animal. At last the antelope decided to go and walked eight steps and then returned. Due to the delusive arts of the antelope Satya saw there celestial maids and the aeroplanes of Gandharvas. The antelope said that if he was killed he would attain heaven. A desire arose in Satya for killing and forthwith he lost all the attainments he got by penance. (M.B. ÁÃnti Parva. Chapter 272). ## Another name of ÁrÅ K­«ïa. (M.B. ÁÃnti Parva, Chapter 342, Verse 75). ## The son of Vitatya, born in the dynasty of the King VÅtahavya. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 30, Verse 62, that this Satya had a son called Santa. ## A wife of ÁrÅ K­«ïa. Mention is made about this wife in MahÃbhÃrata, DÃk«iïÃtyapÃÂha, Sabhà Parva, Chapter 38. ## The wife of the Agni called Áaæyu. So beautiful a woman as Satyà is said to have not existed in any of the three worlds. BharadvÃja was the son born to Áaæyu by SatyÃ. BharadvÃja had three sisters. (M.B. Vana Parva, Chapter 219, Verse 4). ## A group of Devas (gods). This group of devas lived in the third Manvantara. The name of the then Manu was Uttama and the King of the devas was the Indra SuÓÃnti. There were then five Devagaïas (groups of Gods) each consisting of twelve devas. Those gaïas were SudhÃmÃs, Satyas, Japas, Pratardanas and VaÓavartis. (Vi«ïu PurÃïa, AæÓa 3, Chapter 1). ## The wife of ÁrÅ K­«ïa. 1) %% Once ÁrÅ K­«ïa himself said about the previous birth of SatyabhÃmÃ. There was an occasion for saying that. Once NÃrada came from the world of the gods to DvÃrakÃ. He had brought with him some flowers of the Kalpaka tree. NÃrada gave all those flowers to ÁrÅ K­«ïa. ÁrÅ K­«ïa divided them among his wives, but he had forgotten SatyabhÃmÃ. Being unable to subdue her sorrow and anger she got into her bedroom and wept and sighed and lay there. ÁrÅ K­«ïa came to know of this. He took SatyabhÃmà with him on the back of Garu¬a and went to the world of Gods. They reached there and asked Indra for some KahlÃra flowers. Indra refused to give. Garu¬a got ready to uproot the tree. Then Indra wielded his thunderbolt. To honour the weapon thunderbolt, Garu¬a left a feather of his there and returned to DvÃrakÃ. Because of the hitting of the thunderbolt, the peacock, mongoose and jungle crow were born from Garu¬a. ÁrÅ K­«ïa who won the war, returned with SatyabhÃmà mounted on Garu¬a, to DvÃrakÃ. The Kalpaka tree brought from the world of gods, was planted in the garden in front of the palace of SatyabhÃmÃ. When ÁrÅ K­«ïa and the Kalpaka tree became her own, SatyabhÃmà became proud. At that time NÃrada came there. She asked NÃrada what she should do so as to have ÁrÅ K­«ïa and the Kalpaka tree with her in all births. NÃrada said that, for that, she had only to do TulÃpuru«adÃna. She instantly placed ÁrÅ K­«ïa and the Kalpaka tree in the balance and all the things placed in equal weight were given to NÃrada himself. NÃrada received them and went to the world of Gods. SatyabhÃmà became overjoyed. She asked ÁrÅ K­«ïa, what good deeds she had done to earn so much happiness. ÁrÅ K­«ïa described the previous birth of SatyabhÃmÃ. (Padma PurÃïa, Uttara Khaï¬a, Chapter 90). 2) %% Towards the close of the K­tayuga, there was a Brahmin named DevaÓarmà who was born of the clan of Agni in MÃyÃpurÅ. This Brahmin was well-versed in the Vedas and the VedÃÇgas. In the old age a daughter named GuïavatÅ was born to him. He gave his daughter to his disciple CandraÓarmÃ. Once DevaÓarmà and CandraÓarmà went to the forest to bring Darbha (poa) and Samit (butea). While they were walking here and there in the Mango grove in the HimÃlayas a giant closed with them. Because of terror their bodies were stiffened and so they could not run. The fierce giant killed both of them. The escorts sent by Vi«ïu came and took both of them to VaikuïÂha. GuïavatÅ cried aloud when she heard that her father and husband were killed by a giant. She lamented for a long while and then fainted and fell down. When she came to herself she began to cry again. At last she sold the furniture and conducted the funeral rites of her father and husband. After that she lived by manual labour. She observed fast and the vow of K­ttikà and EkÃdaÓÅ. GuïavatÅ, who was weak and lean because of old age and fever once walked slowly to the river Ganges to bathe. When she got into the river she shivered because of cold. Then an aerial chariot came down from the sky. The messengers of Vi«ïu took her in the chariot, to VaikuïÂha. The celestial maids fanned her with the whisk of yak. After this MahÃvi«ïu incarnated as ÁrÅ K­«ïa to destroy the wicked. Those who were the dependants of Vi«ïu in VaikuïÂha took birth in DvÃrakÃ. DevaÓarmà the father of GuïavatÅ took birth as SatrÃjit. CandraÓarmà became AkrÆra. GuïavatÅ became SatyabhÃmÃ. Because of the goodness earned by the fast of K­ttikÃ, she had become a beloved one of Vi«ïu. Because she made a grove of holy basil (tulasÅ) at the gate of Vi«ïu in the previous birth the Kalpaka tree came to her garden in this birth. Because she lighted lamps in KÃrttika month MahÃlak«mÅ lives permanently in her house. Because she did fast and vow in KÃrttika imagining Vi«ïu as her husband, she became the wife of ÁrÅ K­«ïa in this birth. (Padma PurÃïa, Uttara Khaï¬a, Chapter 91). 3) %% See under K­«ïa, Para 16 and Naraka Para 4). 4) %% (i) The sons BhÅma and others were born to ÁrÅ K­«ïa by SatyabhÃmÃ. (Agni PurÃïa, Chapter 276). (ii) NarakÃsura stole the ear-rings of Aditi, the mother of the devas. ÁrÅ K­«ïa and SatyabhÃmà went to fight with NarakÃsura. They killed him and recovered the ear-rings and gave them back to Aditi. At that time Aditi blessed SatyabhÃmà thus: "Till ÁrÅ K­«ïa forsakes his body you will not be affected by old age. Moreover you will always have a divine fragrance and good qualities." (M.B. Sabhà Parva, Chapter 38). (iii) SatyabhÃmà had a beautiful white palace in DvÃrakÃ. The steps of the palace were paved with jewels. To those who pass over its steps, hot season will appear to be cold. (M.B. DÃk«iïÃtya PÃÂha, Sabhà Parva, Chapter 38), (iv) When the PÃï¬avas were living in the KÃmyaka forest at the time of their forest life, ÁrÅ K­«ïa and SatyabhÃmà paid them a visit. (M.B. Vana Parva, Chapter 183, Verse 11). (v) At this time SatyabhÃmà asked PäcÃlÅ about the means and ways to bring the husband over to her side. (M.B. Vana Parva, Chapter 238, Verse 4). (vi) When Arjuna came to DvÃrakÃ, after ÁrÅ K­«ïa had forsaken his body, SatyabhÃmà lamented with the other queens for a long time. (M.B. Mausala Parva, Chapter 5, Verse 13). (vii) After this SatyabhÃmà went to the forest for penance. (M.B. Mausala Parva, Chapter 7, Verse 74). ## A prominent warrior of the army of KaliÇga. He took part in the BhÃrata-battle and served as the guard of the wheel of King ÁrutÃyus of KaliÇga and was killed by BhÅmasena. (M.B. BhÅ«ma Parva, Chapter 54, Verse 74). ## The daughter of King Devaka. This SatyadevÅ was one of the seven wives of Vasudeva. (Matsya PurÃïa, 44-73). ## A King of the lunar dynasty. He was a helper of Yudhi«Âhira. (M.B. Udyoga Parva, Chapter 141, Verse 25). ## A brother of SuÓarmÃ, the King of Trigarta. Arjuna killed him in the BhÃrata-battle. (M.B. ÁÃnti Parva, Chapter 26, Verse 36). ## A son of ÁatÃnanda. It is mentioned in Agni PurÃïa, Chapter 278, that this Satyadh­ti had two children called K­pa and K­pÅ. ## A warrior who fought in chariot on the side of the PÃï¬avas in the Battle of BhÃrata. The following information is given about him in MahÃbhÃrata. (i) BhÅ«ma considered Satyadh­ti as one of the prominent fighters in chariots. (M.B. Udyoga Parva, Chapter 17, Verse 18). (ii) This Satyadh­ti had been present at the Svayaævara marriage of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Verse 10). (iii) This Satyadh­ti who was the son of Sucitra continued helping GhaÂotkaca the son of Hi¬imbÅ, during the battle of BhÃrata. (M.B. BhÅ«ma Parva, Chapter 93, Verse 13). (iv) Satyadh­ti was an expert in the wielding of all weapons, especially in archery. He was a scholar in the Vedas and VedÃÇgas. (M.B. Droïa Parva, Chapter 23). (v) In the BhÃrata-battle he was killed by DroïÃcÃrya. (M.B. Karïa Parva, Chapter 6, Verse 34). ## The son of the King K«emaka. In the BhÃrata-battle he fought on the side of the PÃï¬avas against the Kauravas. (M.B. Droïa Parva, Chapter 23, Verse 58). ## A King of the PÆru dynasty. He was son of ã«abha and the father of SudhanvÃ. (Agni PurÃïa, Chapter 278). ## A King belonging to the dynasty of YayÃti. He was the son of SunÅta and the father of K«ema. (BhÃgavata, Skandha 9). ## A brother of Drupada, the King of PäcÃla. He appears in the story of MahÃbhÃrata for the first time at the battle between Drupada and Arjuna. When the education of the Kauravas and the PÃï¬avas was over, Droïa asked his pupils to bring Drupada tied as teacher's gift. An attempt was made to bring Drupada before Droïa, in which attempt Drupada and Arjuna confronted each other. In this fight it was Satyajit who stood as the right hand of his brother Drupada. (M.B. ùdi Parva, Chapter 137, Verse 42). Arjuna defeated this Satyajit. Immediately Satyajit ran away from the battle-field. After the marriage of PäcÃlÅ, PÃï¬avas and Drupada became relatives. With this Satyajit also came to be on good relation with the PÃï¬avas. In the battle of BhÃrata this Satyajit was the bodyguard of Yudhi«Âhira. (M.B. Droïa Parva, Chapter 17). In the battle which followed Droïa killed Satyajit. (M.B. Karïa Parva, Chapter 6, Verse 4). ## A king of the YÃdava clan. He was the father of SÃtyaki. Satyaka also took part in the festivals conducted on the Raivata-mountain by ÁrÅ K­«ïa and the others. It is stated in the aÓvamedha Parva, Chapter 62, Verse 6, that Satyaka conducted offerings to the manes in respect of Abhimanyu. ## (SATYAKùMA JùBùLA). A noble hermit. There is a story as given below, in the ChÃndogyopani«ad about the greatness of this hermit. As his father died in his boyhood, SatyakÃma was brought up by his mother JÃbÃlÅ. Whan it was time to begin education, the boy told his mother, "Mother, I would like to be educated under a teacher, in the Vedas. But I don's know what clan I belong to. What answer shall I give, when the teacher asks me about my clan?" His mother JÃbÃlÅ replied. "I also do not know much about the clan of your father who married me when I was a girl. From that day onwards I was engaged in house-keeping. I did not ask your father about the clan. In my younger days I gave birth to you. Shortly after that your father died. Tell your teacher that you are SatyakÃma the son of JÃbÃlÅ." Having heard this SatyakÃma went in search of a teacher. At last he reached the hermitage of the sage Gautama and told him every thing. The hermit was attracted by his truthfulness and behaviour. Believing that SatyakÃma was a Brahmin boy, Gautama accepted him as a disciple. The hermit entrusted the boy with four hundred lean cows to look after. The boy accepted the work, and said to the hermit. "When this becomes a group of thousand fat cows, I will bring them back." He lived in the forest looking after the cows. The Devas sympathised with him. VÃyu (wind), the Sun, Agni (fire) and PrÃïa together gave him divine knowledge and wisdom. After this SatyakÃma returned to the hermit Gautama with thousand fat cows. Seeing the boy whose face shone with the light of God, the hermit was amazed. "Who gave you divine knowledge?" asked the hermit. SatyakÃma told the hermit all that took place. Fully satisfied with the boy, Gautama imparted to him knowledge about the universal Soul (ParamÃtmÃ) and SatyakÃma became a noble hermit. SatyakÃma got several disciples of whom Upakosala was prominent. He approached SatyakÃma as a student. For twelve years he served his teacher and kept up the fire in the firepit for burnt offering, without being extinguished throughout the twelve years, and worshipped the fire god. Yet the teacher did not impart knowledge to him. The teacher's wife recommended to her husband that Upakosala should be given learning. But the teacher was silent. Upakosala took a vow and fast before the burnt-offering fire pit. Agni Deva felt pity for him and informed him that God is all-pervading and that his teacher would show him the way to God. When he came to the teacher, his face was seen shining. SatyakÃma asked Upakosala for the reason. Upakosala told the teacher what the fire god had told him. Immediately SatyakÃma taught his disciple the path of yoga (union) by knowledge of the SÃÇkhyas. ## A king of the family of Bharata. He was the son of Dh­tavrata and the father of Anuratha. (BhÃgavata, Skandha 9). ## The brother of SuÓarmà the king of Trigarta. Though he took a vow in the BhÃrata battle that he would kill Arjuna, what happened was that he was killed by Arjuna. (M.B. Droïa Parva, Chapter 17, Verse 17; Áalya Parva, Chapter 27, Verse 39). ## A king of the Solar dynasty. He was the son of Dharmaketu and the father of Dh­«Âaketu. (BhÃgavata, Skandha 9). ## A king of PäcÃla. Mention is made in BrahmÃï¬a PurÃïa, Áloka 73, of a PäcÃla King Satyaketu who fought with ParaÓurÃma. ## A king belonging to the PÆru dynasty. This Satyaketu was the son of King SukumÃra. (Agni PurÃïa, Chapter 278). ## (YUYUDHùNA). A YÃdava, who was a warrior of the V­«ïi dynasty and a friend of ÁrÅ K­«ïa. 1) %% Descended from Vi«ïu thus: BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-Yadu-Sahasrajit-Áatajit-Hehaya-Dharma-Kuni-Bhadrasena-Dhanaka-K­tavÅrya-KÃrttavÅryÃrjuna-Madhu-V­«ïi-YudhÃjit-Áini-Satyaka-SÃtyaki. Áini was the younger son of YudhÃjit. SÃtyaki alias YuyudhÃna, a companion of ÁrÅ K­«ïa and a great friend of the PÃï¬avas, was Áini's grandson. 2) %% The dynasty of Anamitra, first son of YudhÃjit, became famous through Prasena, SatrÃjit, Ávaphalka and AkrÆra. Of the four sons of Andhaka, predecessor of K­«ïa, Kukura and BhajamÃna deserve special mention. ùhuka, in the dynasty of Kukura had two sons named Devaka and Ugrasena. DevakÅ, daughter of Devaka, became wife of Vasudeva and mother of K­«ïa. Kaæsa was the son of Ugrasena. ÁÆra, seventh in the line of BhajamÃna, son of Andhaka had twelve children. His first son Vasudeva was K­«ïa's father. ÁrutakÅrti, ÁrutaÓravas, ÁrutadevÅ and RÃjÃdhidevÅ the four daughters of ÁÆra were married respectively by Dh­«Âaketu, king of Kekaya, Damagho«a, king of Cedi, V­ddhaÓarman, king of KarÆ«a and Jayasena, king of AvantÅ. Dh­«Âaketu was a great ally of the PÃï¬avas. ÁiÓupÃla was the son of Damagho«a, and Dantavaktra the son of V­ddhaÓarman. ÁiÓupÃla and Dantavaktra, the third human incarnation of Jaya and Vijaya were war-crazy and haughty persons. Vinda and Anuvinda, sons of Jayasena, were great friends of the PÃï¬avas. As KuntÅ, daughter of ÁÆra became the adopted daughter of Ugrasena, she became also the niece of Vasudeva and K­«ïa's father's sister. KuntÅ married PÃï¬u and she delivered four sons, Karïa, Yudhi«Âhira, BhÅmasena and Arjuna. 3) %% The following facts about SÃtyaki are extracted from the MahÃbhÃrata. (1) SÃtyaki was born from an aspect of the MaruddevatÃs. (ùdi Parva, Chapter 185, Verse 18). (2) He was present at the wedding of DraupadÅ. (ùdi Parva, Chapter 185, Verse 18). (3) He was in the company of the YÃdavas, who went to Indraprastha with the dowry for SubhadrÃ. (ùdi Parva, Chapter 220, Verse 31) (4) A member in the court of Yudhi«Âhira, SÃtyaki learned dhanurveda (science of archery) from Arjuna. (Sabhà Parva, Chapter 4, Verse 34). (5) He was one of the chief YÃdava warriors. (Sabhà Parva, Chapter 14, Verse 57). (6) At the coronation of Yudhi«Âhira he held the royal umbrella over his head. (Sabhà Parva, Chapter 53, Verse 13). (7) He also was present at the wedding of Abhimanyu held at Upaplavya city. (VirÃÂa Parva, Chapter 72, Verse 21). (8) He went to Yudhi«Âhira with a big army to participate in the great war. (Udyoga Parva, Chapter 19, Verse 1). (9) He informed ÁrÅ K­«ïa, who went to the Kaurava assembly as the messenger of the PÃï¬avas, that he desired war. (Udyoga Parva, Chapter 81, Verse 5). (10) ÁrÅ K­«ïa started for the Kaurava assembly with SÃtyaki after making him leave his weapons in the chariot. (Udyoga Parva, Chapter 83, Verse 12). (11) On the first day of the great war, he fought a duel with K­tavarman. (BhÅ«ma Parva, Chapter 45, Verse 12). (12) He saved Arjuna, who was in difficulties on account of the rain of arrows from BhÅ«ma. (BhÅ«ma Parva, Chapter 69, Verse 78). (13) He fought with BhÆriÓravas. (BhÅ«ma Parva, Chapter 64, Verse 1). (14) When his charioteer was killed by BhÅ«ma, SÃtyaki drove the chariot himself. (BhÅ«ma Parva, Chapter 73, Verse 28). (15) BhÆriÓravas killed ten sons of SÃtyaki. (BhÅ«ma Parva, Chapter 74, Verse 1). (16) He defeated AlambÆ«a. (BhÅ«ma Parva, Chapter 82, Verse 45). (17) He rendered AÓvatthÃmà unconscious. (BhÅ«ma Parva, Chapter 101, Verse 47). (18) He fought with BhÅ«ma. (BhÅ«ma Parva, Chapter 104, Verse 29). (19) He fought with Duryodhana. (BhÅ«ma Parva, Chapter 110, Verse 14). (20) He fought with Bhagadatta. (BhÅ«ma Parva, Chapter 111, Verse 7). (21) He fought with AÓvatthÃmÃ. (BhÅ«ma Parva, Chapter 116, Verse 9). (22) Following that he fought with K«emamÆrti and B­hanta on the Kaurava side. (Droïa Parva, Chapter 25, Verse 47). (23) His chariot was thrown off by Bhagadatta's elephant. (Droïa Parva, Chapter 26, Verse 43). (24) Karïa and SÃtyaki fought each other. (Droïa Parva, Chapter 32, Verse 67). (25) At the instance of Arjuna he remained on the battle-field protecting Yudhi«Âhira. (Droïa Parva, Chapter 84, Verse 35). (26) He fought with DuÓÓÃsana. (Droïa Parva, Chapter 99, Verse 14). (27) He saved Dh­«Âadyumna from being killed by Droïa. (Droïa Parva, Chapter 97, Verse 32). (28) He fought Droïa again and broke six bows of the latter. (Droïa Parva, Chapter 98). (29) He fought with VyÃghradatta. (Droïa Parva, Chapter 106, Verse 14). (30) He killed VyÃghradatta. (Droïa Parva, Chapter 107, Verse 32). (31) Droïa wounded SÃtyaki. (Droïa Parva, Chapter 110, Verse 2). (32) SÃtyaki wounded K­tavarman. (Droïa Parva, Chapter 113, Verse 46). (33) He killed Jalasandha. (Droïa Parva, Chapter 115, Verse 52). (34) He defeated Duryodhana. (Droïa Parva, Chapter 116, Verse 24). (35) He defeated Droïa. (Droïa Parva, Chapter 117, Verse 30). (36) He killed SudarÓana. (Droïa Parva, Chapter 118, Verse 15). (37) He defeated DuÓÓÃsana. (Droïa Parva, Chapter 121, Verse 29). (38) He killed king AlambÆ«a. (Droïa Parva, Chapter 140, Verse 18). (39) He killed BhÆriÓravas. (Droïa Parva, Chapter 143, Verse 54). (40) He defeated Karïa in fighting. (Droïa Parva, Chapter 144, Verse 64). (41) He killed Somadatta in battle. (Droïa Parva, Chapter 162, Verse 33). (42) He killed King BhÆri. (Droïa Parva, Chapter 166, Verse 12). (43) He defeated V­«asena, son of Karïa. (Droïa Parva, Chapter 170, Verse 30). (44) BhÅma and Sahadeva prevented SÃtyaki, who rushed forward with his club, from killing Dh­«Âadyumna. (Droïa Parva, Chapter 198, Verse 6). (45) He routed six mahÃrathas of the Kaurava army. (Droïa Parva, Chapter 200, Verse 53). (46) During the battle with AÓvatthÃmà he fell unconscious. (Droïa Parva, Chapter 200, Verse 56). (47) He killed Anuvinda, King of Kekaya. (Karïa Parva, Chapter 13, Verse 11). (48) He killed Vinda. (Karïa Parva, Chapter 13, Verse 35). (49) He killed the King of VaÇga. (Karïa Parva, Chapter 22, Verse 13). (50) He defeated Áakuni. (Karïa Parva, Chapter 61, Verse 48). (51) He killed Prasena, son of Karïa. (Karïa Parva, Chapter 82, Verse 6). (52) He fought with Áalya. (Áalya Parva, Chapter 13). (53) He killed SÃlva, the mleccha King. (Áalya Parva, Chapter 20, Verse 26). (54) He killed K«emamÆrti. (Áalya Parva, Chapter 21, Verse 8). (55) He captured Sa¤jaya alive. (Áalya Parva, Chapter 25, Verse 57). (56) Though he got ready to kill Sa¤jaya, yet he set him free on the advice of VyÃsa. (Áalya Parva, Chapter 29, Verse 38). (57) After the great war was over he went to DvÃrakà from HastinÃpura in the company of ÁrÅ K­«ïa. (AÓvamedhika Parva, Chapter 52, Verse 57). (58) He participated in the celebrations held at mount Raivataka in the company of ÁrÅ K­«ïa. (AÓvamedhika Parva, Chapter 59, Verse 3). (59) He performed the after-death ceremonies of Abhimanyu. (AÓvamedhika Parva, Chapter 62, Verse 6). (60) He participated in the aÓvamedha yaj¤a held by Yudhi«Âhira at HastinÃpura. (AÓvamedhika Parva, Chapter 66, Verse 3). (61) Under the influence of liquor he ridiculed K­tavarman for killing sleeping children. (Mausala Parva, Chapter 3, Verse 16). (62) For SÃtyaki's part in the Syamantaka incident see under Syamantaka. (63) When SÃtyaki, after killing K­tavarman, rushed forth to kill many others, K­«ïa, and Pradyumna interfered. Yet, he killed many others. (Mausala Parva, Chapter 8, Verse 29). (64) Arjuna appointed YauyudhÃni, son of SÃtyaki, chief of the region in the plain of SarasvatÅ. (Mausala Parva, Chapter 7, Verse 71). (65) After death his soul went to the Marudgaïas. (SvargÃrohaïa Parva, Chapter 4, Verse 17). (66) Synonyms used for SÃtyaki in the MahÃbhÃrata: ùnartta, Áaineya, Áaineyanandana, Áauri, Áiniputra, Áinipautra, ÁininaptÃ, Áinipravara, DÃÓÃrha, MÃdhava, MÃdhavÃgrya, MÃdhavasiæha, MadhÆdvaha, SÃtvata, SÃtvatÃgrya, SÃtyaka, VÃr«ïeya, V­«ïi, V­«ïiÓÃrdÆla, V­«ïikulodvaha, V­«ïyandhakapravÅra, YÃdava, YadÆdvaha, YadÆttama, YuyudhÃna. 4) %% From BhÃgavata. (1) In all the wars in which ÁrÅ K­«ïa was engaged, it was SÃtyaki, who was his most powerful supporter. In the battle between K­«ïa and BÃïÃsura, SÃtyaki clashed with KumbhÃï¬a, BÃïa's minister. (BhÃgavata Skandha 1). (2) When JarÃsandha attacked MathurÃpurÅ, SÃtyaki who guarded the city's western entrance, fought the former and routed his forces. (BhÃgavata, Skandha 1). (3) He participated in the Áalya and Pauï¬rakavÃsudeva wars. (BhÃgavata, Skandha 1). ## The world of BrahmÃ. (See under BrahmÃ) ## See under Pram­ta. ## A hermit. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 4, Verse 14, that this hermit shone in the court of Yudhi«Âhira. ## A Kekaya princess. Satyavrata (TriÓaÇku) the king of Ayodhyà married this princess. (VÃyu PurÃïa, Chapter 88; Verse 117). @<[Page 708a]>@ ## The brother of SuÓarmà the king of Trigarta. (M.B. Udyoga Parva, Chapter 66, Verse 11). ## A commentary on the Veda sÆktas by SvÃmÅ DayÃnanda who founded the ùrya SamÃja. ## I. (SATYAVRATA, SATYASENA, SANDHA). One of the hundreds ons of Dh­tarëÂra. The following information about this Satyasandha is from MahÃbhÃrata. (1) This Satyasandha was one of the eleven great chariot-fighters in the army of the Kauravas. (M.B. ùdi Parva, Chapter 63, Verse 119). (2) This Satyasandha stood as the bodyguard of Áalya and fought in the BhÃrata-battle. (M.B. BhÅ«ma Parva, Chapter 62, Verse 17). (3) Abhimanyu wounded him in the BhÃrata-battle. (M.B. BhÅ«ma Parva, Chapter 73, Verse 24). (4) SÃtyaki showered arrows on Satyasandha. (M.B. Droïa Parva, Chapter 116, Verse 7). (5) BhÅmasena killed Satyasandha in the battle of BhÃrata. (M.B. Karïa Parva, Chapter 84, Verse 2). ## II. One of the two followers given to Subrahmaïya by the god Mitra. The other follower was Suvrata. (M.B. Áalya Parva, Chapter 45, Verse 41). ## An ancient king in India. There is a story in MahÃbhÃrata, ÁÃnti Parva, Chapter 234, Verse 16, as to how, this king Satyasandha, who was an observer of vows and fasts, saved the life of a Brahmin by sacrificing his own life. ## See under Satyasandha. ## A brother of SuÓarmÃ, the king of Trigarta. It is mentioned in MahÃbhÃrata, Karïa Parva, Chapter 27, Verse 3, that this Satyasena confronted Arjuna in the BhÃrata-battle and was killed by him. ## A son of Karïa. He served as the guard of the wheel of the chariot of his father Karïa in the BhÃrata-battle. (M.B. Karïa Parva, Chapter 48, Verse 18). ## A warrior who fought on the Kaurava side against the PÃï¬avas. Abhimanyu killed this warrior. (M.B. Droïa Parva, Chapter 45, Verse 3). ## A teacher-priest of the line of the ãgveda-disciples of VyÃsa. He was the son of the hermit MÃrkaï¬eya. (VÃyu PurÃïa, 96: 171). ## A brahmin boy who was changed into a cobra by the curse of a saint called Godila. The original name of this youth was Utathya. Later he came to be known as Satyatapas. The story of this Áatyatapas is given in DevÅ BhÃgavata, Skandha 3, as follows:- In days of old, there was a Brahmin named Devadatta in Kosala. His wife was called RohiïÅ. Though much time elapsed no child was born to them. At last Devadatta performed the sacrifice called PutrakÃme«Âi, on the banks of the river TamasÃ. Several saintly persons took part in the sacrifice. Suhotra was detailed as BrahmÃ, YÃj¤avalkya as officiating priest, B­haspati as sacrificer, Paila to recite Vedas and Godila to sing SÃman hymns. The singing of Godila, an expert singer, caused horripilation to everybody in the sacrificial hall. But in the middle of singing he had to take breath, and there occurred a solecism in his voice. Devadatta did not like it. He warned Godila, who instantly became angry and said to Devadatta. "Since you called me Cobra, the son born to you will become a cobra." Devadatta became miserable and begged Godila by holding his feet to pardon him. He gave liberation from the curse that his son would be a cobra and said that he would become a sage. The wife of Devadatta became pregnant and gave birth to a son. He was named Utathya. In the eighth year, the ceremony of investiture with the Brahmà string was performed and the boy commenced education. The teacher began to teach the Vedas. From that day onwards the boy became self-conceited. All the attempts made by the teacher to change his behaviour were futile. His father tried the four expedients in vain. Thus twelve years elapsed. The boy did not even learn the evening prayer. Everybody thought that he was a cobra. All scoffed at him. His own people disliked him; with this; self-renunciation took root in his boyish mind and he left his home and went away. He reached the banks of the Ganges and made a hut there and lived there observing rigorous celibacy, and vow of truth. Thus the boy-hermit began severe penance. He had learned no rites or rituals according to the Vedas. He would rise early in the morning, and after cleaning the teeth he would take a dip in the Gangetic waters, without any spells or actions and return to the hut. He would eat anything that came by. He would cause no harm to anybody, though he had no power to do good to anybody. Everybody in the neighbourhood began to realize that he was a boy who would on no account utter falsehood. So all began to call him Satyatapas. Satyatapas had no peace of mind. Life seemed to be a burden to him. He became thoughtful day and night. Thus he spent fourteen years there. People firmly believed in his truthfulness. So they named him Satyavrata. Once a forester came near his hut. He sent an arrow at a hog, which ran into the hermitage with the arrow sticking on its body. Blood was oozing from its wound. The jungle-dweller also came into the hut followlng the hog. Seeing Satyavrata the man asked "Where is the hog that I had shot?" Satyavrata who knew that killing animals was a sin, kept silence to save the beast. DevÅ was pleased at the moral courage and truthfulness of Satyavrata. It is said that the moment the hog got into the hermitage, the SÃrasvata syllable 'Ai' arose from the tongue of Satyavrata. The moment he had pronounced the rootsound of SarasvatÅ, 'Ai', by the grace of DevÅ, he became a poet like VÃlmÅki. Looking at the forester Satyavrata said: "yÃ÷ paÓyati na sa brÆte yo brÆte sa na paÓyati / aho! vyÃdha, svakÃryÃrthin kam p­cchasi puna÷ puna÷ //" "He who sees does not speak. He who speaks, does not see. Selfish hunter, whom do you ask again and again?" When the forester heard these words of Satyavrata, the bow and arrow fell from his hands. With self-renunciation he went away from the hermitage. The fame of the great poet Satyavrata spread everywhere. His father also heard about this from others. He came to the bank of the Ganges and took his son home. Even today Brahmins sing about the fame of that hermit on the New moon days. ## A hermit. Once he cursed a celestial maid who had tried to hinder his penance, to become a phoenix tree. Later this hermit liberated her from the curse. (Padma PurÃïa, Uttarakhaï¬a, Chapter 178). ## Husband of SÃvitrÅ who was famous for matrimonial fidelity. (For detailed story see under SÃvitrÅ II). ## See under ãtambhara. ## One of the commanders of the army of the Kauravas. Mention is made about this commander in MahÃbhÃrata, Udyoga Parva, Chapter 167, Verse 30. ## A son of CÃk«u«a Manu. Ten sons including SatyavÃk, were born to CÃk«u«a Manu by his wife Na¬valÃ. (Agni PurÃïa, Chapter 18). ## A Deva Gandharva. This Gandharva was the son born to PrajÃpati KaÓyapa by his wife Muni. (M.B. ùdi Parva, Chapter 65, Verse 43). ## A brother of SuÓarmà the King of Trigarta. (M.B. Droïa Parva, Chapter 17, Verse 17). ## The mother of VyÃsa. 1) %% SatyavatÅ was the daughter of the celestial maid AdrikÃ. Because of a curse she lived as a fish in the river Ganges. Once the semen of King Uparicaravasu happened to fall in the Ganges and this fish swallowed it in consequence of which it became pregnant. A fisherman caught this fish and cut it. He got two human babies, male and female from the stomach of the fish. The fisherman gave the two infants to the King who took the male child. This child later became the Matsya King. The female child had the smell of fish. The King called her Matsya-GandhÅ (She who has the smell of fish) and gave her back to the fisherman, who took the child to his hut and brought her up as his daughter. As the child was dark in complexion the fisherman called her KÃlÅ. Thus the girl was known by two names KÃlÅ and MatsyagandhÅ. Later she got the name SatyavatÅ also. The fisherman was engaged in the work of ferrying people across the river. MatsyagandhÅ helped her father in this work. She became a full-bloomed young woman. One day the hermit ParÃÓara came by that way and when he saw MatsyagandhÅ, he fell in love with her. She ferried the hermit across the river. In the middle of the river ParÃÓara created an artificial fog inside which ParÃÓara took MatsyagandhÅ as his wife. From that moment MatsyagandhÅ became KastÆrÅgandhÅ (she who has the smell of KastÆrÅ (musk). KÃlÅ became pregnant and delivered instantly. ParÃÓara, left the place after having blessed her that she would not lose her virginity. The son born to KÃlÅ, immediately grew up to be a youth. After promising his mother that he would come to her when she thought of him, the youth went to the forest for penance. The name of the son was K­«ïa. This K­«ïa later became famous by the name VyÃsa. SatyavatÅ again engaged herself in helping her father. One day Áantanu, a King of the lunar dynasty came to the forest for hunting. The fragrance of musk emanating from the body of KastÆrÅgandhÅ spread throughout the whole forest. The King walked on through the forest tracing the origin of the smell of musk and reached the fisherman's hut. The King fell in love with SatyavatÅ. The King had a son named BhÅ«ma by his first wife GaÇgÃ. BhÅ«ma made it easy for the King to marry SatyavatÅ. Two sons CitrÃÇgada and VicitravÅrya were born to Áantanu by his wife SatyavatÅ. CitrÃÇgada was killed in his boyhood. VicitravÅrya became a youth and married Ambikà and AmbÃlikà the daughters of the King of KÃÓÅ. VicitravÅrya met with untimely death before a child was born to him. When SatyavatÅ saw that the family was about to become extinct, she thought of her son VyÃsa, who instantly arrived at the palace. From VyÃsa, AmbÃlikà got the son PÃï¬u and AmbikÃ, the son Dh­tarëÂra. Both the sons Dh­tarëÂra and PÃï¬u got married. PÃï¬u died. The death of her son struck heavily at the heart of SatyavatÅ. She did not wish to live much longer after this. She mentioned about the fearful things yet to happen. Then taking her daughters-inlaw Ambikà and AmbÃlikà with her, SatyavatÅ went to the forest to do penance and finally attained heaven. (M.B. ùdi Parva, Chapter 127). (For further details see under AdrikÃ, VyÃsa and Áantanu). 2) %% DÃÓeyÅ, GandhakÃlÅ, GandhavatÅ, KÃlÅ SatyÃ, VÃsavÅ, Yojanagandhà and such other words are used in the MahÃbhÃrata as the synonyms of SatyavatÅ. ## The sister of ViÓvÃmitra. (See under Jamadagni; Para 2). ## A princess of the country of Kekaya. She was the wife of TriÓaÇku and the mother of HariÓcandra. (MahÃbhÃrata, DÃk«iïÃtyapÃÂha, Sabhà Parva, Chapter 12). ## It is mentioned in MahÃbhÃrata, Udyoga Parva, Chapter 117, Verse 15, that one SatyavatÅ was the wife of NÃrada. ## Another name of TriÓaÇku. (See under TriÓaÇku). ## The Brahmin boy Satyatapas. (See under Satyatapas). ## A son of Dh­tarëÂra. It is seen that he was known by other names also such as Satyasena, Satyasandha, Sandha etc. (See under Satyasandha). ## Brother of SuÓarmÃ, the King of Trigarta. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 17, that this cursed warrior took in vain a vow in the battle of BhÃrata that he would kill Arjuna. ## Another name of K­tayuga. (See under K­tayuga). ## One of the six sons born to PurÆravas by UrvaÓÅ. The six sons were ùyus, ÁrutÃyus, SatyÃyus, Raya, Vijaya and Jaya. (BhÃgavata, Skandha 9). ## Brother of SuÓarmà the King of Trigarta. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 17, and Áalya Parva, Chapter 27, that this Satye«u was killed by Arjuna in the BhÃrata-battle. ## A RÃk«asa (giant). Mention is made about this giant who had ruled over the world in ancient days and had to go, leaving this world due to fate, in MahÃbhÃrata, ÁÃnti Parva, Chapter 227, Verse 51. ## A King born in the dynasty of King PÆru. This Satyeyu was one of the ten sons born to RaudrÃÓva by the celestial maid Gh­tÃcÅ. (BhÃgavata, Skandha 9). According to the statement that occurs in MahÃbhÃrata, ùdi Parva, Chapter 94, the father of Satyeyu was RaudrÃÓva and mother, MiÓrakeÓÅ. The son Satyeyu was born to RaudrÃÓva by the celestial maid MiÓrakeÓÅ. ## A VaiÓya. It is mentioned in DevÅ BhÃgavata, Skandha 2, that King Dh­tarëÂra had two wives, one a K«atriya woman, named GÃndhÃrÅ, the daughter of the King of GÃndhÃra and the other a VaiÓya woman named SaubalÅ, the daughter of Saubala. ## The acrial chariot or VimÃna of the King of SÃlva. This was also called Saubhanagara. When ÁrÅ K­«ïa killed SÃlva, this VimÃna was smashed by the power of his weapon, the Cakra (Discus). (M.B. Vana Parva, Chapter 22, Verse 33). ## A holy place on the coast of the southern sea. (For further details see under PadmatÅrtha and VargÃ). ## A particular kind of image of DevÅ PÃrvatÅ. When the image of this goddess PÃrvatÅ is fixed and consecrated as having the posture with one of the left hands touching the head and shoulder and the other hand holding a mirror, one of the right hands holding fruit and the other one being held high, it is called SaubhÃgyagaurÅ. (Agni PurÃïa, Chapter 50). ## A feminine form of NÃrada. (See under TÃladhvaja 1). ## The King SÃlva. As he had been in possession of an aerial chariot called Saubha, he is said to have got this name. ## A fire. This agni (fire) was born from a portion of Varcas. (M.B. Vana Parva, Chapter 220, Verse 6). ## A hermit who had performed penance, sitting on the banks of the river KÃlindÅ. (For detailed story see under Garu¬a, para 11). ## A hermit who had put up his hermitage on the Vindhya. At the time of the horse-sacrifice of Yudhi«Âhira, Arjuna called on this hermit Saubhari. On that occasion the hermit told Arjuna about the previous history of Caï¬Å, who had been cursed by the hermit UddÃlaka. It is mentioned in Jaimini AÓvamedha Parva, Chapter 96, that Arjuna later redeemed Caï¬Å from the curse. ## A hermit famous in the PurÃïas. A PurÃïic story about this hermit's marrying the fifty daughters of MÃndhÃtà is given below. Saubhari saw two fishes engaged in coition, while he was doing penance on the banks of the YamunÃ. This sight aroused matrimonial thoughts in the hermit's mind. He instantly approached MÃndhÃtà and informed him of his desire to marry a princess. MÃndhÃtà did not like to give his daughter in marriage to the old hermit. Concealing his thought, he told the hermit as follows:--"Out of my fifty daughters, she who wishes to be your wife, shall be given to you." Saubhari, who had already read the thought of MÃndhÃtà entered the harem in the shape of a handsome fine youth, and all the fifty damsels liked him. Thus Saubhari married all of them, and begot hundred sons of each of them. This matrimonial life lasted for some time. At last the hermit grew weary of this life. Discarding everything, Saubhari went to the forest. His wives, who also had become disinterested in worldly enjoyment, followed him. (BhÃgavata, Skandha 9; Vi«ïu PurÃïa, 4, 2, 3; Padma PurÃïa, Uttara Khaï¬a 262; Garu¬a PurÃïa, 1, 138). ## A King of the Ik«vÃku dynasty. He was known by the name KalmëapÃda also. (For details see under KalmëapÃda). ## A flower-garden of Kubera. It is assumed that VÃyu (the wind-god) carried fragrance from this garden and remained in the palace of Kubera, praising him. This garden was full of sweet-scented lotus (Saugandhika-flower). (M.B. Sabhà Parva, Chapter, 10). ## A holy place. It is assumed, that the gods such as Brahmà and others, hermits, Siddhas, CÃraïas, Gandharvas, Kinnaras, Big NÃgas, and so on dwell in this place. All the sins of a man are washed away, the moment he visits this holy place. (M.B. Vana Parva, Chapter 34, Stanza 4). ## An ancient country in South India, famous in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 59). ## BhÆriÓravas the son of Somadatta. (See under BhÆriÓravas). ## One of the eight elephants supporting the globe. (See under A«Âadiggajas). ## The peak of a mountain. It was on this golden peak, with a girth of one yojana and an elevation of ten yojanas, that BhagavÃn Vi«ïu placed the first of his three steps during the incarnation as VÃmana, the second step being on the peak of Meru and the third on the head of MahÃbali. "There is a golden peak called Saumanasa, with girth of one yojana and a height of ten yojanas. It is said that in days of yore MahÃvi«ïu placed the first of his three steps on this peak the second being on the peak of Meru." VÃlmÅki RÃmÃyaïa. Ki«kindhà kÃï¬a, Sarga 40). ## An island famous in the PurÃïas (MahÃbhÃrata, DÃk«iïÃtyapÃÂha, Sabhà Parva, Chapter 38). #<ÁAUNAKA I># 1) %% A renowned ÃcÃrya. He is believed to be the author of the famous works--"ãgveda AnukramaïÅ", "ùraïyakam", "ãkprÃtiÓÃkhya", etc. The famous ùÓvalÃyanÃcÃrya was Áaunaka's disciple. ùcÃryas like KÃtyÃyana, Pata¤jali and VyÃsa belonged to his class. Áaunaka's real name was "G­tsamada". It was because he was the son of Áunaka that he got the name "Áaunaka". 2) %% Áaunahotra, the son of the sage Áunahotra, once performed a yÃga. Indra attended that yÃga. At that time Áaunahotra rescued Indra from an attack of the Asuras. Indra who was pleased at this, blessed Áaunahotra that he would be born in his next birth in the Bh­gu family under the name "Áaunaka". 3) %% In VÃyu PurÃïa his genealogy is given in two forms. i) Ruru (PramadvarÃ)-Áunaka-Áaunaka-UgraÓravas ii) Dharmav­ddha--Áunahotra--G­tsamada--Áunaka--Áaunaka. (VÃyu PurÃïa, 92, 26). 4) %% Áaunaka is believed to be the author of numerous works. The most important of them are given below:-- (1) ãkprÃtiÓÃkhya (2) ãgvedacchandÃnukramaïÅ (3) ãgvedar«yanukramaïÅ (4) ãgveda AnuvÃkÃnukramaïÅ (5) ãgvedasÆktÃnukramaïÅ (6) ãgvedakathÃnukramaïÅ (7) ãgvedapÃdavidhÃna (8) B­haddevatà (9) Áaunakasm­ti (10) CaraïavyÆha and (11) ãgvidhÃna. Matsya PurÃïa, Chapter 252 mentions that Áaunaka had written a work on the science of architecture. 5) %% The chief disciple of Áaunaka was ùÓvalÃyana. Once ùÓvalÃyana wrote and dedicated to his Guru (master) two treatises entitled "G­hyasÆtra" and "ÁrautasÆtra" to please him. After reading it, Áaunaka destroyed his own work on "ÁrautaÓÃstra". ùÓvalÃyana wrote his treatise after having studied the ten works of Áaunaka on ãgveda. KÃtyÃyana, the disciple of ùÓvalÃyana later received the ten books written by Áaunaka and the three books written by ùÓvalÃyana. KÃtyÃyana gave his disciple Pata¤jali, the two works, "YajurvedakalpasÆtra" and "SÃmaveda Upagrantha" which were written by himself. From this we may infer that the series of Áaunaka's disciples was as follows:--Áaunaka--ùÓvalÃyana--KÃtyÃyana--Pata¤jali--VyÃsa. #<ÁAUNAKA II># A BrÃhmaïa who went to the forest with Yudhi«Âhira. (M.B. Vana Parva, Chapter 2). #<ÁAU×ÖIKAS># A Caste. Originally they were K«atriyas. MahÃbhÃrata, AnuÓÃsana Parva, Chapter 35, Verse 17, mentions that they were debased on account of a curse by a BrÃhmaïa. ## A Parva (section) in MahÃbhÃrata (See under BhÃrata). ## A celestial maid. For details see under VargÃ. ## A cow which was the daughter of Surabhi. Having drunk too much of celestial honey (am­ta) which is the essence of the six tastes («a¬rasas), Brahmà had to vomit, on which occasion, the cow Surabhi sprang up from his face. Her milk having accumulated in a low place the milk-sea was formed. The hermits known as the Phenapas live on the shore of the milk sea, the foam that settles on the shore being their food. Around them, there are four cows which protect the four directions. SaurabhÅ is one of them. She supports the east. Haæsikà bears the south, Subhadrà the west and Dhenu the north. (M.B. Udyoga Parva, Chapter 102). #<ÁAURI># Vasudeva, the son of ÁÆrasena. ## A country in ancient India very famous in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, stanza 40). ## Brother of SuÓarmà the King of Trigarta. SauÓruti who had fought on the side of the Kauravas in the battle of BhÃrata, was killed by Arjuna. (M.B. Karïa Parva, Chapter 27, Verse 3). #<ÁAULKùYANI># A sage who belonged to the series of VyÃsa's disciples. ## A famous son of hermit Romahar«aïa. The real name of this son was UgraÓravas. This teacher is responsible for the arrangement of the MahÃbhÃrata. in the form that we see today. The story of MahÃbhÃrata composed by VyÃsa and VaiÓampÃyana contained only a graphic description of the battle of BhÃrata. No vivid description of ÁrÅ K­«ïa born of the YÃdava dynasty and of the YÃdavas, was given in it. To remove this deficiency, Sauti added an appendix called 'HarivaæÓa' to SvargÃrohaïa Parva in MahÃbhÃrata. (For further details see under BhÃrata I). @<[Page 711b]>@ ## An ancient country near the river Sindhu. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 133, that during the period of MahÃbhÃrata, the King of this country was killed by Arjuna. ## The wife of King Manasyu, the son of PravÅra and the grandson of emperor PÆru. (MahÃbhÃrata, ùdi Parva, Chapter 94, Stanza 5). ## I. 1) %% Son of Priyavrata who was the son of SvÃyambhuva Manu, by his wife, SurÆpÃ. SurÆpà had ten sons including Savana. (DevÅ BhÃgavata, Skandha 8). 2) %% Savana married SuvedÃ, daughter of SunÃbha; but he expired before children were born to him. According to the VÃmana PurÃïa, Chapter 72, seven children were born from the dead Savana. The story about it is as follows:-- SuvedÃ, heart-broken at the death of Savana, did not permit the dead body to be burnt, herself holding it in embrace. Then a celestial voice said to her: "Cry not. If you are really chaste and true, enter the funeral pyre along with your husband." To this Suvedà answered thus: "I cry because of grief that he died before making me the mother of a son." The celestial voice said to her again: "You enter the pyre without weeping. Your husband will have seven sons." Sudevà now permitted her dead husband to be cremated and meditating upon her chastity she jumped into the funeral pyre. But within minutes Savana came alive out of the fire with his wife and rose to the sky with her. He stayed in the sky for another five days and on the sixth day had the sexual act again with her. His semen dropped on earth from the sky. The King then with his wife went to Brahmaloka. SamÃdÃ, NalinÅ, Pu«yati, CitrÃ, ViÓÃlÃ, Harità and AlinÅlÃ, all of them wives of munis saw the semen in the sky and when it fell into the water they thought it was am­ta, which conferred eternal youth, and with the permission of their husbands swallowed it. As soon as they swallowed it their divine effulgence was diminished and their husbands, therefore, abandoned them. Those women delivered seven children, who cried fiercely and that sound filled the entire universe. Then Brahmà appeared and asked the children not to cry and also told them that they would come to be called Maruts. Brahmà himself called them Maruts. They were the Maruts of the first SvÃyambhuva Manuvantara. ## One of the seven sons of Bh­gumuni, the other six being Cyavana, VajraÓÅr«a, Áuci, Aurva, Áukra and Vibhu. They are called Varuïas also. (AnuÓÃsana Parva, Chapter 85, Verse 129). #<ÁùVANTA># A King born in the dynasty of emperor P­thu. He was the son of YuvanÃÓva and father of B­hadaÓva. (DevÅ BhÃgavata, 7th Skandha). ## Wife of the muni called PrÃcÅnabarhis. Savarïà was the daughter of Samudra (ocean). (Vi«ïu PurÃïa, Part 1, Chapter 14). The couple had ten sons called the Pracetases, and they were very efficient in Dhanurveda. All of them engaged themselves in obserying the same dharma (duty) and did tapas for 10,000 years under the sea. (For details see under PrÃcÅnabarhis). ## A hermit. This hermit shone in the council of Yudhi«Âhira. (MahÃbhÃrata, Sabhà Parva, Chapter 4, Verse 15.) @<[Page 712a]>@ ## (SùVAR×I). A Manu. (For further details see under Manvantara). ## The eighth Manu. (For further details see under Manvantara), ## A hermit. This hermit shone in the council of Indra. (MahÃbhÃrata, Sabhà Parva, Chapter 7, Verse 10). This hermit SÃvarïi did penance for six thousand years in Satyayuga. (M.B. AnuÓÃsana Parva, Chapter 14, Verse 103). ## One of the twelve sons of KaÓyapaprajÃpati by his wife called Aditi. These sons are called ùdityas. So, Savità also is one of the DvÃdaÓÃdityas. Vi«ïu, Áakra, AryamÃ, DhÃtÃ, Tva«ÂÃ, PÆ«Ã, VivasvÃn, SavitÃ, Mitra, Varuïa, AæÓu and Bhaga are the DvÃdaÓÃdityas. P­ÓnÅ, wife of SavitÃ, gave birth to three daughters called SÃvitrÅ, VyÃh­ti and TrayÅ and three sons called Agnihotra, PaÓusoma and CÃturmÃsya the great sacrifices. (Vi«ïu PurÃïa, Part 1, Chapter 15). ## One of the eleven Rudras. (M.B. ÁÃnti Parva, Chapter 208, Verse 20). ## One of the eight Vasus. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 150, Verse 16). ## A lofty peak of the mountain Sumeru. Jyoti«ka is another name of this peak, which is not approachable. It is adorned with precious stones and is glorified by all. Áiva and PÃrvatÅ once sat on this peak and did penance. It was on this peak that DevÅ GaÇgà did penance to Áiva, assuming a divine figure. (M.B. ÁÃnti Parva, Chapter 283, Verse 5). ## 1) %% The daughter of the Sun. This SÃvitrÅ is the elder sister of TapatÅ. Brahmà married these sisters. It is stated in some PurÃïas that SÃvitrÅ, GÃyatrÅ, SarasvatÅ all these are one and the same. But there is a story in Padma PurÃïa, S­«Âikhaï¬a, Chapter 17, stating that Brahmà once went to GÃyatrÅ in the absence of SÃvitrÅ, who got angry at this and cursed all the Gods. Once Brahmà went to Pu«kara to perform a sacrifice. Áiva, Vi«ïu and all the hermits came there. Everything was ready for the sacrifice according to convention. But SÃvitrÅ, who had been engaged in household duties had not yet arrived. So a priest was sent to bring her. SÃvitrÅ said to the priest, "I have not finished dressing. There are so many things to be done here. Moreover, Lak«mÅ, BhavÃnÅ, GaÇgÃ, SvÃhÃ, IndrÃïÅ, celestial women, wives of ã«is (hermits), none of these have arrived yet. How can I enter the hall as the only woman?" The priest returned and reported that it was not convenient for SÃvitrÅ to come just then, as she had so much work to do. Brahmà became angry and said to Indra. "Lord Indra, it is up to you to bring me a wife from wherever you like. But it must be done instantly." Hearing the order of BrahmÃ, Indra selected GÃyatrÅ who was a good-natured damsel of a cowherd's family, and brought her to the sacrificial dais. With the blessings of the hermits and gods, Brahmà held her hand and acknowledged her as his wife. SÃvitrÅ dressed well, adorned herself with ornaments and reached the sacrificial hall. She saw the marrige scene and became furious. Everybody in the hall held their breath, thinking of the approaching danger. Trembling with anger SÃvitrÅ said "Lo; BrahmÃ, how is it that you have committed this sin? Have you not married me with fire as witness? I am your wife. Are you not ashamed of this?" The three godheads shivered with fear. SÃvitrÅ cursed everybody. The curse given to Brahmà was that no body should worship him on any other day except the month of KÃrttika in the year. She cursed Indra that enemies would enter the world of gods and would make Indra their captive. SÃvitrÅ cried out that Vi«ïu would take the birth of man by the curse of Bh­gu. She cursed Áiva that he would lose his manliness. She gave Agni the curse that he would eat anything and everything without the discrimination of purity or impurity. She cursed the Brahmins that they would, in future perform sacrifice merely with a view to obtain gifts and that they would be wandering about from temple to temple and from tÅrtha to tÅrtha merely for gain." Uttering these words of curse, SÃvitrÅ left the sacrificial hall. Lak«mÅ and some other goddesses followed her a little while. Then they begged for permission to return. SÃvitrÅ said to them, "Lak«mÅ! You are leaving me. Is it not so? Right. Hereafter you shall be permanent nowhere. May you become the companion of the wicked, the wavering, the low-minded, the sinner, the cruel, the foolish etc. IndrÃïÅ also wants to return. Hear this: Indra will kill V­tra and incur the sin of Brahmahatyà and at that time Nahu«a will capture heaven. Then Nahu«a will abuse you." Looking at the celestial women who were going to the sacrificial hall, SÃvitrÅ said; Look, Ye celestial women. None of you will give birth to child and you will not enjoy the pleasure of nurturing a child." Saying these words SÃvitrÅ left the hall. Not knowing what to do, all sat there. Instantly GÃyatrÅ rose up and looking at everybody, said as a remission of curses: "I shall remit all curses. Those who worship BrahmÃ, will be blessed with the pleasure of wife and children and wealth and they will unite with BrahmÃ. Even if Indra is taken captive, he will be made free by his son and will become the king of heaven again. Vi«ïu will rescue his wife and kill the enemy. The phallus will be worshipped in all the worlds. As Brahmins are the gods on earth the gift you take, will be considered your dues. Lak«mÅ! you need not worry. Everybody will worship you. He whom you favour will become a well-to-do person and he whom you forsake will become miserable. You IndrÃïÅ! Because of Nahu«a's arrogance Agastya will change him to a big python and he will fall to the earth. The celestial maids will have no desire for children. So childlessness will not make you miserable." By these words of blessings of GÃyatrÅ, everybody in the sacrificial hall was pacified. 2. %% (1) SÃvitrÅ shines in the palace of BrahmÃ. (M.B. Sabhà Parva, Chapter 11, Verse 34). (ii) SÃvitrÅ is the sovereign deity of the mantra GÃyatrÅ. This goddess SÃvitrÅ rose up from the sacrificial fire of King AÓvapati and gave him a boon, and accordingly a daughter named SÃvitrÅ was born to the King. This princess was SÃvitrÅ the wife of SatyavÃn. (M.B. Vana Parva, Chapter 290). (iii) Áiva, on starting for Tripuradahana (the burning of Tripuras), placed SÃvitrÅ as the bridles of his horses. (M.B. Droïa Parva, Chapter 202, Verse 75). (iv) Once JÃpaka Brahmin worshipped DevÅ SÃvitrÅ, who appeared before him and gave him boons. As the Brahmin was engaged in deep meditation and prayer, he did not see the DevÅ when she appeared. It was due to this piety that the Brahmin was given boons. (M.B. ÁÃnti Parva, Chapter 199). (v) Once DevÅ SÃvitrÅ appeared before Satya, a brahmin of Vidarbha. (M.B. ÁÃnti Parva, Chapter 272, Verse 11). (vi) Once DevÅ SÃvitrÅ praised the giving of rice as alms. (M.B. AnuÓÃsana Parva, Chapter 57, Verse 8). ## A hand-maid of DevÅ UmÃ. (MahÃbhÃrata, Vana Parva, Chapter 231, Verse 49). ## A SÃvitrÅ who was the wife of a king and a righteous woman is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 234, Verse 24. This SÃvitrÅ gave two ear-rings as alms and attained heaven. ## The wife of SatyavÃn. 1) %% In the country of Madra, famous in the PurÃïas, there was a king named AÓvapati. His wife was MÃlatÅ. Though the couple grew old they were childless. At last they worshipped DevÅ SÃvitrÅ. After vows and prayers for eighteen years the DevÅ appeared before them, and giving them the boon that a daughter would be born to them, she disappeared. The couple returned to the palace and MÃlatÅ conceived and delivered a daughter whom they named SÃvitrÅ. (Skandha 9, DevÅ BhÃgavata; MahÃbhÃrata, Vana Parva, Chapter 293). 2) %% SÃvitrÅ grew up as though Lak«mÅ had taken an incarnation and bloomed into a beautiful damsel. But nobody came forward to marry her. On a New moon day she bathed and purified herself and getting the blessings of Brahmins, came and bowed before her father. The King felt sorry as nobody had offered to marry her though she was in the full bloom of youth. He advised her to travel in the outside world and to select a husband by herself. According to the order of her father she took the aged ministers of the King and travelled through the forests in which hermits lived. Once NÃrada came to the palace and while he was talking with King AÓvapati, SÃvitrÅ and the aged ministers returned. She bowed before her father and NÃrada. As soon as NÃrada saw her, he asked with curiosity about her marriage. The father replied that he had sent her in search of a husband. SÃvitrÅ said "I have accepted the Prince SatyavÃn as my husband. He is the son of King Dyumatsena of SÃlva. Dyumatsena became blind in his old age, and taking this opportunity his enemies captured his country. Dyumatsena with his wife and son went to the forest and lived there." NÃrada described the qualities of SatyavÃn. "SatyavÃn is as radiant as the sun, as intelligent as B­haspati, as valiant as Indra and as patient as the Earth. AÓvapati was immensely pleased at hearing about the good qualities of SatyavÃn, and asked NÃrada, if there was anything to say against him. NÃrada said that he had nothing to say against SatyavÃn except that he would die "within one year from this date." (MahÃbhÃrata, Vana Parva, Chapter 294). The King felt miserable when he heard this. SÃvitrÅ said that she had accepted SatyavÃn as her husband and that nothing could make her waver from her decision even if he is not going to live more than a year. The King agreed to the wish of his daughter and preparations for the marriage were begun. The King went with SÃvitrÅ to the forest and saw Dyumatsena who gladly consented to the marriage. AÓvapati returned to the palace leaving SÃvitrÅ with SatyavÃn and his parents. As soon as AÓvapati had returned, SÃvitrÅ discarded her ornaments and assumed the dress suitable to life in the forest and lived with them. 3) %% It was nearly a year and the day of death of SatyavÃn was fast approaching. There were only four days more. SÃvitrÅ had taken a vow lasting for three days. Dyumatsena dissuaded her from taking fast. She completed the fast. There was left only one night more. She kept awake for the whole night. Morning came. Though she ended her fast she had not taken any food. Dyumatsena wanted to know the reason. She humbly said that she would eat only after sun-set. As usual SatyavÃn took his axe and started for the wood. SÃvitrÅ also followed him. SatyavÃn:-"You have never accompanied me before. Moreover you are very weak on account of the fast. Then how can you come with me?" SÃvitrÅ: "I am not at all weak by the fast and vow. I want to come with you. I pray, don't hinder me." At last SatyavÃn consented after getting the permission of his parents. Both went to the forest to gather fruits and roots. They gathered fruits and roots. Then SatyavÃn began to cut wood. By that exertion SatyavÃn sweated all over. He was affected by headache. "Let me lie down!" He said. The axe fell from his hand. SÃvitrÅ caught her husband who was falling down and laid him on her lap. SÃvitrÅ saw a person clad in blood-coloured garments, with red eyes and a rope in hand, coming towards them. He came to the spot and stood there looking at the body of SatyavÃn. Realizing the person to be KÃla (Deathgod) SÃvitrÅ stood up instantly and bowed before him. SÃvitrÅ:--"Who are you Lord. What may be your object in coming here?" Yama:--Hei, SÃvitrÅ. As you are a hermitess of chastity I may converse with you. I am Yama. I am come to take away the life of your husband." SÃvitrÅ:--"Lord, I have heard that your messengers come and take away the souls. How is it that you have come in person today?" Yama:--This SatyavÃn is a righteous man who is an ocean of good qualities. Messengers are not sent, in the cases of persons like him." Saying thus Yama cast his rope and caught the soul of SatyavÃn. SÃvitrÅ saw the body of her husband lying without life and soul. SÃvitrÅ followed Yama who had gone to the south with the soul of SatyavÃn. Yama:--Child, you go back and conduct his funerals. You have followed your husband as far as you can. SÃvitrÅ:--I am coming to the place where my husband is being taken. That is the duty of a wife. What impediment is there on my way to follow you, when I have the merits of vow, fast, devotion to my elders, love and regard for my husband and the good will of yourself, my Lord." When Yama realized that it was difficult to send SÃvitrÅ back, he asked SÃvitrÅ to ask for any boon. Yama was prepared to give anything except the life of SatyavÃn. She requested for the recovery of sight by Dyumatsena. Yama granted it. Still SÃvitrÅ did not turn back. Yama asked her to pray for one more boon. She requested for the recovery of the lost kingdom of Dyumatsena. Yama sanctioned that request also. Still she followed Yama, who was ready to grant her a third boon. She requested: "My father may, please be given a hundred sons who would continue the family. Yama granted that too. But she did not turn back. Yama told her that she might ask for a fourth boon. She said: "I may be given a hundred sons born directly from SatyavÃn. Yama granted this fourth boon also. Then SÃvitrÅ asked Yama how the boon would be realized unless the life of SatyavÃn was given back to him. Yama was pleased with her at her love and devotion for her husband and returned the life of SatyavÃn. Yama blessed her that she and SatyavÃn would live for hundred years. Yama disappeared. SÃvitrÅ returned and sat there taking the body of SatyavÃn on her lap. SatyavÃn came to life. Both of them rose up. Night came on. It was dark. They could not find the way. SatyavÃn wanted to reach their hermitage somehow. SÃvitrÅ took the axe and supporting her husband in the dim moon light, walked to the hermitage. Dyumatsena got sight. He started with his wife in search of his children, and walked about in the forest. At last all of them met together. They reached home. Then SÃvitrÅ told them all that had happened. Everyone was delighted. Then some people from SÃlva came to the hermitage. They said that the minister had killed the King, that the people had expelled the minister, and that they had come to request Dyumatsena to return to his country and to resume the reign. Accordingly all of them returned to SÃlva. Dyumatsena was anointed as the King of SÃlva. (M.B. Vana Parva, Chapters 293 to 299). ## A son of AÇgiras, Savya is actually Indra himself. The story is that AÇgiras began worshipping the DevatÃs for a son equal to Indra and that Indra, thinking that there should not be another person equal to him, got himself born as the son of AÇgiras. That son is Savya. (ãgveda, Maï¬ala 1, AnuvÃka 10, SÆkta 51). ## Another name of Arjuna. (VirÃÂa Parva, Chapter 44, Verse 19). ## One of the sons of Vipracitti by SiæhikÃ. This asura was killed by ParaÓurÃma. (BrahmÃï¬a PurÃïa, 3.6. 18-20). ## The sacrificial offering given by the wife with the food prepared in the evening without any spell or incantation, is called SÃyaævaiÓvadeva. (Manusm­ti, Chapter 3, 121). ## A hermit who was an expounder of the Vedas. In course of time, due to the differences in languages and grammar, the Vedas became difficult to be grasped. It was YÃska and SÃyaïa who saved the Indians from this difficulty. For the Vedas to be grasped easily, YÃska made the Nirukta (Etymology) and SÃyaïa wrote the Book VedÃrthaprakÃÓa. #<ÁAYU># A mahar«i. (ãgveda, Maï¬ala 1, AnuvÃka 112, SÆkta 16). ## A nÃga (serpent) born in the family of Dh­tarëÂra. This serpent was burnt to death in the sacrificial fire of the serpent-sacrifice of Janamejaya. (M.B. ùdi Parva, Chapter 52, Verse 14). ## An ancient King in India. Once some brahmins approached this heroic King who was wellversed in the art of wielding weapons, for Dak«iïà to their teacher. But Seduka directed them to King V­«adarbha. (M.B. Vana Parva, Chapter 196, Verse 4). ## An ancient country in India. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 31, Verse 9, that this country was conquered by Sahadeva during his regional conquest of the south. #<ÁEKKIZHùR># Author of the Tamil song 'PeriyapurÃïam (See under Arulmozhitevar). ## Son of King ã«abha. It is mentioned in BhÃgavata, Skandha 5 that this king had nineteen sons including Sena. ## 1) %% A K«atriya King who lived in the age of the PurÃïas. This King was born from a portion of an asura called Tuhuï¬a. (MahÃbhÃrata ù¬i Parva, Chapter 67). 2) %% (i) SenÃbindu was present at the Svayaævara marriage of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Verse 9). (ii) Arjuna, during his regional conquest of the north, with the King of UlÆka had attacked this King who lost his kingdom. (M.B. Sabhà Parva, Chapter 27, Verse 10). (iii) The PÃï¬avas had invited this King to take part in the BhÃrata battle. (M.B. Udyoga Parva, Chapter 4, Verse 13). (iv) It is said that SenÃbindu was known by another name KrodhahantÃ. He was as valiant as ÁrÅ K­«ïa and BhÅmasena. (M.B. Udyoga Parva, Chapter 171, Verse 20). (v) He was killed in the battle of BhÃrata. (M.B. Karïa Parva, Chapter 6 Verse 32). ## A warrior of PäcÃla who had taken part in the battle of BhÃrata on the side of the PÃï¬avas. Karïa killed him. (M.B. Karïa Parva, Chapter 48, Verse 15). ## A King of the dynasty of Bharata. This King was the son of ViÓada and the father of RucirÃÓva. (BhÃgavata, Skandha 9). ## A King who lived in the period of MahÃbhÃrata. It is stated in MahÃbhÃrata, Udyoga Parva, Chapter 4, Verse 13 that the PÃï¬avas had decided to send a letter of invitation to this King, for the battle of BhÃrata. ## A King. He lived in tears because of the loss of his son. At last by the advice of a brahmin he got peace of mind. (M.B. ÁÃnti Parva, Chapters 25 and 179). ## A King who was the son of King ViÓada and the father of RucirÃÓva. Besides RucirÃÓva Senajit had three more sons named D­¬hahanus, KÃÓya and Vatsa. (BhÃgavata, Skandha 9). This King is mentioned as the son of King ViÓvajit in Vi«ïu PurÃïa and VÃyu PurÃïa and as the son of AÓvajit in Matsya PurÃïa. It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 26, that this King had written a treatise on justice (duties of a King). ## A division of an army. (See under Ak«auhiïÅ). ## (SENùPATI). One of the hundred sons of Dh­tarëÂra. He was killed by BhÅmasena in the battle of BhÃrata. (M.B. BhÅ«ma Parva, Chapter 54, Verse 32). ## A sub-section of Udyoga Parva in MahÃbhÃrata. This sub-section comprises Chapters 1 to 19 of Udyoga Parva in MahÃbhÃrata. @<[Page 715a]>@ #<ÁEåA># (ùDIÁEåA). Ananta. (q. v.) %% (i) Ananta is the reposing bed of Vi«ïu. It is this Ananta who dislodged Mandara mountain at the time of K«ÅrÃbdhi mathana (churning of the ocean of milk) (M.B. ùdi Parva, Chapter 18, Verse 8). (ii) Ananta is the noblest of the nÃgas. (M.B. ùdi Parva, Chapter 35, Verse 2). (iii) When there were mutual dissensions among the nÃgas, Ananta visited holy places such as Pu«kara. (M.B. ùdi Parva, Chapter 36, Verse 3). (iv) Ananta obtained from Brahmà the boon to be able to stand firmly on Dharma. (M.B. ùdi Parva, Chapter 36, Verse 17). (v) Ananta carries and supports the earth at the behest of BrahmÃ. (M.B. ùdi Parva, Chapter 36, Verse 18). (vi) Ananta's father is KaÓyapa and his mother is KadrÆ. (M.B. ùdi Parva, Chapter 65, Verse 41). (vii) Balabhadra RÃma was born from a portion of Ananta. (M.B. ùdi Parva, Chapter 67, Verse 152). (viii) At the time of Tripuradahana, Ananta served as the axle of Áiva's chariot. (M.B. Droïa Parva, Chapter 202, Verse 72). ## A King of the family of Bharata. He was the son of Babhru and the father of AnÃrabdha. (BhÃgavata, Skandha 9). ## One of ViÓvÃmitra's sons who were expounders of the Vedas. (M.B. AnuÓÃsana Parva, Chapter 4, Stanza 58). #<ÁIBI I># Grandson of HiraïyakaÓipu, who had four sons called AnuhrÃda, HrÃda, PrahlÃda and SaæhlÃda, and of the four, SaæhlÃda had three sons called ùyu«mÃn, Áibi and Bëkala. (Agni PurÃïa, Chapter 19). (1) This Áibi was the son of HiraïyakaÓipu. (ùdi Parva, Chapter 65, Verse 18). (2) This Asura took birth again and lived as a King by the name Druma. (M.B. ùdi Parva, Chapter 67, Verse 8). #<ÁIBI II># Inhabitants of the country called Áibi; they are called Áaibyas also. The following information about the country is gathered from MahÃbhÃrata. (i) SunandÃ, mother of King Áantanu was a princess of this country. (M.B. ùdi Parva, Chapter 95, Verse 44). (ii) GovÃsana, father-in-law of Yudhi«Âhira, was a King of Áibi. (ùdi Parva, Chapter 95, Verse 76). (iii) Nakula, during his triumphal tour of the western regions, conquered the kingdom of Áibi. (M.B. Sabhà Parva, Chapter 7). (iv) People of Áibi attended the RÃjasÆya yaj¤a conducted by Yudhi«Âhira with presents. (Sabhà Parva, Chapter 52, Verse 14). (v) A King called UÓÅnara, once ruled the country. (Vana Parva, Chapter 131, Verse 21). (vi) The kingdom of Áibi was once under the jurisdiction of Jayadratha. (Vana Parva, Chapter 267, Verse 11). (vii) Arjuna annihilated the armies of the kingdom of Áibi which followed Jayadratha to the battlefield. (Vana Parva, Chapter 271, Verse 28). (viii) The mahÃrathas of Áibi, with their armies, arrayed under the banner of Duryodhana to fight the PÃï¬avas. (Udyoga Parva, Chapter 195, Verse 7). (ix) Karïa once subjugated the kingdom of Áibi. (Droïa Parva, Chapter 91, Verse 38). (x) The people of the country in earlier days were illiterate and ignorant. (Karïa Parva, Chapter 45, Verse 34). #<ÁIBI III># A King born in the dynasty of UÓÅnara. He was present at the wedding of DraupadÅ. He fought on the side of the PÃï¬avas in the great war and was killed by Droïa. (Droïa Parva, Chapter 155, Verse 19). King Áibi had four sons Bhadra, SuvÅra, Kekaya and V­«adarbha. (BhÃgavata, 9th Skandha). #<ÁIBI IV># An Indra. There were four sects of Devas called SupÃras, Haris, Satyas and SudhÅs in TÃmasa Manvantara, and there were twentyseven Devas in each Sect. Áibi, who performed hundred yaj¤as then was Indra. (For details see under Manvantaram). #<ÁIBI V># An ancient RÃjar«i. 1) %% Descended from Vi«ïu thus:-BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-Anudruhyu-SabhÃnara-KÃlanara-S­¤jaya-UÓÅnara-Áibi. Áibi was born to UÓÅnara of MÃdhavÅ, daughter of YayÃti. 2) %% King Suhotra of Kuru dynasty once on his return from a visit of mahar«is saw King Áibi coming in the opposite direction in his chariot, and both the Kings saluted each other as their age ordained. But, they did not give passage to each other as they thought themselves to be equal in merit. At that time NÃrada came there and asked the kings why they stood there thus blocking the path. They answered NÃrada thus: "He who is more noble or clever on account of former actions etc. is usually given way to by the other person. Both of us are comrades and are equals." NÃrada then spoke as follows:-- "Oh! King of the Kuru dynasty! You are cruel to the gentle and gentle to the cruel. To the evil you are good; then why not be good to the good. Devas have ordered that he who does good will get it hundredfold by return. King UÓÅnara is more noble and gentle than you are. The miser is won over by liberality, the liar by truth, the cruel by patience and the evil person by good. But, both of you Kings are noble persons. Therefore, one of you should give way to the other." Listening to NÃrada's advice, Suhotra gave way to Áibi and proceeded on his way. (Vana Parva, Chapter 194). 3) %<Áibi tested.>% Áibi's fame spread in the three worlds, and an idea was mooted among the Devas that it should be tested how much of the reputation of the King was genuine. Accordingly, Agni in the form of a dove and Indra in that of a kite hunting after the dove, rushed to King Áibi. The dove took refuge in the lap of the King sitting in 'divya' posture, and the priest told the King that it was the latter's duty to protect the dove, which took refuge with him for its life. The dove also told the King thus; "I am really a muni, who has entered the body of the dove. I take refuge in you for my life." By that time the kite too had flown up to the King. It asked the King to return the dove, which it had been chasing. The King was surprised to hear the kite talk and told the bird that it was not proper for him to give up the dove who had sought refuge under him, but that he would give the kite any other flesh in lieu of the dove. The kite replied as follows: "You must give me flesh cut from your right thigh equal in weight to that of the dove. If you do so, the dove will be saved and you will be praised by people." Accordingly, the King cut a piece of flesh from his right thigh and weighed it in the balance against the dove. But, the dove weighed more. The King cut more flesh from his thigh and weighed, but the dove still weighed more. Thus, by instalments the King cut his whole body and weighed the flesh against the dove, yet it weighed more. Then the King himself sat in the balance, seeing which the kite flew away. Then the dove assumed its original form and told the King that it was Agni and the kite, Indra. The Devas were greatly pleased with the firm sense of sacrifice of the King; they blessed him and told him that a son called Kapotaromà will be born to him. (Vana Parva, Chapter 197). 4) %% (i) When YayÃti fell down on earth from heaven, Áibi promised to transfer to him the merits acquired by him (Áibi). (ùdi Parva, Chapter 93, Verse 3). (ii) Áibi worships Yama in his court. (Sabhà Parva, Chapter 8, Verse 10). (iii) Áibi too was present in the company of Indra to witness the fight between Arjuna and Droïa in the battle between King VirÃÂa and Kauravas at the VirÃÂa city in connection with the lifting of VirÃÂa's cow by the Kauravas. (VirÃÂa Parva, Chapter 56, Verse 9). (iv) Áibi loved Indra very much. (BhÅ«ma Parva, Chapter 9, Verse 7). (v) People of the Yadu dynasty presented Áibi a sword. (ÁÃnti Parva, Chapter 166, Verse 89). (vi) He gifted away his son to the brahmins, and therefore he attained heaven. (ÁÃnti Parva, Chapter 234, Verse 19; AnuÓÃsana Parva, Chapter 137, Verse 4). (vii) He did not eat flesh. (AnuÓÃsana Parva, Chapter 115, Verse 61). 5) %% The story of two Kings connected with the episode of the dove and the kite is mentioned in the MahÃbhÃrata. One of the Kings is Áibi and the other UÓÅnara, father of Áibi. (See under UÓÅnara). ## A Deva Gandharva. This Gandharva was born to PrajÃpati KaÓyapa by his wife PrÃdhÃ. (MahÃbhÃrata, ùdi Parva, Chapter 65, Verse 46). ## (THE SIDDHAS). A group of Devas. The group of devas called Siddhas lived on the HimÃlayas near the hermitage of Kaïva. (M.B. ùdi Parva, Chapter 70, Verse 15). It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 8, Verse 29, that this group of Gods stay in the palace of Yama serving him. ## The DevÅ (goddess) consecrated in RambhÃvana, wearing a water-vessel with a snout, rosary, boon, and fire, is called SiddhÃ. (See under DevÅ). ## An evil spirit. Those who are cursed by the group of devas called Siddhas are afflicted by this spirit and they become maniacs. (M.B. Vana Parva, Chapter 230, Verse 49). ## A warrior of Subrahmaïya. (MahÃbhÃrata Áalya Parva, Chapter 45, Verse 66). ## A King. This King was the rebirth of the asura KrodhavaÓa. (BhÃrata, ùdi Parva, Chapter 67, Verse 60). @<[Page 716b]>@ ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Verse 64). ## The name of Buddha in his childhood. (See under Buddha). ## A minister of King DaÓaratha. (VÃlmÅki RÃmÃyaïa, Ayodhyà KÃï¬a, Sarga 36). ## A hermitage. The place at which VÃmana thrust MahÃbali down to PÃtÃla. This place became a hermitage later. When ViÓvÃmitra took ÁrÅ RÃma and Lak«maïa to the forest for the protection of his sacrifice, he showed them this hermitage. (VÃlmÅki RÃmÃyaïa, BÃlÃkÃï¬a, Sarga 29, Verse 22). ## A daughter of Dak«a. Thirteen daughters including Siddhi were married by Dharmadeva. (Vi«ïu PurÃïa, AæÓa 1, Chapter 7). ## A goddess. KuntÅ the mother of the PÃï¬avas was the human rebirth of this goddess. (M.B. ùdi Parva, Chapter 67, Verse 120). This goddess Siddhi had walked in front of the army of Subrahmaïya, in the great battle between the Devas and the asuras. To attain the object in any matter, the blessing of this goddess is essential. (M.B. Áalya Parva, Chapter 46, Verse 64). ## The son of an Agni (fire) named VÅra. Siddhi was born to this VÅrÃgni, by his wife SarayÆ. The story stating how this agni once screened the sun by his radiance, occurs in MahÃbhÃrata, Áalya Parva, Chapter 218. #<ÁýGHRA># A King of the Solar dynasty. In BhÃgavata, 9th Skandha, it is said that he was the son of AgnipÆrïa and father of Maru. #<ÁýGHRAGA># One of the sons of SampÃti. (Matsya PurÃïa, 6, 35). #<ÁIGRU># A particular caste of people. In the DÃÓaraj¤a war they fought against SudÃs and got themselves defeated. (ãgveda, 7-18-19). ## An ancient hermit. When the BhÃrata-battle was going on this hermit approached Droïa and requested him to stop the battle forthwith. (M.B. Droïa Parva, Chapter 190, Verse 34). ## A holy place. Once Yudhi«Âhira visited this holy place. (M.B. Vana Parva, Chapter 125, Verse 12). #<ÁIKHA×ÖAM># Things which were born from the blood of V­trÃsura and which Brahmins, K«atriyas and VaiÓyas are forbidden from eating. (ÁÃnti Parva, Chapter 282, 60). #<ÁIKHA×Öý># (ÁIKHA×ÖINý I). Rebirth of AmbÃ, daughter of the king of KÃÓÅ. Ambà ended her life with the vow that she would take revenge on BhÅ«ma and was born in the next life as the daughter of king Drupada under the name Áikhaï¬inÅ, and Áikhaï¬inÅ helped Arjuna in the war at Kuruk«etra to kill BhÅsma. (For the history of Ambà ending in two lives see under AmbÃ. Certain pieces of information not included under that head are given below). (1) Áikhaï¬inÅ was present at the wedding of Abhimanyu in the city of Upaplavya. (VirÃÂa Parva, Chapter 72, Verse 17). (2) Áikhaï¬Å learned archery at the feet of DroïÃcÃrya. (Udyoga Parva, Chapter 192, Verse 60). (3) On the first day of the great war a duel was fought between Áikhaï¬Å and AÓvatthÃmÃ. (BhÅ«ma Parva, Chapter 45, Verse 46). (4) ÁÅkhaï¬Å retreated from battle-field in fear of Droïa. (BhÅ«ma Parva, Chapter 69, Verse 31). (5) A second duel was fought by him and AÓvatthÃmÃ. (BhÅ«ma Parva, Chapter 82, Verse 26). (6) Áikhaï¬Å broke the arrow of Áalya with his divine arrow (BhÅ«ma Parva, Chapter 85, Verse 29). (7) He tried to kill BhÅ«ma. (BhÅ«ma Parva, Chapter 108, Verse 45). (8) Áikhaï¬Å attacked BhÅ«ma at the instance of Arjuna. (BhÅ«ma Parva, Chapter 110, Verse 1). (9) He followed that attack with many other attacks. (BhÅ«ma Parva, Chapters 114, 118 and 119). (10) Sa¤jaya praised the prowess of Áikhaï¬Å to Dh­tarëÂra. (Droïa Parva, Chapter 10, Verse 45). (11) BhÆriÓravà and Áikhan¬Å fought with each other. (Droïa Parva, Chapter 14, Verse 43). (12) Áikhaï¬Å and Karïa fought with each other. (Droïa Parva, Chapter 26, Verse 7). (13) Áikhaï¬Å and BÃlhÅka fought with each other. (Droïa Parva, Chapter 96, Verse 7). (14) In the fight that followed, Áikhaï¬Å was defeated by K­tavarman. (Droïa Parva, Chapter 114, Verse 82). (15) K­pÃcÃrya defeated Áikhaï¬Å. (Droïa Parva, Chapter 169, Verse 22). (16) In the battle that followed with K­tavarman, Áikhaï¬Å fainted. (Karïa Parva, Chapter 26, Verse 26). (17) Defeated by K­pÃcÃrya, Áikhaï¬Å had to run away for life. (Karïa Parva, Chapter 54). (18) Karïa defeated Áikhaï¬Å. (Karïa Parva, Chapter 61, Verse 7). (19) Annihilating the army of Prabhadrakas Áikhaï¬Å fought fiercely with K­tavarman and K­pa. (Áalya Parva, Chapter 15, Verse 7). (20) Áikhaï¬Å resisted the advance of AÓvatthÃmÃ. (Áalya Parva, Chapter 16, Verse 6). (21) In the fierce battle that was fought after the fall of BhÅ«ma AÓvatthÃmà killed Áikhaï¬Å. (Sauptika Parva, Chapter 8, Verse 65). (22) Synonyms of Áikhaï¬Å used in MahÃbhÃrata. BhÅ«mahantÃ, Áikhaï¬inÅ, Draupadeya, DrupadÃtmaja, PäcÃlya, YÃj¤aseni etc. #<ÁIKHA×ÖINý (II)># Wife of AntardhÃna born in the dynasty of emperor P­thu. The emperor had two sons called AntardhÃna and VÃdÅ. To AntardhÃna was born of Áikhaï¬inÅ a son called HavirdhÃna, who married Dhi«aïà born in the dynasty of Agni, and the couple had six sons called PrÃcÅnabarhis, Áukra, Gaya, K­«ïa, Vraja and Ajina. (Vi«ïu PurÃïa, Chapter 14, Part 1). #<ÁIKHùVùN A># mahar«i, who lived in the court of Yudhi«Âhira. (Sabhà Parva, Chapter 4, Verse 14). #<ÁIKHùVARTA># A Yak«a, who lives in the court of Kubera worshipping him. (Sabhà Parva, Chapter 10, Verse 17). #<ÁIKHý># A nÃga born in the KaÓyapa dynasty. (Udyoga Parva, Chapter 103, Verse 12). #<ÁIKHIDHVAJA># A king, who ruled over MÃlava during the first DvÃparayuga in the seventh Manvantara. CƬÃlÃ, daughter of the king of SaurëÂra was Áikhidhvaja's wife. The J¤ÃnavÃsi«Âham contains a story about how the royal couple renounced all attachments in life as the result of intense tapas. Áikhidhvaja and CƬÃlà began practising j¤Ãnayoga (communion through knowledge). It was CƬÃlÃ, who gained Siddhis first. Though the king was pleased with the achievements of his wife he felt sorry about his failure or drawbacks. CƬÃlà had attained the Siddhi to travel even in air. Though she told her husband emphatically that he could practise j¤Ãnayoga living in the palace itself, he quitted the city for the forest and began performing tapas there. Then on one day, she went to the presence of the king in the forest in the guise of a brahmin boy and stood there without touching the earth with his feet. The king treated the boy with honour and respect taking him for some Deva. Then she revealed her actual form, and the king agreed to return with her to the palace and practise j¤Ãnayoga there. At that juncture CƬÃlà created by her soul-power celestial women like UrvaÓÅ and also Indra and lined them up before her husband. This was to test whether the king yielded to any of the temptations by the celestial women or by Indra and CƬÃlà returned with the king to the kingdom. #<ÁIKåAKA># A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 76). #<ÁILù># Daughter of Dharmar«i. She was wedded by MarÅci mahar«i. For some reason the mahar«i cursed her and she was transformed into a stone in the Gayà temple. (VÃyu PurÃïa, 108). #<ÁýLAVùN># A divine sage. In MahÃbhÃrata, DÃk«inÃtyapÃÂha, Udyoga Parva, Chapter 83, there is a reference to a conversation between this Mahar«i and ÁrÅ K­«ïa. #<ÁýLAVATý># A heroine reputed for her chastity and fidelity to her husband. Her husband, UgraÓravas was cruel and vicious. Yet ÁÅlavatÅ used to adore him. Once UgraÓravas fell a victim to the disease of leprosy. From that time, ÁÅlavatÅ used to go about begging in the houses of BrÃhmaïas to feed and support her husband. After some time by her constant nursing, his condition was slightly improved. After that she continued her begging from door to door, carrying him on her shoulders. Once they happened to arrive in front of a huge mansion. Water was flowing in front of the gate and so ÁÅlavatÅ returned from there with her husband without stepping into the water. When they reached home, UgraÓravas asked his wife why she returned without entering the mansion. She explained that it was the house of a prostitute and to touch the water coming out of that house was sin. On hearing it, UgraÓravas felt an irresistible desire to visit that brothel. He expressed his desire to her. Quite obediently ÁÅlavatÅ took up her husband on her shoulders and went to the prostitute's house. (For more details see under AïÅ mÃï¬avya, AnasÆyà and Atri). #<ÁILùYôPA># A VedÃntist son of ViÓvÃmitra. (AnuÓÃsana Parva, Chapter 4, Verse 54). #<ÁILý># A nÃga born in the Tak«aka dynasty. It was burnt to death at the serpent yaj¤a conducted by Janamejaya. (ùdi Parva, Chapter 57, Verse 9). ## The wife of King CitrtÃÇgada. The story of this SÅmantinÅ is given in Somaprado«avrata mÃhÃtmya. in Skanda PurÃïa. ## A king who had helped Yudhi«Âhira. (M.B. Droïa Parva, Chapter 158, Verse 40). ## A warrior who took the side of the PÃï¬avas and fought against the Kauravas. (MahÃbhÃrata, Karïa Parva, Chapter 56, Verse 49,) This Siæhaketu was killed in the battle of BhÃrata by Karïa. ## Modern Ceylon. In ancient days this place was called Siæhala and the inhabitants were called Siæhalas. The following statements about Siæhala occur in the MahÃbhÃrata. (1) The low caste people of the Siæhalas originated from the sides of NandinÅ, the cow of the Devas. (M.B. ùdi Parva, Chapter 174, Verse 37). (2) The king of Siæhala had taken part in the sacrifice RÃjasÆya of Yudhi«Âhira. (MahÃbhÃrata, Sabhà Parva, Chapter 34, Verse 12). (3) The K«atriyas of Siæhala gave Yudhi«Âhira, Chrysoprases, pearls and such other wealth of the sea as present. The people of Siæhala wore clothes studded with jewels. They were of dark complexion with eyes the ends of which were red. (M.B. Sabhà Parva, Chapter 58, Verse 35). (4) The Siæhalas took the side of the Kauravas in the battle of BhÃrata. In the Garu¬a vyÆha formed by Droïa, the Siæhalas were stationed in the position of the neck. (M.B. Droïa Parva, Chapter 20, Verse 6). ## A city in BhÃrata, famous in the PurÃïas. This city was situated in the mountainous region of North India. During the period of MahÃbhÃrata, CitrÃyudha was the king who ruled over this city. (MahÃbhÃrata, Sabhà Parva, Chapter 27, Verse 20). Arjuna during his regional conquest of the North, defeated this king. ## The commander of the army of KÃrtavÅryÃrjuna. (BrahmÃï¬a PurÃïa, Chapter 46). This Áiæhasena captured and imprisoned RÃvaïa. ## A warrior of PäcÃla. In the battle of BhÃrata he took the side of the PÃï¬avas and was killed in the battle by Droïa. Droïa Parva, Chapter 16, Verse 32). ## Another warrior of PäcÃla. Karïa killed him in the battle of BhÃrata. (Karïa Parva, Chapter 56, Verse 44). ## An asura. (Skanda PurÃïa, Asura KÃï¬a,) This asura fought Subrahmaïya. ## A giantess. (Vi«ïu PurÃïa, AæÓa 1, Chapter 15, and Agni PurÃïa Chapter 19). Two sons named HiraïyakaÓipu and HiraïyÃk«a and a daughter named Siæhikà were born to PrajÃpati KaÓyapa by his wife Diti. Siæhikà was married by Vipracitti. Two sons named RÃhu and Ketu were born to them. Because they were the sons of SiæhikÃ, they came to be known by the name Saiæhikeyas. (But it is stated in MahÃbhÃrata, ùdi Parva, Chapter 65, that Siæhikà was the daughter of PrajÃpati Dak«a and the wife of KaÓyapa.) A story occurs in RÃmÃyaïa, that this Siæhikà caught hold of HanÆmÃn by his shadow and swallowed him, while he was jumping to LaÇkÃ, and that HanÆmÃn escaped from her. (See under RÃma, para 27). #<ÁIõÁUMù># Daughter of a GÃndhÃra King. She is also known as SukeÓÅ. She was married by ÁrÅ K­«ïa (M.B. Southern text, Chapter 38). ## A river in India, very famous in the PurÃïas. 1) %% It is assumed in the PurÃïas that this river is a branch of the heavenly GaÇgÃ. By the efforts of BhagÅratha, the heavenly GaÇgà fell on the earth in the Lake Bindu. After that it had six channels. Three channels flowed to the east and three to the west. The rivers which flowed to the East were HlÃdinÅ, PÃvanÅ and NalinÅ. The three rivers Sucak«us, SÅtà and Sindhu flowed to the west. This seventh branch followed BhagÅratha and flowed to PÃtÃla to perform obsequies to the sons of Sagara. 2) %% (i) Saævaraïa, a King, who was defeated by his enemies, hid himself for a while in the natural arbours on the basin of Sindhu. (M.B. ùdi Parva, Chapter 94, Verse 40). (ii) Sindhu remains in the palace of Varuïa and glorifies him. (M.B. Sabhà Parva, Chapter 9, Verse 19). (iii) Once MÃrkaï¬eya happened to see the river Sindhu in the stomach of child Mukunda. (M.B. Vana Parva, Chapter 188, Verse 103). (iv) Sindhu is considered to be the origin of Agni (Fire.) (M.B. Vana Parva, Chapter 242, Verse 22). (v) Sindhu is one of the seven channels of GaÇgÃ. (M.B. BhÅ«ma Parva, Chapter 6, Verse 48). (vi) By bathing in the river Sindhu, one could attain heaven. (M.B. AnuÓÃsana Parva, Chapter 25 Verse 8). (vii) Once PÃrvatÅ held a talk on the duties of women. All the rivers met to hear the talk. Sindhu was prominent among the rivers who were present. (M.B. AnusÃsana Parva, Chapter 146, Verse 18). (viii) This is one of the rivers which ought to be remembered every morning and evening. (M.B. AnuÓÃsana Parva, Chapter 165, Verse 19). (ix) Mention about river Sindhu occurs throughout the ãgveda. Prominent rivers mentioned in ãgveda are KubhÃ, Sindhu, SuvÃstu, VitastÃ, AsiknÅ, Paru«ïÅ, VipÃÓÃ, ÁatadrÆ, SarasvatÅ etc. ## A country very famous in the PurÃïas. Jayadratha the King of Sindhu was present at the Svayaævara marriage of DraupadÅ (MahÃbhÃrata, ùdi Parva, Chapter 185, Verse 21). ## A King of the Solar dynasty. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 4, Verse 4). This King was the son of Jahnu and the father of BalÃkÃÓva. This King did penance in the holy place called P­thÆdakatÅrtha and attained Brahminhood. (M.B. Áalya Parva, Chapter 39, Verse 37). It is mentioned in BhÃgavata, Skandha 9, that SindhudvÅpa was the son of ÁrutanÃbha who was the son of BhagÅratha. ## A holy place. The river Sindhu starts from this place. This is a place frequented by the Siddhas and the Gandharvas. He who bathes here for five days with fast can obtain heaps of Gold. (M.B. Vana Parva, Chapter 86, Verse 84). ## A kingdom of India very famous in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 40). ## A place in the North-west part of India, famous in the PurÃïas. (MahÃbhÃrata, Vana Parva, Chapter 86, Verse 84). The people of SindhusauvÅra do not know dharma (duty). ## A holy place. (MahÃbhÃrata, Vana Parva, Chapter 82, Verse 79). This is one of the famous holy places in the world and that by bathing in this tÅrtha one can obtain heaps of gold. #<ÁINI># A King of the YÃdava dynasty. He secured DevakÅ to be wedded to Vasudeya after defeating, singlehanded in battle, all the kings. A fierce battle was fought between this Áini of DevamŬha family and Somadatta. (Droïa Parva, Chapter 114). ## A hermit. This hermit had shone in the council of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 4, Verse 14). @<[Page 719a]>@ ## 1) %% A daughter of AÇgiras. The wife of AÇgiras was Sm­ti. She gave birth to four daughters named KuhÆ, RÃkÃ, Anumati and SinÅvÃlÅ. (Vi«ïu PurÃïa, AæÓa 1, Chapter 10). (It is mentioned in BhÃgavata, Skandha 6, that SinÅvÃlÅ was the third daughter of AÇgiras by his wife ÁraddhÃ. 2) %% (i) D­ÓyÃd­Óyà is another name of SinÅvÃlÅ. Her body is small. So sometimes she can be seen and sometimes she cannot be seen. It is in this meaning that she gets the name D­ÓyÃd­Óyà (seen and unseen). Áiva bears her in his forehead. So she has another name RudrasutÃ. (M.B. Vana Parva, Chapter 218, Verse 5). (ii) Áiva used SinÅvÃlÅ as the yoke of the horses of his chariot in the battle with Tripuras. (M.B. Karïa Parva, Chapter 34, Verse 32). (iii) At the time of his birth SinÅvÃlÅ had come to see the child Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Verse 13). (iv) It is mentioned in Atharva Veda that SinÅvÃlÅ is a wife of MahÃvi«ïu. ## A daughter born to B­haspati by his wife SubhÃ. It is stated in VÃyu PurÃïa, Chapter 90, that though SinÅvÃlÅ was given in Marriage to PrajÃpati Kardama, she abandoned him and lived with Soma (Moon). #<ÁIPHù># A river extolled in ãgveda. It is stated in SÆkta 104, AnuvÃka 15, Maï¬ala 1 of the ãgveda that the asura named Kuyava should be thrown into the depths of Áiphà as he stole money. ## Janaka the father of SÅtÃ. (For further details see under Janaka). #<ÁIRýåAKA># A nÃga born in KaÓyapa dynasty. (Udyoga Parva, Chapter 103, Verse 14). #<ÁIRýåý># A VedÃntist son of ViÓvÃmitra. (AnuÓÃsana Parva, Chapter 4, Verse 59). #<ÁýRKùLI># A sacred place in South India. Brahmapura is another name for this place which is near Kumbhakonam in Tanjore District. The place was sanctified by the birth of Tiruj¤Ãnasambandhar. (For further details see under Tiruj¤Ãnasambandhar). #<ÁIÁIRA># Son of Soma the Vasu, of his wife ManoharÃ. To the couple were born four sons called Varcas, PrÃïa, Ramaïa and ÁiÓira. (ùdi Parva, Chapter 66, Verse 22). #<ÁIÁIRAPARVATA># A mountain near Mount Meru. (See under MahÃmeru). #<ÁIåèA># Dhruva's son by DhanyÃ. Ái«Âa married SucchÃyÃ, daughter of Agni. Four sons, K­pa, Ripu¤jaya, V­tta and V­ka were born to them. (Matsya PurÃïa, 4, 38). #<ÁIåèI># A son of Dhruva. Dhruva had two sons, Ái«Âi and Bhavya, by his wife Áambhu. Ái«Âi's wife, SucchÃyà gave birth to five sons, namely, Ripu, Ripu¤jaya, Vipra, V­kala and V­katejas. The eldest of them Ripu was the father of the Manu, CÃk«u«a. (Vi«ïu PurÃïa, AæÓa 1, Chapter 13). #<ÁIÁU># A son born to the SaptamÃt­s due to the blessing of Subrahmaïya. The eyes of the child were blood-red. It was called VÅrëÂaka as well. (Vana Parva, Chapter 228, Verse 11). @<[Page 719b]>@ #<ÁIÁUMùRA I># A ã«i. This ã«i used to live in water in the form of a crocodile. There is a story about him in the Pa¤caviæÓa BrÃhmaïa. Once all the ã«is joined together in praising Indra. ÁiÓumÃra alone remained silent without taking part in it. Seeing this, Devendra ordered ÁiÓumÃra to praise him. The sage answered proudly that he had no time for it and that he would praise Indra for as much time as was needed to throw the water upwards. Accordingly he started praising Indra. The sage to whom Indra's praise was at first disagreeable, subsequently felt that he could not do it too much. By his austerity he acquired "SÃmavidyÃ". He even composed a "SÃma" (a hymn) in praise of Indra. In later times it became famous as "ÁÃrkarasÃma". #<ÁIÁUMùRA II># A constellation so called because it is in the form of a ÁiÓumÃra (Crocodile). It is said to be the starry form of Vi«ïu. At the tail-end of it is Dhruva, which automatically rotates and also makes planets like the Sun and the moon to rotate. Stars follow the self-rotating Dhruva and rotate like a wheel. The Sun and the moon along with stars and planets are bound by the cord of atmosphere to Dhruva. The basis and support of this constellation of ÁiÓumÃra is MahÃvi«ïu, who is the support of all light and effulgence. Dhruva, son of UttÃnapÃda came to be installed at the tail-end of ÁiÓumÃra as he had worshipped Vi«ïu. ÁiÓumÃra is dependent upon Vi«ïu, the Lord of all, and Dhruva is dependent upon ÁiÓumÃra. SÆrya is dependent on Dhruva. (Vi«ïu PurÃïa, Part 2, Chapter 9). #<ÁIÁUMùRAMUKHý># A woman follower of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Verse 22). #<ÁIÁUNùGA># The first King of the ÁiÓunÃga dynasty. He founded the dynasty after defeating Nandivardhana of Pradyota family, King of Magadha. Though he first belonged to KÃÓÅ region, later on he settled down in Magadha. KÃkavarïa was ÁiÓunÃga's son. The following ten Kings of ÁiÓunÃga dynasty ruled the country for 360 years. (1) KÃkavarïa (2) K«emadharmà (3) K«emajit (4) Vindhyasena (5) BhÆmimitra (6) AjÃtaÓatru (7) VaæÓaka (8) UdÃsÅ (9) Nandivardhana (10) MahÃnandi. (Matsya PurÃïa, 272, 6-17; VÃyu PurÃïa 99. 314-315). #<ÁIÁUPùLA># King of Cedi. 1) %% Jaya and Vijaya, gate-keepers at VaikuïÂha were born thrice in asura womb as a result of the curse by munis like Sanaka. They were first born as HiraïyÃk«a and HiraïyakaÓipu, next as RÃvaïa and Kumbhakarïa and the third time as ÁiÓupÃla and Dantavaktra. (See under Jayavijayas). 2) %% ÁiÓupÃla was the son of King Damagho«a of Cedi by his wife, ÁrutaÓravas (BhÃgavata, 9th Skandha). He was born with three eyes and four hands, and at the time of birth he brayed like an ass, so the parents decided to abandon the ugly and awkward child. Immediately a Jin (ghost) appeared and told the father that the child would grow up to become very strong and powerful, and that only one person would be able to kill him and that person had already been born on earth. Further questioned by ÁiÓupÃla's mother, the Jin said that as soon as the son saw the person born to kill him, he would lose his third eye, and that if he was seated on the lap of the person, two out of his four hands would be lost. After having said this the Jin disappeared. News about this peculiar child spread far and wide and many kings visited him. Damagho«a placed the child on the lap of each of them. But, no physical change occurred to him. Then one day ÁrÅ K­«ïa and Balabhadra came to see the child, whose mother ÁrutaÓravas (she was also the sister of K­«ïa's father) placed him on K­«ïa's lap. immediately two hands and the third eye of the child vanished, and with tears in her eyes the mother prayed K­«ïa never to kill ÁiÓupÃla, and K­«ïa promised that he would forgive the crimes of ÁiÓupÃla a hundred times. (Sabhà Parva, Chapter 43). 3) %% (i) ÁiÓupÃla was present at the wedding of DraupadÅ. In his attempt to draw the bow he fell down on his knees. (ùdi Parva, Chapter 185, Verse 23). (ii) He was present at the wedding of the daughter of the King of KaliÇga also. (ÁÃnti Parva, Chapter 4, Verse 6). (iii) He was the Commander-in-Chief of the armies of JarÃsandha. (Sabhà Parva, Chapter 14, Verse 10). (iv) When BhÅma conquered all the kingdoms ÁiÓupÃla honoured him. (Sabhà Parva, Chapter 29, Verse 11). (v) He too was present at the RÃjasÆya of Yudhi«Âhira. (Sabhà Parva, Chapter 234, Verse 14). (vi) At the RÃjasÆya, K­«ïa heaped insulting words on SiÓupÃla. (Sabhà Parva, Chapter 37). (vii) ÁiÓupÃla objected to the selection of K­«ïa as president of the RÃjasÆya and controversy followed it. (Sabhà Parva, Chapter 39, Verse 11). (viii) ÁiÓupÃla insulted BhÅ«ma at the RÃjasÆya. (Sabhà Parva, Chapter 41). (ix) Once in the absence of K­«ïa ÁiÓupÃla attacked DvÃrakÃ. (Sabhà Parva, Chapter 45 Verse 7). (x) He stole the sacrificial horse of Vasudeva. (Sabhà Parva, Chapter 45, Verse 9). (xi) He abducted the wife of Babhru. (Sabhà Parva, Chapter 45, Verse 10). (xii) He abducted the daughter of his uncle, the King of ViÓÃlÃ. (Sabhà Parva, Chapter 45, Verse 11). (xiii) Following the above he was killed in battle by K­«ïa. (Chapter 45, Verse 25, Sabhà Parva). (xiv) After death his effulgence got absorbed in K­«ïa. (Sabhà Parva, Chapter 45, Verse 26). (xv) K­«ïa once told Arjuna that he killed ÁiÓupÃla for his (Arjuna's) good. (Droïa Parva, Chapter 181, Verse 21). #<ÁIÁUPùLAVADHAPARVA># A Sub-Parva of Sabhà Parva, Chapter 40-45. #<ÁIÁUROMù># A nÃga (serpent) born in the family of Tak«aka. This NÃga was burnt to death in Janamejaya's Sarpasatra. (MahÃbhÃrata, ùdi Parva, Chapter 57, Verse 10). ## A warrior of Subrahmaïya. (MahÃbhÃrata, Áalya Parva, Chapter 45, Verse 69). ## Wife of ÁrÅ RÃma. 1) %% SÅtà is the incarnation of MahÃlak«mÅ. Lak«mÅ took the birth of a woman because of the curse of SarasvatÅ. VedavatÅ, SÅtÃ, PäcÃlÅ, all these women of chastity were the incarnations of Lak«mÅ The stories of Lak«mÅ passing from birth to birth such as VedavatÅ, TulasÅ, SÅtÃ, PäcÃlÅ and so on until at last she reached the world of Vi«ïu, occurring in various PurÃïas are collected and given here. Lak«mÅ, SarasvatÅ and GaÇgà were the wives of MahÃvi«ïu. One day Vi«ïu was sitting with his three wives and entertaining them with conversation when DevÅ GaÇgà looked at Vi«ïu amorously. Instantly a quarrel arose among the three of them. When the row became uncontrollable, SarasvatÅ cursed Lak«mÅ to take birth in the earth as a plant. Gaïgà cursed SarasvatÅ and made her a river. SarasvatÅ cursed GaÇgà and made her a river. At the end of all these rows and curses Vi«ïu stood up and said to Lak«mÅ. "Lak«mÅ! you will take birth as the daughter of Dharmadhvaja on the earth with the name TulasÅ. In order that the curse of SarasvatÅ may come true, a plant called TulasÅ (holy basil) will grow up on the earth from a portion of you. While you are living as the daughter of Dharmadhvaja, an asura named ÁaÇkhacƬa born from my portion will marry you." The curse was realized. SarasvatÅ and GaÇgà became rivers. Lak«mÅ was about to be born as the daughter of Dharmadhvaja. Who was Dharmadhvaja? He was a man of righteous deeds and good qualities, born of the family of Dak«asÃvarïi who was born from a portion of MahÃvi«ïu. BrahmasÃvarïÅ was born from Dak«asÃvarni. DharmasÃvarïi begot RudrasÃvarïi, IndrasÃvarïi begot V­«adhvaja. Rathadhvaja was the son of V­«adhvaja. Two sons named Dharmadhvaja and KuÓadhvaja were born to Rathadhvaja. Dharmadhvaja and KuÓadhvaja were performing penance before DevÅ Lak«mÅ to regain the wealth and prosperity lost by the curse of the Sun. How did Dharmadhvaja and KuÓadhvaja lose their prosperity? Their grandfather V­«adhvaja was a devotee of Áiva. He performed penance before Áiva for a long time. Áiva became pleased with V­«adhvaja and lived in his hermitage for the period of three Devayugas. This king V­«adhvaja made a proclamation that none other than Áiva should be worshipped. As all the other gods were despised, the Sun got angry and cursed V­«adhvaja. "Let the prosperity of yours and your posterity be destroyed." Áiva did not like the action taken by the Sun against his favourite. Áiva took his trident and went against the Sun, who took refuge near his father PrajÃpati KaÓyapa. KaÓyapa complained to BrahmÃ. Brahmà ran to VaikuïÂha. Áiva also came there with his trident. Vi«ïu looked at them and said "You gods, hear this. What is the need of all this hurry? Within the short time you have taken to run up to this place so many years have elapsed in the world. It is a long time since V­«adhavaja died. His son Rathadhvaja also is dead. Rathadhvaja has two sons named Dharmadhvaja and KuÓadhvaja. They both have become Kings. But because of the curse of the Sun, they are devoid of any radiance. They are now worshipping MahÃlak«mÅ for radiance." Hearing this talk of MahÃvi«ïu all of them returned to their places. It has been mentioned that Dharmadhvaja and KuÓadhvaja had been engaged in penance before MahÃlak«mÅ. DevÅ MahÃlak«mÅ appeared before them and granted their wish. DevÅ promised them that she would take birth as the daughter of each of them, and she would recover for them all the wealth and prosperity they had lost. Accordingly MahÃlak«mÅ took birth by her portion as the daughter of MÃdhavÅ, the wife of Dharmadhvaja under the name TulasÅ. (For the rest of the story of TulasÅ see under TulasÅ, Para 4). MÃlÃvatÅ was the wife of KuÓadhvaja. As Lak«mÅ had promised to take birth as their daughter, both of them waited for the birth of the child uttering the Vedas. At this time a child was born from the mouth of KuÓadhvaja. This child was the incarnation of Lak«mÅ. With the birth of the child KuÓadhvaja regained all the wealth and prosperity he had lost. The child was named VedavatÅ (DevavatÅ). She grew up and became a young woman. Her desire was to get MahÃvi«ïu as her husband. Once an asura named Áambhu came to the hermitage of KuÓadhvaja. When he saw VedavatÅ he fell in love with her. He asked KuÓadhvaja for the hand of his daughter, but KuÓadhvaja did not give his consent. Áambhu got angry. He came back in the night and killed KuÓadhvaja with his sword. Hearing the sound VedavatÅ woke up and saw the dead body of her father lying in a pool of blood. She looked at Áambhu angrily. In that fiery look Áambhu was burnt to ashes. VedavatÅ began to perform very severe penance to get Vi«ïu as her husband. It was at this time that RÃvaïa had begun his campaign of conquest. He defeated all kings and was proceeding victoriously through the vicinity of the HimÃlayas, when he saw the beautiful damsel VedavatÅ sitting alone and performing penance. Seeing so beautiful a girl engaged in penance, he told her that he was the famous RÃvaïa with ten heads and requested her to throw away the garment of bark of the tree and the matted hair and to accept him as her husband. She rejected his request. The angry RÃvaïa caught hold of her hand. She resisted using her teeth and finger-nails. She cried out that she wanted no more to retain the body made impure by the touch of a wicked person. She made a fire and jumped into it. Thus in the sight of RÃvaïa, she burnt herself to death. Before death she vowed that in the next birth MahÃvi«ïu would become her husband and would kill RÃvaïa. RÃvaïa who himself was burning in the fire of amour, was extremely sorry at the death of the beautiful girl. He took the ashes of hers to LaÇkà and put them in a golden box and kept the box in a solitary place. He used to visit the place daily. Since the arrival of the ashes, bad omens began to occur in LaÇkÃ. One day NÃrada came to LaÇkÃ. RÃvaïa asked NÃrada for the reason of constant occurrences of bad omens in LaÇkÃ. NÃrada replied that the cause of bad omens was the golden box he was keeping and that if it was kept in LaÇkà any longer, it would cause destruction and that if it was destroyed, great disaster would follow. NÃrada advised RÃvaïa to remove the box without opening it to somewhere else outside LaÇkÃ. Accordingly RÃvaïa caused the golden box to be dropped in the sea. By and by it came with the waves to the shore of BhÃrata (India). Robbers took it and went to the north and hid it in a forest. They were not able to take it away again. Thus the box came to be deposited on the basin of a river in MithilÃ. It was this river-basin that King Janaka selected as the place for sacrifice. Being kept in this holy place, the ashes of the body of DevavatÅ in the box mingled with her spirit and was taking shape into a child. When the place was ploughed for preparing the spot of sacrifice, for Janaka, this golden box was discovered. The child which was inside the box, was taken home and brought up by the king who named her SÅtÃ. It was the portion of this SÅtà herself that took birth next as PäcÃlÅ. (DevÅ BhÃgavata, Kamba RÃmÃyaïa) %% (i) The King PadmÃk«a performed penance before MahÃvi«ïu with a view to get MahÃlak«mÅ as daughter. MahÃvi«ïu gave the King a great Phallus to realize his wish. From that a beautiful girl was born. The King named her PadmÃ. When she attained marriageable age, the King made preparations for her Svayaævara (the bride herself choosing a husband). On the day fixed for the marriage RÃk«asas came and destroyed all the preparations and killed King PadmÃk«a. Because of her sorrow at this disaster Padmà jumped into the fire. The giants searched for Padmà every where, but they could not find her. They returned in disappointment. One day, during this period, RÃvaïa was travelling in his Aerial chariot. When he reached this place, he saw Padmà who had come out of the fire. RÃvaïa was fascinated by the beauty of PadmÃ. So he turned towards her. Seeing this, Padmà again jumped into the pile of fire for safety. Without any delay RÃvaïa made a search in the pile of fire. At last he got the body of Padmà (SÅtÃ) in the form of five jewels. The disappointed RÃvaïa placed the five jewels in a box and took it to LaÇkà and gave it to his wife MandodarÅ. One day MandodarÅ opened that box and saw Padmà sitting in the form of a beautiful virgin. Thinking that it was not propitious to keep her who was the cause of destruction to PadmÃk«a, his family and kingdom, MandodarÅ exerted pressure on RÃvaïa to cast the box out of LaÇkÃ. RÃvaïa with his men took the box from LaÇkà and buried it in MithilÃ. Before the box was closed Padmà cursed RÃvaïa. "I will come to LaÇkà again to kill you and your clan." One day when a brahmin of Mithilà was ploughing his field he got this box. Thinking that it belonged to the King, the brahmin took the box to King Janaka. The King took the child in the box and brought it up. He named the child SÅtÃ. (ùnanda RÃmÃyaïa, 7-6). (ii) In Adbhuta RÃmÃyaïa we see another story which is somewhat different from that we see in ùnanda RÃmÃyaïa. It is given below:-- RÃvaïa who had become the harasser of the entire world began to harass the hermits and sages also. He used to shoot arrows at the hermits who were sitting in meditation in the forests, and taking their blood in the arrow-head, he stored it in a big pot. In the same forest a hermit named G­tsamada was engaged in penance to get a daughter who would be equal to Lak«mÅ in everyway. He took milk with the head of Darbha grass and stored it daily in a pot. One day RÃvaïa came to his hermitage and took the pot of milk stealthily. He poured the milk into the pot in which he had stored the blood and stirring it well gave it to his wife MandodarÅ. Seeing the character of her husband becoming worse and worse every day, MandodarÅ became miserable. One day she decided to commit suicide and drank the contents of the pot given by RÃvaïa. The thing which was taken for suicide, made her pregnant. MandodarÅ buried that foetus in Kuruk«etra. After a while a girl was born from it. That child was SÅtÃ, the daughter of King Janaka. (iii) There is a story in DevÅ BhÃgavata stating how SÅtà was born as the daughter of RÃvaïa. It is as follows: RÃvaïa wished to marry MandodarÅ, the daughter of Maya. Then Maya said to RÃvaïa thus:--"According to the horoscope of MandodarÅ, the first child born to her will be the destroyer of its clan. So it would be better to kill that child." Not acting upon the advice of Maya, RÃvaïa put the first child in a box and buried it in the city of King Janaka. This child was SÅtÃ, the wife of ÁrÅ RÃma. 2) %% SÅtà grew up in the palace of King Janaka. KuÓadhvaja the younger brother of Janaka had three daughters. They were named MÃï¬avÅ, ôrmilà and ÁrutakÅrti. SÅtà grew up along with these three sisters. The four of them grew up as sisters and friends. SÅtà grew up to be a young woman. Several young men wished to marry her. Janaka refused everyone of them. One day the princesses were playing with their maids in the garden of the harem. SÅtà sat on the dais in the centre of the garden to make a flower garland. All their attempts to gather the jasmine flowers from the twigs of a large mango tree in the garden ended in failure. ÁÅtà instantly ran to the weapon house and taking a bow and arrow, shot down the flowers. The flowers fell down on the cloth placed on the ground without being damaged. Janaka saw the shooting of SÅtÃ, from the palace. He was amazed at the expertness of SÅtÃ. The bow which SÅtà took was ÁaivacÃpa (the bow of Áiva). Áiva had used this bow, in days of old, to destroy the sacrifice of Dak«a. Áiva, who was pacified by the destruction of the sacrifice of Dak«a and the victory over his enemies, gave this bow to his devotee, the King of Videha. That King kept the bow in his weapon-house and used to worship it. ÁÅtà had taken that bow and shot with it. The King who had been thinking about the marriage of SÅtà thought that what he saw was a good omen. So the King made a proclamation that only he who could take the bow of Áiva, draw it, and shoot with it would become eligible to marry SÅtÃ. Hearing this many adventurers came to the palace and tried to handle the ÁaivacÃpa and retreated admitting defeat. It was at this time that ViÓvÃmitra brought RÃma and Lak«maïa to the forest for the protection of sacrifice. Hearing about the Svayaævara of SÅtÃ, ViÓvÃmitra took the princes to the palace of Janaka. The King was greatly pleased when he learned that the princes were the sons of DaÓaratha, of the solar Dynasty. Next morning, at the instruction of his elders and priests and teachers, ÁrÅ RÃma stood on the dais in the middle of the hall, where the ÁaivacÃpa was placed, ready to handle it. He lifted up the bow with his left hand, drew it easily and fastened the string tightly and the bow was broken. When the Kings who were present, heard the roaring sound of the breaking of the bow, they shivered with fear as serpents at the sound of thunder. SÅtà jumped with joy like a peacock. A letter was sent to DaÓaratha then and there. Friends and relatives arrived. Under the guidance of the presiding priest ÁatÃnanda, the marriage ceremony was conducted. RÃma married SÅtÃ, Bharata married MÃï¬avÅ, Lak«maïa married ôrmilÃ, and Áatrughna married ÁrutakÅrti. The brides and bridegrooms went to Ayodhyà with their parents and relatives. (Kamba RÃmÃyaïa, BÃlakÃï¬a). 3) %% DaÓaratha who had become old, wished to hand over the realm to ÁrÅ RÃma. Since KaikeyÅ stood as a hindrance, the kingdom fell into the hands of Bharata. Moreover SÅtà had to live in the forest with ÁrÅ RÃma and Lak«maïa for fourteen years. In the early period of their forest-life they visited the hermitage of Atri. Seeing the devotion of SÅtà towards her husband, AnasÆyà the wife of hermit Atri, blessed her and gave her a fine garland, clothes and ornaments and cosmetics. AnasÆyà blessed SÅtà again and said that she would shine as Lak«mÅ if she besmeared her body with the divine cosmetics. (VÃlmÅki RÃmÃyaïa, Ayodhyà KÃï¬a, Sargas 118-120). 4) %% In the last year of forest-life PÃrvatÅ and ParameÓvara tested the firmness of the love of SÅtà and RÃma. (See under RÃma, Para 14). 5) %% A few days before the abduction of SÅtà by RÃvaïa, Fire god took the guise of a Brahmin and approached ÁrÅ RÃma and said: "O, ÁrÅ RÃma! The Devas have sent me to tell you certain things which will take place shortly. Your incarnation has the aim of killing RÃvaïa. SÅtà is meant to be a cause for the same. The death of RÃvaïa is imminent. He will come and carry SÅtà away. So entrust SÅtà with me. I will keep her carefully. Make a phantom (MÃyÃ) SÅtà and keep her here, instead of the real SÅtÃdevÅ. After the killing of RÃvaïa, when SÅtà enters fire as a proof of her purity, I will return DevÅ SÅtÃ." ÁrÅ RÃma agreed to it. Fire god by his power of contemplation, created a phantom SÅtÃ, exactly like the real SÅtà in shape and figure and nature and placing her beside RÃma, he disappeared with the real SÅtÃ. Even Lak«maïa was not aware of this fact. The real SÅtà DevÅ was under the care of Fire god till the moment of the test of chastity of SÅtà by fire, after the killing of RÃvaïa. During the time of entering the fire the illusory SÅtà vanished in the fire and the real SÅtà came out. (DevÅ BhÃgavata, Skandha 9). 6) %% See under Sahasramukha RÃvaïa. 7) %% See under RÃma, Para 31. 8) %% Abandoned SÅtÃ, who was pregnant, wandered about in the forest and at last reached the hermitage of VÃlmÅki, who gave her protection and shelter. The story of an occurrence at this time is given in KathÃsaritsÃgara, AlaÇkÃravatÅlambaka, TaraÇga 1. The other hermits did not like VÃlmÅki's action of giving shelter to SÅtÃ. They said "SÅtà is impure. Otherwise her husband would not have abandoned her. By her association we also would become sinners. As the hermit VÃlmÅki is kind, he will not cast her away especially when she is pregnant. So the best thing for all of us, is to go to another hermitage." This murmuring of the hermits reached the ears of VÃlmÅki. He said "She is pure and chaste. I know it with my inward eyes." But they did not believe it. Then SÅta said "Lord! you can test my chastity in whatever way you like, and if I am found to be impure you may cut off my head." The hermits tested SÅtà in the èiÂÂibhasaras (a divine lake near the hermitage of VÃlmÅki) and were convinced that she was chaste and pure. (See under èiÂÂibhasaras to know the greatness of this divine lake). 9) %% SÅtà was spending miserable days in the hermitage of VÃlmÅki. Her matrimonial life was a hell. Is there any special reason for misery? Yes. It is the curse of a bird. Once Áe«a told this story, of the cursing of SÅtà by a bird, to the hermit VÃtsyÃyana. That story is given below: The event took place when SÅtà was a young girl in the palace of Janaka. One day while SÅtà was playing in the garden she saw two parrots, cock and hen, which talked well. The spouses were delightfully engaged in love-making. As soon as the couple saw SÅtà they flew up to a tree and sang thus: "A handsome king will take birth on the earth. His name will be ÁrÅ RÃma. His wife's name will be SÅtÃ. Their wedded life will be happy. Hearing the song, SÅtà thought that they were some divine persons, and asked her maids to catch them and give them food. The maids caught the parrots and brought them before SÅtÃ. She asked the birds. "Don't fear. Who are you? Where do you come from? Who is that RÃma? Who is SÅtÃ? How did you come to know of them? Tell me all. I will not hurt you! The birds replied. "In the forest there is a hermit named VÃlmÅki. We live in his beautiful hermitage. That hermit has composed the story RÃmÃyaïa, which is yet to happen, and has taught it to his disciples. We have heard those songs. Having heard them over and over we also have learned them by heart. We will tell you who RÃma is and who JÃnakÅ is and what would happen to her who lives happily with him. Hear it! Saying thus the parrots passed on to the story of RÃma. Due to the sacrifice of the hermit ã«yaÓ­Çga, MahÃvi«ïu incarnated as four persons, of whom RÃma the eldest, with his younger brother and ViÓvÃmitra, would come to MithilÃ. He would draw the bow and marry SÅtÃ... SÅtà was extremely pleased with the sweet song of the birds and asked them so many questions repeatedly with curiosity. Seeing the excitement of the questioner the parrots understood that she was SÅtà herself. They asked her. "Beautiful girl! who are you? Why are you so much interested in knowing about RÃma? What is your name?" SÅtà disclosed everything about her to the birds, and said "I am the same SÅtÃ, the daughter of Janaka you have sung about. I will let you go only on the day when that handsome prince RÃma comes and marries me. Your conversation has made me so curious. You can live comfortably in my house, eating sweetmeats." The birds were in great fear when they heard this. They looked at each other and replied to SÅtÃ. "Good child! we birds fly about in the sky and perch on trees and bush. Houses are not comfortable to us. Moreover I am pregnant. After my delivery in our own place I will come here. You need not have any doubt." The female parrot said thus. But SÅtà did not let them go. Then the male parrot prayed humbly with anxiety. "SÅtÃ, allow her to go. Why do you detain my beautiful wife? Allow us to have our own way in the forest. My wife is pregnant. After the confinement both of us will come back." SÅtà said "Let her live with me. You may go as you please." The parrots were in great sorrow. If they had not made any noise on that tree this detention would not have occurred. These pitiable supplications had no effect on SÅtÃ. The male bird cried to SÅtà to let him take his mate along with him, and beat his head on the ground. SÅtà was adamant. The female bird, filled with misery and anger cursed SÅtà thus. "You have separated me from my husband. I am pregnant. May you too be separated from your husband when you become pregnant". When she had finished saying, she fell on the ground and wriggled and died. An acrial chariot came down to the earth from heaven for the soul of that bird which had died exalting and glorifying ÁrÅ RÃma. The soul of the bird got into the chariot and went up to heaven. The male bird, being unable to bear the death of his beloved wife, dipped himself in the GaÇgÃ. Before his death he cried out in anger. "I must be born in the city of RÃma. By my words, this SÅtà should be separated from her husband and fall into misery." He died in the Ganges in Krodha (anger) and fear. So he took rebirth with the name Krodhana as a washerman by caste and profession. It was this washerman who spoke words of calumny about SÅtÃ. Due to the calumny of this washerman, ÁrÅ RÃma abandoned SÅtà and she had to take shelter in the hermitage of VÃlmÅki. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 57). 10) %% (See under RÃma, Para 33). ## A river. Mention is made in MahÃbhÃrata, Vana Parva, Chapter 188, Verse 102, that once the hermit MÃrkaï¬eya saw this river also in the stomach of child Mukunda (ÁrÅ K­«ïa). This is one of the seven branches of the river Ganges. (See under Sindhu). #<ÁýTAPôTANù># A ferocious she-devil. (MahÃbhÃrata, Vana Parva, Chapter 230, Verse 28). This terrible monster causes aborti on in women. #<ÁýTùÁý># A river flowing through ÁÃkadvÅpa and famous in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 11, Verse 32). #<ÁITIKA×èHA A># nÃga which was in the company of the nÃgas that came to lead the soul of BalabhadrarÃma to PÃtÃla. (Mausala Parva, Chapter 4, Verse 16). #<ÁITIKEÁA># A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 61). #<ÁIVA (RUDRA)># One of the Trinity. 1) %% The seers or spiritual giants of India imagined three forms to God, dividing all the activities into three departments, i.e. creation, sustenance and destruction or annihilation. BrahmÃ, for creation, Vi«ïu, for sustenance and Áiva, for annihilation-they are the Trinity. Vi«ïu was born first, Brahmà next and Áiva last. The essence of Indian spiritualistic thought is that these three visible forms of God will, at the close of the Kalpa cease to be and become one with the cosmic power, and that the trinity will be born again at the commencement of the Kalpa and will take up their respective functions. The dominant quality or attribute of Áiva is Tamas (darkness). Many stories, with slight variations, are told in the various PurÃïas about the birth of Áiva. Some of the more important stories are summarised below. (i) At the begining of the Kalpa, while Brahmà was meditating upon the birth of a son like himself, a child deep blue in colour, appeared on his lap, and the child began running about crying aloud. Brahmà asked the child why it was crying; then the child asked Brahmà to give him a name. Though Brahmà told him that his name was Rudra and asked him not to cry, he cried seven times more. Then Brahmà gave him another seven names, and for the total eight names eight MÆrtis (forms) wives and children were allotted. Bhava, Áarva, ýÓÃna, PaÓupati, BhÅma, Ugra and MahÃdeva were the additional seven names, and Sun, Water, Earth, Wind, Fire, Sky, the Brahmin who has taken dÅk«Ã and Moon were the eight MÆrtis and the presiding deities allotted to them. To these deities the following wives were also allotted, i.e. SuvarcalÃ, U«Ã, VikeÓÅ, ÁivÃ, SvÃhÃ, DiÓÃ, DÅk«Ã and RohiïÅ. The world is full with their progenies. ÁanaiÓcara, Áukra, LohitÃÇga, Manojava, Skanda, Sarga, SantÃna and Budha are the sons of the above eight wives. This Rudra married SatÅ, daughter of Dak«aprajÃpati. (Vi«ïu PurÃïa, Part 1, Chapter 8). (ii) Brahmà whose predominant quality or attribute is rajas was born from the navel of MahÃvi«ïu. From the Centre of the brow of Brahmà was born Rudra of TÃmasic quality. BrahmÃ, by the power of his tapas, acquired the power of creation and created a red-coloured world by his attribute of rajas. The very same world is annihilated by Rudra at the close of the Kalpa period. (DevÅ BhÃgavata, 7th Skandha). (iii) From the wrath of Brahmà was born Rudra, from his lap NÃrada, from his finger Dak«a, from his mind Sanaka and others, and from his left finger a daughter called VÅraïÅ. (DevÅ BhÃgavata, 7th Skandha). (iv) Four 'mental sons' of Brahmà Sanaka, Sanandana SanÃtana and SanatkumÃra showed disinclination to beget progenies. Brahmà got angry at this attitude of the four sons and from the centre of his brow was born a body blue and white in colour, and he, in tears, requested Brahmà for names and stations. Blessing him by saying 'mà ruda' (do not cry) Brahmà allotted him names and stations. He became famous by the name Rudra. He was also given eleven more names by Brahmà as follows: Manyu, Manu, Mahinasa, MahÃn, Áiva, ãtudhvaja, Ugraretas, Bhava, KÃma, VÃmadeva and Dh­tavrata. These names are otherwise famous as follows: Aja, Ekapada, Ahirbudhnya, Tva«ÂÃ, Rudra, Hara, Áambhu, T{??}ambaka, AparÃjita, ýÓÃna and Tribhuvana. The eleven Rudras were also allotted the following eleven positions by Brahmà i.e. heart, the five organs of the body, vital force (PrÃïa) wind, fire, water, earth, sun and moon. Rudra has eleven wives, called DhÅ, V­tti, UÓanÃ, UmÃ, NiyutÃ, Sarpis, IlÃ, AmbikÃ, IrÃvatÅ, Sudhà and DÅk«Ã. Rudra, under the name Áiva, is considered to be the third of the trinity. The doctrine is that as long as time is real, deluge, or annihilation does not take place. Therefore, RudrasaæhÃra (annihilation by Rudra) may be taken to mean only as the beginning of new creation. (v) At the commencement of Yuga (era) Brahmà was born from the navel of Vi«ïu. Two asuras called Madhu and KaiÂabha rushed up to kill BrahmÃ, and from the brow of Vi«ïu, who got angry towards the asuras was born Áiva holding in his hands ÁÆla (the three-pronged trident). (Vana Parva, Chapter 12). 2) %% Áiva has two wives, GaÇgà and PÃrvatÅ (See under GaÇgà and PÃrvatÅ). He lodges GaÇgà on his head. UmÃ, KÃtyÃyanÅ, GaurÅ, KÃlÅ, HaimavatÅ ýÓvarÅ, ÁivÃ, BhavÃnÅ, RudrÃïÅ, ÁarvÃïÅ, SarvamaÇgalà AparïÃ, PÃrvatÅ, DurgÃ, M­¬ÃnÅ, Caï¬ikÃ, AmbikÃ, ùryÃ, DÃk«ÃyaïÅ, GirijÃ, MenakÃtmajÃ, CÃmuï¬Ã, KarïamoÂÅ, Carcikà and BhairavÅ--these are synonyms of PÃrvatÅ. Áiva lives on the top of the MahÃmeru, where there are nine cities. At the centre is BrahmÃ's ManovatÅ; exactly to the east of it is Indra's AmarÃvatÅ; at the south-eastern corner is Agni's TejovatÅ; on the south is Yama's SaæyamanÅ; at the south-western corner is K­«ïäjanà of Nir­ti, on the west is Varuïa's ÁraddhÃvatÅ, at the north-western corner is GandhavatÅ of VÃyu, on the north is Kubera's MahodayÃ, at the north-eastern corner is Áiva's YaÓovatÅ--this is the set of the nine cities. Two sons called Subrahmaïya and Gaïapati were born to Áiva of PÃrvatÅ, and they are his actual sons. Some other sons also were born to him in his assumed forms and by other women. Such have been Indrajit, HanÆmÃn and others. For details see the respective words. (DevÅ BhÃgavata, 8th Skandha, 9th Skandha; KathÃsaritsÃgara, KathÃmukhalambaka). 3) %% Áiva has taken several partial incarnations, the chief of which are given below. (i) %% (See under DurvÃsas). (ii) %% Áiva, PÃrvatÅ and their attenders like NandikeÓvara once transformed themselves into monkeys and played about on the HimÃlayas. RÃvaïa, who came there on the occasion ridiculed NandikeÓvara, who, in great rage, cursed RÃvaïa that monkeys would destroy him. Being thus cursed RÃvaïa raised KailÃsa from its foundations and played with it. (Uttara RÃmÃyaïa). (iii) %<Áakti.>% Áiva incarnated himself as Áakti, son of Vasi«Âha and was devoured by KalmëapÃda, who took the form of a RÃk«asa. (VÃmana PurÃïa, Chapter 6). (iv) %% Áiva once assumed the form of Varuïa and conducted a yaj¤a which was attended by the Vedas in assumed forms. (M.B. AnuÓÃsana Parva, Chapter 85). 4) %% The PurÃïas refer to various persons, who had earned boons from him and others who attained heaven on account of their devotion for him. The following are important among such persons. (i) Siæhavaktra--(Skanda PurÃïa, Asura KÃï¬a). (ii) RukmÅ--(BhÃgavata, 10th Skandha). (iii) BÃïa--(BhÃgavata, 10th Skandha). (iv) Sudak«iïa--(BhÃgavata, 10th Skandha). (v) SÃlva--(BhÃgavata 10th Skandha). (vi) V­kÃsura--(BhÃgavata, 10th Skandha). (vii) RatidevÅ--(KathÃsaritsÃgara, LÃvÃïakalambaka, TaraÇga 1). (viii) Indrajit--(Uttara RÃmÃyaïa). (ix) Bh­gu--(Padma PurÃïa, ùdi Khaï¬a, Chapter 2). (x) GÃndhÃrÅ--(M.B. ùdi Parva, Chapter 109, Verse 107). (xi) A ­«i girl--(M.B. ùdi Parva, Chapter 168, Verse 6). (xii) Prabha¤jana--(M.B. ùdi Parva, Chapter 214, Verse 20). (xiii) ÁvetakÅ--(M.B. ùdi Parva, Chapter 222, Verse 41). (xiv) JarÃsandha--(M.B. Sabhà Parva, Chapter 14, Verse 64). (xv) BÃïÃsura--(M.B. Sabhà Parva, Chapter 33, Southern text). (xvi) MaÇkaïa--(Vana Parva, Chapter 83, Verse 132). (xvii) Sagara--(Vana Parva, Chapter 106, Verse 15) (xviii) BhagÅratha--(Vana Parva, Chapter 109, Verse 1). (xix) Jayadratha--(Vana Parva, Chapter 272, Verse 28). (xx) AmbÃ--(Udyoga Parva, Chapter 187, Verse 12). (xxi) Somadatta--(Droïa Parva, Chapter 143, Verse 16). (xxii) Vi«ïu--(Droïa Parva, Chapter 201, Verse 56). (xxiii) ParaÓurÃma--(Karïa Parva, Chapter 34, Verse 116; ÁÃnti Parva, Chapter 49, Verse 33). (xxiv) Skanda--(Áalya Parva, Chapter 46, Verse 46). (xxv) ArundhatÅ--(Áalya Parva, Chapter 48, Verse 38). (xxvi) A Brahmin boy--(ÁÃnti Parva, Chapter 153, Verse 114). (xxvii) Taï¬i muni--(AnuÓÃsana Parva, Chapter 16, Verse 69). 5) %% Áiva possesses a mass of matted hair, red in colour. It is known as Kaparda also, and hence he is called KapardÅ as well. Áiva is also stated to be Agni. He has three eyes, the third one on the forehead being all fire. Áiva is called Trinetra, PhÃlanetra, Agnilocana etc. because of the above facts. It is only just and proper that Áiva, who is the destroyer of all things should have relation to Agni. Áiva, the alldestroyer, carries the ÁÆla in his hands always. Another weapon is named PinÃka, and therefore Áiva is called PinÃkapÃïi (he who holds PinÃka in his hands). Both Áiva and his vehicle, the Bull, are white in colour. The white colour indicates the justice observed in the process of annihilation. Áiva has been described as possessing two, four, eight and ten hands. Besides the PinÃka, he holds in his hands the club called KhaÂvÃÇga, the bow called Ajagava, a deer, beads, skull, ¬amaru (a musical instrument) and many other sacred articles. GaÇgà and Candra (moon) dwell on his head, and he is, therefore, known as GaÇgÃdhara and CandracƬa also. A Garland made of human skulls adorns his neck. Áiva wears the skin of the leopard for cloth and uses the skin of the elephant for blanket. All over his limbs snakes are worn as ornaments. The PurÃïas contain stories as to how Áiva earned most of the above assets. The wives of many ã«is felt enamoured of Áiva, who once appeared in the garb of a beggar. The ã«is, who got angry with Áiva on the above account, decided to kill him. From the pit they dug on the ground, a tiger emerged. Áiva killed it and wore its skin. A deer followed the tiger from the pit. Áiva held it in his left hand. The next to emerge out of the pit was a red-hot iron rod. Áiva took it in his hands as a weapon. Lastly snakes came out of the pit and Áiva wore them on his body. On another occasion an asura called Gaya assumed the form of an elephant and chased the munis, who took refuge in a Áiva temple. Áiva appeared, killed the elephant and wore its skin on his body. Since Áiva wore snakes as ear-rings he came to be known as NÃgakuï¬ala. Brahmà ordered that Rudra should create people and accordingly he created people. But, his creations were very cruel beings. Brahmà feared that they would eat up the other creations. BrahmÃ, who trembled with fear, asked Rudra to retire from the act of creation and to train himself to do creation in the proper manner as ordained. Accordingly, Rudra started practising tapas. 6) %% (i) How Áiva got the name JÅmÆtaketu. (See under JÅmÆtaketu). (ii) %% (See under KapÃlÅ). (iii) %% As he plucked off the head of Brahmà Áiva became subject to the sin of BrahmahatyÃ. Blue in colour and with grey hair, terrible Brahmahatyà approached Áiva who asked her who she was and why she came. She answered that she was Brahmahatyà and asked Áiva to take her into him. She entered his body so that he felt a burning sensation all over him. In this condition Áiva went to BÃdaryÃÓrama. But, the great ã«is, NaranÃrÃyaïas were not there in the ÃÓrama. Sad at heart Áiva went to the river Yamunà to take a bath. But the river dried up. Then he went to Plak«a island to bathe; but the island disappeared. Then he went to Pu«karÃraïya, MÃgadhÃraïya, SaindhavÃraïya, Naimi«Ãraïya, DharmÃraïya etc. all to no purpose. He got worn out but could not have a bath. The terrible Brahmahatyà did not leave him. Though he visited sacred rivers, ÃÓramas and temples and practised Yoga, Áiva did not get redemption from sin. At last, in great disappointment he went to Kuruk«etra, where he saw Vi«ïu. With folded hands Áiva praised Vi«ïu who advised him the following means for absolution from sin. "A BhagavÃn born from my aspect under the name YogaÓÃyÅ is living at PrayÃga. The great river Varuïà which has started from the right leg of YogaÓÃyÅ and which redeems all sins as also the sublime river AsÅ, which has started from his left leg are both worshipped by the whole world. The temple of YogaÓÃyÅ is at the centre of these rivers, and that is a sacred place most important in the three worlds and annihilative of all sins. That city is the great VÃrÃïasÅ. Even materialistic or worldly people get salvation there. It is my (Vi«ïu) ÃÓrama. There dwells SÆrya called Lola destroying all sins. The place where KeÓava my aspect lives, is DaÓÃÓvamedha. If you go there you will get redemption from sin." Thus directed by Vi«ïu Áiva went to VÃrÃïasÅ and achieved absolution from the sin of Brahmahatyà by bathing in the holy tÅrthas there. (VÃmana PurÃïa, Chapter 3). (iv) %% (See under Dak«a), (v) %% (See under PÃrvatÅ, Para 2). (vi) %<Áiva became NÃgabhÆ«aïa.>% (See under NÃgÃstram). (vii) %% VidyutkeÓa, the RÃk«asa married SÃlakaÂaÇkÃ, daughter of SandhyÃ. While they toured the world round enjoying their honeymoon SÃlakaÂaÇkà conceived and delivered in due course a son in the valley of Mount Mandara. Áiva and PÃrvatÅ, who passed that way in an aerial chariot saw the child and came down to it. By the blessing of Áiva the child grew up to a youth very quickly. Áiva named him SukeÓa and after blessing that he would grow up to become a pious soul disappeared from the scene. (Uttara RÃmÃyaïa). (viii) %<Áiva, the father of Indrajit.>% (See under Indrajit, Para 2). (ix) %% (See under TilottamÃ, Para 2). (x) %% Áiva holds a sword in his hand to destroy the asura tribe. The following is told in Chapter 166 of ÁÃnti Parva about the origin of the sword. Brahmà when he created the universe also laid down laws to keep living beings in the path of righteousness. But, the asuras did not conform to those laws. So, the mahar«is decided that there should be some other means to instruct the asuras. They conducted a Brahmayaj¤a at the HimÃlayas. A terrible Jin (Evil Spirit) emerged from the sacrificial pit. At the emergence of the Jin the earth shook; the great sea grew wild with waves and eddies. Lightning and shooting stars appeared and branches of trees were torn asunder. A vicious whirl-wind swept the ten regions. All living beings trembled at the sight of the Jin. Brahmà appeared to the frightened mahar«is and told them that it was not a Jin, but only the sword for the destruction of the asura tribe. Áiva took the sword in his hand, and as soon as he touched it he became possessed of four hands. "Áiva, whose head touched the sun, who had the third eye and from whose mouth flames of fire emerged, who changed himself to various colours like blue, white and red, who wore deer skin with golden spots, who had on his forehead an eye as effulgent as the Sun--such Áiva took in his hands the fiery sword and raising his shield he swirled the sword in various directions." When Áiva, who thus became terrible, walked with the sword amidst the asura army the entire asura forces were annihilated and the Devas came out victorious. 7) %% (i) %% Though there were differences of opinion between Áiva and Vi«ïu on many occasions, only very rarely had occurred actual clashes between the two. The PurÃïas refer to two such important clashes. One has reference to a direct fight Áiva fought with Vi«ïu and the other is about Áiva's fight with NÃrÃyaïar«i, an incarnation of Vi«ïu. There was no reason for the direct fight between Áiva and Vi«ïu. The Devas wanted to test who was the more powerful of the two, Áiva or Vi«ïu, and they told Brahmà about the idea By carrying tales to them, one against the other, Brahmà made Áiva and Vi«ïu mutual enemies. The enmity led to a fight between the two. ViÓvakarman made a bow for each of the contestants. In the fight between the two Áiva got defeated. Áiva, who got angry at his temporary defeat presented his bow and arrow to DevarÃta, King of Videha. It was this bow, which ÁrÅ RÃma broke at the wedding of SÅtà in a later period. As soon as the fight was over the Devas realised that Vi«ïu was greater than Áiva. After the fight Vi«ïu gave his bow to ãcÅka, the BhÃrgava muni. Jamadagni got it from ãcÅka, and he gave it to ParaÓurÃma. It was with this bow that ParaÓurÃma confronted ÁrÅ RÃma on his way back after wedding SÅtÃ. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Canto 75). The following story is related in the AnuÓÃsana Parva of MahÃbhÃrata about the fight between NÃrayaïar«i, incarnation of Vi«ïu and Áiva. Áiva, in great fury, threw his ÁÆla into the Yaj¤a hall of Dak«a, and the ÁÆla after reducing the Yaj¤a, to ashes, hit the breast of NÃrÃyaïar«i, who was doing tapas in BadarikÃÓrama. NÃrÃyaïa raised the sound 'Hum' as a result of which the ÁÆla returned to Áiva's hands, who, in great anger, rushed forward to NÃrÃyaïa. NÃrÃyaïa placed his hand on Áiva's throat with the result that it became dark in colour. Thenceforth Áiva came to be known as ÁitikaïÂha also. NÃrÃyaïa plucked a blade of grass and recited some mantras. It became a paraÓu (axe). He threw it at Áiva, who broke it into pieces, which act gave him the additional name of Khaï¬aparaÓu also. The fighting became fierce and the world began burning. Fire refused to receive offerings made; ã«is could not recollect the Vedas; Rajas and Tamas attacked Devas; the earth shook; planets became dim and dark; Brahmà fell down from his seat; sky came down; oceans got dry; the HimÃlayas crumbled. On the continuous appearance of such ill omens Brahmà and all the Devas came to the battlefield. Saluting Rudra Brahmà told him thus: "Oh! Lord! Let good happen to the world. In the interests of the welfare of the world. you would please give up arms. The NaranÃrÃyaïas are upholders of righteousness; they are the incarnations of the indestructible and supreme sages. I was born from their pleasure. You were born from their wrath." On hearing these words of Brahmà Áiva cooled down. (ii) %% See under KÃmadeva, Parva 4). (iii) %% See under GÃÇgÃ. (iv) %% Owing to the curse of DurvÃsas the Devas were subjected to symptoms of old age, and to produce am­ta (nectar) as remedy for this unfortunate development, the churning of K«ÅrÃbdhi (ocean of milk) was started. VÃsuki, the snake, was used as cord to rotate mount Mandara, which was used as the churning rod. When the churning became very intense, the mortal poison KÃlakÆÂa emerged out of VÃsuki's mouth. (Another view is held that KÃlakÆÂa rose out of the milk-sea). On the emergence of the deadly poison the asuras ran off in great fear, the Devas got bewildered, BÃli and SugrÅva too got frightened; and without exhibiting his fright Vi«ïu covered his face; on the whole it appeared as though the entire world would be reduced to ashes. At this critical moment, Áiva, reputed for his reckless daring, put all the KÃlakÆÂa into his mouth. Frightened at it PÃrvatÅ held Áiva's throat by her hands so that the poison did not enter his stomach. At the same time MahÃvi«ïu covered with his hands Áiva's mouth so that the poison was not spitted out. KÃlakÆÂa thus prevented from going down into the stomach or being vomited from Áiva's throat got itself digested in the throat giving it a blue colour. Thus did Áiva become NÅlakaïÂha (of the blue throat). Vi«ïu and PÃrvatÅ who were affected by the flames of the poison became NÅlavarïa and KÃlÅ respectively. (Kamba RÃmÃyaïa, YuddhakÃï¬a). (v) %% See under Dak«a Para 3). (vi) %% (See under TulasÅ, Para 5). (vii) %% (See under Tripura). (viii) %% Áiva once plucked out BrahmÃ's head (See under KapÃlÅ 1), and Brahmà cursed Áiva that he should beg for food with that head (skull) in his hands. This fierce curse of Brahmà affected Áiva so much that, in uncontrollable wrath, he beat whomsoever he met. Thousands of Devas and others were killed. SÆrya, who relished not these atrocities of Áiva confronted him with out-stretched hands. Áiva held with one hand of his, both the hands of SÆrya from the fingers of which blood began to flow. Áiva turned SÆrya round and round by his hands with the result that the hands of SÆrya became short. When SÆrya became completely drenched in blood Áiva let him free and walked to another side when SÆrya, laughingly challenged him again to fight. Greatly enraged by the challenge Áiva fisted him on the face with the result he lost all his teeth. Also he fell down unconscious. As SÆrya fell thus Bhaga looked with fierce eyes at Áiva, who then sturck the former on his face, Both the eyes of Bhaga fell down and the Devas were alarmed by it. Then all the ùdityas, under the leadership of Indra ran off to the ten regions along with the Maruts and Agni. Only prominent asuras like PrahlÃda remained on the scene. They saluted Áiva. Áiva surveyed the yÃga hall, the Devas and the asuras with his three eyes. All of them then ran away to different places. Áiva looked at the three Agnis with his three eyes and they were reduced to ashes. When Áiva's anger subsided SÆrya was installed in his former form. (VÃmana PurÃïa, Chapter 5). (ix) %% See under Andhaka. (x) %% The PÃï¬avas, in their former life, were Indras. (ùdi Parva, Chapter 199). The Devas once conducted at NaimisÃraïya a lengthy yaj¤a of which Yama was the manager. In the absence of Yama there was no death on earth. Thus, human beings also, like the Devas, became Amartyas (deathless). Alarmed at this the Devas submitted their grievance to Brahmà who pacified them by saying that Yama would return as soon as the yaj¤a was over and then men will, as usual be subjected to the process of death. The Devas then returned to Naimi«Ãraïya, the scene of their yaj¤a when they saw a woman, lustrous as fire, descending the steps of GaÇgà to carry water. She was sobbing and each drop of tear that fell into the waters of the river transformed itself into a lotus flower. As deputed by the Devas Indra approached the woman to get facts from her. Indra asked her who she was and why she was weeping. The woman answered him not, but walked in silence, to the source of the GaÇgÃ. Indra followed her. When they had thus walked some distance Áiva and PÃrvatÅ were found in the forest at a game of dice, and Indra, afraid of Áiva, ran way. But, Áiva called him back and asked him to enter the cave there. When Indra did so after removing the mountain at the entrance of the cave he saw four Indras sitting there. They were called ViÓvabhuk, BhÆtadhÃmÃ, Áibi and ÁÃnti. The woman whom Indra had followed was ÁrÅdevÅ. Áiva blessed that the five Indras, in their next birth, would wed ÁrÅdevÅ. When the Indras saw MahÃvi«ïu after this he also blessed them, and promised them that he would incarnate and help them when they were born as men in their next life. Then Vi«ïu plucked a black and a white hair and put them on earth. The black hair was born as ÁrÅ K­«ïa in DevakÅ's womb and the white hair as BalabhadrarÃma in the womb of RohÅïÅ. (xi) %% Arjuna once did tapas to Áiva, who appeared to him in the garb of a hunter in the forest and presented to him the PÃÓupata arrow. (For details see under Arjuna, Para 20). (xii) %% (See under Mahi«Ãsura). (xiii) %% See under V­trÃsura. (xiv) %% Áiva once did tapas on the top of HimavÃn when PÃrvatÅ came behind him and covered his eyes with her hands. At once darkness enveloped the whole world, and when people suffered in the absence of day-light Áiva opened his third eye. HimavÃn began getting burnt by the fire emitted by Áiva's eye. PÃrvatÅ got alarmed at this and woke Áiva up. He closed his third eye and HimavÃn resumed its former shape. (AnuÓÃsana Parva, Chapter 104). 8) %% Innumerable people in India worship Áiva and they follow different forms or systems of worship. There are forms of worship which follow the Vedas and which do not as also forms which are sÃttvic and which are not. The form of worship called ParaÓupadam (? PÃÓupatam) is a very ancient one. It is believed that the ParaÓupadas once honoured and afterwards opposed the Vedas. The Áiva liÇga at the place called GƬamillam is supposed to be as old as the second century B.C. One of the many symbols, which represent Áiva, ÁivaliÇga is the most important. They are of two kinds, the movable and the immovable. The immovable are those which appear by themselves or installed in temples. The movable are those made of earth, stone, timber, gems etc. There are also temporary liÇgas, which are placed on stools of various shapes. LiÇgas are made of he-stones and stools of 'she-stones'. There are also various types of liÇgas indicative of the different attributes of Áiva; for example LiÇgodbhava, Candrasekhara, Raudra, UmÃsahita etc. KÃmÃntaka, GajÃri, KÃlÃri, TripuradÃhaka etc. represent the Lord in his fierce aspects. Áiva is also represented in poses of blessing Caï¬eÓa, Vi«ïu, NandÅÓvara, VighneÓvara and Arjuna. He is also presented in various poses of dancing, Dak«iïÃmÆrti is represented in four forms, i.e. VyÃkhyÃna J¤Ãna, Yoga and VÅïÃdhara. Bik«ÃÂaka, KapÃladhÃrÅ. GaÇgÃdhara, ArdhanÃrÅÓvara V­«abhavÃhana and Vi«abhak«aka are other forms of Áiva. Rarely is he depicted in the form of SadÃÓiva, MaheÓvara, EkÃdaÓarudras VidyeÓvara and MÆrtya«Âaka. There are ùgamas descriptive of these forms. Gaïapati occupies the most prominent place among Devas connected with Áiva. Gaïapati came to be worshipped from 6-7 centuries B.C. His present idols might have been made after this period. There are many temples dedicated to Gaïapati in South India. Chief among the idols are iÂaæpiri (proboscis turned to the left side) and valaæpiri (proboscis turned to the right side). Gaïapati is a physical aspect of Áiva. Being the God who removes obstacles in the devotee's path, Gaïapati is called VighneÓvara. The universe is contained in his big stomach. Next to Gaïapati in importance is Subrahmaïya. He is worshipped in South India only. KumÃra, Muruka, KÃrttikeya, Skanda, ùrumukha, Guha, etc. are some of his popular synonyms There are a number of Subrahmaïya temples in Tamil Nìu, many of them on the tops of hills. In North India Subrahmaïya temples are rare. But, books written during the SaÇgha period go to prove that Subrahmaïya was worshipped in South India from very olden times. He is depicted in many postures, sitting, with six faces, with only one face, with two hands, with four hands, with wife, wearing the sacred thread etc. Now, about Áakti idols. Áakti is the DevÅ closest to Áiva. In South India there are special Áakti temples called ÁaktipÅÂhÃlayas. Durgà is the most important among the manifestations of Áakti. There are idols of DurgÃs as standing in the lotus flower and also as mounted on the lion. ùgamas refer to nine kinds or forms of Durgà i.e. NÅlakaïÂhÅ, K«emaÇkarÅ, Harasiddhi, RaudrÃ, VanÃ, Agni, JayÃ, VindhyavÃsinÅ, and RipunÃÓinÅ. DurgÃ's most terrible form is as Mahi«Ãsura-mardinÅ, found at MahÃbalipuram, Ellora and other places. Durgà is also called Caï¬ikà and KÃtyÃyanÅ. Durgà is worshipped as NandÃ, BhadrakÃlÅ, AmbÃ, RÃjamÃtaÇgÅ etc. 9) %<Áiva's life-period.>% Thousand Caturyugas constitute one day of BrahmÃ. According to the PurÃïas fourteen Indras fall dead from heaven during the life time of one BrahmÃ. Two such life times of Brahmà form one life time of Vi«ïu; at the end of the period he too will expire. Áiva's life time is double that of Vi«ïu, according to DevÅ BhÃgavata, 5th Skandha. (For details see under Manvantara). 10) %<Áiva and creation of the universe.>% See under Creation). 11) %% (See under MÃyà Óiva). 12) %% The thousand names of Áiva are mentioned mainly in Chapter 285 of ÁÃnti Parva and Chapter 17 of AnuÓÃsana Parva of MahÃbhÃrata. There are substantial differences between the two lists of names. 13) %% (See under AÓvatthÃmà Para 6). 14) %% The EkÃdaÓarudras, viz. M­gavyÃdha, Sarpa, Nir­ti, AjaikapÃt, Ahirbudhnya, PinÃkÅ, ýÓvara, KapÃlÅ, SthÃïu and Bharga are the sons of Áiva. (ùdi Parva, Chapter 66). 15) %<Áivabhasma (Ashes worn by Áiva)>% The PurÃïas contain many references to the great power of Áivabhasman. The following story about even Vi«ïu turning out to be a devotee of Áiva on account of the sanctity of Áivabhasma is related in Chapter 101, PÃtÃlakhaï¬a of Padma PurÃïa. In the beginning or during the Brahmapralaya (deluge) MahÃvi«ïu was lying in the great waters of the deluge. On both sides of Vi«ïu hundred universes each and on both sides of his feet and at the centre of his head twenty universes each remained attached. One universe glowed as a gem on Vi«ïu's nose. Mahar«is like LomaÓa did tapas seated on his navel. Meanwhile Vi«ïu sat in deep meditation ready for creation. But, he did not find anything and began, therefore, sobbing. Then appeared an extra-mundane light at which he got frightened and closed his eyes. Áiva, rotating in both his hands a garland each made of a crore of universes appeared before Vi«ïu. He then stood up and enquired of the visitor who he was. Áiva exhibited his form. Áiva told Vi«ïu that he had not attained sufficient wisdom for creation and also advised him to achieve enough knowledge by first taking the Varuïa bath and then the Bhasma bath. To this Vi«ïu answered by saying that there was nowhere water enough for him to bathe, and he, who was closely surrounded by universes, sat in water. But, it came only up to his thighs. Then Áiva said laughingly that there was enough water for Vi«ïu to bathe and cast a glance at him with his (Áiva) eye on the forehead and also his left eye. And, immediately Vi«ïu's body became very small and it began to shiver. Then Áiva said as follows:-"Oh! Vi«ïu! here is deep water. you may bathe in it. But Vi«ïu could not get into the tremendous pool created on Áiva's lap. So, he requested Áiva for a passage to get into the pool. Áiva "Oh! Vi«ïu! Before this even though you sat in water, one crore yojanas in depth, it came only up to your thighs. But, now though you are on your legs you say you cannot enter the water. Look here, the water comes only up to my thighs. You may descend into it. I shall see to it that you can step into the water. A Vedic saying I recite will serve as the step." Vi«ïu:--Nobody can step on sound. One may ascend on what is material, i.e. with form; but, how could one step on that which is formless? Áiva:--Why can you not get hold of that which is and ascend? You receive this great Veda. Vi«ïu received it, but it appeared that his hands were not strong enough to hold it. Áiva smiled at the inability of Vi«ïu and asked him to get down into water by the steps made of Veda and when Vi«ïu descended the steps into the water, it came only up to his thighs. He had his bath and then asked Áiva what he should do next. Áiva:--"What do you feel in your mind? Is it that you do not feel anything" Vi«ïu:--I feel not anything. Áiva:--If you get sanctified by bhasmasnÃna you will receive the ultimate knowledge. I shall give you the bhasma. Áiva took a pinch of bhasma from his breast and chanting the GÃyatrÅ and pa¤cÃk«ara (Om namaÓÓivÃya) mantras sprinkled it all over the body of Vi«ïu. He also said to Vi«ïu, "You live, you meditate, now what do you feel in your mind?" Vi«ïu meditated whereupon he saw a very bright light in his heart. When he told Áiva that a light was being seen by him the latter said that his knowledge was not mature enough and asked him to eat some bhasma so that it might become perfect. Vi«ïu accordingly consumed the bhasma, and lo! he, who was till then red-blue in colour became as white as pearl. He began to be called Áuklavarïa (white in colour) from that day onwards. MahÃvi«ïu felt happy and contented having seen Áiva, who asked the former what it was he saw in his mind just then. Answering that he saw the blissful form of Áiva before him Vi«ïu fell at the latter's feet. To Áiva's query as to what boon he desired to have, Vi«ïu replied that he wanted to become a devotee of Áiva and because of the greatness of the bhasma Vi«ïu thenceforward became a devotee of Áiva. 16) %<ÁivaliÇga (Phallus).>% Worship of ÁivaliÇga is a popular practice in India. The PurÃïas contain a number of stories about the importance SivaliÇga achieved so as to make it an object of worship. Three of the more important stories are given below: (i) Áiva wandered about the world lamenting over the death of SatÅdevÅ at the Yaj¤a conducted by Dak«a, and KÃmadeva followed him with his erotic arrows to exploit Áiva's sorry predicament. During his wanderings Áiva once came to the Vindhya mountain. KÃmadeva followed him there too and began attacking Áiva with his arrows and to escape from the fierce onslaught Áiva took refuge in the terrible DÃru forest. There Mahar«is with their wives lived. Áiva saluted them and requested for alms. But, the Mahar«is only kept mum. They did not like their wives saluting Áiva. Áiva went about the à rama and all the women except ArundhatÅ and AnasÆyÃ, followed him overcome by lust for him. Enraged at this, munis like BhÃrgava and AÇgiras cursed Áiva that his phallus should drop to the ground. Immediately it fell down and Áiva disappeared. The phallus rent asunder the earth, reached PÃtÃla and rent the universe also. The whole universe shook at which Brahmà met Vi«ïu at PÃtÃla and enquired of him the reason for the universal upheaval. Vi«ïu answered him that the world shook because of the weight of Áiva's phallus, which the mahar«is had caused to be dropped. Then BrahmÃ, along with Vi«ïu, came to the spot where Áiva's phallus lay. At the sight of the limitless phallus Vi«ïu, in great wonder, descended to PÃtÃla mounted on Garu¬a. BrahmÃ, on his plane, toured above. Both Vi«ïu and Brahmà returned to earth, having failed in their attempt to find the end of the phallus. They then praised Áiva, who appeared to them. They requested him to take back his phallus from the earth. Áiva insisted that he would do so only if the Devas agreed to worship his phallus. Vi«ïu agreed to the suggestion. Brahmà took the phallus, golden brassy in colour. Thereafter MahÃvi«ïu created the four castes and various ÓÃstraic texts for each of the castes to worship the phallus. The four texts are known as Áaivam, PÃÓupatam, KÃladamanam and KÃpÃlikam. After making the above arrangements Brahmà and Vi«ïu returned. Áiva took back his phallus. (VÃmana PurÃïa, Chapter 6). (ii) Eightyeight thousand BÃlakhilyas were born from the mind of BrahmÃ. They emaciated their bodies by constant baths, fasting and worship of Áiva. Though they worshipped Áiva thus for one thousand divya years, he did not appear in front of them. Afterwards, when PÃrvatÅ was travelling by sky one day, the latter saw and took pity on the BÃlakhilyas and told Áiva thus: "These mahar«is are suffering like anything. For my sake, you should put an end to their sufferings. Has their evil fate no end? They are reduced to mere skin and bones, and yet they are denied realisation." Smilingly Áiva told PÃrvatÅ as follows "You do not know the real course of righteousness. These people do not understand righteousness; they are not free from lust and anger. They are mere fools." At these words of Áiva, PÃrvatÅ told him thus: If things be as you have said please show me their nature, I feel interested. Then Áiva asked PÃrvatÅ to remain where she was, telling her that he would go to the BÃlakhilyas and show her how they behaved. Accordingly Áiva went to them. Áiva approached the BÃlakhilyas in the guise of a handsome youth, wearing the VanamÃlà garland on his head, holding the alms bowl in his hands and completely in the nude and requested for alms. The Womenfolk of the Advaitins were much attracted by the handsome youth and came to him with a lot of fruits, roots etc. by way of alms. Áiva wished them good and PÃrvatÅ espied her smiling lord from her seat. After giving him alms the women spoke to him as follows: "Oh! anchorite, what penance are you practising? You have no clothes on you, but you wear VanamÃlÃ. You are a handsome sannyÃsÅ. If you have no objection, please tell us about you." The sannyÃsÅ (Áiva) answered them by saying that his was a very secret penance and could not be imparted to others. Especially in the presence of so many others it could not be revealed. So, you may please go. But, the women said that they wished very much to hear the secret, and they caught hold of his hands saying 'Come'. The women were overcome by lust and one of them caught hold of his neck, another of his hands, another of his knees, another of his hair and yet another of his waist. Seeing the excitement of their wives the mahar«is cried, 'Strike him' and struck down his phallus with sticks and stones. As soon as the phallus was thus felled down, Áiva disappeared from the spot and returned to KailÃsa with PÃrvatÅ. When the phallus fell down the whole universe shook and the mahar«is were alarmed. A very intelligent mahar«i among them said:--"We know not the real facts about the great ascetic. Let us take refuge in BrahmÃ. He may know the facts." Accordingly the mahar«is went to BrahmÃ, who found fault with their ignorance and indiscretion and asked them to shed their anger and please Áiva. Accordingly they went to KailÃsa and praised Áiva, who appeared to them and told them as follows:--"You may now return. The phallus will belong to you. I shall be pleased if you would duly install it. Nothing will be impossible to those who worship my phallus with devotion. Even sins consciously committed will be removed by the worship of my phallus. You install the phallus you struck down in the great pond of Sannihita. That will achieve for you all your desires. Even the Devas will worship it under the name 'SthÃïu'. Being installed at SthÃïvÅÓvara it will be known as SthÃïvÅÓvara also. Constant meditation upon SthÃïu will remove all sins. The sight of SthÃïu will bring about salvation." After this the mahar«is, along with BrahmÃ, returned to DÃru forest to carry the phallus to Sannihita. But, they could not move it even by an iota. They returned again to KailÃsa, but could not see Áiva there. When Brahmà sat in meditation for sometime to know where Áiva was, he saw in his mind Áiva, in the guise of an elephant, standing in the stream praised by munis. Immediately Brahmà and others went there, but missed Áiva there. But PÃrvatÅ appeared there and served them am­ta (nectar). When they had consumed the nectar they saw Áiva standing in the stream, and they spoke about their difficulties to him. Áiva, in the guise of the elephant, accompanied them to the DÃru forest where he, in sport, took the phallus by his proboscis and installed it on the banks of the stream. All those who witnessed the installation attained ultimate realisation. Upon the phallus thus installed Brahmà built another phallus with stone. After a period that phallus became one with the effulgence of the first phallus. Those who saw that also achieved ultimate realisation. Immediately Brahmà built, for the pleasure of the Devas, seven phalluses one upon the other, and sages attained ultimate realisation by smearing their bodies with the dust of the phalluses. The spot where the phallus was installed became famous by the name SthÃïutÅrtha. (VÃmana PurÃïa, Chapter 45). (iii) In the beginning Brahmà entrusted Áiva with the duty of creation and to earn the power for creation he lived under water for many generations. Áiva having not returned though Brahmà waited for him long, the latter created the prajÃpatis and got done by them all creations. Then it was that Áiva, having acquired all the more power, came out of water. Áiva who got angry that all creations were effected in his absence plucked his phallus and threw it into the earth. He said that, since matters of creation had been managed by BrahmÃ, he needed the phallus no further. The phallus thus thrown by Áiva stuck to the earth and remained pointed upwards. Next, Áiva performed a dance of annihilation among the Devas. Ultimately, on the request of the Devas Áiva deposited his fire of wrath in water. It is that fire which dries up water in seas, rivers etc. When Áiva had shed his anger and become quiet the Devas worshipped the phallus, which had stuck to the earth, and thenceforth worship of Áiva's phallus became popular. (M.B. Sauptika Parva, Chapter 17). 17) %<ÁivalÅlÃs (Sports of Áiva).>% The PurÃïas refer to the following sixtyfour lÅlÃs (sports) of Áiva. (1) Devendra redeemed from sin. (2) AirÃvata redeemed from sin. (3) Building of MadhurÃpura in Kadamba forest. (4) ÁrÅ PÃrvatÅ born as TaÂÃtakÃ. (5) PÃï¬yadeva wedded TaÂÃtakÃ. (6) Dance before sage Pata¤jali (7) Kuï¬odara granted power to consume much rice (8) Quenched Kuï¬odara's hunger and thirst with rice etc. and waters of river Vaigà (9) Brought the seven seas near to please his wife (10) Brought Malayadhvaja down to earth from Devaloka (11) Created the son called Ugra (12) Ugra given three weapons like ÓÆla (13) Removed the sea from his side (14) Broke the crown of Indra (15) UgrapÃï¬ya given gold from MahÃmeru (16) Taught the mahar«is the meaning of Vedas (17) Sold gems to the King to make a crown (18) Made the clouds drink water from the ocean (19) Stopped excessive rain-fall (20) Exhibited the prowess of realisation (21) Made 'stone-elephant' eat sugar-cane (22) Killed the elephant which a Buddha sannyÃsin had sent after being subjected to black magic (23) Blessed a brahmin girl (24) Did various kinds of dances (25) Brought to light and proved the death of brahmin woman (26) Annihilated the evil or sin of having slept with the mother and killed the father (27) Killed Siddha to save the wife of preceptor, who taught archery (28) Made the snakes sent by Buddha sannyÃsins poisonless (29) Killed cows sent by the same sannyÃsins (30) Exhibited innumerable soldiers to save the commander-in-chief of the PÃï¬ya army (31) Gave the PÃï¬ya King a money-bag, which would never become empty (32) Disguised himself as a VaiÓya and sold bangles (33) Granted a«Âasiddhis to Yak«Ås. (34) Opened the door of the temple for the Cola King (35) Supplied water to the PÃï¬yan army (36) Converted base metals into gold etc. (37) Defeated the Cola King (38) Gave a ÁÆdra a vessel filled with gingelly seeds (39) A VaiÓya boy given victory in a suit (40) Redeemed the PÃï¬ya King from the sin of brahmahatyà (41) Carried firewood to save the devotee named Bhadra (42) Wrote a letter to the Cera King on behalf of Bhadra (43) Bhadra presented with a plank (44) Bhadra's wife granted victory in nÃgavidyà (45) Assumed the form of pork and saved the small offsprings (46) Small pork made minister (47) A Kha¤jarÅÂa bird was taught the m­tyu¤jaya mantra so that it could escape from the attack of crows (48) A ÁarÃri bird granted salvation (49) Boundaries of MadhurÃpura shown by serpent (50) Defeated the Cola King (51) Dravidian scholars given the Saægham plank (52) Wrote a verse for a brahmin at the instance of the PÃï¬ya King (53) Saved NakkÅra (54) NakkÅra taught sÆtras (aphorisms) (55) Made a comparative study of theses (56) Visited northern HÃlÃsya (57) Wedded fisher-girl (58) J¤ÃnadÅk«Ã (initiation into knowledge) given to the minister called VÃtapureÓa (59) Sold magic horses to the PÃï¬yan King (60) River made bigger (61) Carried mud for pancakes (62) Cured the fever and hunch-back of Kubja PÃï¬ya (63) Made J¤Ãnasambandhar kill the naked ones on the ÓÆla (64) Brought tree, tank, ÁivaliÇga etc. to Madhura as witnesses. (HÃlÃsyamÃhÃtmya, Chapter 5). 18) %% Cows were born on earth from Surabhi. The foam of milk which flowed like sea from cows rose into waves and fell in ÁivabhÆmi (Áiva land). Áiva did not like it. He opened his third eye and looked at the cows. The flames from the eye caused different colours to the cows. The cows took refuge with Candra. But, the fire of Áiva's eye followed the cows there also. At last the PrajÃpatis pacified Áiva and presented him a bull for vehicle. From that day onwards Áiva came to be known as V­«abhavÃhana and V­«abhÃÇka also. (AnuÓÃsana Parva, Chapter 77). 19) %% (i) The son Áuka was born to VyÃsa because of the blessing of Áiva. (DevÅ BhÃgavata, 1st Skandha). (ii) During the period of emperor P­thu when the Devas made the earth a cow and milked resources, Áiva served as calf. (Droïa Parva, Chapter 69, Verse 24). (iii) Áiva occupies a seat in Kubera's court. (Sabhà Parva, Chapter 10, Verse 21). (iv) Áiva once presented an armour to Indra. (Droïa Parva, Chapter 94, Verse 61). (v) When the battle with the Tripuras reached its climax in intensity Áiva mounted the Bull and looked at the capital of the asuras. As a result of the fiery look the breasts of cows were cut and their hoofs rent into two. The hoofs of cattle came to be cleft from that day onwards. (Karïa Parva, Chapter 34, Verse 105). (vi) Living beings are kept healthy by the kindness of Áiva. (Sauptika Parva, Chapter 18, Verse 20). (vii) It was Áiva, who organised the penal code in the world. (ÁÃnti Parva, Chapter 59, Verse 80). (viii) Once in the war between the Devas and the Asuras Áiva gave refuge to ÁukrÃcÃrya. (ÁÃnti Parva, Chapter 389, Verse 36). (ix) Áiva performed the thread wearing ceremony of Áuka, the son of VyÃsa. (ÁÃnti Parva, Chapter 248, Verse 19). (x) On the occasion when Áiva burnt Tripuras and their city to ashes they saw him as a boy with five horns. (AnuÓÃsana Parva, Chapter 160, Verse 32). (xi) There is a story in ÁÃnti Parva of MahÃbhÃrata about Áiva's bringing back to life the dead child of a brahmin. The story was told by BhÅ«ma to Yudhi«Âhira. The brahmin took his dead child to the burning ghat when a fox asked him to wait at least till dusk to see if the child would regain life. At the same time a vulture, which came there pointed out to the brahmin that the dead never came back to life and asked him to leave the dead body there and return home. As advised by the fox and the vulture the brahmin took to the burning ghat and took back from there the dead body of his child. PÃrvatÅ took pity on the brahmin and as requested by her Áiva brought the child back to life. The logic and reasoning advanced by the fox and the vulture for their selfish ends is famous under the name G­dhragomÃyusaævÃda. (xii) The following words are used in the MahÃbhÃrata as synonyms of Áiva: Aja, AmbikÃpati, AnaÇgÃÇgahara, Ananta, AndhakaghÃtÅ, AndhakanipÃtÅ, Atharva, BahurÆpa, Bhagaghna, Bhava, Bhavaghna, BhÅma, ÁaÇkara, Áarva, ÁitikaïÂha, ÁmaÓÃnavÃsÅ, ÁrÅkaïÂha, Áukra, ÁÆlabh­t, ÁÆladhara, ÁÆladh­k, ÁÆlahasta, ÁÆlÃÇka, ÁÆlapÃïi, ÁÆlÅ, Dak«akratuhara, DhanvÅ, Dhruva, DhÆrjaÂi, DigvÃsas, Divyagov­«abhadhvaja, EkÃk«a, GaïÃdhyak«a, GaïeÓa, GaurÅÓa, GaurÅh­dayavallabha, GirÅÓa, Gov­«ÃÇka, Gov­«abhadhvaja, Gov­«ottamavÃhana, Hara, Haryak«a, JaÂÃdhara, JaÂila, JaÂÅ, KÃmÃÇganÃÓana, KapÃlÅ, KapardÅ, KhaÂvÃÇgadhÃrÅ, K­ttivÃsas, KumÃrapitÃ, LalÃÂÃk«a, LelihÃna, MahÃdeva, MahÃgaïapati, MahÃyogÅ, MaheÓvara, Mahi«aghna, Makhaghna, MŬhvÃn, M­gavyÃdha, MunÅndra, NandÅÓvara, NiÓÃcarapati, NÅlagrÅva, NÅlakaïÂha, NÅlalohita, PaÓubhartà PaÓupati, PinÃkadh­k, PinÃkagoptÃ, PinÃkahasta, PinÃkapÃïi, PinÃkÅ, PiÇgala, PrajÃpati, Rudra, ã«abhaketu, Áarva, SarvayogeÓvareÓvara, SthÃïu, TriÓÆlahasta, TrisÆlapÃïi, Trilocana, Trinayana, Trinetra, TripuraghÃtÅ, Tripuraghna, TripurahartÃ, Tripuramardana, TripuranÃÓana, TripurÃntaka, TripurÃntakara, TripurÃrdana, Tryak«a, Tryambaka, Ugra, UgreÓa, UmÃpati, ViÓÃlÃk«a, Vilohita, VirÆpÃk«a, V­«abhadhvaja, V­«abhÃÇka, V­«abhavÃhana, V­«aketana, V­«avÃhana, YÃmya, Yati, YogeÓvara. (xiii) %% Áambhu, ýÓa, PaÓupati, Áiva, ÁÆlÅ, MaheÓvara, ýÓvara, Áarva, ýÓÃna, ÁaÇkara, CandraÓekhara, BhÆteÓa, Khaï¬aparaÓu, GirÅÓa, GiriÓa, M­¬a, M­tyu¤jaya, K­ttivÃsas, PinÃkÅ, PramathÃdhipa, Ugra, KapardÅ, ÁrÅkaïÂha, ÁitikaïÂha, KapÃlabh­t, VÃmadeva, MahÃdeva, VirÆpÃk«a, Trilocana, K­ÓÃnuretas, Sarvaj¤a, DhÆrjaÂi, NÅlalohita, Hara, Smarahara, Bharga, Tryambaka, TripurÃntaka, GaÇgÃdhara, Antakaripu, KratudhvaæsÅ, V­«adhvaja, VyomakeÓa, Bhava, BhÅma, SthÃïu, Rudra, UmÃpati, Ahirbudhnya, A«ÂamÆrti, GajÃri, MahÃnaÂa. (AmarakoÓa). #<ÁIVù># I Wife of AÇgiras. Consumed by lust she once slept with Agnideva and then flew away in the form of a she-kite. (Vana Parva, Chapter 225). #<ÁIVù II># Wife of the Vasu called Anila and mother of two sons called Manojava and Avij¤Ãtagati. (ùdi Parva, Chapter 66, Verse 25). #<ÁIVù III># The very noble wife of AÇgiras. (Vana Parva, Chapter 225 Verse 1) #<ÁIVù IV># A river in India made famous in the PurÃïas. (BhÅ«ma Parva, Chapter 9, Verse 25). #<ÁIVA(M)># One of the seven sectors of Plak«a island. Áivam Yavasam, Subhadram, ÁÃntam, Mok«am, Am­tam and Abhayam are the seven sectors. (BhÃgavata, 5th Skandha. #<ÁIVABHASMA># See under Áiva, Para 15. #<ÁIVAJVARA># See under Vi«ïujvara. #<ÁIVALI§GA># See under Áiva, Para 16. #<ÁIVAPôJù># (ÁIVA WORSHIP). There are certain injunctions with regard to the worship of Áiva. NandikeÓa and MahÃkÃla are to be worshipped first. Then should GaÇgÃ, YamunÃ, the gaïas, VÃstupuru«a, Áakti, and Dharma be worshipped. Next, the navaÓaktis (nine powers) i.e. VÃmÃ, Jye«ÂhÃ, RaudrÅ, KÃlÅ, KalavikariïÅ (KalavikalinÅ) BalavikariïÅ (BalavikalinÅ) BalapramathinÅ, SarvabhÆtadamanÅ and ManonmanÅ should be worshipped. Then chanting the mantra 'HÃm, hÆm, hÃm ÁivamÆrtaye' Áiva is to be worshipped. Áiva is to be worshipped with aÇgas (with limbs, touching certain portions of the body) and with Vaktra (mouth, chanting). AÇgas are to be worshipped with the chanting, Haum ÁivÃya haum' Vaktra with the chanting 'HÃm ýÓÃnÃya'. GaurÅ should be worshipped with the bÅja 'HrÅm', Gaïapati with 'Gam' and DikpÃlas like Indra, his arrows and Caï¬eÓvara should be worshipped by touching the heart etc. of the worshipper. (Agni PurÃna, Chapter 21). #<ÁIVARùTRý># 1) %% ÁivarÃtrÅ is a holy day. ÁivarÃtrÅ is observed on the eve of New moon day (CaturdaÓÅ) falling in the middle of MÃgha and PhÃlguna (February-March). During this night, penance should be done with fasting. On CaturdaÓÅ day penance (vrata) should be observed without sleep and food and Áiva worshipped. 2) %% There is the following PurÃïic story about the origin of the observance of ÁivarÃtri as a sacred day. Brahmà took his birth in the lotus that originated from the navel of Vi«ïu. Brahmà trying to know the source of the lotus saw Vi«ïu only. He asked, 'Who are you?' and was answered 'I am Vi«ïu, your father'. That answer did not satisfy Brahmà and a quarrel ensued between him and Vi«ïu which ended in fighting. Brahmà shot the BrahmÃstra, which Vi«ïu countered with PÃÓupatÃstra and neither of the two was able to withdraw it, which went round the world. While both stood aghast not knowing what to do, ÁivaliÇga appeared betwixt the two. Both the ends of the liÇga were invisible. To find the ends Brahmà went upwards and Vi«ïu downwards. Though they travelled a great distance they could not find out the ends, and, so, returned to their old seats. Immediately Áiva appeared betwixt the two and withdrew the pÃÓupatÃstra. It was on CaturdaÓÅ day in the month of MÃgha that Áiva thus appeared. Áiva enjoined that in future CaturdaÓÅ night every year should be observed as a holy day, which should be known as ÁivarÃtri. (KaïïaÓÓa RÃmÃyaïa). 3) %% The following story about a sinner, who attained Áivaloka by observing ÁivarÃtri is related in ÁivarÃtrimÃhÃtmya. A son named SukumÃra was born to the Brahmin manager of the king of Ku¤jara, a kingdom on the banks of river Sindhu. The boy grew up to be an immoral fellow and he married a Caï¬Ãla girl with whom he lived for seven years. Five daughters and two sons were born to him of the Caï¬Ãla woman. The father, SukumÃra, himself married the daughters. One day he, in the course of his search for a flower to be worn on the hair of the Caï¬Ãla woman, came near the Áiva temple called NÃgeÓvara. A ÁivarÃtri festival was being celebrated there that day and SukumÃra, participated in it. Shortly afterwards SukumÃra died. Messengers of KÃla and Áiva arrived to carry off his soul and a battle ensued between the two for the soul. His soul attained Áivaloka as he had, though by accident, participated in ÁivarÃtri festival. #<ÁIVAÁARMAN># A brahmin well-versed in all ÓÃstras (sciences). ÁivaÓarman, who lived in DvÃrakà had, by his wife GuïavatÅ five sons called Yaj¤aÓarman, VedaÓarman, DharmaÓarman, Vi«ïuÓarman and SomaÓarman, all of them deeply devoted to their father. The father decided to test the devotion of each of the sons. ÁivaÓarman had, due to Áiva's blessing, achieved all kinds of siddhis (spiritual gifts). By the power of illusion he showed the sons their mother lying dead and all the sons wept uncontrollably. Then he asked his eldest son Yaj¤aÓarman, to cut the dead body of his mother into pieces and throw them off. After having done so he came and saluted his father. After bidding adieu to Yaj¤aÓarman, who proved his devotion to his father as above, ÁivaÓarman called his second son VedaÓarman to him and told him thus: "I find it difficult to get on without a woman. Look, there is a beautiful woman there endowed with all qualifications. (And he created such a woman by illusion). You go and fetch her to me." VedaÓarman, after saluting his father went to the woman and requested her to become the wife of his father. But, the woman did not want to become the wife of an old man, and she told VedaÓarman that she would love him, and not his father, to have as her husband. He shuddered to be told thus, and by the power of his tapas he got down Indra and other Devas on earth and showed them to her. She then told him in indifferent tone the following: "Yes, I have seen the prowess of your tapas. But, I have nothing to do with Devas. If you want me as wife for your father, please cut off your head with your own hands for my pleasure." VedaÓarman drew his sword and very happily cut off his head and presented it to the woman. She came to ÁivaÓarman and requested him to accept his son's head, which he (son) had voluntarily cut off for the sake of his father. The other sons of ÁivaÓarman shuddered at the sight of their brother's head. They told among themselves thus: "Our mother entered eternal SamÃdhi, but this brother of ours, who courted death on behalf of father is really blessed." Then ÁivaÓarman asked his third son DharmaÓarman to receive his brother's head. He received it and went out with it and prayed to Dharmadeva, who, on his appearance, was requested to restore VedaÓarman to life. Dharmadeva did so, and the first question asked by VedaÓarman, who returned to life as though awakened from sleep, was about the woman, whom he had brought as his father's wife. Then VedaÓarman and DharmaÓarman returned to their father, and DharmaÓarman told the father about his bringing back to life his dead brother. Though the father felt very happy about the great devotion of his son he did not answer him (son). ÁivaÓarman fell into contemplation for sometime and then told his fourth son, Vi«ïuÓarman as follows: "You go immediately to Indraloka and bring am­ta (nectar) for me to drink along with this woman. Nectar removes diseases. Now, this woman has no interest in me. It is only natural that young, beautiful women will feel no love towards an old man and unless I regain my youth this woman of mine may sleep with others. You, my son, should act in such a manner that I can enjoy life with this woman in all the three worlds. As soon as he heard his father, Vi«ïuÓarman, by the power of his tapas ascended to the sky and started for Indraloka. Being told about the object of his visit Indra deputed Menakà to make him withdraw from the plan. Immediately Menakà put on her best clothes and singing sweet music occupied the hanging seat in Nandanavana, and Vi«ïu arman lost not a minute to divine the object of her presence. Without even casting a look upon her, he hurried forward. But, she jumped down from her seat, blocked his path and made enquiries about him. She also tried to make love to him. But, Vi«ïuÓarman turned down her overtures of love. At this stage Indra adopted many magical tricks to frighten away the unwelcome visitor. Angered by such attempts Vi«ïuÓarman got ready to destroy Devaloka along with Indra, who then begged pardon of him and handed over to him a pot full of nectar. When Vi«ïuÓarman gave the nectar to his father the latter asked him to choose any boon he wanted, and according to his request the father brought back to life GuïavatÅ. Now ÁivaÓarman very much pleased with his sons sent the first four of them to Vi«ïuloka. He decided to live for some time more on earth with his youngest son, and he told the latter that he was going on a pilgrimage and asked him to keep the pot of nectar with him. The son kept it very carefully for ten years. Now ÁivaÓarman with his wife returned from pilgrimage. By magic he had become a leper, and made his wife also a leper. SomaÓarman, his youngest son felt pained that his parents had fallen victims to such a fell disease and served them with meticulous care in every way. He foresaw their wants and desires and satisfied them to the full. Yet, the father lost temper with the son and used even to fist him. But, the son did not lose his temper in any manner and to the least degree. He continued to serve his parents most cheerfully. A century was over in this manner. The parents were greatly satisfied and pleased with their son, and ultimately the father cast one more illusion on the son. After stealing away by magic the nectar from the pot, he asked the son for it. When SomaÓarman looked into the pot for nectar, to his horror it was missing. But, he took the pot to his father saying to himself, 'Let there be nectar in it if I am truthful, if I have served my elders well and if I have observed pure tapas', and lo! the pot was filled with nectar. ÁivaÓarman blessed his son, and by the power of his yoga ascended to VaikuïÂha in the company of his wife. After this SomaÓarman began practising the most intense form of tapas. When the time for his death was near asuras approached him. Fear about asuras gripped him, who was in deep meditation, and as he breathed his last thinking about asuras he was born in his next life as PrahlÃda, son of HiraïyakaÓipu and got killed by Vi«ïu in the war between Devas and Asuras. (Padma PurÃïa, BhÆmi Khaï¬a). #<ÁIVASVùMý># A great poet in Sanskrit in the court of king Avantivarman, who ruled Kashmir between 854 and 884 A.D. Only one poem by him, KapphiïÃbhyudayam, composed on the model of KirÃtÃrjunÅyam, has been unearthed yet. #<ÁIVODBHEDA># A sacred spot. One, who lives here taking the holy bath will derive the benefit of making a gift of a thousand cows. (Vana Parva, Chapter 82). #<ÁIYùLI># A PurÃïic place in Tanjore District in South India. Indra once fled to this place in fear of the asura called ÁÆrapadma and did tapas there. (Skanda PurÃïa). ## Subrahmaïya. (For further details see under Subrahmaïya). ## An evil spirit which afflicts boys upto the age of sixteen. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 230, Stanza 43, that this spirit is also known by the name MÃt­kÃgraha or Puru«agraha. ## A demon derived from the body of Subrahmaïya. This would enter the womb of pregnant women and afflict the child in the womb. (M.B. Vana Parva, Chapter 230, Verse 26). ## A nÃga (serpent) born in the family of Dh­tarëÂra. This serpent was burnt to death in the sacrificial fire of the serpent sacrifice of Janamejaya. (M.B. ùdi Parva, Chapter 57, Verse 18). ## A warrior of Subrahmaïya. (MahÃbhÃrata, Áalya Parva, Chapter 45, Verse 60). #<ÁLEåMAKA(M)># (ÁLEåMùTAKAM). A forest. It was when ViÓravas, the grandson of Brahmà and KaikasÅ, the daughter of SumÃlÅ were living in this forest, that RÃvaïa, Kumbhakarïa, VibhÅ«aïa and ÁÆrpaïakhà were born to them. (Kamba RÃmÃyaïa, PÆrva KÃï¬a). #<ÁLIåèI># Son of Dhruva. Dhruva had two children Áli«Âi and SucchÃyà by his wife Áambhu. Áli«Âi married SucchÃyÃ. Five sons, Ripu, Ripu¤jaya, Puïya, V­kala and V­katejas, were born to them. Ripu, the eldest of them, was the father of CÃk«u«a Manu, according to Harivaæ a, Chapter 2. ## A maid of V­ndÃ, the wife of Jalandhara. (Padma PurÃïa 3:9). ## The sovereign deity of remembrance. It is mentioned in MahÃbhÃrata, Áalya Parva, Chapter 46, Verse 64, that this goddess Sm­ti had walked in front of the army of Subrahmaïya. Sm­ti was the wife of AÇgiras. Four daughters, named SinÅvÃlÅ, KuhÆ, RÃkà and Anumati, were born to AÇgiras by his wife Sm­tidevÅ. (Vi«ïu PurÃïa, AæÓa 1, Chapter 10). ## Bathing. The PurÃïas have ordered six kinds of bathing. They are Nitya snÃna (daily bath), Naimittika snÃna (incidental bath), KÃmya snÃna (Desirable), Kriyà snÃna (ceremonial), KriyÃÇga snÃna (bathing only the limbs used for rites) and Malakar«aïa snÃna (Bathing to drag out excrements). (Agni PurÃïa, Chapter 155). #<ÁOBHANA># Son-in-law of Mucukunda. (See Para 3 under Mucukunda). ## A chariot of Indra. The peculiarity of this chariot was that two chariot-fighters could sit and fight at the same time in this. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 24, Verse 12, that Indra had, sitting in this chariot, killed ninetynine asuras (demons). This chariot passed hands from Indra to Uparicaravasu; from him to B­hadratha, and from this King to JarÃsandha, on whose death, Indra took possession of it again. (M.B. Sabhà Parva, Chapter 24, Verse 48). #<åOÖAÁARùJAKA># The story of sixteen famous Kings related by VyÃsa to Yudhi«Âhira who, after the death of Abhimanyu in the war became averse to fighting. The Kings were (1) Marutta (2) Suhotra (3) Paurava (4) Áibi (5) ÁrÅ RÃma (6) BhagÅratha (7) DilÅpa (8) MÃndhÃtà (9) YayÃti (10) AmbarÅ«a (11) ÁaÓabindu (12) Gaya (13) Rantideva (14) Bharata (15) P­thu (16) ParaÓurÃma. (Droïa Parva, 16 Chapters from 165). ## A son born to fire BhÃnu by his third wife NiÓÃ, who had given birth to two sons Soma and Agni and a daughter named RohiïÅ. (M.B. Vana Parva, Chapter 221, Verse 15). @<[Page 733b]>@ ## One of the eight Vasus. The eight Vasus are ùpa, Dhruva, Soma, Dharma, Anila, Agni, PratyÆ«a and PrabhÃsa. (Vi«ïu PurÃïa, AæÓa 1. 15). ## A son of JarÃsandha. It is stated in BhÃgavata, Skandha 9, that JarÃsandha had four sons named Soma, Sahadeva, Turya and ÁrutaÓru. ## A celestial maid. This celestial beauty performed a dance at the birth festival of Arjuna. (M.B. ùdi Parva, Chapter 122, Verse 61). ## Juice extracted from Soma creeper. It is believed that the devas accept Soma in sacrifices. ## A Gandharva damsel. (For further details see under CÆlÅ). ## A King of the Ik«vÃku dynasty. %% Descended from Vi«ïu in the following order:--BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvata Manu-Ik«vÃku-Di«Âa-NÃbhÃga-Phalantana-VatsaprÅti-PrÃæÓu-Pramati-Khanitra-CÃk«u«a-Rambha-Kaninetra-Karandhama-Avik«it-Marutta-Dama-RÃjyavardhana-Sudh­ti-Nara-Kevala-BandhumÃn-VegavÃn-T­ïabindu-Alambu«a-ViÓÃla-Hemacandra-DhÆmrÃk«a S­¤jaya-Sahadeva-K­ÓÃÓva-Somadatta. ## A King of PäcÃla. He was the great grandson of S­¤jaya and the grandson of Sahadeva. The father of Somadatta was K­ÓÃÓva. (VÃlmÅki RÃmÃyaïa, Sarga 47). ## A King of the Kuru dynasty. 1) %% This King was the son of BÃlhÅka and the grandson of King PradÅpa. Three sons named BhÆri, BhÆriÓravas and Áala were born to Somadatta. 2) %% (i) Somadatta and his sons were present at the Svayaævara marriage of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Verse 14). (ii) Somadatta had participated in the royal consecration sacrifice of Yudhi«Âhira. (M.B. Chapter 34, Verse 8). (iii) This Somadatta was present at the Svayaævara of DevakÅ. At that time there occurred a hand to hand fight between Áini and Somadatta. (M.B. Droïa Parva, Chapter 114, Verse 14). (iv) The defeat from Áini being unbearable, Somadatta did penance to get power to vanquish him and Áiva appeared before him. Somadatta made the following request:- "God! May I be granted a son who would be powerful enough to kick down the son of Áini in his palace." Áiva granted his wish. BhÆriÓravas was the son born in conformity with this boon. He grew up and defeated the son of Áini and kicked him in the palace of the King. This story occurs in MahÃbhÃrata, Droïa Parva, Chapter 144. (v) Somadatta fought against SÃtyaki and BhÅmasena in the battle of BhÃrata and fell down unconscious. (Droïa Parva, Chapter 157, Verse 10). (vi) In the battle which followed this, SÃtyaki killed Somadatta. (M.B. Droïa Parva, Chapter 162, Verse 33). (vii) It is mentioned in MahÃbhÃrata, ùÓramavÃsika Parva, Chapter 11, Verse 17, that Dh­tarëÂra performed the sacrifice of giving offerings to the spirit of Somadatta. (viii) Somadatta was one of the spirits which appeared on the surface of the Ganges when invoked by VyÃsa. (M.B. ùÓramavÃsika Parva, Chapter 32, Verse 12). ## An ancient country in east BhÃrata. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 30, Verse 10, that BhÅmasena defeated the people of this country. ## A mountain. This mountain ought to be thought of every morning and evening. (M.B. ÁÃnti Parva, Chapter 165, Verse 33). ## It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 122, Verse 40, that all the K«atriyas of the Somaka dynasty are called Somakas. ## 1) %% A King of PäcÃla. This generous King was the son of Sahadeva and the grandson of SubhÃsa. In accordance with the advice of Brahmins, the King once sacrificed his son. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 128 that on completion of the sacrifice he got one hundred sons. 2) %% (i) This King Somaka travelled with his priests, through the holy worlds and hell and returned. (M.B. Vana Parva, Chapter 128, Verse 11). (ii) King Somaka made offerings of cows as alms and attained heaven. (M.B. AnuÓÃsana Parva, Chapter 76, Verse 25). (iii) Never had he eaten flesh in his life. (M.B. AnuÓÃsana Parva, Chapter 115, Verse 63). (iv) Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 8, Stanza 8, that this Somaka stays in the palace of Yama prasing him. ## One of the hundred sons of Dh­tarëÂra. (M.B. ùdi Parva, Chapter 67, Verse 99). ## I. A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Verse 70). ## An eternal god of offerings to the manes. (M.B. AnuÓÃsana Parva, Chapter 91, Verse 34). ## One of the seven Pit­s. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 11, Verse 49, that this god dwells in the palace of BrahmÃ. ## A holy place. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 34, Verse 119, that those who bathe in the particular holy bath called MÃheÓvarapÃda in this place will obtain the fruits of a horse-sacrifice. ## A brahmin. (See under Guïìhya). ## Son of the brahmin ÁivaÓarmÃ. (For detailed story see under ÁivaÓarmÃ). ## A holy place. He who visits this holy place will be praised by others. (MahÃbhÃrata, Vana Parva, Chapter 84, Verse 157). ## A hermit. His father was ÁrutaÓravas. Once King Janamejaya approached ÁrutaÓravas and requested him to let him have SomaÓravas as sacrificial priest. (For further details see under ÁrutaÓravas III). ## An ancient holy place situated in the basin of the GaÇgÃ. The PÃï¬avas visited this holy place while they were on their way to PäcÃla from EkacakrÃ. It was in this place that Citraratha the Gandharva who had been defeated by Arjuna, had enjoyed bathing sports with girls. It was because of these two facts that SomÃÓrayÃyaïa became a holy place. (M.B. ùdi Parva, Chapter 169, Verse 3). ## An ancient holy place situated in Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 83, Verse 19, that one could attain the fruits of the sacrifice of royal consecration by bathing in this holy bath. ## Another ancient holy bath situated in Kuruk«etra. In MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 114, it is mentioned that by bathing in this holy place, one could attain the world of Candra (Moon). (See under PrabhÃsa TÅrtha also). ## An eternal god of offering to the manes. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 91, Stanza 33). #<ÁO×ù NADý># A river famous in the PurÃïas. Some important facts about this river are given below:- (i) River Áoïà remains in Varuïa's assembly worshipping him. (M.B. Sabhà Parva, Chapter 9, Verse 21). (ii) Lord ÁrÅ K­«ïa crossed this river on his way from Indraprastha to RÃjag­ha. (M.B. Sabhà Parva, Chapter 20, Verse 27). (iii) There is a sacred place called "VaæÓagulma tÅrtha" in river ÁoïÃ. By bathing in it one gets the benefit of AÓvamedha YÃga. (M.B. Vana Parva, Chapter 85, Verse 8). (iv) River Áoïà is regarded as the source of Agni. (M.B. Vana Parva, Chapter 222, Verse 25). (v) ViÓvÃmitra, RÃma and Lak«maïa took rest for a night on the banks of river ÁoïÃ. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, 31st Sarga). #<ÁO×ITAPURA># The capital city of BÃïÃsura. This city was protected by Áiva, KÃrttikeya, BhadrakÃlÅ, Agni and other divinities. In the battle between ÁrÅ K­«ïa and BÃïa, the former defeated all the sentries and entered the city through the northern gate. Within the fort, BÃïa was defeated. MahÃbhÃrata, Sabhà Parva, DÃk«inÃtya PÃÂha, Chapter 38 mentions that ÁrÅ K­«ïa released Aniruddha and U«Ã from their prison. #<ÁO×ITODA># A Yak«a. He remains in Kubera's assembly and worships him. (M.B. Sabhà Parva, Chapter 10, Verse 17). #<ÁRADDHù I># A daughter born to Dak«a PrajÃpati by his wife Pra«Æti. Twentyfour daughters were born to them. Of them, thirteen were the wives of Dharmadeva including ÁraddhÃ. Dharmadeva had a son named KÃma by ÁraddhÃ. (Vi«ïu PurÃïa, Part 1, Chapter 7). #<ÁRADDHù II># SÆrya's daughter. She had several other names such as, VaivasvatÅ, SÃvitrÅ, PrasavitrÅ etc. (For more details, see under SÃvitrÅ I), #<ÁRADDHù III># Wife of Vaivasvata Manu. (See under Vaivasvata Manu). #<ÁRADDHù IV># Daughter born to Kardama PrajÃpati by DevahÆti. She became the wife of AÇgiras. They had two sons, Utatthya and B­haspati and four daughters, SinÅvÃlÅ, KuhÆ, RÃkà and Anumati. (BhÃgavata, 3rd Skandha). #<ÁRùDDHA># The offering given to Pit­s. According to the PurÃïas ÁrÃddha is a very important ceremony. Here, "Pit­s" does not mean "the souls of the dead". Pit­s belong to a special class of gods. #<ÁRùDDHAPARVA># A sub-division of StrÅ Parva in MahÃbhÃrata. It comprises Chapters 26 and 27 of StrÅ Parva. #<ÁRADDHùVATý># A city of Varuïa. (See under A«ÂadikpÃlakas). @<[Page 735a]>@ ## An eternal god concerned with offering to the manes (ViÓvadeva). (M.B. AnuÓÃsana Parva, Chapter 91, Verse 33). #<ÁRAMA># Son of ùpa, one of the A«Âavasus. ùpa had four sons named Vairuï¬a Árama, ÁÃnta and Dhvani. (Vi«ïu PurÃïa, Aæ a 1, Chapter 15). #<ÁRAVù># Son of Santa, a Mahar«i who belonged to G­tsamada's family. He was the father of Tamas. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 30, Verse 63). #<ÁRùVA># Son of YuvanÃÓva, a King of the Ik«vÃku dynasty. He was the father of the King ÁrÃvasta. (Mahà BhÃrata, Vana Parva, Chapter 202, Verse 3). #<ÁRAVA×A I># A son of MurÃsura. MurÃsura had seven sons. They were: TÃmra, AntarÅk«a, Áravaïa, Vasu, VibhÃvasu, NabhasvÃn and Aruïa. They were all killed by ÁrÅ K­«ïa. (BhÃgavata, Skandha 10). #<ÁRAVA×A II># One of the twentyseven stars (nak«atras). Those who perform ÁrÃddha on the day of this star will attain heaven. (M.B. AnuÓÃsana Parva, Chapter 39, Verse 11). #<ÁRùVA×A># See 3rd Para under DaÓaratha. #<ÁRAVA×ADVùDAÁý># A holy day. Observance of a fast on this day after a bath at the confluence of two rivers is believed to bring Mok«a. ## Defilement attached to the flux due to abortion. It is ordered in Agni PurÃïa, Chapter 258, how to observe this defilement. It is said that women should observe defilement for as many nights as the number of the months of pregnancy, till the flux. If the flux took place in the fourth month, defilement should be observed for three nights. If it was in the fifth month that the flux had occurred, pollution for ten days would have to be observed. This is meant for Brahmins. In the case of a K«atriya woman if the flux occurred in the fifth month, she has to observe defilement for four days; and five days for a VaiÓya woman, and eight days for a ÁÆdra woman. In the case of a ÁÆdra woman, if the flux is after five months, she has to observe pollution for twelve days. In this stage the father will be purified by a bath. #<ÁRùVASTA># Son of the King ÁrÃva. (See under ÁrÃva). #<ÁRùVASTýPURA># Capital city of ÁrÃvasta, King of the Ik«vÃku dynasty. It was named "ÁrÃvastÅpurÅ" or "ÁrÃvastÅpura" because it was built by ÁrÃvasta, according to MahÃbhÃrata, Vana Parva, Chapter 202, Verse 4. #<ÁRE×IMùN># A RÃjar«i. MahÃbhÃrata, ùdi Parva, Chapter 67, Verse 51 says that he was the rebirth of the fourth KÃlakeya. The following pieces of information about this RÃjar«i are gathered from MahÃbhÃrata:- (i) ÁreïimÃn was present at the Svayaævara of PäcÃlÅ. (M.B. ùdi Parva, Chapter 185, Verse 11). (ii) He ruled over KumÃradeÓa. BhÅmasena, in the triumphal march of the eastern lands, defeated ÁreïimÃn. (M.B. Droïa Parva, Chapter 30, Verse 1). (iii) Sahadeva, in his conquest of Southern lands defeated him. (M.B. Sabhà Parva, Chapter 31, Verse 5). (iv) In the course of the BhÃrata Yuddha, ÁreïimÃn was killed by Droïa. (M.B. Karïa Parva, Chapter 6, Verse 35). #<ÁãGùLA># A King of the "StrÅ rÃjya". This king had attended the Svayaævara of the daughter of CitrÃÇgada, king of KaliÇga. (MahÃbhÃrata, ÁÃnti Parva, Chapter 4, Verse 7) ## See under K­«ïa, Para 13, Sub Para 5. #<ÁRýBHùNU># A son of SatyabhÃmÃ. She had ten sons including ÁrÅbhÃnu. (BhÃgavata 10th Skandha). #<ÁRýBIMBAKI># Father of M­gÃÇkavatÅ. (See under ÁrÅdatta) #<ÁRýDATTA># Son of KÃlanemi a BrÃhmaïa of MÃlava land. KÃlanemi and Vigatabhaya were the sons of a BrÃhmaïa named Yaj¤asena. After the death of their father they went to PÃÂalÅputra for education. The teacher gave his two daughters in marriage to them. By the blessing of goddess Lak«mÅ, KÃlanemi became rich in course of time and he was also blessed with a glorious son. Since he was given by the blessing of Lak«mÅ (ÁrÅ) he was named ÁrÅdatta. ÁrÅdatta grew up and became an expert in archery. KÃlanemi's younger brother, Vigatabhaya left home and went on a pilgrimage after his wife's death by snake-bite. KÃlanemi's king, VallabhaÓakti was pleased with ÁrÅdatta and invited him to live in the palace. In this way, he became the intimate friend of the king's son, Vikrama Áakti. After that, BÃhuÓÃli and Vajramu«Âi, the princes of AvantÅ became the friends of ÁrÅdatta. MahÃbala, VyÃghrabhaÂa, Upendrabala and Ni«ÂhÆraka, who were the Minister's sons, also sought the protection of ÁrÅdatta. One day, ÁrÅdatta along with VikramaÓakti and other companions went to bathe to the banks of the GaÇgÃ. While they were there, the party of friends began to engage in some amusements. ÁrÅdatta assumed the role of a king and the others posed as his subjects. VikramaÓakti, the king's son, could not tolerate it. He challenged ÁrÅdatta for a fight. In the fight VikramaÓakti was defeated. But he secretly resolved to kill ÁrÅdatta by hook or by crook. SrÅdatta understood his secret plan. After leaving VikramaÓakti, ÁrÅdatta was walking with the others along the river-bank when he saw a woman struggling for life because she was caught in a whirlpool in the middle of the river. ÁrÅdatta at once left his companions and jumped into the river and swam up to her. When he was almost within reach of her hair the woman sank into the water. ÁrÅdatta also sank and followed her, but after some time, he found neither the woman nor even water. He found himself in a Áiva temple. He offered worship there and took rest in a park close by. The next morning a woman came to worship in the temple. When she returned after worship, ÁrÅdatta followed her. The woman who was alarmed, walked faster and at last reached a heavenly abode. She entered the house and took her seat on a cot inside. ÁrÅdatta also got in and sat near the cot. Many other women came and stood around her. Without any apparent reason she began to cry. ÁrÅdatta who was puzzled, asked her why she was crying. She replied to him in the following words:-- "I am the grand-daughter of the Asura king, MahÃbali. I am the eldest of his one thousand grand-daughters. My name is 'VidyutprabhÃ'. Vi«ïu has captured and imprisoned our grandfather, MahÃbali. He has also killed our father in battle. After that he has expelled us all from our Capital city. To prevent us from entering it again, he has posted a lion as sentry at the palace gate. That lion is a Yak«a who was cursed by Kubera. If any one defeats him, he would be liberated from his curse. By defeating that lion, you will get a divine sword. With that you can defeat anyone." As soon as he heard this story, ÁrÅdatta rushed towards the lion. In the fight that followed, the lion was defeated and it was suddenly transformed into the old Yaksa. Pleased with the hero who was instrumental in lifting his curse, he gave ÁrÅdatta a sword called "MrgÃÇkaka" and then disappeared. Vidyutprabhà entered the palace, accompanied by her sisters and ÁrÅdatta. She gave a ring to ÁrÅdatta which had the power to destroy the effects of poison. She fell in love with him. She asked him to take a bath in the tank close by after giving the sword to her, and undertook to kill any crocodile which might attack him. ÁrÅdatta, keeping the sword in his own hand, stepped into the water and sank into it. But he rose up in the river GaÇgà into which he had jumped earlier. He reached the bank of the river and went in search of his companions. On the way, he met with Ni«ÂhÆraka. In the course of their talk, Ni«ÂhÆraka informed ÁrÅdatta that, VallabhaÓakti passed away and VikramaÓakti was then ruling over the country. The new king had killed KÃlanemi and was on the look-out for murdering ÁrÅdatta. Both of them resumed their journey and when they reached UjjayinÅ, they met with the rest of their friends. On their way, a woman joined their party. She had lost her way while going to the land of MÃlava. ÁrÅdatta and Ni«ÂhÆraka walked in the company of that woman and at last they arrived at a deserted city. They spent the night in that city. During the night when ÁrÅdatta happened to wake up, he saw to his horror, that the woman had killed his friend Ni«ÂhÆraka and was eating his flesh. ÁrÅdatta at once drew his sword and caught hold of her hair and was about to cut off her head when she was transformed into a RÃk«asa woman. She prayed to him not to kill her and told him her story. She had become a RÃk«asa woman by a curse. Long ago ViÓvÃmitra did tapas to obtain Kubera's place. At that time Kubera sent her to break ViÓvÃmitra's tapas. Since she failed in her attempts to attract him by her charms, she tried to subdue him by assuming the form of a terrible monster. The sage thereupon cursed her to become a RÃk«asa woman with that figure. He declared that the curse would be lifted when ÁrÅdatta grasped her hair. She added that she had been killing and eating the inhabitants of that city for a long time and that explained why the city had become deserted. Now that she was liberated from the curse, she asked ÁrÅdatta what boon he wished to have. He replied that he only wanted his friend to be restored to life. After reviving Ni«ÂhÆraka, she disappeared. Early next morning they reached UjjayinÅ. There, they met their old friends, BÃhuÓÃlÅ and others. ÁrÅdatta described to them his experiences after sinking in the GaÇgÃ. Later, once when ÁrÅdatta went to a festival, he happened to meet M­gÃÇkavatÅ, daughter of a King named ÁrÅbimbaki. They fell in love with each other. When she left the place, ÁrÅdatta felt very much depressed. BÃhuÓÃlÅ and others also knew about it. They offered to take him to M­gÃÇkavatÅ. But just then she fell down unconscious, bitten by a snake. ÁrÅdatta soon restored her with the help of the magic ring which Vidyutprabhà had given him earlier. After that he returned with his friends to BÃhuÓÃlÅ's house, leaving behind the ring with M­gÃÇkavatÅ. The King who was deeply grateful for the cure of his daughter sent plenty of wealth and gold to ÁrÅdatta. But ÁrÅdatta gave all of them to BÃhuÓÃlÅ's father. He was always doting on M­gÃÇkavatÅ and was much pained at his separation from her. At this stage, the princess's favourite maid came to him on the pretext of returning the magic ring and informed him that M­gÃÇkavatÅ was also pining for him and was even prepared to die for his sake. ÁrÅdatta sent her back with a secret message of love and cheer. After that in consultation with his friends he made a plan to take the princess secretly to MathurÃpurÅ. On the next day, BÃhuÓÃlÅ with three of his friends left for Mathurà pretending to go there for trade. He made all arrangements on the way for the secret conveyance of the princess. That night, ÁrÅdatta sent a woman and her daughter to the palace after making them senseless with heavy drink and arranged for their sleeping there. As directed by ÁrÅdatta, BhÃvanika set the palace on fire and slipped out of the building with the princess. ÁrÅdatta sent them at once to MathurÃpurÅ. The woman and her daughter who were burnt alive in the palace were supposed to be the maid and the princess. ÁrÅdatta set out to Mathurà to meet M­gÃÇkavatÅ. On the way he saw several evil omens. On arrival at Vindhyavana, he saw his friends lying helpless, after having been severely beaten up by unknown enemies. They informed him that a stranger leading a powerful army overpowered them and galloped away on horseback, taking the princess with him. ÁrÅdatta immediately started in pursuit of the unknown enemy. Shortly after, he caught sight of the army led by a K«atriya prince who was taking M­gÃÇkavatÅ on horseback with him. After a fierce fight, ÁrÅdatta rescued the princess from the youth, captured his horse and rode on it with her towards his friends. When they had gone a short distance, the horse which had been wounded in the battle, fell dead on the way. At that time he went in search of water to quench their thirst, leaving M­gÃÇkavatÅ at the spot. By the time he returned with water, the sun had set. So he lost his way and wandered about in the forest till day-break when he reached the place where he had left M­gÃïkavatÅ. But she was not seen anywhere there. To get a better view of the neighbourhood in the hope of finding her, he climbed to the top of a tree near by, after placing his sword on the ground. Just then a hunter named Áabara came that way and took up ÁrÅdatta's sword. ÁrÅdatta saw this, but he got down from the tree and instead of attacking him, merely asked him whether he knew about the whereabouts of M­gÃÇkavatÅ. To this Áabara said that he thought that she had reached his cottage and asked ÁrÅdatta to accompany his followers to the cottage. He also offered to go with him and promised to return his sword after reaching there. ÁrÅdatta reached the cottage with them. Being utterly exhausted, he fell into a deep slumber. When he woke up he found that his legs were chained together. While he was lying thus, a woman named Mocanikà approached him and said:--"Why did you come here to court death? Áabara has now gone out on some business. As soon as he returns he will offer you as a sacrifice to BhadrakÃlÅ. It is for that purpose that he has brought you here and put in chains. But there is yet one way of escape for you. This Áabara has a very beautiful daughter. She has fallen in love with you. If you marry her everything will turn out well." For his own safety, ÁrÅdatta married Áabara's daughter according to the GÃndharva method. Shortly after, she became pregnant. Her maid Mocanikà informed her mother all about it. That kind and affectionate mother came to ÁrÅdatta and said:--"Áabara is a very cruel man. If he comes to know of this, he will never forgive you. Therefore you must leave the place at once, but you should never forget my daughter." With these words she took leave of him. ÁrÅdatta disclosed the story of that sword to her and started on his journey again, in search of MrgÃÇkavatÅ. From a hunter whom he happened to meet on the way, he came to know that she was living in a place called NÃgasthala near MathurÃ, under the protection of ViÓvadatta a BrÃhmaïa. ÁrÅdatta at once went to ViÓvadatta's house and made enquiries about his wife. ViÓvadatta informed him that he had entrusted her with a BrÃhmaïa who was the minister and priest of King ÁÆrasena. He suggested that ÁrÅdatta should stay with him that day and they could proceed to ÁÆrasena's place next morning. ÁrÅdatta accordingly stayed there and started for Mathurà at day-break on the next day. On the way he took bath in a tank just outside the city. While bathing he happened to get a silk cloth and a necklace of beads from the bed of the tank. After his bath, he entered the city with the silk and necklace. Mistaking him for a thief, the police arrested him. Really the silk and necklace had been hidden in the tank by thieves. ÁrÅdatta was produced before the King with the stolen articles. The king condemned him to death. M­gÃÇkavatÅ who was staying in the custody of the minister happened to see ÁrÅdatta being taken to the place of execution. She immediately ran up to the minister and told him that ÁrÅdatta was her husband. When the King came to know it, he ordered him to be brought back to the palace. As soon as ÁrÅdatta saw the minister, he felt certain doubts about his identity. The minister had a striking resemblance to his father's brother Vigatabhaya who had left home years ago. His doubts were confirmed when the minister revealed his identity and the two embraced each other after their long separation. ÁrÅdatta narrated the whole story of his sufferings and misfortunes beginning from the murder of KÃlanemi up to that time. On hearing his tragic story, the minister burst into tears and told him that he had received a boon from a Yak«Å by which he had obtained 5000 horses and plenty of wealth. All this he gave to ÁrÅdatta and his wife. The king of that country had a daughter. ÁrÅdatta's next plan was to marry her also. Vigatabhaya gave him the necessary help. The minister took her with ÁrÅdatta and his friends on the pretext of offering worship at the temple in AvantÅ. They had to encounter a band of robbers on the Vindhya mountain. ÁrÅdatta was overpowered and the robbers plundered all their wealth. Vigatabhaya and others were captured. ÁrÅdatta was taken to be sacrificed to BhadrakÃlÅ. When he was about to be sacrificed, his wife, the daughter of Áabara arrived there with her son. It was within the territory of ÁrÅcaï¬a. She stopped the robbers from performing the sacrifice and returned to her own house with ÁrÅdatta. The Caï¬Ãla band took Vigatabhaya and others to ÁrÅdatta and they were released. After the death of King Áabara, ÁrÅdatta became the King of that wood. He got back his sword M­gÃÇkaka. He married the daughter of ÁÆrasena. ÁrÅdatta's friends also came there. All of them joined together and killed VikramaÓakti in a battle. After that ÁrÅdatta was crowned king of the whole country up to the ocean. (KathÃsaritsÃgara, KathÃmukhalambaka, TaraÇga 2). #<ÁRýDEVù># Daughter of King Devaka. This princess was married by Vasudeva. They had six sons including Nandaka. (BhÃgavata, Navama Skandha; Vi«ïu PurÃïa, 1. 18). #<ÁRýDHARA># A king who lived in TretÃyuga. (For more information see under Varatanu). #<ÁRýKãå×A># See under K­«ïa. #<ÁRýKU×ÖA># A holy place. If one worship Brahmà at this holy place famous in the three worlds, one would get the benefit of the gift of a thousand cows. (M.B. Vana Parva, Chapter 82, Verse 85). #<ÁRýKU×ÖALA># Son of the Vai ya Hemakuï¬ala. (See Para 2 under YamunÃ). #<ÁRýKU¥JA># A SarasvatÅ tÅrtha situated in Kuruk«etra. By bathing in this tÅrtha, one gets the same reward as by performing an Agni«Âoma yaj¤a. (MahÃbhÃrata, Vana Parva, Chapter 83, Verse 105). #<ÁRýMADBHAGAVADGýTù PARVA># A sub-division of BhÅ«ma Parva in MahÃbhÃrata. Chapters 13 to 42 of BhÅ«ma Parva, are included in it. #<ÁRýMùN># Son of Nimi, who was the son of DattÃtreya. #<ÁRýMùTù># An aspect of DevÅ who incarnated to kill the RÃk«asa named KarïÃÂaka who used to abduct the wives of Mahar«is in the disguise of a BrÃhmaïa. (Skanda PurÃïa, 3: 2: 16-18). #<ÁRýMATý I># A Gandharva maid. In Kamba RÃmÃyaïa, YuddhakÃï¬a there is a story associating this Gandharva maid with the churning of the ocean of milk:- A Gandharva maid named ÁrÅmatÅ who had acquired incomparable proficiency in music used to sing hymns in praise of Lak«mÅdevÅ. DevÅ appeared before her and presented a garland of Kalpaka flowers to ÁrÅmatÅ. As she was returning with the garland, she met sage DurvÃsas on the way. She offered the garland to him. DurvÃsas who reached Devaloka with the garland gave it to Indra. Indra used it for adorning the tusk of AirÃvata. AirÃvata who was annoyed at it threw it away in a fury. DurvÃsas took it as a personal insult to him and in his rage cursed all the gods to be subjected to the infirmities of old age. It is to save them from the effects of old age that the ocean of milk was churned to obtain Am­ta. (For more details see under Am­ta). #<ÁRýMATý II># A woman follower of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Verse 3). #<ÁRýPARVATA># A sacred mountain. Those who go to this mountain and offer worship to ÁaÇkara after bathing in the forest rivers get the same reward as from an AÓvamedhayÃga. (M.B. Vana Parva, Chapter 85, Verse 18). #<ÁRý RùMA># See under RÃma. #<ÁRý RùMAKãå×A PARAMAHAõSA># A great thinker who shed new light on Indian spiritual philosophy. He was born on February 18, 1836 in a village called KumÃrpukkÆr. His father was KhudirÃm CaÂÂopÃdhyÃya and his mother was CandrÃdevÅ. @<[Page 738a]>@ #<ÁRýTýRTHA># A holy place in Kuruk«etra. In MahÃbhÃrata, Vana Parva, Chapter 83, Verse 46 it is stated that by bathing and worshipping gods and pit­s at this holy place, one would be blessed with issues. #<ÁRýVAHA># A nÃga who was born to KaÓyapaprajÃpati by his wife KadrÆ. (MahÃbhÃrata, ùdi Parva, Chapter 35, Verse 13). #<ÁRýVATSA># A mole on MahÃvi«ïu's chest. (For more details see under Bh­gu). ## A young deer. M­gamandà daughter of KaÓyapa gave birth to ãk«as (Bears) S­maras (young deer) and Camaras (a kind of deer called Bos grunniens). (VÃlmÅki RÃmÃyaïa Araïya KÃï¬a, Sarga 14). #<Áã§GA># Áiva's special musical instrument. (M.B. Vana Parva, Chapter 88, Verse 8). #<Áã§GùRAVALLI># Mother of Kambar the celebrated Tamil poet and author of RÃmÃyaïa. #<Áã§GAVùN I># 1) %% A mountain. It is situated to the north of the region called "IlÃv­tta". DevÅ BhÃgavata, 8th Skandha refers to three mountains--NÅlagiri, Ávetagiri, and Á­ÇgavÃn--which are the sources of many rivers and which stand at intervals of 2,000 miles. 2) %% (i) Arjuna crossed this mountain and entered Kuruvar«a in the course of his triumphal campaign over the northern land. (ii) This mountain is rich in minerals, is of outstanding brilliance, and is the abode of Siddhas and CÃraïas. (M.B. BhÅ«ma Parva, Chapter 6, Verse 5). (iii) Sa¤jaya spoke at length about this mountain to Dh­tarëÂra. (M.B. BhÅ«ma Parva, Chapter 8, Verse 8). (iv) This mountain is glorious enough to be remembered with reverence at dawn and dusk. (M.B. AnuÓÃsana Parva, Chapter 165, Verse 32). #<Áã§GAVùN II># An ancient sage. He was the son of GÃlava. He married by force, a woman named V­ddhakanyÃ. After a night's married life, V­ddhakanyà departed. The sage then renounced everything and followed her. (M.B. Áalya Parva, Chapter 82). #<Áã§GAVERA># A nÃga born in Kauravyakula. This nÃga was burnt up in Janamejaya's Sarpasatra. (M.B. ùdi Parva, Chapter 57, Verse 13). #<Áã§GAVERAPURA># A sacred place. Guha, ruler of this place ferried RÃma and Lak«maïa across the river GaÇgÃ. It became a holy spot by the touch of ÁrÅ RÃma's feet. (See under Guha). #<Áã§GAVIåA># A sage. In ãgveda, Maï¬ala 8, AnuvÃka 17, SÆkta 13, it is mentioned that Indra was born from the stomach of this sage. #<Áã§GERý># A MaÂh was founded here by ÁaÇkarÃcÃrya. (See under ÁaÇkarÃcÃrya). #<ÁR§Gý># The young sage who cursed ParÅk«it. (See the 3rd para under ParÅk«it). ## 1) %% See under Somadatta. 2) %% A king of the Ik«vÃku dynasty. His father was Áviti. This king Áviti was also called Ávitya King. On the death of his father S­¤jaya became king. The hermits NÃrada and Parvata were friends of S­¤jaya. Once both of them came and lived in the palace of the King as his guests. S­¤jaya had a beautiful daughter named ÁucismitÃ. Both NÃrada and Parvata loved her. One day NÃrada directly asked S­¤jaya, for the hand of his daughter. Parvata got angry at this and cursed NÃrada that he would not attain heaven. NÃrada retorted with the same curse. S­¤jaya pacified both. S­¤jaya had no sons. He informed the hermits of this sad state. NÃrada blessed the king and said that a son named Suvarïa«ÂhÅvÅ would be born to him and that with his birth everything in the palace would become gold. Accordingly the son Suvarïa«ÂhÅvÅ was born to S­¤jaya and everything in the palace became golden. When the son became four years old, by the sorcery of Indra the child died. NÃrada brought him to life again. (See under Suvarïa«ÂhÅvÅ). The fact that gold was accumulating in the palace of S­¤jaya due to the boon given to Suvarïa«ÂhÅvÅ, reached the ears of robbers. One night they carried the child away, and killed him. Then only did they come to understand that there was no gold inside him. S­¤jaya cried aloud at the loss of his son. To pacify the King, NÃrada and Parvata told him stories of sixteen kings. (M.B. Droïa Parva, Chapter 55). 3) %% (i) S­¤jaya sits in the palace of Yama, praising him. (M.B. Sabhà Parva, Chapter 8, Verse 15). (ii) When NÃrada told the King the stories of sixteen Kings, his sorrow subsided. (M.B. Droïa Parva, Chapter 71, Stanza 4). (iii) By the power of NÃrada S­¤jaya's son was brought to life again. (Droïa Parva, Chapter 71, Verse 8). (iv) ÁrÅ K­«ïa told Dharmaputra the story of S­¤jaya, with a view to pacify him. (M.B. ÁÃnti Parva, Chapter 29). (v) S­¤jaya had never eaten flesh in his life. (M.B. AnuÓÃsana Parva, Chapter 115, Verse 63). ## A royal hermit. This royal hermit was the father of the mother of AmbÃ, the princess of KÃÓÅ, and a friend of ParaÓurÃma. At the request of Ambà who had been forsaken by SÃlva, S­¤jaya first approached ParaÓurÃma and then saw BhÅ«ma and persuaded him to marry AmbÃ. (M.B. Udyoga Parva, Chapter 175, Stanzas 15 to 27). ## The Indian theory of creation is given below: 1) %% (The three attributes). The base of the universe is the set of the three attributes. They are Sattva (purity), Rajas (passion) and Tamas (inertia). Only things which could be seen, possess these three attributes. Things which could be seen are perishable. The indestructible could not be seen. Shape or form is an attribute. God has no form. So god is without attributes. The God devoid of attributes can be realised by knowledge, but cannot be seen with the ordinary eyes. The three attributes have a power each. Knowledge is the power of Sattva, activity, the power of Rajas and reason the power of Tamas. 2) %% From the divine power of Tamas, five senses came into being, such as sound, touch, form, taste and smell. Sound is the attribute of ether; touch, the attribute of air; form, the attribute of fire; taste, the attribute of water; and smell, the attribute of earth. These are the minute senses or essentials. These five senses having the divine powers, joined together with the five minute essentials, make up the attribute of Tamas. From the attribute of Sattva having the power of knowledge, the ten essentials, such as air, the Sun, PÃÓÅ (Varuïa) two AÓvinÅ-gods, Candra (Moon), BrahmÃ, Rudra, K«etraj¤a and mind, came into being. From these essentials the formation of five matters took place. They are the five elements. When vigour enters the quintupled elements, egoism is given a form. This vigour with perceptible body is called ùdi NÃrÃyaïa (Primordial NÃrÃyaïa). Anyhow, quintupled elements will be bright with firm attributes. Ether has the attribute of sound only. Air has the attributes of sound and touch. Fire has the three attributes of sound, touch and form. Water has the four attributes of sound, touch, form and taste, and earth has the five attributes of sound, touch, form, taste and smell. The variegated expression of these five elements is called the universe. It is stated in DevÅ BhÃgavata, Skandha 3, that the number of species of living beings found in the universe is eightyfour lakhs. 3) %% It has been mentioned in the last section how the three attributes came into existence and how the five elements originated from the three attributes and how vigour or energy acted upon the five elements and ùdi NÃrÃyaïa or Vi«ïu came into being. In this section the birth of the three divine figures is being dealt with. In the known beginning, on the surface of the wide waters, covering the universe made of the five elements, MahÃvi«ïu lay on a banyan tree, as a child. "Who am I? How was I made, and what for? What have I to do?", and so on were the thoughts of the child. Instantly a voice from the ether fell into his ears saying, "I am everything. There is nothing eternal except me." MahÃvi«ïu lay contemplating on the voice he heard, when MahÃdevÅ appeared before MahÃvi«ïu and said thus:--"Lo! MahÃvi«ïu! Whenever the universe required creation, preservation and destruction, by the potentiality of the Omnipotence or the Brahman with no attributes, you too had taken origin. Understand that the Omnipotence is beyond attributes. We all are within the purview of attributes. Your attribute mainly is Sattva. From your navel, will be born Brahmà with Rajas as his main attribute and from the forehead of that BrahmÃ, Áiva with Tamas as his main attribute will be born. By the power of penance, Brahmà will acquire the power of creation and with the help of the attribute of rajas, he will create a world of the colour of blood. You will be the protector and preserver of that world, and at the end of the Kalpa (world-age) Áiva will destroy that world. I am that power of purity, which stands as help and assistance to you in creation." Accordingly, Brahmà was born from the navel of Vi«ïu and Áiva was born from the forehead of BrahmÃ. (DevÅ BhÃgavata, Skandha 1). 4) %% After the birth of the Trinity, while Brahmà was contemplating on creation, some creations of the attribute of Tamas originated from him unknowingly. It was Avidyà (Ignorance), having mertia, desire, great desire, darkness and great darkness as its five branches. That god continued his contemplation. Then five kinds of immovables without the power of knowledge or brightness in and out alike, and with souls covered with darkness, originated. As these immovables are said to be prominent, the creation of them is called prominent creation. These are called Sprouts (Udbhids). Seeing that this creation was not sufficient, the god again sat in contemplation. This time animals having horizontal back bones and organs of sense were created. They were called tiryaksrotas, as they walked horizontally. They, such as cow etc. are having more of the attributes of darkness and less of knowledge. They traverse wrong paths due to lack of knowledge though they think otherwise. Egoism, pride and twentyeight kinds of incapacities are their qualities. Though they possess knowledge inwardly they do not know each other. Thinking that this creation also was not sufficient, Brahmà again engaged himself in contemplation, and there came out another creation. It was called 'ôrddhvasrotas' (flowing upwards). This third creation having the attribute mainly of Sattva moved in a lofty level. Those who were born in this creation, desired for comfort and pleasure and were with the light of knowledge inwardly and outwardly. When the third creation called Devas­«Âi (creation of gods) originated from Brahmà he grew happy and contented. Even after creating thus much, Brahmà did not feel satisfaction. So he made the creation of 'ArvÃksrotas' (moving downwards). The creatures of this group were having the attributes of Sattva, Rajas and Tamas in an advanced degree. So they are miserable and full of activity. They are human beings. Thus having completed the creation of Udbhids (Sprouts), Tiryaks (animals) and ArvÃks (human beings) Brahmà passed on to the creation of heavenly beings. (Vi«ïu PurÃïa, AæÓa 1; Chapter 5). 5) %% After this Brahmà again sat in contemplation for water-creation which is the creation of Devas, Asuras, Pit­s and Manu«yas (Gods, Demons, the Manes and Man). As he was sitting in contemplation, the attribute of Tamas (inertia) advanced in him and the asuras (demons) were born from his loins. Then Brahmà discarded the figure of Tamas in him. That discarded figure of darkness became the night. Next, from the face of BrahmÃ, the Devas (gods) were born. They were having the attribute of Sattva (purity). Brahmà discarded that figure of purity also. That figure became the bright day. So the asuras are powerful in the night and the Devas are powerful in the day. After this, the manes were born from BrahmÃ. They were also discarded. They became the evening between the day and night. Then Brahmà assumed the figure having the attribute of Rajas. From this, man, who was having more of the attribute of rajas was born. Brahmà discarded that figure also. It became a very shining thing which is called the Dawn. So men are powerful in the dawn and the manes are powerful in the evening. The four creations of Day, Night, Evening and the Dawn are considered to be the bodies of BrahmÃ. (Vi«ïu PurÃïa, AæÓa 1, Chapter 5). 6) %% Brahmà again assumed another figure having the attribute of Rajas. Due to this Brahmà felt hungry. Along with hunger desire also grew in him. Then the PrajÃpati (Lord of Emanation) sat in the darkness and created some creatures which were very hungry. Uncouth with plenty of hair on the face, they ran towards BrahmÃ. Of them those who said, 'don't do so, save him' became RÃk«asas (giants). Those who said "We will eat him", became Yak«as, (demi-gods). Because of Yak«aïa (Bhak«aïa-Food), they got the name Yak«a. Because of the dislike at seeing these creatures the hair had fallen from the head of BrahmÃ. They crept back again into his head. Because they did 'sarpaïa' (creeping up) they were called sarpas (serpents) and as they were 'HÅna' (fallen) they were called Ahis (serpents). After this the Lord of creation became very angry and created some creatures. Because of their colour which was a mingling of red and black, they were horrible and they became piÓitÃÓanas (those who eat flesh). Then Brahmà began to sing and from his body the Gandharvas were born. Because they did 'dhayana' (Appreciate) of 'go' (word) when they were born, they were called Gandharvas. 7) %% After creating all these creatures, Brahmà created birds, from his 'vayas' (strength), as free agents, according to their actions in the previous lives. Then Brahmà created sheep from his breast and goats from his face. From his stomach and flanks he created cows, and from his legs he created other creatures such as the horse, elephant, donkey, wild bull, deer, camel, mule, antelope etc. He created plants bearing fruits and bulbs from his hairs. Though Brahmà had created vegetables and animals at the beginning of the Kalpa (world-age), they came to be properly used in sacrifices only from TretÃyuga (one of the four ages) The animals such as the cow, sheep, goat, horse, mule and donkey are called domestic animals and flesh-eaters such as the leopard, animals with forked hoof such as the wild bull, elephant, monkey, birds, and other animals and reptiles, are included in the word 'wild animals'. 8) %% After having completed creation of the things mentioned above, the PrajÃpati created from his face looking to the east, the Vedic metre GÃyatrÅ, ãgveda, Triv­tstoma, the sÃma song called Rathantara and the sacrifice called Agni«Âoma; from his face looking to the south, Yajurveda, the Vedic metre Trai«Âubha, Pa¤cadaÓa stoma. B­hatsÃma and the sacrifice Uktha; from his face looking to the west, SÃmaveda, the Vedic metre JagatÅ, SaptadaÓastoma, VairÆpasÃma and the sacrifice AtirÃtra. Thus all the creatures lofty and lower originated from the body of BrahmÃ. After having created Devas, Asuras, the manes and men, Brahmà again at the beginning of the world age, created Yak«as, Devils, Gandharvas, celestial maids, Naras, Kinnaras, Rak«as, cows, birds, animals, serpents etc. such as have long life and short life, movable and immovable, that we see in the world. Creatures which are created again and again do perform functions which creatures of their kind had been doing previously. Habits of killing or not killing, kindness or cruelty, righteousness or evil, truth or falsehood are adopted by them as becoming to their kind in previous lives. It was Brahmà who had created the uses and differences seen in the sense organs, elements and bodies. Brahmà took from the Vedic voice the shape, form, name, activities etc. of various creatures such as the Devas etc. and allotted them to each particular kind. So also he allotted names, work etc. to hermits as seen in the Vedas. 9) %% See under CÃturvarïya. 10) %% When Brahmà saw that the subjects he had created, did not flourish, he created first the Sanaka brothers and the mental sons of Bh­gu, Pulastya, Pulaha, Kratu, AÇgiras, MarÅci, Dak«a, Atri and Vasi«Âha, and gave these nine the name PrajÃpatis (Lords of Emanation). Then he created nine women named KhyÃti, BhÆti, SambhÆti, K«amÃ, PrÅti, Sannati, ôrjÃ, AnasÆyÃ. and PrasÆti and gave in marriage KhyÃti to Bh­gu, BhÆti to Pulastya, SambhÆti to Pulaha, K«amà to Kratu, PrÅti to AÇgiras, Sannati to MarÅci, ôrjà to Dak«a, AnasÆyà to Atri and PrasÆti to Vasi«Âha. The great hermits such as Sanandana and the others created before the PrajÃpatis, were not desirous of propagation as they were wise sages who had renounced all attachments and who had been indifferent. When Brahmà saw that they were not mindful about producing subjects he grew angry. (It was from the middle of the eye brows which were curved by his fury, that Áiva, one of the three divine figures was born). After this, Brahmà appointed SvÃyambhuva, who originated from himself, and was of the same shape, as the first Manu for the protection of the subjects. This divine Manu SvÃyambhuva took his sister ÁatarÆpà as wife. Two sons named Priyavrata and UttÃnapÃda and two daughters named PrasÆti and ùkÆti were born to them. Of the two daughters PrasÆti was given to PrajÃpati Dak«a and ùkÆti to PrajÃpati Ruci. A son named Yaj¤a and a daughter named Dak«iïà were born as twins to PrajÃpati Ruci. Twelve sons were born to Yaj¤a by Dak«iïÃ. They were devas named the Yamas of the Manvantara of SvÃyambhuva. Dak«a begot twentyfour daughters of PrasÆti. They were ÁraddhÃ, Lak«mÅ, Dh­ti, Tu«Âi, MedhÃ, Pu«Âi, KriyÃ, Buddhi, LajjÃ, Vapus, ÁÃnti, Siddhi, KÅrti, KhyÃti, SatÅ, SambhÆti, Sm­ti, PrÅti, K«amÃ, Santati, AnasÆyÃ, ôrjÃ, SvÃhà and SvadhÃ. Of these the first thirteen were given to Dharmadeva as wives. Of the remaining daughters, KhyÃti became the wife of Bh­gu, SatÅ, the wife of Áiva, SambhÆti of MarÅci, Sm­ti, of AÇgiras, PrÅti of Pulastya, K«amà of Pulaha, Santati of Kratu, AnasÆyà of Atri, ôrjà of Vasi«Âha, SvÃhà of Agni, and Svadhà of the manes. (Vi«ïu PurÃïa, AæÓa 1; Chapter 7). 11) %% To PrajÃpati Bh­gu, Lak«mÅ who became the wife of Vi«ïu and two sons named DhÃtà and VidhÃtà were born by KhyÃti. These two married ùyati and Niyati the two daughters of Meru. To the two couples two sons named PrÃïa and M­kaï¬u were born. From M­kaï¬u, MÃrkaï¬eya was born, and from MÃrkaï¬eya, VedaÓiras was born. To PrÃïa a son named DyutimÃn and to him a son named RÃjavÃn was born. From this RÃjavÃn the Bh­gu dynasty grew up. SambhÆti the wife of MarÅci gave birth to a son named PaurïamÃsa. To AÇgiras four daughters named SinÅvÃlÅ, KuhÆ, RÃkà and Anumati were born by Sm­ti. Three sinless sons named Candra, DurvÃsas and DattÃtreya were born to Atri by AnasÆyÃ. Of them DattÃtreya was a hermit. A son named Dattoli was born to Pulastya by PratÅti (PrÅti). That Dattoli was the Agastya of SvÃyambhuva Manvantara. K«amà the wife of Pulaha gave birth to three sons named Kardama, UrvarÅyÃn and Sahi«ïu. Santati the wife of Kratu, gave birth to sixty thousand hermits called BÃlakhilyas. Seven sons named Rajas, Gotra, ôrdhvabÃhu, Savana, Anagha, Sutapas and Áukra were born to Vasi«Âha by his wife ôrjÃ. These sons were the seven hermits of the third Manvantara. Three bright sons PÃvaka PavamÃna and Áuci were born to god Agni (fire) by his wife SvÃhÃ. Fortyfive sons were born to them. (Vi«ïu PurÃïa, AæÓa 1, Chapter 10). 12) %% Creations of Sprouts, animals, Men, Devas, DÃnavas and so on have been dealt with. But all these creations were pertaining to the world of gods only. Sprouts and animals were born in the earth only from PrajÃpati KaÓyapa, the son of MarÅci. PrajÃpati KaÓyapa married Aditi, Diti, Danu, KÃlikÃ, TÃmrÃ, KrodhavaÓÃ, Manu and AnalÃ, the eight daughters of Dak«a. From Aditi, the Devas, ùdityas, Vasus and the Rudras were born. Daityas were born from Diti and DÃnavas from Danu. The asuras Naraka and KÃla were born to KÃlikÃ. Five daughters named Krau¤cÅ, BhÃsÅ, ÁyenÅ, Dh­tarëÂrÅ and ÁukÅ were born to TÃmrÃ. Owls were born from Krau¤cÅ. BhÃsÅ gave birth to the BhÃsas. Hawks and Vultures were born from ÁyenÅ; Swans, geese and ruddy geese were born from Dh­tarëÂrÅ. Natà was born from ÁukÅ and Vinatà was born from NatÃ. Ten daughters named M­gÅ, M­gamandÃ, HarÅ, BhadramatÃ, MÃtaÇgÅ, ÁÃrdÆlÅ ÁvetÃ, Surabhi, Surasà and KadrÆ, were born to KrodhavaÓÃ. M­gÅ gave birth to animals. From M­gamandÃ, bears, young deer and Bos grunniens were born. Lions and monkeys were the sons of HarÅ. A daughter named IrÃvatÅ was born to BhadramatÃ. AirÃvata was the son of IrÃvatÅ. Elephants were born from MÃtaÇgÅ. Tigers were born from ÁÃrdÆlÅ. The eight elephants supporting the globe were born from ÁvetÃ. Two daughters named RohiïÅ and GandharvÅ were born to Surabhi. Cattle were born from RohiïÅ, and horses were born from GandharvÅ. Surasà gave birth to NÃgas (serpents) and KadrÆ gave birth to Uragas (reptiles). Men were born from Manu. The trees were born from AnalÃ. Garu¬a and Aruïa were born from VinatÃ. SampÃti and JaÂÃyu were the sons of Aruïa. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 14). (Facts about creation seen in various PurÃïas do not agree with each other. This essay is based on facts gathered from various PurÃïas. So disagreements may occur in it.) #<ÁRUTA I># Son of BhÅmasena. (Agni PurÃïa, Chapter 278). #<ÁRUTA II># A King of the Solar dynasty. BhÃgavata, 9th Skandha refers to him as the son of Subhëaïa and father of Jaya. #<ÁRUTA III># A King belonging to Bharata's dynasty. He was the son of Dharmanetra and father of D­¬hasena. (BhÃgavata, 9th Skandha). #<ÁRUTA IV># A son born to ÁrÅ K­«ïa by KÃlindÅ. (BhÃgavata, 10th Skandha). #<ÁRUTADHVAJA># A brother of King VirÃÂa. He was a supporter of the PÃï¬avas. VirÃÂa's brothers were-GajÃnÅka, ÁrutÃnÅka, VÅrabhadra, SudarÓana, Srutadhvaja, BalÃnÅka, JayÃnÅka, Jayapriya, Vijaya, Labdhalak«a, JayÃÓva, RathavÃhana Candrodaya and KÃmaratha. (M.B. Droïa Parva, Chapter 158, Verse 41). #<ÁRUTADEVA># A devotee of ÁrÅ K­«ïa. In BhÃgavata, 10th Skandha it is stated that once he had described the story of ÁrÅ K­«ïa. @<[Page 741b]>@ #<ÁRUTADEVý># A sister of Vasudeva, father of ÁrÅ K­«ïa. Vasudeva had five sisters who were:--MÃninÅ, P­thÃ, ÁrutadevÅ, ÁrutakÅrti and ÁrutaÓravas. (BhÃgavata, 9th Skandha). #<ÁRUTùHVA># A King who was on the side of the PÃï¬avas. He was killed by AÓvatthÃmà at the BhÃrata battle. (M.B. Droïa Parva, Chapter 156, Verse 82). #<ÁRUTAKARMù I># Son of Sahadeva, one of the PÃï¬avas. %% (i) Árutakarmà fought a duel with SudarÓana on the first day of BhÃrata battle. (M.B. BhÅ«ma Parva, Chapter 45, Verse 66). (ii) Durmukha defeated ÁrutakarmÃ. (M.B. BhÅ«ma Parva, Chapter 79, Verse 35). (iii) He fought a duel with Citrasena's son. (M.B. Droïa Parva, Chapter 25, Verse 27). (iv) Árutakarmà killed Áala. (M.B. Droïa Parva, Chapter 103, Verse 10). (v) He killed Citrasena, King of AbhisÃra. (M.B. Karïa Parva, Chapter 14, Verse 1). (vi) He fought against AÓvatthÃmÃ. (M.B. Karna Parva, Chapter 55, Verse 13). (vii) Árutakarmà killed DevÃv­ddhakumÃra. (M.B. Karïa Parva, Chapter 88, Verse 18). (viii) AÓvatthÃmà killed Árutakarmà in BhÃrata battle. (M.B. Sauptika Parva, Chapter 8, Verse 50). #<ÁRUTAKARMù II># (ÁRUTAKýRTI). A son of Arjuna. (See under ÁrutakÅrti II). #<ÁRUTAKýRTI I># Wife of Áatrughna. RÃma married SÅtÃ; Bharata married MÃï¬avÅ; Lak«maïa married ôrmilÃ, and Áatrughna married ÁrutakÅrti. Of these SÅtà was the daughter of Janaka and the other three were the daughters of Janaka's younger brother, KuÓadhvaja. (Kamba RÃmÃyaïa, BÃlakÃï¬a). #<ÁRUTAKýRTI II># A son of Arjuna. PäcÃlÅ had five sons by the five PÃï¬avas. Of these Prativindhya was the son of Yudhi«Âhira; Áruta was the son of BhÅmasena; ÁrutakÅrti was the son of Arjuna; Árutakarmà was the son of Sahadeva and ÁatÃnÅka was the son of Nakula. (Agni PurÃïa, Chapter 278). MahÃbhÃrata, ùdi Parva, Chapter 67, Verse 127 mentions that this ÁrutakÅrti was born from a portion of ViÓvadeva. In the BhÃrata battle he had fought against Jayatsena and the son of DuÓÓÃsana. In the end he died by the arrow of AÓvatthÃmÃ. (M.B. Sauptika Parva, Chapter 8, Verse 61). #<ÁRUTAKýRTI III># See under ÁrutadevÅ. #<ÁRUTANùBHA># A king of solar dynasty. He was the son of BhagÅratha and father of SindhudvÅpa. (BhÃgavata, 9th Skandha). #<ÁRUTùNýKA># A brother of King VirÃÂa. He was a supporter of the PÃï¬avas. (M.B. Droïa Parva, Chapter 158, Verse 41). #<ÁRUTA¥JAYA># Brother of SuÓarmÃ, the king of Trigarta. He was slain by Arjuna in the course of BhÃrata Yuddha. (M.B. Karïa Parva, Chapter 27, Verse 12). #<ÁRUTùNTA># (CITRù§GA). A son of Dh­tarëÂra. He was slain at Kuruk«etra in his fight with BhÅmasena. (M.B. Áalya Parva, Chapter 26). #<ÁRUTARVA># (ÁRUTARVù) I. A king who lived at the time of Agastya. Once the sage Agastya approached him for some wealth. In MahÃbhÃrata, Vana Parva, Chapter 98 there is a story of how the king solved the problem by presenting the accounts of his income and expenditure to Agastya and convincing him that he was unable to oblige the sage. #<ÁRUTARVA># (ÁRUTARVù) II. One of the hundred sons of Dh­tarëÂra. In the course of the BhÃrata battle he attacked BhÅmasena with twelve of his brothers and in the battle which followed Árutarva was killed, by BhÅmasena. Among the Kauravas, Árutarvà was one of the mighty archers. The terrible battle fought against BhÅmasena under his leadership alarmed the other warriors. (M.B. Áalya Parva, Chapter 26). #<ÁRUTARYA># A sage. In ãgveda, Maï¬ala 1, AnuvÃka 16, SÆkt{??} 132, there is a passage which says that the AÓvinÅdevas once turned a river into honey and pleased sage Vasi«Âha and protected two sages Árutarya and Narya. #<ÁRUTASENA I># A brother of King Janamejaya. In MahÃbhÃrata, there is a reference to an incident in which Árutasena beat a dog which entered the place where Janamejaya was performing his YÃga. (For further details see under ÁrutaÓravas III). #<ÁRUTASENA II># Younger brother of the serpent Tak«aka. There is a reference to this NÃga in MahÃbhÃrata, ùdi Parva, Chapter 3, Verse 141. #<ÁRUTASENA III># Son of Sahadeva. He is also known as ÁrutakarmÃ. (See under ÁrutakarmÃ). #<ÁRUTASENA IV># An asura. Garu¬a killed this asura. (See under ÁrutaÓrÅ). #<ÁRUTASENA V># A warrior on the Kaurava side. He was killed by Arjuna. (M.B. Karïa Parva, Chapter 27, Verse 10). #<ÁRUTAÁRAVAS I># A sister of ÁrÅ K­«ïa's father Vasudeva. (See under ÁrutadevÅ). #<ÁRUTAÁRAVAS II># A king of Magadha. (BhÃgavata, 9th Skandha.) #<ÁRUTAÁRAVAS III># A Mahar«i. He had a son named SomaÓravas. There is the following story in MahÃbhÃrata, ùdi Parva, Chapter 3, about the way in which these two sages came to be associated with King Janamejaya. Janamejaya, son of ParÅk«it, along with his brothers performed an elaborate YÃga at Kuruk«etra. His three brothers were Árutasena, Ugrasena and BhÅmasena. While they were performing the YÃga, a dog which was the son of Saramà came there. Janamejaya's brothers attacked the dog without any provocation. Saramà became angry and she cursed Janamejaya. The curse frightened him. After the YÃga he reached HastinÃpura and went out in search of a priest who would be able to liberate him from the curse. Once, as he was returning from a hunt, he happened to come across an ÃÓrama within his country. A sage named ÁrutaÓravas lived there. He had a son named SomaÓravas. Janamejaya invited SomaÓravas to be his priest. At that time ÁrutaÓravas said to him:- "This my son was born to a serpent-woman and he is endowed with the power of my austerity. He is capable of releasing you from all sins except "MahÃdevak­tyÃ". If a BrÃhmaïa prays to him for anything, the prayer would be fulfilled. If you can set it right, you may take him with you." Janamejaya agreed and took ÁomaÓravas with him to the palace. He made him priest and completed the YÃga. MahÃbhÃrata, ùdi Parva, Chapter 58 states that ÁrutaÓravas was also a member of Janamejaya's YÃga. He was among the sages who attained Siddhi (superhuman powers) by performing tapas. (M.B. ÁÃnti Parva, Chapter 292, Verse 16). #<ÁRUTAÁRAVAS IV># A RÃjar«i. He remains in Yama's assembly, offering worship to Yama. (MahÃbhÃrata, Sabhà Parva, Chapter 8, Verse 9). #<ÁRUTAÁRAVAS V># Wife of Damagho«a King of Cedi. She was the sister of ÁrÅ K­«ïa's father and mother of ÁiÓupÃla. She requested ÁrÅ K­«ïa (who came to her place after ÁiÓupÃla's birth) not to kill ÁiÓupÃla. ÁrÅ K­«ïa agreed to forgive ÁiÓupÃla's wrongs a hundred times. (For further details, see under ÁiÓupÃla). #<ÁRUTAÁRý># An asura. Garu¬a killed this Asura. Once Garu¬a happened to go to Indraloka and he began to brag about his own greatness. He claimed that he had killed ÁrutaÓrÅ, Árutasena, VipasvÃn, RocanÃmukha, KÃlaka, Ahar, Prastuta and other Asuras. (M.B. Udyoga Parva, Chapter 105, Verse 12). #<ÁRUTùVATý># Daughter of BharadvÃja Muni. Once BharadvÃja happened to see the Apsarà woman Gh­tÃcÅ and he had an involuntary emission of semen. ÁrutÃvatÅ was born from that semen. She observed an austere tapas with the object of getting Indra as her husband. (For more information see Para 30 under Indra). #<ÁRUTAYAJ¥A># A king who belonged to BhÃrata VaæÓa. BhÃgavata, 9th Skandha states that he was the son of Karmajit and grandson of Vivanava. #<ÁRUTùYUDHA># A king of the KaliÇga land. He was the son of Varuïa by ParïÃÓÃ. (M.B. Sabhà Parva, Chapter 4, Verse 23; BhÅ«ma Parva, Chapter 16, Verse 34). In BhÃrata battle he took his stand on the Kaurava side and at first clashed with BhÅmasena. Even at the beginning of the battle, BhÅma killed Satya and Satyadeva, two of the assistants of ÁrutÃyudha. (M.B. BhÅ«ma Parva, Chapter 50, Verse 69). In the end, he used his cudgel--which was given to him by Varuïa--against ÁrÅ K­«ïa who did not take part in the battle at all. ÁrutÃyudha died by his own Cudgel. (M.B. Droïa Parva, Chapter, 67, Verses 43-48). (See also under ÁrutÃyus II). #<ÁRUTùYUS I># A son of PurÆravas. (See under PurÆravas). #<ÁRUTùYUS II># (ÁRUTùYUDHA.) A KaliÇga king. 1) %% ÁrutÃyus was son of Varuïa by ParïÃÓà (For more details see under ParïÃÓÃ). 2) %% (i) He was a member of Yudhi«Âhira's assembly. (M.B. Sabhà Parva, Chapter 4, Verse 26). (ii) ÁrutÃyus participated in Yudhi«Âhira's RÃjasÆya yaj¤a and presented precious stones to him. (M.B. DÃk«iïÃtya PÃÂha, Sabhà Parva, Chapter 51). (iii) He had attended DraupadÅ's Svayaævara. (M.B. ùdi Parva, Chapter 185, Verse 13) (iv) In BhÃrata Yuddha, he joined the Kaurava camp and assumed command of an Ak«auhiïÅ (a division of the army). (M.B. BhÅ«ma Parva, Chapter 76, Verse 16). (v) A fierce fight took place between ÁrutÃyus and BhÅmasena in the field of Kuruk«etra. (M.B. BhÅ«ma Parva, Chapter 54, Verse 67). (vi) In the above battle, Satya and Satyadeva who were the supporters of ÁrutÃyus, were slain by BhÅmasena. (M.B. BhÅ«ma Parva, Chapter 54, Verse 76). (vii) Another battle was fought between ÁrutÃyus and Arjuna. (M.B. Droïa Parva, Chapter 92, Verse 36). (viii) ÁrutÃyus was killed by his own cudgel. (MahÃbhÃrata, Droïa Parva, Chapter 92, Verse 54). (See also under ÁrutÃyudha). #<ÁRUTùYUS III># A K«atriya king. He was born from a portion of the Daitya, KrodhavaÓa. We get the following details about him from MahÃbhÃrata: (i) ÁrutyÃyus was the re-birth of KrodhavaÓa, the Daitya. (M.B. ùdi Parva, Chapter 67, Verse 64). (ii) ÁrutÃyus, who was a MahÃratha (a great warrior) was present at the Svayaævara of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Verse 21). (iii) This ÁrutÃyus was a member of Yudhi«Âhira's assembly. (M.B. Sabhà Parva, Chapter 4, Verse 28). (iv) On the first day of BhÃrata battle, there was a clash between ÁrutÃyus and IrÃvÃn. (M.B. BhÅ«ma Parva, Chapter 45, Verse 69). (v) He was the King of Amba«Âha country. In the BhÃrata battle he encountered Arjuna. (M.B. BhÅ«ma Parva, Chapter 59, Verse 75). (vi) It was this ÁrutÃyus who stood in the middle portion of the Krau¤ca VyÆha formed by BhÅ«ma in the above battle. (M.B. BhÅ«ma Parva, Chapter 75, Verse 22). (vii) Yudhi«Âhira defeated ÁrutÃyus. (M.B. BhÅ«ma Parva, Chapter 84, Verse 1). (viii) At Kuruk«etra, Arjuna killed ÁrutÃyus in the battle. Arjuna had to fight a fierce battle in order to kill ÁrutÃyus. (M.B. Droïa Parva, Chapter 98). #<ÁRUTùYUS IV># A warrior who fought on the Kaurava side. He was the brother of the hero AyutÃyus. In BhÃrata battle, both these brothers joined the Kauravas. Both were assigned the task of defending the southern wing of the Kaurava army. After a life-and-death struggle, Arjuna killed both of them. (M.B. Droïa Parva, Chapter 95, Verse 7). #<ÁRUTI># An ancient King in India. (MahÃbhÃrata, ùdi Parva, Chapter 1, Verse 238). ## A bird. This bird was born to the hermit MandapÃla by his bird-wife JaritÃ. (For further details see under MandapÃla). ## One of the Saptar«is (seven hermits) of the Manu-age (Manvantara) of SvÃroci«a. The seven ­«is of SvÃroci«a Manvantara are ôrja, Stambha, PrÃïa, VÃta, V­«abha, Niraya and ParÅvÃn. (For further details see under Manvantara). ## A holy place. Those who bathe in this tÅrtha, which is one of the holy places of ancient BhÃrata, would obtain the fruits of performing the sacrifice VÃjapeya. (MahÃbhÃrata, Vana Parva, Chapter 34, Verse 152). ## An ancient country of South India. (M.B. BhÅ«ma Parva, Chapter 9, Verse 68). ## An ancient place in South India. (MahÃbhÃrata BhÅ«ma Parva, Chapter 9, Verse 63). ## Theft. In the law of chastisement of ancient BhÃrata, appropriation of the property of others unjustly, was counted as theft (steya). The punishment awarded for theft in ancient BhÃrata, is mentioned in Agni PurÃïa, Chapter 173, as follows. "All thefts are violation of justice. The thief of gold, will have to be beaten to death with a pestle. Then only his sin will be remitted. Or, he must live for twelve years, lying on the earth, wearing matted hair and eating only leaves, roots and fruits, once a day. The thief of pearl, coral, copper, silver, iron, bronze and stone, will have to eat millet rice (KaïÃnna) for twelve days. Those who steal food products, vehicle, bed, chair, flowers, fruits, roots etc. will be made to eat Pa¤cagavya (Milk, curd, butter, urine and dung of cow). He who steals grass, firewood, tree, dried rice, saccharum, cloth, hide, meat etc. will have to be made to fast for three days. ## A son born to RaudrÃÓva, the third son of King Puru. The celestial maid MiÓrakeÓÅ was the mother of Sthaï¬ileyu. This Sthaï¬ileyu was a great archer. (MahÃbhÃrata, ùdi Parva, Chapter 94, Verse 8). ## Áiva, the son of BrahmÃ. The eleven Rudras were born from SthÃïu. (MahÃbhÃrata, ùdi Parva, Chapter 66). ## One of the eleven Rudras. (M.B. ùdi Parva, Chapter 66, Verse 6). ## A hermit. This hermit shines in the palace of Indra. (MahÃbhÃrata, Sabhà Parva, Chapter 7, Verse 17). ## A holy place. This place is situated on the eastern bank of the river SarasvatÅ. Vasi«Âha had once built his hermitage here. This place became a holy tÅrtha since god SthÃïu had performed penance here. It is said that the devas anointed Subrahmaïya as the commander of the army, at this place. (M.B. Áalya Parva, Chapter 45, Verse 48). ## (STHù×UVAèA). An ancient holy place, situated in Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 83, Verse 178, that those who bathe in this holy tÅrtha and remain there for a night will attain the world of Rudras. ## One of the two followers given to Subrahmaïya by Meru. The followers given to Subrahmaïya were Sthira and Atisthira. (M.B. Áalya Parva, Chapter 45, Verse 48). ## An ancient hermit. He was the fosterfather of Pramadvarà the wife of Ruru. (See under PramadvarÃ). ## A giant. He was one of those giants who fought with ÁrÅ RÃma while RÃma and Lak«maïa were living in the forest in Pa¤cavaÂÅ. It is mentioned in VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 26, that when Khara, DÆ«aïa and TriÓiras were killed, MahÃkapÃla, SthÆlÃk«a and PramÃthÅ confronted ÁrÅ RÃma and were killed. ## A Saintly hermit. He was one of those hermits who had visited BhÅ«ma in his bed of arrows. (M.B. AnuÓÃsana Parva, Chapter 26, Verse 7). ## 1) %% A hermit. It is observed that he was alive in the ages of both RÃmÃyaïa and MahÃbhÃrata. 2) %% (i) He shone in the court of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 4, Verse 11). (ii) It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 135, Verse 8, that Yudhi«Âhira once visited his beautiful hermitage. (iii) In olden days this hermit had performed penance on the North East side of Meru. (M.B. ÁÃnti Parva, Chapter 243, Verse 59). (iv) It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 26, Verse 5, that this hermit SthÆlaÓiras was one of the hermits who had visited BhÅ«ma on his bed of arrows. (v) Kabandha became a RÃk«asa (giant) because of the curse of SthÆlaÓiras. (For detailed story see under Kabandha). ## A giant. Once a servant of VaiÓravaïa made friends with this giant and VaiÓravaïa cursed his servant. (See under Guïìhya). ## A river famous in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 15). ## One of ViÓvÃmitra's sons who were expounders of the Vedas. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 4 Verse 51). ## A hermit in the assembly of Yudhisthira. (M.B. Vana Parva, Chapter 26, Verse 23). ## A Yak«a. It was this Yak«a, who gave Áikhaï¬Å virility. (For detailed story see under AmbÃ). ## 1) %% In both Hindu and Christian scriptures, the story about the origin of woman appears to be similar. It is stated in Manusm­ti, Chapter 1, Verse 32, that Brahmà divided his body into two and made one part male and the other part female and the male embraced the female, from which union was born the VirÃÂpuru«a. "dvidhà k­tvÃtmano dehamardhena puru«osbhavat / ardhena nÃrÅ tasyÃæ sa virÃjamas­jat prabhu÷ //" In the book of Genesis in the Bible, the origin of the first woman is given. It is somewhat similar to the one given above. God created Adam as the first man. God caused a deep sleep to fall upon Adam. Then he took a rib from Adam, made a woman with it, and gave that woman, who was called Eve, to Adam as wife. 2) %% A story as given below occurs in DevÅ PurÃïa, which states how woman acquired fascination. Once Indra prohibited AÓvinÅdevas from drinking the liquor called Soma. They complained to the hermit Cyavana, who agreed to recover for them the lost right, for which purpose he began a sacrifice. Indra caused obstruction to the sacrifice. Instantly by the power of Cyavana, an asura named Mada rose up from the sacrificial fire. Finally Indra begged the hermit for pardon. Cyavana divided the asura into four parts and placed one portion in gambling, one portion in hunting, the third portion in liquor and the fourth part in woman. Thenceforward woman began to have fascination. 3) %% The following is the place in society of women in ancient days, according to Manu. Husband or relatives should give women no freedom. Even if they became immoral, they should be kept under the control of men. As woman has to be under the protection of father in childhood, under the protection of husband in youth and under the protection of son in old age, she does not deserve freedom at any time. "pità rak«ati kaumÃre bhartà rak«ati yauvane / rak«anti sthÃvire putrÃ÷ na strÅ svÃtantryamarhati." The father who does not give his daughter to a suitable husband before she attains puberty, the husband who does not engage in coition with his wife after puberty, and the son who does not support his mother after the death of her husband, are men of mean character. (Manusm­ti, Chapter 9). ## An important section of MahÃbhÃrata. (See under BhÃrata). ## A kingdom in ancient India. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 51, Verse 25 that the King of this country had participated in the RÃjasÆya (sacrifice of royal consecration) of Yudhi«Âhira. ## A sub-section of StrÅ Parva in MahÃbhÃrata comprising Chapters 16 to 25. ## Son of Agni (fire) named BhÃnu. (M.B. Vana Parva, Chapter 221, Verse 14). ## A nÃga born to KaÓyapaprajÃpati by his wife KadrÆ. (ùdi Parva, Chapter 85, Verse 14). ## An apsarÃ, daughter of KaÓyapaprajÃpati of his wife PradhÃ. (ùdi Parva, Chapter 65, Verse 50). This apsarà had participated in the birthday celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 63). ## A K«atriya King who was in fact Hara the asura reborn as such. The PÃï¬avas, thought of despatching a letter inviting this King to the great war. (Udyoga Parva, Chapter 4, Verse 14). ## A K«atriya King who was KrodhvaÓa, the asura, reborn. (ùdi Parva, Chapter 67, Verse 60). ## One of the hundred sons of Dh­tarëÂra. He was killed by BhÅma in the great war. (BhÅ«ma Parva, Chapter 96, Verse 26). ## 1) %% A King of KÃÓÅ. SubÃhu had a very beautiful daughter called ÁaÓikalÃ, who was married by SudarÓana, son of Dhruvasandhi. (For details see under ÁaÓikalÃ). 2) %% (i) Though he had never been defeated till then in battle, BhÅmasena, in the course of his triumphal tour of the east defeated him. (Sabhà Parva, Chapter 20, Verse 6). (ii) He was present at the wedding of DraupadÅ in the company of his son SukumÃra. In this context he is referred to as Sucitra as well. (ùdi Parva, Chapter 185, Verse 10). ## A RÃk«asa. One of the two sons of TÃÂakÃ, the other being MÃrÅca. A Gandharva named Sunda was their father. SubÃhu and MÃrÅca possessed, like TÃÂakÃ, great power and adeptness in magic. Agastya once cursed TÃÂakà and her two sons who went to fight him for his having cursed Sunda to ashes when he attacked his ÃÓrama. SubÃhu was killed in a battle with ÁrÅ RÃma during his stay in exile in the forest. (Sabhà Parva, Chapter 38). ## A King of Cedi, son of VÅrabÃhu and brother of SunandÃ. (Vana Parva, Chapter 65, Verse 45). ## A King of Kulindas whose kingdom was in the suburbs of the HimÃlayas. (Vana Parva, Chapter 140, Verse 40). The kingdom was rich in many curious objects and elephants and horses. KirÃtas, TaÇgaïas and Kulindas lived there. King SubÃhu received the PÃï¬avas with great respect when they visited his kingdom during the period of their forest-life. They actually entered the forest after spending one day there. SubÃhu fought on the PÃï¬ava side in the great war. (Vana Parva, Chapter 140, Verse 24). ## A warrior who fought against the PÃï¬avas in the great war. Both his hands were cut off in his fight with Yuyutsu. (Droïa Parva, Chapter 25, Verse 13). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 73). ## There is a reference in Verse 66, Chapter 115 of AnuÓÃsana Parva, MahÃbhÃrata, about a SubÃhu, who never consumed flesh in life. ## Father of Sagara of Solar dynasty. (For details see under Sagara). ## A Cola King. A great devotee of Vi«ïu, the King performed many yaj¤as. Though he lived according to the spiritual advice of his preceptor Jaimini he was denied the sight of Vi«ïu. Ultimately SubÃhu and his queen attained heaven as they listened to Vijvala, their second son, reciting hymns addressed to VÃsudeva. (Padma PurÃïa, BhÆmi Khaï¬a, Chapter 94). Though SubÃhu and his queen worshipped Vi«ïu for a long time in the ùnanda forest, the lord did not appear to them. Ultimately they forsook their bodies in the forest and after a very long walk came to the abode of munis. The king queried them as to why he failed to see Vi«ïu though he performed penance for a very long time. The King and queen were done up due to hunger and thirst and the munis asked them to return to ùnandÃÓrama and eat the corpses left there. While they were accordingly eating the corpses, Vijvala questioned Ku¤jala a bird which lived nearby, why his parents were eating dead bodies. The bird answered that when the King and queen had recited the praises of VÃsudeva they would see Vi«ïu. It also taught Vijvala songs in praise of Vi«ïu. After having studied the songs, Vijvala went and sat on a tree at ÃnandÃÓrama and sang the songs. SubÃhu and his queen repeated them and immediately Vi«ïu appeared before them and conducted them to heaven. ## 1) %% A King of GÃndhÃra. Subala was the father of Áakuni, uncle of the Kauravas. Áakuni was the rebirth of Nagnajit, disciple of PrahlÃda. Áakuni inherited the name Saubala from his father Subala whose only daughter was GÃndhÃrÅ, mother of Duryodhana. Both Áakuni and GÃndhÃrÅ were economic experts. (ùdi Parva, Chapter 63). At the time of the marriage proposal of GÃndhÃrÅ the fact of the blindness of Dh­tarëÂra, the prospective bride-groom, worried Subala much, but he married his daughter to the blind King considering the great reputation of the royal family. (ùdi Parva, Chapter 109, Verse 11). 2) %% (i) Subala, in the company of his sons Áakuni, Acala and V­«aka participated in the RÃjasÆya performed by Yudhi«Âhira. (Sabhà Parva, Chapter 34, Verse 6). (ii) After the RÃjasÆya was over it was Nakula, one of the PÃï¬avas, who led Subala and his sons beyond the boundaries of the Kingdom safely. (Sabhà Parva Chapter 45, Verse 49). ## A King of the Ik«vÃku dynasty. His son was a great friend of King Jayadratha. (Vana Parva, Chapter 265, Verse 8). ## A son of Garu¬a. (Udyoga Parva, Chapter 101, Verse 3). ## An ÃcÃrya, who was the high priest of King AsamÃti. Once the King removed the priest from his job and appointed two priests, KirÃta and ùkuli in his stead, and after some time, the new priests, at the instance of the King, killed Subandhu. But, three brothers of his joined together and brought Subandhu back to life again by chanting hymns from the Vedas. (ãgveda 10, 57. 60; B­haddevatÃ. 7. 33). ## A mountain near LaÇkÃ. (Vana Parva, Chapter 234, Verse 21). #<ÁUBHù># Dhruva's mother. According to HarivaæÓa, Chapter 2, she was born from AÓvamedha. ## Wife of AÇgiras and mother of seven sons like B­hatkÅrti. (Vana Parva, Chapter 218, Verse 1). #<ÁUBHADATTA># A wood-cutter who lived in PÃÂalÅputra. Áubhadatta earned his living by cutting wood in the forest and selling it for fuel. One day, while cutting wood in the forest he saw four Yak«as by chance. When he understood from their dress and bearing that they were divine beings, Áubhadatta was frightened. The Yak«as spoke to him and when they came to know that he was poor, they engaged him as their servant. Áubhadatta served them with devotion. When it was time for their meal they pointed to him a pot and asked him to serve them food from it. But when Áubhadatta saw the pot empty, he was confused. The Yak«as, with an amused smile asked him to put his hand into the pot and assured him that he would get anything he wished to get from it. Áubhadatta accordingly took out all the things they wanted from it and served them. They took their food and were satisfied. A few days passed in this way and then Áubhadatta began to think of his family. The Yak«as understood that he was longing to return home. So they allowed him to go after getting whatever boon he wished to ask them. Áubhadatta asked for that magic pot which would supply whatever he wanted. On hearing it the Yak«as told him that he would not be able to keep that pot and that if it was broken everything would be lost. So they advised him to ask them something else. But Áubhadatta was not prepared to accept their advice. At last they gave him the magic pot. Áubhadatta reached home happily with the pot. He told the whole story to his people at home. His neighbours grew suspicious when he stopped going to the forest to cut trees, after he returned with the pot. To their enquiries about it, he replied haughtily and informed them of his good luck. One day in his frantic joy, he danced, carrying the pot on his head and as ill-luck would have it, he slipped his foot and fell down. The pot crashed to the ground and was broken to pieces. So he was forced to become the wood-cutter again. (KathÃsaritsÃgara, ÁaktiyaÓolambaka, TaraÇga 1). ## Sister of ÁrÅ K­«ïa. 1) %% Subhadrà was the daughter of Vasudeva by his wife DevakÅ. She had two brothers, K­«ïa and SÃraïa and she was her father's pet child. (ùdi Parva, Chapter 217, Verse 18). 2) %% During his one year's pilgrimage Arjuna, after visiting various holy places, came at last to PrabhÃsa tÅrtha in the plains of the western mountain. He met Gada there who described to him the unique beauty of SubhadrÃ. The description evoked in him the desire to marry her for which purpose he assumed the form of a SannyÃsin and sitting under a tree thought about ÁrÅ K­«ïa who understood the fact while lying on the bed with SatyabhÃmà and immediately he began laughing. Asked for the reason for his laughing thus, ÁrÅ K­«ïa told her about Arjuna thinking about him etc. K­«ïa then went to Arjuna and questioned him about the reason for his pilgrimage and the latter explained the circumstances of it. They then went to the Raivata mountain where Arjuna revealed to K­«ïa his desire to marry SubhadrÃ. K­«ïa agreed and, after leaving Arjuna at the mountain, returned to DvÃrakÃ. Within a few days the YÃdavas celebrated a festival at Raivata attended by prominent leaders like Balabhadra, Ugrasena, Pradyumna, ÁrÅ K­«ïa and others. The sight of Subhadrà among them evoked uncontrollable love in Arjuna who asked K­«ïa secretly about the means for him to marry SubhadrÃ. K­«ïa answered him thus: "Svayaævara (marriage by self choice by a woman) is ordained for K«atriyas. But, how would we know whom Subhadrà loves. Abduction also is ordained for K«atriyas. So you abduct SubhadrÃ." Arjuna immediately sent word about the matter through emissaries to Indraprastha. After the festival at Raivata was over, Subhadrà returned to DvÃrakÃ. As for Arjuna, he sat on a rock in the forest thinking about Subhadrà when YÃdava heroes like Bala, SÃmba, SÃraïa, Pradyumna and Gada came that way by chance. They saluted the SannyÃsin (Arjuna) and after blessing them he made them sit on the rock around him and related to them various stories. Then YÃdavas felt great respect for the SannyÃsin and invited him and took him to DvÃrakÃ. K­«ïa and others arranged for the stay of the SannyÃsin, who pretended to spend CÃturmÃsya there. He was to be fed from SubhadrÃ's house and the SannyÃsin was overwhelmed with joy. As days passed on thus, Arjuna grew more and more sick with love. Subhadrà felt unbounded affection for him. She heard from him many stories about the valiant PÃï¬ava, Arjuna. When he was convinced that Subhadrà cherished strong love for him, Arjuna revealed the truth about him. When he told her that he, the fake SannyÃsin, was really Arjuna who was living there without the knowledge of his mother and brothers, Subhadrà bent down her head in shyness. SubhadrÃ's wedding was decided to be held on the twelfth day from that date. Balabhadra and Uddhava both of them short-tempered, were not informed about the decision. ÁrÅ K­«ïa took the lead in making preparations for the wedding and he saw Subhadrà and gave {??} all good wishes. Many of the YÃdava chiefs wanted Subhadrà to be wedded to Duryodhana, a disciple of Balabhadra and against this desire of theirs Subhadrà and Arjuna together drove themselves away in a chariot through lines of people and this created a stir among the YÃdavas. But, K­«ïa pacified them all. (ùdi Parva, Chapters 213-228; BhÃgavata, 10th Skandha). 2) %% (i) Later on, the wedding of Subhadrà with Arjuna was duly consecrated. (ùdi Parva, Chapter 220, Verse 10). (ii) Arjuna came to Indraprastha with Subhadrà disguised as a GopÅ. Many costly things, by way of SubhadrÃ's dowry, were duly sent from DvÃrakà to Indraprastha. (ùdi Parva, Chapter 220). (iii) A son named Abhimanyu was born to the couple. (ùdi Parva, Chapter 220, Verse 65). (iv) During the period of the 'forest life' of the PÃï¬avas Subhadrà and her son lived with K­«ïa at DvÃrakà (Vana Parva, Chapter 22, Verse 3). (v) Subhadrà too was present at the wedding of Abhimanyu at Upaplavyanagara. (VirÃÂa Parva, Chapter 72 Verse 22). (vi) When Abhimanyu was killed in the great war, Subhadrà wept before K­«ïa. (Droïa Parva, Chapter 78, Verse 2). (vii) Following the death of Abhimanyu Subhadrà returned with K­«ïa to DvÃrakÃ. (AÓvamedha Parva, Chapter 52, Verse 85). (viii) Remembering about Abhimanyu's death Subhadrà swooned. (AÓvamedha Parva Chapter 61, Verse 4). (ix) She went from DvÃrakà to HastinÃpura to attend the AÓvamedha yaj¤a performed by Yudhi«Âhira (AÓvamedha Parva, Chapter 66, Verse 4). (x) Subhadrà joined her co-wives, UlÆpÅ and CitrÃÇgadà and embraced them. (AÓvamedha Parva, Chapter 83, Verse 3). (xi) Following the death of Abhimanyu Subhadrà spent her days in sad silence. (MahÃprasthÃna Parva, Chapter 1). ## A daughter of Surabhi. She lives in the western region. (Udyoga Parva, Chapter 102 Verse 9). ## banyan tree. Garu¬a went to Devaloka to fetch am­ta after marking this tree as a sign-post. See under Garu¬a. (Araïya KÃï¬a, Canto 35). ## A sub-parva of MahÃbhÃrata. (ùdi Parva, Chapter 218 and 219). ## A brother of Áakuni. He was killed in the great war by BhÅma. (Droïa Parva, Chapter 157, Verse 26). ## Daughter of KaÓyapaprajÃpati by his wife PradhÃ. (ùdi Parva, Chapter 65, Verse 46). ## A term of address. According to Manusm­ti (Chapter 2, 129) one should use this word when one addresses the wives of others and women who are not one's relatives. ParapatnÅ tu yà strÅ syÃdasambandhà ca yonita÷ / TÃm brÆyÃd bhavatÅtyevaæ subhage bhaginÅti ca // ## One of the ten sons of SatyabhÃmÃ, the other nine being BhÃnu, SvarbhÃnu, PrabhÃnu, BhÃnumÃn, CandrabhÃnu, B­hadbhÃnu, HavirbhÃnu, ÁrÅbhÃnu and PratibhÃnu. (BhÃgavata, 10th Skandha). ## (SUDùRYù). A daughter of Ávaphalka, son of P­Óni. She was AkrÆra's sister. (BhÃgavata, 9th Skandha). @<[Page 747a]>@ #<ÁUBHù§GADA># A king. This king had attended DraupadÅ's Svayaævara. (MahÃbhÃrata, ùdi Parva, Chapter 185, Verse 22). #<ÁUBHù§Gý># A virgin born in the DÃÓÃrha tribe. Kuru, King of the Lunar dynasty married her. They had a son named VidÆra. (M.B. ùdi Parva, Chapter 95, Verse 39). ## A king of Solar line son of YuyudhÃna and father of Áruta. (BhÃgavata, 9th Skandha). #<ÁUBHAVAKTRù># A female attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Verse 7). ## A son of PäcajanyÃgni called Tapa. This Agni is one of the fifteen Agnis which cause hindrances in Yaj¤as. SubhÅma, AtibhÅma, BhÅma, BhÅmabala. Bala, Sumitra, MitravÃn, Mitraj¤a, Mitravardhana, Mitradharman, SurapravÅra, VÅra, Suvarcas, VeÓa and Surahantà are the fifteen Agnis which cause hindrances in Yaj¤as. (Vana Parva, Chapter 220, Verse 11). ## One of the two attendants given to Subrahmaïya by SÆrya, the other one being BhÃsvara. (Áalya Parva, Chapter 45, Verse 31). ## A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 8). ## A holy place of ancient days in the plains of river SarasvatÅ where ApsarÃs used to come daily and bathe. Deva-Gandharvas visit this place every month. ÁrÅ K­«ïa bathed there once and distributed money to brahmins. (Áalya Parva, Chapter 37). ## Son of Áiva. 1) %% A son named VajrÃÇga was born to KaÓyapaprajÃpati by his wife Danu and he married a girl called VarÃÇgÅ. VajrÃÇga performed penance to Brahmà so that he might shed his Ãsuric aspect. When he came out of his penance, VarÃÇgÅ was missing and he wandered about the forest in search of her. Finally he saw VarÃÇgÅ crying under a tree. When he asked her the reason for her weeping, she told him about harassments by Brahmà during the thousand years when VajrÃÇga was immersed in trance. Indra one day threw about the vessels used by her in worship, appearing before her in the guise of a monkey; on another occasion he threatened her in the form of a lion and on a third occasion he came disguised as a snake and bit on her legs. Very much grieved over the story VajrÃÇga again took to penance with the grim determination to punish Indra and when Brahmà appeared before him he prayed for the boon of a son who would surpass the Devas including Indra in prowess. Brahmà granted him the boon. VarÃÇgÅ delivered a son twelve months after the boon. The child was christened TÃrakÃsura. TÃrakÃsura, as a child, began practising penance and Brahmà duly appeared before him and granted him the boon that if he were to die, he would die at the hands of a child only seven days old. Haughty over the boon TÃrakÃsura very soon conquered the three worlds. The devas found no means to suppress the asura. Children would not be born to them and there was a reason for it. Once Áiva and PÃrvatÅ started the marital act and it did not come to a close even after a hundred divya-years, with the result that the world shook like anything. Frightened at this the Devas requested Áiva to stop the act and he obliged them. Then he asked them who would bear the semen which had been discharged and they replied, "Let earth itself bear the semen." Accordingly it was discharged on the earth. It filled and over-flowed forests and mountains. What next was the problem. Ultimately the Devas asked Agni (fire) to consume it. When Agni consumed and burnt it down absolutely, the ashes thereof formed into a white hill and it became a forest. PÃrvatÅ did not at all relish the action of the devas and spoke to them thus: "You prevented my sexual intercourse entered into with the desire to have a son. Therefore, in future you will not have children by your wives." PÃrvatÅ cursed the earth also as follows: "You will become one of various forms and also a wife to many people. You, who prevented me from having a son, will not enjoy happiness from children." (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Canto 36). TÃrakÃsura could be killed only by a child not more than seven days old and the Devas realised that such a child could be begot only by Áiva. It was the occasion when Áiva was lamenting over the death of SatÅ and PÃrvatÅ was doing penance to secure Áiva as husband. None could stir Áiva immersed in deep meditation and the Devas entrusted the responsibility for it to KÃmadeva. Not only did KÃma not succeed in the endeavour but also he got reduced to ashes by the fire from Áiva's eyes. When PÃrvatÅ's penance reached its climax Áiva appeared before her and wedded her. 2). %% Because of the power of Áiva's semen consumed by Agni, his glow began getting diminished. Agni complained of it to the Devas who sent him over to BrahmÃ. On his way to Brahmà Agni met GaÇgÃdevÅ whom he told thus: "I can in no way bear this semen of Áiva and if I get rid of it, it will burn the entire world. So, you please take charge of it so that you will have a noble son. GaÇgÃ's reply to this was simply to ask Agni to throw the semen into her waters and Agni did so. As the semen had remained with Agni for nearly 5000 years, his flesh, blood hair, eye etc. had become golden in colour and hence Agni came to be called from that day onwards Hiraïyaretas. Time passed by and the semen of Áiva became a burden to GaÇgÃ. She complained about that to BrahmÃ. Brahmà asked her from whom she had received the semen. GaÇgà detailed her story to him and concluded by saying that though it was 5000 years since Áiva's semen was put into her, she did not deliver yet. Then Brahmà told her as follows: "You go to the Udaya mountain (where the sun rises). There is a forest there, a forest hundred crores of yojanas in extent, where Áara, a particular variety of grass (Saccharam munja Roxb) grows. You deposit the semen there and a male child will be born after 10,000 years. As directed by Brahmà GaÇgà went to the Udaya mountain and deposited the foetus there through her mouth. By the power of Áiva's semen all the trees and animals and birds in the forest became golden in colour. When 10,000 years were completed a child, as effulgent as the rising sun, was born and Subrahmaïya was the child. The child cried in a thunderous voice and six divine K­ttikÃs who came that way saw the child and taking pity on it vied with one another to breast-feed it. Since the child looked at the six K­ttikÃs one after the other it developed six faces and since it was breast-fed by K­ttikÃs it came to be named KÃrttikeya as well. Brahmà informed Agni about the birth of the child and the latter, in great happiness, hastened to it on a fast goat. GaÇgà who met Agni on the way and asked him about his hurried trip was told about the birth of the child and between the two developed an argument about the ownership of the child. MahÃvi«ïu who came that way just then listened to the above argument and directed them to Áiva for settlement of their claims. Agni and GaÇgà asked Áiva to which of them the child really belonged Áiva then told PÃrvatÅ "Fortunate, fortunate." Only after seeing the child could it be decided as to whose it was and so Áiva, PÃrvatÅ, Agni and GaÇgà proceeded together to the forest where they saw the child in the lap of the K­ttikÃs. Áiva then said "Let us see whom the child looks at before settling its parentage." Understanding the ideas of the visitors the child, by its yogic power, assumed four bodies called KumÃra, ViÓÃkha, ÁÃkha and Naigameya. KumÃra looked at Áiva, ViÓÃkha at PÃrvatÅ, ÁÃkha at GaÇgà and Naigameya at Agni and all of them felt immensely happy. The K­ttikÃs asked Áiva whether åaïmukha (child with six faces) was his son to which Áiva answered as follows: "Let him be your son under the name KÃrttikeya; GaÇgÃ's son under the name KumÃra; PÃrvatÅ's son under the name Skanda; my son under the name Guha and Agni's son with the name MahÃsena and under the name Áaravaïa 'Áaravaïa's (the forest where it was born) son. He is a great yogÅ and will be known by these various names. As he possesses six faces he will become famous as 'åaïmukha' also. After having spoken thus Áiva thought of the Devas and under the leadership of Brahmà and Vi«ïu all the Devas appeared there. They looked at the child to their hearts' content and then told Áiva thus: "Oh! Lord! You made Agni serve the purpose of Devas. Let us immediately start for Aujasa tÅrtha and crown åaïmukha at SarasvatÅ in Kuruk«etra. Let him flourish as army-chief of Devas, Gandharvas and Kinnaras and let him kill the terrible Mahi«Ãsura and TÃrakÃsura. 3) %% BrahmÃ, Vi«ïu, Áiva and others reached Kuruksetra with the child to crown him (Subrahmaïya) as army-chief. Áiva and Vi«ïu performed the consecration ceremony with holy water from the seven seas. Gandharvas, ã«is and others sang for joy and ApsarÃs danced. PÃrvatÅ placed the child thus consecrated on her lap and kissed him repeatedly on the head. 4) %% After Guha's consecration, the Devas presented the army-chief valorous armies. He was given by Áiva four Pramathas, equal in prowess to Indra, called GhaïÂÃkarna, LohitÃk«a, Nandi«eïa and KumudamÃlÅ. Brahmà and other Devas gave their own Pramathas to him. Brahmà gave him the Pramatha called SthÃïu and Vi«ïu gave him three sets of Pramathas called SaÇkrama, Vikrama and ParÃkrama. Indra gave him UtkleÓa and PaÇkaja; Sun (SÆrya) gave Daï¬akapi¤jalas; Moon gave Maïivasumaïis; the Asvins gave Vatsanandis etc. In short, important Devas, MÃt­s, TÅrthas etc. gave Subrahmaïya priceless presents too numerous to be named. Seeing the rush of presents the great Garu¬a presented his own son, the fast-going Peacock to Subrahmanya. Aruïa gave his own son, the cock. Agni gave the Vel (three-pronged weapon, trident), B­haspati the daï¬a (club, stick) GaÇgÃ, the Kamaï¬alu (water-pot of SannyÃsins) Vi«ïu the garland, PÃrvatÅ clothes, Áiva the locket and Indra the string of pearls. 5) %% The consecration of Subrahmaïya as Commander-in-Chief of the army kindled a new hope and enthusiasm in the Devas. They challenged the Asuras for war and they took it up. The asura army entered the battle-field under the leadership of unrivalled warriors like TÃrakÃsura, Mahi«a, BÃïa, son of MahÃbali, TÃraka's sons, TÃrakÃk«a. KamalÃk«a, VidyunmÃlÅ etc. In the furious battle that ensued Subrahmaïya killed TÃrakÃsura. The other asura chiefs too were killed. 6) %% After the killing of TÃrakÃsura Subrahmaïya became the object of too much of petting by PÃrvatÅ with the result that his life became unbridled and wayward. His lust was everyday on the increase and he committed even rape on Deva women, who were ultimately forced to complain about him to PÃrvatÅ. Immediately she called Subrahmaïya to her and showed her own image in all other women and he became so much repentant about his past actions that he took the vow before PÃrvatÅ that in future he would look upon all women in the world as equal to her, his mother. (BrahmÃï¬a PurÃïa 81). 7) %% See under DevasenÃ. (VÃlmÅki RÃmÃyaïa, Canto 36; M.B. Vana Parva, Chapter 223; AnuÓÃsana Parva, Chapter 85; Skanda PurÃïa, Sambhava kÃï¬a; KathÃsaritsÃgara, LÃvÃïakalambaka, TaraÇga 6; Uttara RÃmÃyaïa Kamba RÃmÃyaïa, BÃlakÃï¬a; VÃmana PurÃïa, Chapters 57-61; Bhavi«ya PurÃïa). 8) %% (i) On the occasion of the burning of the KhÃï¬ava forest Subrahmaïya went there carrying his weapon called 'Áakti' to fight K­«ïa and Arjuna. (ùdi Parva, Chapter 226, Verse 33). (ii) Skanda was born from the semen of Áiva which fell into Agni. So he got the name Skanda. (Skand-fall). (M.B. Vana Parva, Chapter 225, Verse 16). (iii) He once cut asunder the Krau¤ca mountain. (For details see under Krau¤ca I). (iv) Noticing the very great effulgence of Skanda, Indra feared loss of his place and immediately he clashed with the former. Indra's Vajra (thunderbolt) hit Skanda on his right and from the wound emerged a person wearing golden armour, divine ear-rings and holding the Vel in his hands and he was named ViÓÃkha. Frightened by his sight Indra sought refuge with Subrahmaïya. (Vana Parva, Chapter 227). (v) When he married Devasenà his six mothers came and blessed him and his wife; he then told the mothers thus: "You live with my father, Áiva. Until I become sixteen years of age I will be functioning as a spirit which kills children and the children killed by me will serve as your food." As soon as he finished speaking, a terrible person just like Agni emerged from his body and it was called Raudragraha, which is known also by other names such as SkandÃpasmÃra, Áakunigraha, PÆtanÃgraha etc. This Graha is supposed to cause children's death. (Vana Parva, Chapter 230). (vi) Subrahmaïya once in the company of Rudradeva visited the holy place BhadravaÂa. (Vana Parva, Chapter 231, Verse 56). (vii) VÃyubhagavÃn assumed responsibility for his protection. (Vana Parva, Chapter 231, Verse 56). (viii) He killed Mahi«Ãsura. (Vana Parva, Chapter 231, Verse 96). (ix) Synonyms or sacred names of Subrahmaïya:-ùgneya, Skanda, DÅptakÅrti, AnÃmaya, MayÆraketu, DharmÃtman, BhÆteÓa, Mahi«Ãrdana, KÃmajit, KÃmada, KÃnta, SatyavÃk, BhuvaneÓvara, ÁiÓuÓÅghra, ÁucÅcaï¬a, DÅptavarïa, ÁubhÃnana, Amogha, Anagha, Raudra, Priya, CandrÃnana, PraÓÃntÃtman, DÅptaÓakti, Bhadrak­t, KÆÂamohana, åa«Âhipriya, Pavitra, MÃt­vatsala, KanyÃbhartÃ, Vibhakta, SvÃheya, RevatÅsuta, ViÓÃkha, Prabhu, NetÃ, Naigameya, SuduÓcara, Suvrata, Lalita, BÃlakrŬanakapriya, KhacÃrÅ, BrahmacÃrin, ÁÆra, Áaravaïodbhava, ViÓvÃmitrapriya, DevasenÃpriya, VÃsudevapriya, Priyak­t etc. Those who repeat the above sacred names of Subrahmaïya will attain fame, wealth and heaven. (Vana Parva, Chapter 232). (x) In the DevÃsura war he killed important leaders of the asuras like Mahi«a, TripÃda and Hradodara. (Áalya Parva, Chapter 46, Verse 90). (xi) He defeated BÃïÃsura and killed the sons of TÃrakÃsura. (Áalya Parva, Chapter 46, Verse 90). (xii) Áiva consecrated him as lord (Áre«ÂharÃja) of the BhÆtas. (ÁÃnti Parva, Chapter 122, Verse 32). ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Verse 59). ## One of the seven channels of GaÇgÃ. (See under Sindhu). ## A King of Ik«vÃku dynasty. A son named ViÓÃlanÅti was born to King Ik«vÃku by his wife Alambu«Ã. The city ViÓÃlanagara was founded by this ViÓÃlanÅti. A son named Hemacandra was born to ViÓÃla. Sucandra was the son of Hemacandra. DhÆmrÃÓva was the son of Sucandra. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 47). ## An asura. This asura was the son of SiæhikÃ. (MahÃbhÃrata, ùdi Parva, Chapter 66, Verse 46). ## A Gandharva. (MahÃbhÃrata, ùdi Parva, Chapter 66, Verse 46). This Gandharva was the son of PrajÃpati KaÓyapa, by his wife PradhÃ. This Gandharva participated in the birth celebration of Arjuna. (M.B. ùdi Parva, Chapter 122, Verse 58). #<ÁUCANTI># A muni who was an adorer of Atri Mahar«i. There is a reference to him in ãgveda, Maï¬ala 1, AnuvÃka 16, SÆkta 112. ## A son of Dh­tarëÂra. With his seven brothers he attacked Abhimanyu. (M.B. BhÅ«ma Parva, Chapter 79, Verse 22). ## A son born to ÁrÅ K­«ïa by his wife RukmiïÅ. (M.B. AnuÓÃsana Parva, Chapter 14, Verse 33). The sons born by RukmiïÅ were Pradyumna CÃrude«ïa, Sude«ïa, CÃrudeha, SucÃru, CÃrugupta and BhadracÃru. (BhÃgavata, Skandha 10). ## The wife of Ái«Âi, the son of Dhruva. Two sons named Ái«Âi and Bhavya were born to Dhruva by his wife ÁambhÆ. SucchÃyÃ, the wife of Ái«Âi gave birth to five sons who were sinless. They were Ripu, Ripu¤jaya, Vipra, V­kala and V­katejas. (Vi«ïu PurÃïa, AæÓa 1, Chapter 13). ## The son of G­tsamada who was born in the dynasty of VÅtahavya. A son named Varcas was born to Sucetas. (M.B. AnuÓÃsana Parva, Chapter 30, Verse 61). @<[Page 749b]>@ #<ÁUCI I># A deva (god) who was born in AgnivaæÓa. This Áuci was the son of Agnideva who was the eldest son of BrahmÃ, and his wife SvÃhÃ. Áuci had two brothers by name PÃvaka and PavamÃna. These brothers had fortyfive sons. They are also known as "Agnis". Thus there are on the whole fortynine Agnis, including the father, three sons and their fortyfive children. (Vi«ïu PurÃïa, Part 1, Chapter 10). #<ÁUCI II># CÃk«u«a was a son of Manu. Ten sons were born to Manu by his wife, Na¬valÃ. They were, Kuru, Puru, Áatadyumna, TapasvÅ, SatyavÃn, Áuci, Agni«Âoma, AtirÃtra, Sudyumna and Abhimanyu. (Vi«ïu PurÃïa, Part 1, Chapter 13). #<ÁUCI III># There is a passage in Chapter 19 of Agni PurÃïa which says that KaÓyapa PrajÃpati had six daughters by his wife TÃmrÃ, who were, KÃkÃ, ÁyenÅ, BhÃsÅ, G­ddhrikÃ, Áuci and GrÅvà and that different classes of birds took their source from them. #<ÁUCI IV># A King of the Solar dynasty. From BhÃgavata, 9th Skandha we learn that he was the son of Áakradyumna and the father of VanadvÃja. #<ÁUCI V># In MahÃbhÃrata, Sabhà Parva, Chapter 8, Verse 14, there is a reference to a King Áuci who worships Yama, the son of SÆrya, in Yama's assembly. #<ÁUCI VI># The leader of a band of merchants. It was he who met and comforted DamayantÅ who lost her way in the forest after Nala left her. (Vana Parva, Chapter 64, Verse 127). #<ÁUCI VII># One of the sons of ViÓvÃmitra. (M.B. AnuÓÃsana Parva, Chapter 4, Verse 54). #<ÁUCI VIII># A son of Bh­gu Mahar«i. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 55, Verse 128). #<ÁUCI IX># A Mahar«i born in the family of AÇgiras. By a curse of Vasi«Âha, this Mahar«i was born as a mortal, as the son of King VijitÃÓva. (BhÃgavata, 4th Skandha). ## The son of Suddha and the grandson of Anenas. Trikalpava was the son of SÆci. (BhÃgavata, 4th Skandha). ## Iron needle is PurÃïically important. There is a story connecting the iron-needle of BhÃrata and VibhÅ«aïa as follows:-- Having killed RÃvaïa, ÁrÅ RÃma anointed VibhÅ«aïa as the King of LaÇkà and returned to AyodhyÃ. During the reign of VibhÅ«ana, LaÇkà reached the highest stage of prosperity. Among the five metals, only gold was seen in LaÇkÃ. At this stage VibhÅ«aïa got an iron needle from BhÃrata. He kept it as a rare and valuable treasure, in his palace. VibhÅ«aïa who was an ardent devotee of ÁrÅ RÃma used to cross the sea, come to RÃmeÓvara-temple and offer flower at the feet of ÁrÅ RÃma, every day. Flower was brought in a big golden pot. Once VibhÅ«aïa placed the golden pot in the courtyard of the temple and went in with the flower. After the worship, VibhÅ«aïa came out and taking the pot on his head returned to LaÇkÃ. Being immersed in the thought of ÁrÅ RÃma, VibhÅ«aïa did not look inside the pot. After reaching the palace he looked into the pot and saw a Brahmin sleeping in it. He was very pleased to see the Brahmin. So after welcoming him with hospitality, he brought the box in which he had kept the most precious treasure and placed it before the Brahmin who returned with the box to BhÃrata. He eagerly opened the box and saw only an iron needle in it. The consternation of the Brahmin need only be imagined. @<[Page 750a]>@ #<ÁUCIKù># An Apsaras. She had participated in Arjuna's birth festival. (MahÃbhÃrata, ùdi Parva, Chapter 122, Verse 62). ## A figure of the giantess KarkkaÂÅ. (See under BrahmÃ, Para 12). ## A hell. (See under KÃla the section on hell). #<ÁUCIMUKHý># Companion maid of PrabhÃvatÅ, daughter of VajranÃbha. (See under PrabhÃvatÅ V). #<ÁUCIRATHA># A King born in Bharata's dynasty. He was the son of Citraratha and Dh­«ama's father. (BhÃgavata, 9th Skandha). ## A minister of DaÓaratha. (VÃlmÅki RÃmÃyaïa, Ayodhyà KÃï¬a, Sarga 32). #<ÁUCISMITù I># A BrÃhmaïÅ who was devoted to her husband. (For further details see under Dhana¤jaya V). #<ÁUCISMITù II># An Apsaras. She attends Kubera's assembly (MahÃbhÃrata, Sabhà Parva, Chapter 10, Verse 10). ## A nÃga (serpent) born in the family of Dh­tarëÂra. This serpent fell in the sacrificial fire of the serpent sacrifice of Janamejaya and was burnt to death. (M.B. ùdi Parva, Chapter 57, Stanza 18). ## Father of SukumÃra the King of Pulinda. (See under SukumÃra I.) ## A son of Dh­tarëÂra. He attacked Abhimanyu in the battle of BhÃrata. (MahÃbhÃrata, BhÅsma Parva, Chapter 79, Verse 22). ## A King who fought on the side of the PÃï¬avas. He was a good fighter from chariot. (MahÃ-BhÃrata, Karïa Parva, Chapter 6, Stanza 27). While this king and his son Citravarmà were walking in the battlefield, Droïa killed them. ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Verse 72). #<ÁUCIVRATA># A king of ancient times. (M.B. ùdi Parva, Chapter 1, Verse 236). ## The son of king Pauï¬raka. ÁrÅ-K­«ïa killed Pauï¬raka in battle and his head, cut off by ÁrÅ K­«ïa, fell in the country of KÃÓÅ. Sudak«iïa who learned about the death of his father, went to KÃÓÅ and recognized the head by the ear-rings. Sudak«iïa made up his mind to kill ÁrÅ K­«ïa somehow or other and began to do penance in KÃÓÅ before Áiva. Pleased with his penance Áiva appeared before him and advised him to create a wicked fairy from the fire of sorcery. Accordingly Sudak«iïa prepared a fire of sorcery, from which a wicked fairy came out and ran towards ÁrÅ K­«ïa. ÁrÅ K­«ïa sent his weapon the Discus which cut off the head of the wicked fairy and from there the Discus flew to KÃÓi and turned Sudak«iïa to ashes, and returned to DvÃrakÃ. (BhÃgavata, Skandha 10). ## II. A king of KÃmboja (Kabul). The following information is taken from MahÃbhÃrata about this king. (i) Sudak«iïa had been present at the Svayaævara marriage of DraupadÅ. (ùdi Parva, Chapter 185, Verse 15). (ii) He came with an ak«auhiïÅ of army to help Duryodhana against the PÃï¬avas in the battle of BhÃrata. (M.B. Udyoga Parva, Chapter 19, Verse 21). (iii) Sudak«iïa was a valiant fighter in the army of the Kauravas. (M.B. Udyoga Parva, Chapter 160, Verse 1). (iv) On the first day of the battle of BhÃrata. there was a combat between Árutakarmà and Sudak«iïa. (M.B. BhÅ«ma Parva, Chapter 45, Verse 66). (v) There was another combat between Abhimanyu and Sudak«iïa. (M.B. BhÅ«ma Parva, Chapter 45, Verse 66). (vi) Arjuna killed Sudak«iïa in the battle of BhÃrata. (M.B. Droïa Parva, Chapter 92, Verse 61). (vii) The younger brother of Sudak«iïa confronted Arjuna to avenge the death of his brother and was killed by Arjuna. (M.B. Karïa Parva, Chapter 56, Verse 110). ## A warrior who fought on the side of the PÃï¬avas. DroïÃcÃrya shot him down from the chariot with an arrow. (M.B. Droïa Parva, Chapter 21, Verse 56). ## The wife of DilÅpa. (See under DilÅpa). ## A minister of king Janaka. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 70). ## A king of DaÓÃrïa. This king had two daughters of whom one was married by BhÅma, the king of Vidarbha, and the other by VÅrabÃhu king of Cedi. (M.B. Vana Parva, Chapter 96, Verse 14). ## A country of North India. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 27, Verse 11, that this country was captured by Arjuna. ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Verse 10). ## A cowherd. This SudÃmà was reborn as an asura, because of the curse of DevÅ RÃdhÃ. (For further details see under TulasÅ, para 5). ## A warrior who took the side of the PÃï¬avas and fought against the Kauravas. (M.B. Droïa Parva, Chapter 23, Verse 49). ## The watcher of the garden of Kaæsa. It is stated in BhÃgavata, Skandha 10, that this SudÃmà adorned ÁrÅ K­«ïa and Balabhadra RÃma with flower garlands. ## The real name of Kucela who was the friend of ÁrÅ K­«ïa in boyhood. Though his name occurs everywhere in BhÃgavata, as Kucela, his real name is SudÃmÃ. (See under Kucela). ## A river famous in the PurÃïas. It is mentioned in VÃlmÅki RÃmÃyaïa, AyodhyÃkÃï¬a, Sarga 71, that Bharata, the brother of ÁrÅ RÃma, crossed this river while he was returning from Kekaya. ## See under SÆryaprabha. ## A king of ancient India. He was a contemporary of ÁrÅ K­«ïa. This king who was esteemed even by the gods, was once captured and made a prisoner by another king named Nagnajit. ÁrÅ K­«ïa defeated Nagnajit and all the other Kings and made this King free. This story occurs in MahÃbhÃrata, Udyoga Parva, Chapter 48, Verse 75. ## A king who took the side of the Kauravas and fought against the PÃï¬avas in Kuruk«etra. This king was killed by SÃtyaki. (M.B. Droïa Parva, Chapter 113, Verse 14). ## A king of MÃlava. This king joined the side of the PÃï¬avas in the battle of BhÃrata and was killed by AÓvatthÃmÃ. (M.B. Droïa Parva, Chapter 200, Verse 13). ## A son of Dh­tarëÂra. In the battle of BhÃrata, he attacked BhÅmasena and was killed by him. (M.B. Áalya Parva, Chapter 27, Verse 31). ## Son of Dhruvasandhi, king of Kosala. Manoramà was the mother of SudarÓana. (For further details see under Dhruvasandhi). ## One of the five sons of Bharata. Bharata, the son of ã«abha, had married Pa¤cajanÅ, the daughter of ViÓvarÆpa. Five sons named Sumati, RëÂrabh­t, SudarÓana, ùvaraïa and DhÆmraketu were born to Bharata, who divided BhÃrata among his five sons and went to SÃlagrÃma and did penance there and died. (BhÃgavata, Skandha 5). ## The son born to god Fire by his wife SudarÓanÃ. (SudarÓanà was the daughter of Duryodhana (NÅla) of the dynasty of Ik«vÃku. For the story of her marriage see under SudarÓanÃ). SudarÓana, the son of Fire, married OghavatÅ the daughter of OghavÃn. That story is given below:- OghavÃn had two children a daughter named OghavatÅ and a son named Ogharatha. OghavÃn gave his daughter in marriage to SudarÓana who was wise and learned. The couple lived in Kuruk«etra. Once SudarÓana said to OghavatÅ thus:- "You should honour guests in all ways. If it is the desire of a guest, you should not draw back from giving even your body. Whether I am present here or not a guest should not be insulted." OghavatÅ promised to obey the order of her husband to the letter. SudarÓana had been trying to become victorious over M­tyu (Death) and so Death had been waiting to find out some vulnerable point in SudarÓana's life. While SudarÓana had gone to cut firewood, a brahmin entered the hermitage and said to OghavatÅ:- "If you do observe the duties of a house-holder show hospitality to me." Hearing this, OghavatÅ welcomed the brahmin and performed the usual hospitality and asked him "What shall I do for you?" "Give yourself to me", was the answer. Seeing that the guest was not contented with the usual hospitalities and remembering the words of her husband, OghavatÅ gave herself to the guest. Both of them entered the interior of the hermitage. At this moment Sudar ana returned with firewood, and looked for OghavatÅ and called her aloud, several times. He got no reply. Then the Brahmin who was lying inside called out:-"Hei! Son of Fire! A guest has come. Your wife showed all kinds of hospitality. But I was not contented with them. Now she is offering herself to me." These words did not seem to make any change in SudarÓana. Dharmadeva was much pleased, as SudarÓana had come out victorious in all these tests. He came out and appeared in his own form and blessed SudarÓana. Due to the blessing of Dharmadeva, half of the body of OghavatÅ flowed as the river OghavatÅ and the other half was dissolved in the soul of her husband. SudarÓana thus earned victory over M­tyu and obtained prosperity. ## A VidyÃdhara. Because of the curse of AÇgiras, this VidyÃdhara was changed into a mountain snake. That story occurs as follows in BhÃgavata, Skandha 9. While SudarÓana was playing about in the world of Gods with some Gandharva damsels, Angiras and some other hermits came by that way. SudarÓana ridiculed them. AÇgiras became angry and changed him to a mountain snake by a curse. SudarÓana prayed for liberation from the curse. AÇgiras said that in DvÃparayuga, MahÃvi«ïu would incarnate as ÁrÅ K­«ïa and when K­«ïa trod upon him, he would regain his original form." SudarÓana became a big snake and began life in Ambìi. Once the people of Ambìi went to DevÅ forest and worshipped MaheÓvara. They spent the night on the banks of the river KÃlindÅ. In the night the snake mentioned above, caught hold of the leg of Nandagopa. Seeing the snake swallowing Nandagopa the rest of them crowded there and struck at the snake with burning faggots. But it was in vain. Finally ÁrÅ K­«ïa came, and gave the snake a thrash. Instantly SudarÓana got his old form. He went to the world of gods. ## A brahmin sinner who lived in the TretÃyuga. The moment he touched the water in which Vi«ïu washed his feet, he obtained remission of his sins and entered VaikuïÂha. This story which is given under, occurs in Padma PurÃïa, Brahma Khaï¬a, Chapter 17. There lived a brahmin sinner in TretÃyuga. He used to commit sins such as eating food on the eleventh lunar day, ridiculing conventional fast and vow, etc. When he died, the men of Yama took his soul to the world of Yama. At his order SudarÓana was laid in horrible excrements for the period of hundred Manvantaras. When he was released he was born on earth as a hog. Because he ate food on HarivÃsara (a fast-day) he suffered hell for a long time. His next birth was that of a crow and lived on excrements. Once the crow drank the water which fell on the steps while washing the feet of Vi«ïu. The crow obtained remission of all its sins. On the same day it was caught in the net of a forestman and died. Then a divine chariot drawn by swans came and took the crow to the world of Vi«ïu. ## The son of DÅrghabÃhu who was born in the family of Manu. He conquered all the kingdoms and ruled as an emperor. The famous hermit Vasi«Âha was his priest. Once DevÅ MahÃkÃlÅ appeared to him in a dream and said to him: "Very soon a flood will occur in the world. So go to the HimÃlayas with your wife and the priest Vasi«Âha and stay there in a cave." According to the instruction of DevÅ, SudarÓana took everybody with him and went to the HimÃlayas. The prophecy of DevÅ came true. The earth was filled with water. This deluge lasted for ten years. After that the earth resumed its original form and SudarÓana returned to AyodhyÃ. (Bhavi«ya PurÃïa, Pratisarga Parva, 1, 1). It is mentioned in KÃlikà PurÃïa that SudarÓana had broken off a piece of a forest region of HimÃlaya and taken it to his country and founded on it the city called KhÃï¬avÅnagara and that after a short period king Vijaya of the Bhairava dynasty killed king SudarÓana and became the ruler of the city. (KÃlikà PurÃïa, 92). ## A wife of God Fire. This SudarÓanà was the daughter of Duryodhana, the son of Durjaya of the Ik«vÃku dynasty. The mother of SudarÓanà was NarmadÃ. It is said that so beautiful a woman as SudarÓanà had never been born. The God Fire was once fascinated by the beauty of SudarÓanà who had been instructed to serve him, and wished to accept her as his wife. So he informed her of his desire. Being of a noble race, she said that a virgin ought to be given away by her parents. The God Fire approached the father of SudarÓanà and informed him of every thing. When he knew that the person who made the request was the God Fire, the king gave his daughter SudarÓanà as wife to the God. (Duryodhana had another name NÅla). In the PurÃïas there is another statement also that NÅla was the ruler of MÃhi«matÅ. (See under Duryodhana II and Agni Para 8). ## An island. This is another name of JambÆdvÅpa. Once Sa¤jaya talked to Dh­tarëÂra about this dvÅpa (Island). (M.B. BhÅ«ma Parva, Chapter 5). ## A tree in the JambÆ island. It is mentioned in MahÃbhÃrata, BhÅ«ma Parva, Chapter 7 that this tree was eleven thousand yojanas high. ## (The Discus SudarÓana-weapon). 1) %% The weapon of MahÃvi«ïu. Two stories are seen about the origin of this weapon. (i) The sun married Saæj¤Ã the daughter of ViÓvakarmÃ. Saæj¤Ã complained to her father that she could not bear the radiance of the Sun. ViÓvakarmà put the Sun in a turning machine and turned him and decreased his radiance. Out of the dust of the sun produced by this process, ViÓvakarmà made the discus-weapon, the aerial chariot Pu«paka, the Trident of Áiva, and the Áakti (lance) of Subrahmaïya. Of these weapons the discus-weapon SudarÓana was given to MahÃvi«ïu. This is one story. (Vi«ïu PurÃïa, AæÓa 3, Chapter 2). (ii) During the burning of the forest KhÃï¬ava, Indra showered rain, against the fire. According to the second story, the God Fire gave the discus weapon SudarÓana to ÁrÅ K­«ïa and the GÃï¬Åva to Arjuna to fight against Indra. (See the word KhÃï¬avadÃha). Besides these two stories, several statements occur in various PurÃïas, about this weapon SudarÓana. As SudarÓana was in existence even before the incarnation of ÁrÅ K­«ïa, the story that ViÓvakarmà made it, ought to be given prominence. Very often MahÃvi«ïu used to destroy enemies by this SudarÓana. Though MahÃvi«ïu had taken several incarnations, only ÁrÅ K­«ïa is mentioned in the PurÃïas as having used this weapon SudarÓana very often. 2) %% SudarÓana flies up to the ranks of the enemies, burning like fire. Once MahÃvi«ïu sent the weapon SudarÓana towards the asuras. Then the havoc and destruction caused by this weapon, is described as follows: The moment he thought of SudarÓana, to destroy the power of the enemy, it made its appearance like the Sun in the Solar region. It was a fearful sight. Emanating light and radiance from the blazing fire, the SudarÓana rested on the hand of Vi«ïu; turning round with a tremendous speed. Vi«ïu threw it at the enemies with his powerful hand like that of the trunk of an elephant, with a view to cleave the city of the enemies into pieces. That weapon which was burning in great flames like a great fire spreading radiance, flew into the midst of the enemy's army and instantly every one near it fell dead. Thus it flew about among the asuras and burnt them to ashes. Then turning round and round in the air it drank the blood shed on the earth. (M.B. ùdi Parva, Chapter 19). ## Indra had a chariot named SudarÓana. (MahÃbhÃrata, VirÃÂa Parva, Chapter 56, Verse 3). ## A King of Kosala. This SudÃs a was a King who ought to be remembered every morning and evening. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 165, Verse 57). ## An ùryan King named SudÃs is stated in ãgveda. It is mentioned in ãgveda Maï¬ala 1, Anuvaka 11, SÆkta 63, that ViÓvÃmitra saved this King from a danger. (See under DÃÓarÃj¤a). ## A King of AyodhyÃ. He was the son of SarvakÃma and the father of KalmëapÃda. (BhÃgavata, Skandha 9; Vi«ïu PurÃïa, 4, 4, 30). ## One of the prominent wives of ÁrÅ K­«ïa. The palace KetumÃn in DvÃrakÃ, was given to this wife. (MahÃbhÃrata, DÃk«iïÃtya PÃÂha, Sabhà Parva. Chapter 38). #<ÁUDDHA># A King of the Bh­gu dynasty. BhÃgavata, 9th Skandha mentions that he was the son of Anenas and SÆci's father. ## The wife of VirÃÂa, the King of Matsya. 1) %% It is mentioned in MahÃbhÃrata, VirÃÂa Parva, Chapter 9, Verse 6, that this Sude«ïÃ, the daughter of the King of Kekaya, had the name Citrà also. 2) %% (i) During the pseudonymity, PäcÃlÅ lived with Sude«ïà in the guise of SairandhrÅ. (M.B. VirÃÂa Parva, Chapter 9). (ii) Sude«ïà agreed to the request of KÅcaka to get SairandhrÅ for him, as he was fascinated by her beauty. (M.B. VirÃÂa Parva, Chapter 14, Verse 6). (iii) Sude«ïà sent KÅcaka to the house of SairandhrÅ. (M.B. VirÃÂa Parva, Chapter 15). (iv) DraupadÅ consoled Sude«ïà who was miserable at the death of KÅcaka. (M.B. VirÃÂa Parva, Chapter 16, Verse 48). (v) Sude«ïà asked DraupadÅ to go away from the palace. (M.B. VirÃÂa Parva, Chapter 24, Verse 3). (vi) In connection with the marriage of her daughter UttarÃ, Sude«ïà went to Upaplavya with DraupadÅ. (M.B. VirÃÂa Parva, Chapter 72, Verse 30). ## The wife of the King Bali. Five sons named AÇga, VaÇga, KaliÇga, Puï¬ra and Suhma were born to the hermit DÅrghatamas by this queen Sude«ïÃ. (M.B. ùdi Parva, Chapter 98: 30; BhÃgavata, Skandha 9; HarivaæÓa 1, 39). ## A son born to ÁrÅ K­«ïa by RukmiïÅ. (See under RukmiïÅ). ## A country in India, very famous, in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 4). ## A brahmin who was a favourite of the King of Vidarbha. It was this brahmin who was sent by the King of Vidarbha to search for DamayantÅ. (See under DamayantÅ). ## A captain of the army of King AmbarÅ«a. He was calm and fearless. Sudeva met with a heroic death in a battle and attained heaven. Indra gave him a suitable place. Later AmbarÅ«a died and came to heaven. There he saw his captain Sudeva and was amazed. He asked Indra how it was that Sudeva was given a place in heaven. Indra replied that to fight fearlessly in the battle-field and meet with heroic death, was a yaj¤a (sacrifice) and that due to this yaj¤a Sudeva attained heaven. The King asked, when this took place. Indra continued:--"Once AmbarÅ«a sent Sudeva to subdue the asuras and giants. Sudeva entered the battlefield and looked at the vast army of the enemy. Finding that it was impossible to defeat the army of giants, he sat down and meditated on Áiva, who appeared before him and encouraged him. A fierce battle followed in which Sudeva annihilated the army of the giants completely and he himself met with a heroic death. That is how he obtained heaven. (M.B. DÃk«iïÃtyapÃÂha, ÁÃnti Parva, Chapter 98). ## The son of HaryaÓva, the King of KÃÓÅ. He was quite valiant and radiant. After the death of his father he was anointed as King of KÃÓÅ. As soon as he became King, the sons of King VÅtahavya attacked Sudeva and captured him. After this DivodÃsa became the King of KÃÓÅ. (M.B. AnuÓÃsana Parva, Chapter 30, Verse 13). ## A famous King. NÃbhÃga married Suprabhà the daughter of this King Sudeva. The following is a story taken from MÃrkaï¬eya PurÃïa stating how this Sudeva who was a K«atriya by birth, became a VaiÓya by the curse of hermit Pramati. Once Nala, the friend of Sudeva, and the relative of DhÆmrÃk«a, after having drunk too much liquor, tried to rape the wife of the hermit Pramati. All this happened while King Sudeva was standing silently near Nala. Pramati requested King Sudeva repeatedly to save his wife. Sudeva replied: 'The K«atriya who could help the needy, could save your wife also. But I am a VaiÓya." This arrogance of the King made the hermit angry. "May you become a VaiÓya." The hermit cursed the King. Sudeva repented and requested for liberation from the curse. "When a K«atriya steals away your daughter you will recover the lost feelings of K«atriya." The hermit gave this liberation from the curse. Because of this curse NÃbhÃga stole away Suprabhà the daughter of Sudeva and Sudeva got back the lost feelings of K«atriya. ## A daughter of the King of AÇga named Ariha. The King ãk«a was her son. (M.B. ùdi Parva, Chapter 95, Verse 24). ## A princess born in the dynasty of King DaÓÃrha. VikuïÂha, a King of the PÆru dynasty married SudevÃ. The King AjamŬha was their son. (M.B. ùdi Parva, Chapter 95, Verse 36). ## The wife of Ik«vÃku who was the son of Manu. This Sudevà was the daughter of DevarÃta the King of KÃÓÅ. Ik«vÃku and Sudevà are said to be the incarnations of Vi«ïu and DevÅ Lak«mÅ respectively. While the couple were walking about in the forest, they saw a she-hog. That hog was the cursed form of a Brahmin woman named SudevÃ. SudevÃ, the wife of Ik«vÃku gave the merits she had earned in one year by her good deeds to Sudevà the she-hog and liberated her from her curse. This story occurs in Padma PurÃïa BhÆmikhaï¬a, Chapter 42. The story is given below: Once King Ik«vÃku and his wife Sudevà were hunting on the banks of the GaÇgÃ. Then a big hog came there with his wife and children. The hog was afraid of Ik«vÃku. So he said to his wife:--"Look! beloved! Ik«vÃku the valiant, the son of Manu, is come for hunting. I am going to fight with him." His wife said. "How did you get this bravery to fight with the king, you who always try to evade the forest-men?" "It is not bravery, my love. It is because I could go to heaven if I fight with the king valiantly and meet with heroic death", replied the hog. The wife tried her utmost to dissuade her husband from his attempt. The children also tried to stop him. They could not change his mind. So all of them decided to help him as much as they could in his fight. They got ready for a fight against Ik«vÃku and his army. The king's army saw the preparations of the hogs and their resolute stand. Struck with fear, they informed Ik«vÃku about it. The king ordered the noble hog to be caught. Ik«vÃku and his wife mounted on horse and followed the army. All the hounds ran towards the hogs barking. The army sent a volley of arrows at the hogs. The hog and his wife stopped the arrows. The army could not defeat the hogs. At last the king himself killed the hog with a club. While the king was looking on, that noble hog was changed to a noble Gandharva with four hands and divine clothes and ornaments. Leaving his old body of hog on the earth he rose up into the sky like the Sun and went to heaven. Seeing this sight Sudevà was struck with fear. She got down from the chariot and called the wife of the hog towards her. The wife of the hog, wounded all over, came to the queen SudevÃ. Sudevà asked her about the previous history of her dead husband. The hog's wife said: "Lady! If you feel interested I shall tell you about the previous life of my dead husband and myself." "My dead husband was a Gandharva named RaÇkavidyÃdhara, in the previous birth. Once he sat in the shade of a tree near the hermitage of Pulastya and began to sing with accompaniment. As the singing caused disturbance to his solitude the hermit Pulastya came and requested the Gandharva to shift to some other place. RaÇkavidyÃdhara did not like to comply with the request of the hermit. At last Pulastya removed his hermitage to another place. RaÇkavidyÃdhara walked in search of Pulastya. Finally the Gandharva saw Pulastya. Seeing that he was alone, the Gandharva took the shape of a hog and entered the hermitage and began to wound with his tusk and to molest that radiant sage Pulastya. Thinking it to be a mere animal Pulastya suffered it for a long time. The hog continued its actions of molestation. It passed excrements in front of the sage, danced before him, played in front of him, fell down in the courtyard and rolled and did various other things. As it was an animal Pulastya forgave him. One day RaÇkavidyÃdhara entered the hermitage as a hog, roared aloud, laughed aloud, cried aloud, sang aloud and in various other ways tried to change the mind of the hermit. Seeing all these, Pulastya began to think that it was not a hog. "A hog will not try to molest one continuously. I forgave him thinking him to be a mere animal. This must be that wicked Gandharva." Thus recognizing him Pulastya got angry and cursed him thus: "You tried to violate my penance in the shape of a hog. So you, great sinner; take the next birth as a hog." With grief the Gandharva ran to Indra and informed him of everything. Indra requested Pulastya to liberate the Gandharva from the curse. Accordingly Pulastya gave him remission that he would regain his original form when he was killed by the hands of the immensely good king Ik«vÃku." Sudevà was amazed on hearing this story of the dead hog, and asked her again. "You hog! You speak like a human being. How is it?" The wife of the hog continued the story. "Lady! I also have taken rebirth as a hog. In my previous birth I was the daughter of a Brahmin named Vasudatta (VÃsudeva) in the city of ÁrÅpura in KaliÇga. They named me Sudevà (VasudevÃ). Because of the unlimited caressing and fondling of my father I grew up as an arrogant girl. In the meanwhile a Brahmin youth named ÁivaÓarmÃ, who was well-versed in all the branches of knowledge, and whose parents were dead, came to my house. My father gave me to that brahmin. I lived with him in my father's house. Being proud of the wealth and prosperity of my parents I did not care to render the services due to my husband. My husband who was a peaceful man bore everything. By and by I became wicked. At last because of my wickedness and immorality my husband left the country. My father hated me and expelled me from the house. My father feared that some calamity would happen to me as Kaæsa was born to PadmÃvatÅ, the wife of Ugrasena, by her illegal connection with persons other than her husband." Hearing about the birth of Kaæsa, Sudevà asked the she-hog to tell her about the circumstances which led to the illegal connections of PadmÃvatÅ. The wife of the hog continued. "In days of old there was a king in MathurÃpurÅ named Ugrasena, who married PadmÃvatÅ the daughter of king Satyaketu of Vidarbha. While the couple were living happily in MathurÃpurÅ Satyaketu wanted to see his daughter. He sent a messenger to MathurÃpurÅ and brought PadmÃvatÅ to Vidarbha. She walked along the vicinity of the palace in which she was born, enjoying the beauty of the scenery. She walked on and arrived on the mountain called Pu«pavÃn, and sat on the bank of a lake. At that time a Gandharva named Godila (Dramila) came there. He fell in love with her. He took the shape of Ugrasena and came near her and talked with her. Thinking that her husband had come from Mathurà to see her she embraced him. After a while she understood that the visitor was not her husband. She began to curse him. The visitor admitted that he was Godila an attendant of VaiÓravaïa. Godila went on his way. But she had become pregnant by that time. Her parents tried in various ways to destroy the child in her womb. One day the infant lying in her womb told her thus: "Mother! you do not know who I am. I am the rebirth of a powerful asura named KÃlanemi. In ancient days Vi«ïu killed me in a battle between the gods and asuras. I have entered into your womb for revenge. Mother! you need not take the trouble to destroy me." Saying so, the infant stopped speaking. After ten years PadmÃvatÅ gave birth to the mighty and strong Kaæsa. He was killed by ÁrÅ K­«ïa and he attained heaven." Sudevà was struck with wonder at the story of Kaæsa. She asked the she-hog to continue her own story. She continued her own story. "I have said that my father expelled me. Being shameless I walked away from there soon. Nobody helped me. Those who saw me scolded me. Days passed. Afflicted by a horrible disease, and travelling in this manner, I came to a big house. I entered the courtyard and begged for alms. It was the house of my husband ÁivaÓarmÃ. When I abandoned him he married another woman named MaÇgalà and was leading a prosperous life. MaÇgalà gave me food. ÁivaÓarmà asked me who I was. I told him my story. He remembered me, his former wife. MaÇgalà also felt compassion for me. They gave me gold ornaments and made me stay there. But my conscience pricked me. Thus burning internally I died. My soul went to hell. After the suffering of a very long period, I took birth again as a Jackal. Then I became a dog, and then a snake. After that I passed through the births of a hen, a cat and a rat. Thus Brahmà had put me in the wombs of all kinds of animals. Now I have taken the birth of a she-hog. Lady! Your husband Ik«vÃku is the incarnation of Vi«ïu in portion and yourself, that of Lak«mÅ in portion. If you would give me the merits you have earned for one day by your good deeds, I could leave off all these mean births and attain heaven." The eyes of Sudevà were full when she heard the story of the hog. She gave to the she-hog, the merits she had earned by good deeds for one year. The hog was changed to a divine woman of youth and beauty. Immediately a divine chariot came down from heaven and took her to heaven, while everybody was looking on. Ik«vÃku and Sudevà returned to their palace much pleased at the redemption of the she-hog. ## A group of Gods. The name of the Manu of the third Manvantara was Uttama. The ruler of the devas was the Indra named SuÓÃnti. There were five groups or gaïas of twelve devas each, called the Satyas, the Japas, the Pratardanas, SudhÃmÃs and the VaÓavarttins. (Vi«ïu PurÃïa, AæÓa 1, Chapter 3). ## A golden mountain in the KuÓa island. (M.B. BhÅ«ma Parva, Chapter 12, Verse 10). ## One of the sons of King Gh­tap­«Âha. (BhÃgavata, Skandha 5), ## A King of the Puru dynasty. He was the son of King Kuru who had founded Kuruk«etra. Four sons named SudhanvÃ, Sudhanus, ParÅk«it and Arimejaya, were born to Kuru. (Agni PurÃïa, Chapter 278). ## A King who was the son of Kuru and the father of Suhotra. The King Uparicaravasu was a King of this dynasty. (BhÃgavata, Skandha 9). ## A warrior from PäcÃla who took the side of the PÃï¬avas. This mighty warrior was the son of King Drupada and the brother of VÅraketu. In the battle of BhÃrata, when VÅraketu was killed, Sudhanus gathered his brothers and attacked Droïa. In that fight Sudhanus was killed by Droïa. (M.B. Droïa Parva, Chapter 98, Verses 37-40). ## A guard of the ends of the quarters. In the beginning of creation Brahmà made four guards of the four ends. They were Sudhanvà in the East, ÁaÇkhapÃda in the South, KetumÃn in the West and Hiraïyaromà in the North. (Agni PurÃïa, Chapter 19). ## Son of hermit AÇgiras. Some information gathered from ãgveda and MahÃbhÃrata is given below. (i) There arose a contest between Sudhanvà and Virocana, the son of PrahlÃda for marrying the damsel KeÓinÅ. (For detailed story see under KeÓinÅ V). (ii) This hermit visited BhÅ«ma in his bed of arrows. (M.B. AnuÓÃsana Parva, Chapter 26, Verse 7). (iii) Sudhanvà was the eighth son of AÇgiras. (iv) It is stated in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 86, Verse 24, that this Sudhanvà gave Subrahmaïya a chariot, in the battle between the Devas and the asuras. (v) Sudhanvà had three sons called ãbhu, Vibhvà and VÃja. (ãgveda, Maï¬ala 1, AnuvÃka 16, SÆkta 111). ## A great warrior who fought against the PÃï¬avas in the battle of Kuruk«etra. He was killed by Arjuna. (M.B. Droïa Parva, Chapter 18, Verse 42). ## A Sudhanvà who was the son of Drupada, is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 23, Verse 44. This warrior sided with the PÃï¬avas in the battle of Kuruk«etra and fought against the Kauravas. When his brother VÅraketu was killed, he and his brothers joined together and attacked Droïa. In that fight Droïa killed SudhanvÃ. (M.B. Droïa Parva, Chapter 122, Verse 45). ## An ancient King of BhÃrata. A story that King MÃndhÃtà defeated this Sudhanvà in battle, occurs in Mahà BhÃrata, Droïa Parva, Chapter 62 ## A King of SÃÇkÃÓya. This King surrounded the city of Mithilà and sent word that unless the bow of Áiva and the princess SÅtà were given to him he would kill Janaka, who subsequently fought a battle with him. In this battle Sudhanvà was killed. SÃÇkÃÓya, the kingdom of Sudhanvà was given to KuÓadhvaja by his brother Janaka. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 71). ## The assembly hall of the Devas. (the gods). (BhÃgavata, Skandha 10). ## The great assembly hall of the YÃdavas. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 219, Verse 10, that at the time of the carrying away of SubhadrÃ, the soldiers ran to Sudharmà and reported the matter there. This hall had the name 'DÃÓÃrhÅ' also. This great hall was one yojana long and one yojana broad. It was in this hall that ÁrÅ K­«ïa received Indra. (M.B. DÃk«iïÃtya PÃÂha, Sabhà Parva, Chapter 38). ## Wife of MÃtali, who was the charioteer of Indra. It is mentioned in the MahÃbhÃrata, Udyoga Parva, Chapter 95, that a daughter named GuïakeÓÅ was born to MÃtali by SudharmÃ. ## A prince of the V­«ïi dynasty. It is stated in Mahà BhÃrata, Sabhà Parva, Chapter 4, Verse 18, that he was a member of the assembly of Yudhi«Âhira and that he had learned archery from Arjuna. ## A King of DÃÓÃrïa. BhÅmasena who was pleased at the good fighting of this King, appointed him as his captain. (M.B. Sabhà Parva, Chapter 29, Verse 5). ## A warrior who had fought against the PÃï¬avas in the battle of Kuruk«etra. (M.B. Droïa Parva, Chapter 18, Verse 20). ## A group of Gods of TÃmasa Manvantara. In this Manvantara there were four groups of devas (gods) called SupÃras, Haris, Satyas and SudhÅs. In each of these groups there were twentyseven gods. (See under Manvantara). ## Another name of Satyadh­ti, the King of Videha. He was the son of MahÃvÅrya and the father of Dh­«Âaketu. (BhÃgavata, Skandha 9). ## A holy place in Kuruk«etra. It is mentioned in Mahà BhÃrata, Vana Parva, Chapter 83, Verse 100, that by bathing in this holy tÅrtha one could attain the world of the Sun. ## A hermit who had observed only VÃnaprastha (life in the forest) the third of the four stages of life, and attained heaven. Mention is made about this hermit in MahÃbhÃrata, ÁÃnti Parva, Chapter 244, Verse 17. #<ÁôDRA># See under CÃturvarïyam. #<ÁôDRAKA># A Sanskrit dramatist. He is believed to have lived in the second century A.D. The drama "M­cchakaÂika" has been discovered as his work. It is divided into ten Acts. It is believed to be the oldest Sanskrit drama. Some people think that ÁÆdraka was a King. The authorship of another drama, "PadmaprÃbh­takam" is also attributed to him. ## A country in BhÃrata, very famous in the PurÃïas. (M.B. BhÅ«ma Parva, Chapter 9, Verse 51). ## A King of the dynasty of YayÃti. He was the grandson of Namasyu and the son of CÃrupÃda. Bahugava was the son of Sudya. (BhÃgavata, Skandha 9). ## A son of Manu CÃk«u«a. Ten sons full of radiance, including Sudyumna were born to CÃk«u«a (who was the Manu of the sixth Manvantara) by his wife Na¬valÃ, the daughter of PrajÃpati VairÃja. (Vi«ïu PurÃïa, AæÓa 1, Chapter 13). ## 1) %% A King who was born as a woman and then became a man and then became a woman, all in the same birth. (For detailed story see under Ilà I). 2) %% (i) This royal hermit stays in the court of Yama glorifying him. (M.B. Sabhà Parva, Chapter 8, Verse 16). (ii) While Sudyumna was the King, to do justice properly, both hands of the hermit Likhita were cut off. (For detailed story see under Likhita). (iii) Because he had executed the duties of the King properly and righteously, Sudyumna attained heaven. (M.B. ÁÃnti Parva, Chapter 28, Verse 45). ## A giant. It is stated in Padma PurÃïa, S­«Âi Khaï¬a, Chapter 75, that this giant was one of the seven, who were killed by Agni (Fire) in the battle between HiraïyÃk«a and the gods. ## A celestial maid. Mention is made in MahÃbhÃrata, ùdi Parva, Chapter 122, Verse 63, that this celestial maid danced in the birth festival of Arjuna. ## A holy place. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 84, Verse 10, that by visiting this place one could obtain remission of sins and attain heaven. ## One of the thirteen wives of Vasudeva. A son named Puï¬ra was born to Vasudeva by his wife SugandhÅ. (VÃyu PurÃïa, 96, 161). ## A King of the Bharata dynasty. It it mentioned in BhÃgavata, Skandha 5, that he was one of the sons of Gaya. @<[Page 756a]>@ ## The conch of Nakula, one of the PÃï¬avas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 25, Verse 16). ## An eternal ViÓvadeva (god concerned with offerings to the manes). (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 91, Verse 37). ## BÃli and SugrÅva were brothers. Their mother was Aruïa who once put the guise of a woman. At that time he was called by the name AruïÅ. BÃli was the son born to Indra by AruïÅ and SugrÅva was the son born to the Sun by AruïÅ. Both of them were brought up in the hermitage of Gautama. When the King of Ki«kindhà ãk«arajas died, BÃli was anointed the king of Ki«kindhÃ. SugrÅva lived with BÃli, serving him. At this time BÃli engaged in a battle with the asura Dundubhi. BÃli chased Dundubhi into a cave. Placing SugrÅva at the mouth of the cave, BÃli went in. By the magic and sorcery of Dundubhi, it appeared to SugrÅva that BÃli was killed by Dundubhi. SugrÅva returned to Ki«kindhÃ. BÃli who came out, followed SugrÅva to kill him due to misunderstanding. BÃli chased SugrÅva all over the world. It is mentioned in VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Sarga 46, that the knowledge of the lay-out of the various countries in the world that SugrÅva got in this running, helped him later, in the search for SÅtÃ. At last SugrÅva entered ã«yamÆkÃcala. BÃli had been once cursed that if he entered this mountain his head would be broken into pieces. HanÆmÃn became the minister of SugrÅva. It was during this period that ÁrÅ RÃma and Lak«maïa came by that way in search of SÅtÃ. SugrÅva and ÁrÅ RÃma entered into a treaty. BÃli should be killed and Ki«kindhà should be given to SugrÅva in place of which RÃma should be helped to find out SÅtà and get her back. ÁrÅ RÃma killed BÃli and gave Ki«kindhà to SugrÅva, who sent monkey-armies in all directions to find out SÅtÃ. HanÆmÃn found out SÅtà and returned to ÁrÅ RÃma, who fought a great battle with RÃvaïa, in which battle SugrÅva took a prominent part. It was Kumbhakarïa, who oppressed the monkey army much. When he caught SugrÅva, Kumbhakarïa lost his ears and nose. Then he caught hold of the monkey warriors and ÁrÅ RÃma cut off his hands with arrows. (Agni PurÃïa, Chapter 1). After the war, when RÃma and others returned to AyodhyÃ, SugrÅva also accompanied them. After that SugrÅva returned to Ki«kindhÃ. After a few years Candragupta, the second son of Sahasramukha RÃvaïa, carried away the daughter of SugrÅva. Hearing this, ÁrÅ RÃma confronted Sahasramukha RÃvaïa, who was killed by the arrow of SÅtÃ. SugrÅva participated in the horse-sacrifice performed by ÁrÅ RÃma. The control of the army was in the hands of SugrÅva, the financial affairs, with VibhÅ«aïa and central powers, with Lak«maïa. When the sacrifice was completed, SugrÅva returned to Ki«kindhÃ. ## An asura. This asura was the minister of Áumbha, an asura-chief. (DevÅ BhÃgavata). ## A horse of ÁrÅ K­«ïa. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 147, Verse 47, that five horses KÃmaga, Áaibya, SugrÅva, Meghapu«pa and ValÃhaka were yoked to the chariot of ÁrÅ K­«ïa. ## A girl born to KaÓyapa by TÃmrÃ. It was from this SugrÅvÅ, that the horse, camel and donkey originated in the world for the first time. (Matsya PurÃïa). @<[Page 756b]>@ ## An asura who lives in Varuïa's court worshipping him. (Sabhà Parva, Chapter 9, Verse 13). ## One of the hundred sons of Dh­tarëÂra. BhÅmasena killed him in the great war. (Droïa Parva, Chapter 157, Verse 19). ## A muni extolled in ãgveda. He was the son of Gho«Ã. (ãgveda, Maï¬ala 1, AnuvÃka 17, SÆkta 120). ## A King born in the Bharata dynasty. He was the grandson of emperor Bharata and son of Bhumanyu. His mother was called Pu«kariïÅ. (ùdi Parva, Chapter 94, Verse 24). ## A country famous in the PurÃïas. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 112, Verse 29, that PÃï¬u had conquered this country which was situated on the Eastern part of BhÃrata. BhÅmasena also conquered this country during his regional conquest of the east. (M.B. Sabhà Parva, Chapter 30, Verse 16). ## A country situated in the mountainous region of North India. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 27, Verse 21, that Arjuna conquered this country during his regional conquest of the North. ## See under Suhotra II. ## A son of the hermit Jamadagni. Five sons named RumaïvÃn, Suhotra, Vasu, ViÓvÃvasu and ParaÓurÃma were born to Jamadagni by his wife Reïukà (BrahmÃï¬a PurÃïa, Chapter 58). ## A son of emperor Bharata. (For genealogy, see under Bharata I). Five sons were born to Bharata, the son of Du«yanta. They were Suhotra, SuhotÃ, Gaya, Garbha and Suketu. (Agni PurÃïa, Chapter 278). ## 1) %% A king of the Candra dynasty. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 94, Verse 24, that he was the grandson of emperor Bharata and the son of the elder brother of Bhumanyu. Pu«kariïÅ was the mother of this Suhotra. 2) %% (i) This Suhotra got suzerainty over the entire earth. After this he conducted horse-sacrifice and several other sacrifices. (M.B. ùdi Parva, Chapter 94, Verse 25). (ii) Suhotra married SuvarïÃ, a princess of the Ik«vÃku dynasty. Three sons, AjamŬha, SumŬha and PurumŬha were born to them. (M.B. ùdi Parva, Chapter 94, Verse 30). (iii) Suhotra was a generous king. (M.B. Droïa-Parva, Chapter 56). (iv) Being pleased at his hospitality, Indra showered a rain of gold in the country for a year. Rivers were full of golden water. Indra showered golden fishes also in these rivers. But the king divided all this gold among Brahmins. (M.B. ÁÃnti Parva, Chapter 29, Verse 25). ## Son of Sahadeva, one of the PÃï¬avas. Sahadeva married VijayÃ, daughter of DyutimÃn, the king of Madra. The son Suhotra was born to them. (M.B. ùdi Parva, Chapter 95, Verse 80). ## A hermit. This hermit honoured Yudhi«Âhira to a great extent. (MahÃbhÃrata, Vana Parva, Chapter 26, Verse 24). ## A king of the Kuru dynasty. Once this king obstructed the way of Áibi, born in the family of King UÓÅnara. He let Áibi go only after the intervention of NÃrada. (See under Áibi). ## A giant. This giant was one of those kings who had ruled over the entire earth and had to leave the place due to fate. (M.B. ÁÃnti Parva. Chapter 277, Verse 51). ## A YÃdava king who was the son of Ugrasena. (BhÃgavata, Skandha 9). ## A king of the Bharata dynasty. Suhva was the son of Bali, and grandson of Sutapas. Bali had no direct sons. Being miserable due to the absence of sons, Bali approached the hermit DÅrghatamas, by whom the queen gave birth to six sons. They were AÇga, Vanga, KaliÇga, Suhva (or Suhma), Puï¬ra and AdrÆpa. (BhÃgavata, Skandha 9). ## A great saint. This hermit stopped ÁrÅ K­«ïa on his way to HastinÃpura and conversed with him. (MahÃbhÃrata, DÃk«iïÃtyapÃÂha, Udyoga Parva, Chapter 83). ## One of the hundred sons of Dh­tarëÂra. He attacked BhÅmasena in the battle of BhÃrata and BhÅmasena killed him. (M.B. Áalya Parva, Chapter 26, Verse 5). ## A monkey King. SujÃta was one of the sons born to Pulaha by his wife ÁvetÃ. (BrahmÃï¬a PurÃïa, 2: 7, 180-181). ## The daughter of the hermit UddÃlaka. (See under Khagodara). ## A King who was the son of Agnimitra and the father of Vasumitra. (BhÃgavata, Skandha 12). #<ÁUKA I (ÁUKADEVA)># The son of VyÃsa. 1) %% The sage VyÃsa once wished to have a son. So he began to worship Áiva for the purpose. His desire was to have a son who would combine in him the essential qualities of fire, earth, water, air and ether He did tapas for a hundred years. Because of the austerity of his tapas, his locks of hair began to blaze like flames of fire. At last Áiva appeared and blessed him to have a son according to his wish. After receiving his boon, VyÃsa returned to his ÃÓrama. Soon after his arrival there, an Apsaras named Gh­tÃcÅ came there in the form of a parrot. On seeing her beauty VyÃsa had an involuntary emission of semen. Áuka's birth was from this semen. (For further details see Para 2, under Gh­tÃcÅ). 2) %<Áuka's Boyhood.>% It was Áiva who performed the Upanayana (wearing the sacred thread) ceremony of Áuka. Since he was born out of the semen which was the result of the fascination for a parrot, the boy was named "Áuka". He was a divine boy. Soon after his birth, he grew up into an exceptionally brilliant boy. He went to B­haspati and mastered all knowledge. After staying with B­haspati for some years, he returned to his father's ÃÓrama. 3) %% VyÃsa was very happy at the arrival of his son after completing his education. In due course he thought of getting his son married to a suitable girl and to prepare him for an ideal GrhasthÃÓrama. But Áuka did not fall in with his father's proposal. All the efforts of VyÃsa to persuade him were in vain. At last he told Áuka that he was pleased with his stern resolve and allowed him to pursue his life as a SannyÃsÅ, if he wished for it. From that time Áukadeva and SÆta, the disciple of VyÃsa began the study of BhÃgavata. But Áuka did not find happiness in that study either. VyÃsa taught him spiritual philosophy. Even then Áuka could not find mental satisfaction. So his father sent him to MithilÃ. At that time there was none who equalled Janaka, the then King of MithilÃ. Before sending him away, VyÃsa made his son promise that he would return to his ÃÓrama, immediately after leaving MithilÃ. 4) %<Áuka in MithilÃ.>% Áuka started his journey to Mithilà on foot. He passed through many lands and cities on his way. He visited many places inhabited by different classes of people like yogins, sages, mendicants, VaikhÃnasas, ÁÃktas, PÃÓupatas, Sauras, Áaivas, Vai«ïavas, etc. After taking two years to cross MahÃmeru and one year for crossing HimÃlaya he reached MithilÃ. At the very sight of the land of Mithilà with its inhabitants living in luxury and prosperity, Áukadeva was filled with wonder. One of the sentries at the palace gate who saw the dignified bearing and majestic figure of Áuka, standing at the entrance, greeted him with joined palms and conducted him into the royal palace. From there, a minister took him to the interior of the palace, where a passage led him to a beautiful park full of flowering trees and swimming pools. After giving him a seat in the park the minister left the place. There, he was attended by women who were like celestial beauties. But Áuka was not happy even in their company or attentions. He spent the whole night in deep meditation. The next morning King Janaka visited Áuka. After the exchange of customary greetings, Janaka enquired of him the object of his visit. Áuka answered that he came there to learn from Janaka the way to salvation, as directed by his father. On hearing this, Janaka said:--"After Upanayana, (investiture with the sacred thread) a BrÃhmaïa should study the Vedas. He should discharge his debts to the Devas and to his Pit­s by tapas, worship of the guru and Brahmacarya. After the study of the Vedas, after mastering the senses, he should give Gurudak«iïà (fee to the teacher). Then the pupil may return home with the permission of the Guru (preceptor). After reaching home he should begin g­hasthÃÓrama. After the birth of children, he should follow VÃnaprasthÃÓrama. In that ÃÓrama, a BrÃhmaïa should kindle fire in his soul. He should then renounce the dual state, rise above all desire and remain in BrahmÃÓrama." After receiving Janaka's advice, Áuka returned to his father. 5) %% Áukadeva married the beautiful PÅvarÅ, daughter of the Pit­s and thus began his g­hasthÃÓrama in VyÃsa's ÃÓrama. He had four sons named K­«ïa, Gauraprabha, BhÆri and DevaÓruta and a daughter named KÅrti, by PÅvarÅ. KÅrti was married by Aïu, the son of King VibhrÃja. (DevÅ BhÃgavata, 1st Skandha). 6) %% (i) VyÃsa composed BhÃrata and taught it to Áuka. (M.B. Chapter 1, Verse 104). (ii) Áukadeva recited the MahÃbhÃrata story containing 14 lakhs of stanzas to Gandharvas, Yak«as and RÃk«asas. (M.B. ùdi Parva, Chapter 1, Verse 106; SvargÃrohaïa Parva, Chapter 5, Verse 55). (iii) Áukadeva taught them the entire Vedas and the MahÃbhÃrata story. (M.B. ùdi Parva, Chapter 63, Verse 89). (iv) Áuka attended Yudhi«Âhira's assembly. (M.B. Sabhà Parva, Chapter 4, Verse 11). 7) %% While Áukadeva was thus leading his family life, teaching the Vedas and reading the PurÃïas, NÃrada happened to pay a visit to him. His conversation with NÃrada drew Áukadeva nearer to the path of Mok«a. He left his father, Veda VyÃsa and his own family, went to the peak of KailÃsa and stayed there doing tapas to ParamaÓiva. At last he became a perfect Siddha and rising up to the Heavens shone there as a second sun. Devar«is began to praise Áukadeva. His father VyÃsa was in deep grief at his disappearance and left his ÃÓrama in search of Áuka. After wandering in many places he came to KailÃsa where Áuka had performed tapas and called him. Áiva who saw him utterly tired and weak took pity on him and comforted him in the following words: "Did you not pray to me for a son who would combine in himself the essences of the Pa¤cabhÆtas? As a result of the tapas you have done and by my blessing, such a glorious son was born to you. Áuka has attained the highest position which is inaccessible to those who have not conquered their senses and difficult to attain even by the gods. Why do you worry about Áuka? The glory acquired by your eminent son will continue undiminished as long as the mountains and oceans exist. I give you my blessing that an image exactly like your son will always accompany you from today." Just then, an image which closely resembled his son appeared before VyÃsa who was filled with rapture. It is believed that even today if any one calls Áiva at the place where Áiva spoke to VyÃsa in answer to his call, Áiva would respond to the call. (M.B. ÁÃnti Parva, Chapters 332 and 333; DevÅ BhÃgavata, 1st Skandha). #<ÁUKA II># A messenger of RÃvaïa. This Áuka had a friend named SÃraïa. These two persons were expert spies who used to gather secret and important pieces of information from the strongholds of RÃvaïa's friends and enemies and passed them on to RÃvaïa. Soon after ÁrÅ RÃma entered LaÇkÃ, RÃvaïa sent Áuka and SÃraïa to ÁrÅ RÃma's camp. After taking a distant view of the surroundings, they entered the camp of ÁrÅ RÃma in the form of monkeys. Taking care not to come within the observation of VibhÅ«aïa, they went about the military camps, gathering secret information. Just then they were met by JÃmbavÃn and HanÆmÃn. After closely observing them for a considerable time, they understood that they were enemy spies. The monkey-heroes promptly seized them and produced them before SugrÅva. Confused and frightened under a shower of questions they sought the protection of ÁrÅ RÃma. While ÁrÅ RÃma was interrogating them, VibhÅ«aïa happened to come there. At his sight, Áuka and SÃraïa were alarmed. Grasping the whole situation in an instant, VibhÅ«aïa kicked both of them when they assumed their former shapes as RÃk«asas. The monkey-leaders sprang at them. The RÃk«asas begged for pardon and prayed for ÁrÅ RÃma's protection. ÁrÅ RÃma forgave them and set them free. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a; Kamba RÃmÃyaïa, Yuddha KÃï¬a). @<[Page 758b]>@ #<ÁUKA III># A king of the Lunar dynasty. (BhÃgavata, 9th Skandha). #<ÁUKA IV># A king of the ÁaryÃti dynasty. He was the son of P­«ata. He had conquered all countries in the world and after performing many yÃgas, he renounced his kingdom and attained Mok«a by doing tapas on ÁataÓ­Çga mountain. (MahÃbhÃrata, ùdi Parva, DÃk«iïÃtya PÃÂha, Chapter 123). #<ÁUKA V># Son of Subala, king of GÃndhÃra. He was slain by IrÃvÃn in the course of the BhÃrata Yuddha. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 90, Verse 26). #<ÁUKA VI># Son of the monkey Áarabha. ãk«a was the son of Áuka by VyÃghrÅ. (BrahmÃï¬a PurÃïa, 3, 8, 208). #<ÁUKA VII># A Mahar«i who was the contemporary of Aïuha of Dak«iïa PäcÃla and of king Brahmadatta. This sage lived before the time of the other Áuka who was the son of VyÃsa. This sage Áuka had six sons, named BhÆriÓravas, Áambhu, Prabhu, K­«ïa, Saura (Sauraprabha) and DevaÓruta by his two wives PÅvarÅ and EkaÓ­ÇgÃ. (BrahmÃï¬a PurÃïa, 3-8-93: VÃyu PurÃïa, 70-84; DevÅ BhÃgavata, 1-14; NÃrada. 1-58). ## A woman who loved and honoured her husband. ## A mountain. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 38, that this mountain, which is famous in the PurÃïas, stands on the western side of DvÃrakÃ. ## A Yak«a. This Yak«a was the son born to Maïivara by DevajanÅ. (BrahmÃï¬a PurÃïa, 3. 7. 129). #<ÁUKANùBHA># A RÃk«asa on the side of RÃvaïa. (VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a, Sarga 6). ## A country in ancient India. (MahÃbhÃrata BhÅ«ma Parva, Chapter 9, Verse 53.) ## The wife of the hermit Cyavana. See under Cyavana, Para 3. ## The wife of the hermit MÃtariÓvÃ. The hermit MaÇkaïaka was the son born to MÃtariÓvà by SukanyÃ. (See under MaÇkaïaka). #<ÁôKARA># A country celebrated in the PurÃïas. K­ti, King of ÁÆkara had presented thousands of Elephants at Yudhi«thira's RÃjasÆya yÃga. (M.B. Sabhà Parva, Chapter 52, Verse 25). ## A hell. (See under KÃla, the section 'Hell'). ## A hell. (See under KÃla, the section 'Hell'). ## One of the two followers given to Subrahmaïya by VidhÃtÃ. Suvrata was the other follower. (M.B. Áalya Parva, Chapter 45, Verse 42). ## One of the teacher priests of SÃmaveda. This SukarmÃ, the son of SutvÃ, divided the SÃmaveda into a thousand branches. (See under GuruparamparÃ.) ## A BrÃhmaïa who had earned merits of good deeds by serving his parents. (For further details see under PippalÃda I). #<ÁUKASA§GýTI># A Gandharva. (For further details see under PramohinÅ). ## (SUKEÁý). 1) %% A rÃk«asa (giant) who was the son of VidyutkeÓa and SÃlakaÂaÇkÃ. When Brahmà asked the Subjects to look after his creation those who said 'Rak«Ãmahe' became RÃk«asas (giants) and those who said 'Yak«Ãmahe', the Yak«as (a clan of semi gods). Once two brothers named Heti and Praheti were born in the clan of RÃk«asas. Praheti remained unmarried and entered the life of penance. Heti married Bhayà the sister of KÃla. A son named VidyutkeÓa was born to the couple. VidyutkeÓa married SÃlakaÂaÇkÃ, the daughter of SandhyÃ. SÃlakaÂaÇkà delivered a son. But wishing to enjoy the company of her husband, she abandoned the son and lived with her husband. The child which was as bright as the rising Sun, putting its folded fist in its mouth, cried aloud. ParamaÓiva and PÃrvatÅ who were travelling along the sky mounted on the bull, heard the cry of the infant and looked at the spot from which the cry arose. On seeing the infant, PÃrvatÅ took pity on it. Áiva blessed the child, which instantly grew as old as its mother. Áiva gave the RÃk«asa prince immortality and a city which could travel through the sky. PÃrvatÅ said that RÃk«asa women would, in future deliver the moment they became pregnant and that the child would grow equal to its mother in age, as soon as it was born. SukeÓa was the son of VidyutkeÓa and SÃlakaÂaÇkÃ. SukeÓa was delighted at the boons he got, and travelled wherever he pleased, in his city. SukeÓa married DevavatÅ the daughter of GrÃmaïÅ a Gandharva. MÃlÅ, SumÃlÅ and MÃlyavÃn were the sons of this couple. (Uttara RÃmÃyaïa). 2) %% SukeÓa pleased Áiva by penance. Áiva made him invincible and gave him a city which travelled through the sky. Because of these boons, the RÃk«asa became righteous and pious. He lived in the city with other RÃk«asas. Once SukeÓa went to the forest MÃgadha and visited the hermits there. He asked them about the means to attain prosperity in this world and the other worlds. The hermits gave him long exhortations. They told him about the various hells given to sinners. Thus SukeÓa became righteous-minded and saintly. He returned to his city and called together all the other RÃk«asas and spoke to them about what he had learned from the hermits. He said: "The hermits taught me the means to attain heaven. They are Non-killing, Truth, not stealing, cleanliness, control of all outward going energies, liberality, kindness, forgiveness, abstinence, good usages etc. So it is my order that all of you observe these good things." The RÃk«asas were pleased at the words of SukeÓa. They began to lead a righteous life. In this way they got wealth and prosperity. Their radiance increased to such an extent that the Sun and the moon and the stars found it difficult to continue their travels. Thus the city of the RÃk«asa shone as the sun in the day and as the moon in the night. The progress of the Sun in the day became indiscernible. Due to its brightness the RÃk«asa city seemed to be the moon and thinking that it was night, the lotus flowers folded in the day and bloomed in the night. Havoc was caused in the earth as well as in the world of the gods. The sun became unpopular. So he tried to find out the cause. At last he found out the cause. He became angry. He looked with fury at the city of the RÃk«asas. Hit by the look, the city lost its merits and began to sink down to the earth. When the city fell down SukeÓa called Áiva and cried aloud. Áiva looked round to see what happened to his devotee. He understood that the sun was the culprit. Áiva looked at the sun with furious eyes. Instantly the sun was dropped from the Solar region to the air. The hermits saw the Sun coming slowly to the earth. They called out loudly. "If you want to be well in falling, go and fall in Harik«etra." The sun called out, "What is Harik«etra?" "Harik«etra is VÃrÃïasÅ from YogaÓÃyÅ to KeÓavadarÓana", the hermits replied. Hearing this the Sun fell in VÃrÃïasÅ. Then to lessen the heat the sun dipped and splashed in Asi tÅrtha and Varuïà tÅrtha. Brahmà knew this, and informed Áiva of it. Áiva came to VÃrÃïasÅ and took the sun by his hands and gave him the name 'Lola' and sent him back in the chariot. After that Brahmà went to SukeÓa and sent his city with the RÃk«asas in it, back to the sky, and the Sun was fixed in the sky as before. (VÃmana PurÃïa, Chapter 15) ## (SUKEÁA). See under SukeÓa. ## The daughter of the king of GÃndhÃra. This SukeÓÅ was the wife of ÁrÅ K­«ïa. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 38 that ÁrÅ-K­«ïa gave her a palace, the doors of which shone as the gold of JÃmbÆnada. ## A celestial maid of AlakÃpurÅ. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 19, Verse 45, that she performed a dance in honour of the visit of A«ÂÃvakra, in the palace of Kubera. ## The daughter of KetuvÅrya the king of Magadha. She was married to Marutta (the third). (Markaï¬eya PurÃïa, 128). ## A king of the Bh­gu family. He was the son of SunÅta and the father of Dharmaketu. (BhÃgavata, Skandha 9). ## A king of the Solar dynasty. It is stated in BhÃgavata, Skandha 9 that this king was the son of Nandivardhana and the father of DevarÃta. ## A. king of the PÆru dynasty. He became famous under the name Viratha. He was one of the five sons of Bharata. The five sons were Suhotra, SuhotÃ, Gaya, Garbha and Suketu. (Agni PurÃïa, Chapter 278). ## A king of ancient India. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 185, Verse 9, that this Suketu and his son SunÃmà were present at the Ávayaævara marriage of DraupadÅ. ## A son of ÁiÓupÃla He was killed in the battle of BhÃrata by Droïa. (M.B. Karïa Parva, Chapter 6, Verse 33). ## A mighty king who stood on the side of the PÃï¬avas and fought against the Kauravas in the BhÃrata-battle. This king who was the son of Citraketu, was killed by the arrow of the teacher K­pa. (M.B. Karïa Parva, Chapter 54, Verse 21). ## The father of TÃÂakÃ. It is stated in Kamba RÃmÃyaïa, BÃlakÃï¬a, that this Suketu was the son of the Gandharva King Surak«aka. (See under TÃÂakà for further details). #<ÁUKý># A daughter of KaÓyapa PrajÃpati. Five daughters named Krau¤cÅ, BhÃsÅ, ÁyenÅ, Dh­tarëÂrÅ and ÁukÅ were born to KaÓyapa by his wife TÃmrÃ. Krau¤cÅ gave birth to owls. BhÃsas were born to BhÃsÅ and eagles and kites were born to ÁyenÅ. Dh­tarëÂrÅ gave birth to swans and CakravÃkas. ÁukÅ gave birth to Natà and Vinatà was the daughter of NatÃ. (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, Sarga 14). #<ÁUKLA># A warrior who fought on the side of the PÃï¬avas. He was a native of PäcÃla country. MahÃbhÃrata, Karïa Parva, Chapter 56, Verse 45, mentions that he was slain by Karïa during the BhÃrata battle. #<ÁUKRA># (ÁUKRùCùRYA) I. Preceptor of the Asuras. 1) %% Views differ as to whether Áukra was the son or grandson of Bh­gu. The PurÃïas state that Pulomà was the wife of Bh­gu. Áukra has another name, KÃvya. KÃvya means the son of Kavi. Some authorities say that Kavi was Bh­gu's son, while others think that Kavi was Bh­gu himself. Áukra's mother is referred to as "KÃvyamÃtÃ" in many places. Áukra is referred to as the strongest of the seven sons born to Bh­gu and PulomÃ. In the light of these references it is reasonable to consider Áukra as the son of the sage Bh­gu. "Kavi" must be supposed to be another name of Bh­gu. UÓanas was another name for Áukra. 2) %% Once the sage Bh­gu lived in the valley of Mandara mountain, performing austere tapas. Áukra who was then a boy, used to attend on his father. One day when Bh­gu was absorbed in "NirvikalpasamÃdhi" (deep meditation) the lonely Áukra was appreciating the beauty of the sky above him. There was no one else by his side. At that time he happened to see an exceptionally beautiful Apsarà woman passing across the sky. His heart was filled with delight at the sight. All his thoughts were centred on her and he sat absorbed in her bewitching charm. In his imagination he followed Indra and reached Indraloka. Indra greeted him with honour. After that Áukra, attended by the heavenly beings went about sight-seeing in Heaven. There he unexpectedly came across the Apsarà beauty whom he had seen earlier, in the midst of several other women. They fell in love at first sight. To fulfil his desire Áukra enveloped the whole place in darkness. The other women left the place. The apsarà beauty approached Áukra and both of them entered a hut formed by the thick foliage of creeping plants and indulged in sensual pleasures. Since Áukra spent a period of eight Caturyugas like this in her company, he became weak in his virtue and descended to the earth. Then he became conscious of his physical being. His depraved soul was stopped at the moon. It reached the earth through mist and grew up as paddy plants. A BrÃhmaïa who was a native of DaÓÃrïa land ate the rice which was cooked from the ears of those paddy plants. Áukra's soul in the shape of Áukra entered the womb of the BrÃhmana's wife and in due course took his birth. Because of his close association with Munis, that boy grew up like a sage and spent a period of one Manvantara, leading an austere life in the valley of the Meru mountain. At that time his Apsarà woman had been born as a female deer, as the result of a curse. By their connection in the previous birth, the BrÃhmaïa fell in love with that female deer and begot a human child by his union with her. With that the austerities of his life were at an end. All his thoughts were now directed towards the future glory of his son and he ignored even his spiritual duties. Not long after, he died of snake bite. Later, he was born as the son of the king of Madra and ruled the country for many years. After that he took birth in many other wombs and at last was born as the son of a Mahar«i living on the bank of the river GaÇgÃ. Áukra's body which was by the side of Bh­gu dropped to the earth after being exposed to the wind and sun for a long time. But owing to Bh­gu's power of tapas and the holiness of the ÃÓrama, birds and animals did not eat the body. After 1,000 divyavatsaras, sage Bh­gu opened his eyes from his samÃdhi but he did not find his son near him. A famished and worn out body was lying before him. Within the wrinkles of the skin, small birds were nesting and frogs took refuge in the hollow of the stomach. Enraged at the premature death of his son, he was about to curse Yama, the god of Death. Coming to know of this DharmarÃja (Yama) appeared before him and said:--"We honour and adore you as a great tapasvÅ. You should not ruin your tapas. I have devoured numerous BrahmÃï¬as. I have already swallowed Rudras and Vi«ïudevas many times. All of you are my food. It is ordained by Fate. Even Brahmà is not indestructible at the end of a Kalpa. Knowing all these facts, why do you think of cursing me? Your son fell into this state because of his own act. While you were in a state of SamÃdhi your son's mind left its body and went up to Heaven. There he spent many years indulging in sensual pleasures in the company of the celestial beauty ViÓvÃcÅ. Then he was born as a BrÃhmaïa in DaÓÃrïa country. In his next birth he became the King of Kosala. After that passing through many births in succession he is now performing tapas on the bank of the river SamaÇgà as the son of a BrÃhmaïa, under the name, VÃsudeva. Open your inner eye and see for yourself." After saying this DharmarÃja revived the body of Áukra who rose up and did obeisance to his father. (J¤ÃnavÃsi«Âha, Sthitiprakaraïam). (3) %% It is seen that Áukra had several wives and children. In DevÅ BhÃgavata there is a story of JayantÅ, daughter of Indra who was Áukra's wife for about ten years. (See under JayantÅ II). Priyavrata, the brother of UttÃnapÃda had a daughter named ôrjjasvatÅ by his wife SurÆpÃ. In DevÅ BhÃgavata, 8th Skandha it is stated that ÁukrÃcÃrya married ôrjjasvatÅ and he had a daughter DevayÃnÅ by her. MahÃbhÃrata, ùdi Parva, Chapter 65 mentions that Áukra was the ÃcÃrya (preceptor) of the Asuras and his four sons were the priests of the Asuras. Áukra had a daughter named "ArÃ". (See under ArÃ). Besides, Áukra had another wife named ÁataparvÃ. But no child was born to ÁataparvÃ. DevÅ, wife of Varuïa's elder brother, was a daughter of Áukra. ôrjjasvatÅ was the most famous among Áukra's wives. 4) %% See under KÃvyamÃtÃ. 5) %% See the 8th para under Jamadagni. 6) %<Áukra cursed Daï¬a.>% See under ArÃ. 7) %% See the 4th Para under DevayÃnÅ. 8) %% ÁukrÃcÃrya lost one of his eyes during the time of MahÃbali, the Asura King. MahÃvi«ïu incarnated as VÃmana and begged three feet of earth from MahÃbali. Since Áukra tried to obstruct it, Vi«ïu put out one of Áukra's eyes with the point of a a darbha grass. (For more details see 3rd Para under MahÃbali). 9) %<Áiva swallowed Áukra.>% Once Áukra invaded Kubera and plundered all his wealth. The distressed Kubera informed Áiva about it. Áiva at once started up with his weapon, shouting "Where is he?" Áukra appeared on the top of Áiva's trident. Áiva caught hold of him and swallowed him. Áukra who moved about in Áiva's stomach found the excessive heat there, unbearable and soon became exhausted. In his helpless state he began to worship Áiva for his mercy. At last Áiva permitted him to escape through his penis and Áukra thus came out. (M.B. ÁÃnti Parva, Chapter 290). 10) %% (1) Once ÁukrÃcÃrya had adorned the office of Education Minister of Mahi«Ãsura. At that time Cik«ura was the War Minister, TÃmra was Financer Minister, Asiloma was the Prime Minister, Vi¬Ãla was the Foreign Minister, Udarka was the Military Commander and Áukra was the Education Minister. (DevÅ BhÃgavata, 5th Skandha). (ii) Agni PurÃïa, Chapter 51 states that Áukra should be installed in temples with his Kamaï¬alu (a vessel for carrying water) and wearing his garland. (iii) At the time of the war between Devas and Asuras. Áukra taught Surasà a mantra to destroy everything. (Skanda PurÃïa, Asura KÃï¬a). (iv) Áukra was PrahlÃda's Guru (preceptor). (Kamba RÃmÃyaïa, Yuddha kÃï¬a). (v) Áukra worshipped Áiva and received from him "M­tasa¤jÅvanÅ Mantra" (Mantra having power to revive the dead). (VÃmana PurÃïa, Chapter 62). (vi) Áukra had prohibited drinking. (M.B. ùdi Parva, Chapter 76, Verse 57). (vii) He had shone in Indra's assembly. (M.B. Chapter 7, Verse 22, Sabhà Parva). (viii) Áukra exists in BrahmÃ's assembly in the form of a planet. (M.B. Sabhà Parva, Chapter 11, Verse 29). (ix) Áukra resides with other Asuras on the top of the Meru mountain. All precious stones are in the possession of Áukra. Even Kubera (the god of wealth) lives by borrowing one-fourth of Áukra's wealth. (M.B. BhÅ«ma Parva, Chapter 6, Verse 22). (x) Áukra was among those who visited BhÅ«ma as he lay on the bed of arrows. (M.B. ÁÃnti Parva, Chapter 47, Verse 8). (xi) Once ÁukrÃcÃrya was the priest of Emperor P­thu. (M.B. ÁÃnti Parva, Chapter 59, Verse 110). (xii) On another occasion Áukra sent Indra to PrahlÃda to obtain prosperity. (M.B. ÁÃnti Parva, Chapter 124, Verse 27). (xiii) By his power of Yoga Áukra once grabbed all the wealth of Kubera. (M.B. ÁÃnti Parva, Chapter 289, Verse 9). (xiv) He got the name "Áukra" because he came out through "ÁivaliÇga" (Áiva's penis) and thereby became a son of PÃrvatÅ. (M.B. ÁÃnti Parva, Chapter 289, Verse 32). (xv) Áukra learnt Áiva's SahasranÃma (Thousand names) from the sage Taï¬i and taught it to Gautama. (M.B. AnuÓÃsana Parva, Chapter 17, Verse 177). (xvi) MahÃbhÃrata, AnuÓÃsana Parva, Chapter 85, Verse 129, mentions that Bh­gu had seven sons-Cyavana, VajraÓÅr«a, Áuci, Aurva, Áukra, Savana and Vibhu. (xvii) Once in answer to a question of MahÃbali, Áukra referred to the importance of Pu«padÃna (gift of flowers). (M.B. AnuÓÃsana Parva, Chapter 98). (xviii) In his old age Áukra observed VÃnaprastha and attained Heaven. (M.B. ÁÃnti Parva, Chapter 244, Verse 17). (xix) In MahÃbhÃrata, several other names like BhÃrgava, BhÃrgavadÃyÃda, Bh­guÓre«Âha, Bh­gÆdvaha, Bh­gukulodvaha, Kaviputra, KÃvya and UÓanas are given for Áukra. #<ÁUKRA II># A son of Vasi«Âha. Seven sons were born to Vasi«Âha by his wife ôrjjÃ; they were, Rajas, Gotra, ôrddhvabÃhu, Savana, Anagha, Sutapas and Áukra. All these seven persons were the Saptar«is of the third Manvantaram (Vi«ïu PurÃïa, Part 1, Chapter 10). In Agni PurÃïa, Chapter 20 the names of the seven sons of Vasi«Âha and ôrjjà are given as Rajas. GÃtra, ôrddhvabÃhu, Savana, Alaghu, Áukra and Sutapas. #<ÁUKRA III># A king who belonged to the dynasty of Emperor P­thu. Two sons, AntardhÃna and VÃdÅ were born to P­thu. AntardhÃna had a son named HavirdhÃna by wife Áikhaï¬inÅ. HavirdhÃna married Dhi«aïà who was born in Agnikula. Six sons were born to them. They were, PrÃcÅnabarhis, Áukra, Gaya, K­«ïa, Vraja and Ajina. (Vi«ïu PurÃïa, Part 1, Chapter 14). ## A King in ancient India. When once Sa¤jaya talked in praise of the ancient Kings of fame in India, this King Sukratu also was mentioned. (M.B. ùdi Parva, Chapter 1, 235). ## A liberal hermit. A story about this hermit occurs in MÃrkaï¬eya PurÃïa. Once Indra wanted to test Suk­«a. So he came in the guise of a bird and requested for human flesh. Then the hermit called his sons and asked them to give their flesh to the bird. They were not prepared to do so. Suk­«a got angry and cursed his sons that they would be born as birds. Accordingly the sons of the hermit took birth in the Garu¬a family under the names Droïaputra, PiÇgÃk«a, Vibodha, Suputra and Sumukha. As a remission of the curse, the hermit said that even as birds they would be having wisdom and knowledge. After this, to keep his word, Suk­«a got ready to cut his own flesh for the bird. Then Indra appeared in his own form and blessed the hermit. ## A heroic warrior who fought in the Kuruk«etra on the side of the PÃï¬avas. He was the son of the King of Kosala. (M.B. Droïa Parva, Chapter 23, Verse 57). ## A notorious DÃnava, who was born to PrajÃpati KaÓyapa by his wife Danu. The King Jayadratha, was the rebirth of this DÃnava. (M.B. ùdi Parva, Chapter 67, Verse 18). ## The cause which is indestructible, not clear and having always goodness as its form is SÆk«maprak­ti. That unspeakable nature has no base. SÆk«maprak­ti is immovable and indestructible. There is no sound or form or touch in it. This nature which has no beginning or end, which has only three attributes is the root cause of the universe. This entire universe was pervaded by this power from the beginning of the great deluge to the beginning of creation. Then there was no night or day, no earth or Sky, no light or darkness. Then there was only Brahman the union of Prak­ti and Puru«a which could not be perceived by sense organs or intelligence. (See under Prak­ti). ## See under Punarjanma. #<ÁUKTIMùN># A mountain which was subdued by BhÅmasena in the course of his conquest of the eastern country. (M.B. Sabhà Parva, Chapter 30, Verse 5) #<ÁUKTIMATý I># A river which used to flow by the side of Uparicaravasu's capital city. There is a story about this river. Once the KolÃhala mountain fell in love with this river and kept it within himself. Uparicaravasu who came to know of this, gave a kick to the mountain. The kick produced a hole in the mountain and the river emerged through that hole. ÁuktimatÅ had a son and a daughter by KolÃhala mountain. The river presented them to the King. The King appointed the son as his military commander. GirikÃ, the daughter of the river became the King's wife. (M.B. ùdi Parva, Chapter 63, Verse 34). #<ÁUKTIMATý II># The capital city of Dh­«Âaketu, King of Cedi. (MahÃbhÃrata, Vana Parva, Chapter 22, Verse 50). ## A Pulinda King. The name of the capital of this King was also SukumÃra. It is stated in MahÃbhÃrata, Sabhà Parva, Chapter 29, Verse 10, that King SukumÃra was the son of King Sumitra. It is stated in some other PurÃïas that Sucitra was the father of SukumÃra and that during his regional conquest of the east BhÅmasena had defeated both. On another occasion Sahadeva, who had gone for the regional conquest of the south, also defeated both SukumÃra and his father. (M.B. Sabhà Parva, Chapter 31, Verse 4). When the battle of BhÃrata was about to begin, SukumÃra, the King af Pulinda joined the side of the PÃï¬avas. It is stated in MahÃbhÃrata, Udyoga Parva, Chapter 171, Verse 15, that King SukumÃra became one of the prominent chariot-fighters of the PÃï¬ava army. ## A nÃga (serpent) who was born in the family of Tak«aka. This serpent was burned to death in the sacrificial fire of Janamejaya. (M.B. ùdi Parva, Chapter 57, Verse 9). ## A King of the Puru dynasty. The father of this King was Vibhu, the son of Var«aketu. Two sons named ùnarta and SukumÃra were born to Vibhu. The King Satyaketu was the son of SukumÃra. (Agni PurÃïa, Chapter 278). ## A Sanskrit poet. There is a story about the devotion of SukumÃra to his teacher. Though SukumÃra was a dutiful student his teacher used to scold him always. Consequently SukumÃra harboured malice in his heart against his teacher. One night SukumÃra got on the upper attic of the house of the teacher with a big stone. His aim was to drop the stone on the head of the teacher. But that night the conversation of the teacher and his wife was about SukumÃra. The wife asked the teacher why he was scolding his disciple so often, when he was so dutiful and righteous. The teacher said that he loved him most and that the chastisement was meant to make him better and better. When SukumÃra heard this his heart was broken. With tears in his eyes, he got down with the stone and disappeared in darkness. Next morning SukumÃra had no peace of mind. He approached the teacher. He asked the teacher "What is the punishment destined for him who had tried to kill his teacher?" The teacher replied that he should die a slow death in the fire made by the husk of paddy. Instantly SukumÃra made a pit and stood in it and filled the pit with husk up to his neck and set fire to the pile. When the teacher knew that the culprit was SukumÃra, he was filled with grief. He tried his best to dissuade his beloved disciple from his attempt. But it was in vain. While he was slowly burning in the fire he composed and sang the great poem 'ÁrÅ K­«ïa VilÃsa'. The poet was not able to complete the twelfth Sarga of ÁrÅ K­«ïa VilÃsa. The sixtysixth stanza was the last one he sang. ÁrÅ K­«ïa was showing SatyabhÃmÃ, the various countries and describing the prominence of each, when they had reached the earth after obtaining the PÃrijÃta flowers from the world of the gods. After having described the kingdoms of PÃï¬ya and Cola, the poet was beginning to describe the natural beauty of 'SaptakoÇkaïas' (the seven KoÇkaïa countries). The story says that when he had sung the last line of that stanza his tongue was burnt and he could not proceed with the rest of the poem. ## The son of King Bhavya who was the ruler of ÁÃka Island. (M.B. BhÅ«ma Parva, Chapter 12, Verse 26). ## An ancient place. This place was near the mountain JaladhÃragiri in the ÁÃka Island. (M.B. BhÅ«ma Parva, Chapter 11, Stanza 21). ## The capital city of the Pulindas. (See under SukumÃra III). ## A river in the ÁÃka Island. This river is famous in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 11, Verse 3). ## Daughter of King S­¤jaya. This SukumÃrÅ was a wife of NÃrada. (See under Parvata, Para 2). ## One of the hundred sons of Dh­tarëÂra. (M.B. ùdi Parva, Chapter 67, Verse 98). ## A female attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Verse 24). ## An ancient country in India, very famous in the PurÃïas. The people of this country were called the SukuÂas. (M.B. Sabhà Parva, Chapter 14, Verse 16). ## A female ascetic (SannyÃsinÅ). She acquired several powers (Siddhis) by tapas. She had the power of giving up her body and receiving new bodies. Once she went to Mithilà and held a learned discussion with King Janaka. She went to Mithilà as a beggar woman. By her yogic powers she entered the mind of Janaka. She and Janaka were thus in the same body when they carried on the discussion. After remaining in Janaka's body for a day, she left the palace. (M.B. ÁÃnti Parva, Chapter 320). ## A king. It was this king who ordered MÃï¬avya mahar«i to be pierced with a ÓÆla as a punishment for stealing a horse. (Padma PurÃïa, Uttara Khaï¬a, 121). ## (LAKåMý). One of the four divine women who rose out of the K«ÅrÃbdhi (Sea of Milk). They were Sulak«mÅ, VÃruïÅ, KÃmodà and Áre«ÂhÃ. (Padma PurÃïa, BhÆmi Khaï¬a, 119). #<ÁôLAPROTA># One of the twentyeight Narakas. (See the section on Naraka under KÃla). ## One of the hundred sons of Dh­tarëÂra. BhÅmasena killed him in battle of Kuruk«etra. (MahÃ-BhÃrata, BhÅ«ma Parva, Chapter 64, Verse 37). ## A muni who did penance at Vimala on the HemakÆÂa mountain. When twelve years had passed thus Indra got frightened and deputed KÃmadeva to disturb the muni's penance. Many Deva women also accompanied KÃmadeva. All their attempts failed to have any effect on the muni. Ultimately DevÅ appeared before him and asked him to choose his boon to which he answered thus: "I do penance to regain my kingdom lost to enemies. Also, I should develop eternal devotion to you and finally attain salvation." DevÅ assured him recovery of his lost kingdom which he would rule till the sacrificial horse of ÁrÅ RÃma in connection with the aÓvamedha yaj¤a came to his kingdom. Accordingly Sumada conquered his enemies and became king in Ahicchatra. After many years, in connection with ÁrÅ RÃma's aÓvamedha, Áatrughna with the yÃj¤ic horse reached Ahicchatra. Sumada welcomed Áatrughna and in his company went to Ayodhyà and detailed everything to ÁrÅ RÃma. He then abdicated his throne in favour of his son and attained salvation. See under Ahicchatra. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 13). ## The charioteer of ParaÓurÃma. (M.B. Southern Text, VirÃÂa Parva, Chapter 12). ## A RÃk«asa, who was SukeÓa's son and brother of MÃlÅ. When Agastya cursed and transformed TÃÂakà and her sons into RÃk«asas it was SumÃlÅ who put them up in PÃtÃla and LaÇkÃ. (See under MÃlÅ). ## A son of PÃtÃlarÃvaïa. After killing PÃtÃlarÃvaïa ÁrÅ RÃma gave asylum to the rest of the RÃk«asas of PÃtÃla and crowned SumÃlÅ, the only son of PÃtÃlarÃvaïa king of PÃtÃla, subject to VibhÅ«aïa's control. (Kamba RÃmÃyaïa, Yuddha KÃï¬a). ## An asura, son of Praheti and a follower of V­tra. (BrahmÃï¬a PurÃïa, 3, 7, 99). When the asuras milked the earth (the earth became a cow in the time of King P­thu) this asura acted as calf. (BhÃgavata, Skandha 6). ## An urban area in ancient India famous in the PurÃïas. (BhÅ«ma Parva, Chapter 9, Verse 55). ## Wife of SomaÓarman, a brahmin. (See under SomaÓarman). ## A kirÃta (forest tribe) king who flourished in Yudhi«Âhira's court. (M.B. Sabhà Parva, Chapter 4, Verse 25). ## A king in ancient India who worshipped Yama in his court. (M.B. Sabhà Parva, Chapter 9, Verse 13). ## A Kekaya princess who lived in Devaloka. She once held a discussion on spiritual topics with ÁÃï¬ilÅdevÅ. (AnuÓÃsana Parva, Chapter 123). ## A son of PÆru in Dhruva's lineage. PÆru had six mighty sons by his wife AtrÅ, viz. AÇga, Sumanas, SvÃtÅ, Kratu, AÇgiras and Gaya. (Agni PurÃïa, Chapter 13). ## A brother of king Du«yanta. Two sons, Santurodha and Pratiratha were born to king MatinÃra of PÆru dynasty and to Santurodha were born three valiant sons called Du«yanta, PravÅra and Sumanda. To Du«yanta was born of ÁakuntalÃ, Bharata. (Agni PurÃïa, Chapter 278.) ## A king in ancient India. Arjuna, in the course of his triumphal tour of the northern kingdoms conquered him. (Áalya Parva, Chapter 45, Verse 32). ## A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 12). ## One of the two attendants given to Subrahmaïya by Moon the second one being Maïi. (Áalya Parva, Chapter 45, Verse 32). ## A NÃga born in the KaÓyapa dynasty. (Udyoga Parva, Chapter 103, Verse 12). ## A minister of king DaÓaratha of AyodhyÃ. The king had eight ministers called Jayanta, Dh­«Âi, Vijaya, SiddhÃrtha. ArthasÃdhaka, AÓoka, MantrapÃla and Sumantra and two priests called Vasi«Âha and VÃmadeva. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Canto 7). Sumantra was the right-hand-man of Dasaratha in all his activities. It was Sumantra who brought down to the palace sage ã«yaÓ­Çga for the yaj¤a conducted by the king to have issues. According to chapter 12, VirÃÂa Parva of MahÃbhÃrata (Southern Text) Sumantra was DaÓaratha's charioteer as well. ## 1) %% A mahar«i, disciple of VyÃsa. Asita, Devala, VaiÓampÃyana, Sumantu and Jaimini were the chief disciples of VyÃsa. (See under Guruparamparà and BhÃrata). 2) %% (i) VyÃsa taught him all the Vedas and the MahÃbhÃrata. (ùdi Parva, Chapter 63, Verse 89). (ii) He was a member in the court of Yudhi«Âhira. (Sabhà Parva, Chapter 4, Verse 11). (iii) He was one of the munis who visited BhÅ«ma on his bed of arrows. (ÁÃnti Parva, Chapter 47, Verse 5). ## A king in ancient India. He once presented to sage ÁÃï¬ilya an enormous quantity of food-grains (a mountain of food-grains). (AnuÓÃsana Parva, Chapter 137, Verse 22). ## A RÃk«asa who lives in Varuïa's court worshipping him. (Sabhà Parva, Chapter 9, Verse 13). ## A great mahar«i who was one of the munis who visited BhÅ«ma on his bed of arrows. (AnuÓÃsana Parva, Chapter 26, Verse 4). ## A sister of Garu¬a and wife of King Sagara. (See under Sagara). ## A king, son of KÃkutstha of solar dynasty. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Canto 47, Verse 7). ## A King, grandson of ã«abha and son of Bharata. (Vi«ïu PurÃïa, Part II, Chapter 1). He was a righteous ruler. After ruling the country well for long and performing many yaj¤as his father Bharata crowned Sumati king and practising meditation in SÃlagrÃma temple he gave up his life. (See under Bharata III). ## A king, son of Dyumatsena and father of Subala. (BhÃgavata, Skandha 9). #<ÁUMBHA># An asura. (See under NiÓumbha). ## An asura; the eldest of the three sons, more powerful than Indra, born to KÃÓyapaprajÃpati by his wife Danu, the other two sons being NiÓumbha and Namuci. (For details see under NiÓumbha). ## A mahar«i (See under SamÃdhi ChettiyÃr). ## See under MahÃmeru. ## A son of Suhotra, the Solar King. He had by his wife Aik«vÃkÅ three sons called SumŬha, AjamŬha and PurumŬha. (ùdi Parva, Chapter 94, Verse 30). ## A YÃdava King, son of V­«ïi and brother of YudhÃjit. (BhÃgavata, Skandha 10). ## A King in ancient India. (ùdi Parva, Chapter, 1, Verse 236). ## A SauvÅra King, also called DattÃmitra. He was KrodhavaÓa, the asura reborn as King. (ùdi Parva, Chapter 67, Verse 63). He was a partisan of the PÃï¬avas and a member in Yudhi«Âhira's court. (Sabhà Parva, Chapter 4, Verse 25). @<[Page 764a]>@ ## A mahar«i who was a star-member in Yudhi«Âhira's court. (Sabhà Parva, Chapter 4, Verse 10). ## A King of Kalindanagara. He had a son called SukumÃra. BhÅma in the course of his triumphal tour of the east defeated both the King and his son. (Sabhà Parva, Chapter 29, Verse 10). ## Son of Tapa, the PäcajanyÃgni, one of the Agnis who causes hindrances to yaj¤as. (Vana Parva, Chapter 220, Verse 12). ## A charioteer of Abhimanyu. (Droïa Parva, Chapter 35, Verse 31). ## A King of the Hehaya dynasty. He once went hunting and followed a deer for a long distance to no purpose. The sad King then entered a tapovana and conversed with the munis about the desires and attachments of man. Then the muni called ã«abha related to the King the stories of the munis, VÅradyumna and Tanu and as a result of ã«abha's advice the King renounced all desires and turned to the path of salvation. (ÁÃnti Parva, Chapters 125, 126 and 127). ## Son of King Suratha. Considered to be the last King of the Ik«vÃku dynasty, Sumitra was a contemporary of K«emaka of the PÆru dynasty and Nanda of Magadha dynasty. Alexander conquered India during his period. Sumitra is called SumÃlya also. (BhÃgavata, Skandha 9). ## Son of ÁrÅ K­«ïa by JÃmbavatÅ. In the YÃdava war he met with death. (BhÃgavata, Skandha 10). ## Consort of King DaÓaratha. (See under DaÓaratha). ## A wife of ÁrÅ K­«ïa. (M.B. Southern Text, Sabhà Parva, Chapter 38). ## A nÃga, son of KaÓyapa PrajÃpati by his wife KadrÆ. Sumukha was the grandson of the nÃga called ùryaka of the AirÃvata dynasty and his mother was the daughter of VÃma. (Udyoga Parva, Chapter 103, Verse 24). For the story about the marriage of Sumukha with GuïakeÓÅ, daughter of MÃtali see under GuïakeÓÅ. ## A King who made many presents to Yudhi«Âhira. (Sabhà Parva, Chapter 51). ## A son of Garu¬a. (Udyoga Parva, Chapter 101, Verse 2). ## A bird in the lineage of Garu¬a. (Udyoga Parva, Chapter 101, Verse 12). ## Mother of the serpent called AÓvasena who dwelt on the serpent faced arrow (SarpamukhabÃna) of Karïa in the battle of Kuruk«etra. She got the name SumukhÅ as she protected her son by her mukha (face). (Karïa Parva, Chapter 90, Verse 42). ## An apsarà woman of AlakÃpurÅ. She once danced at Kubera's court in honour of A«ÂÃvakra muni. (AnuÓÃsana Parva, Chapter 19, Verse 45). ## (PADMANùBHA). One of the hundred sons of Dh­tarëÂra. He was killed in the great war by BhÅma. (M.B. Southern Text, BhÅ«ma Parva, Chapter 88; ùdi Parva, Chapter 116). ## Minister of Varuïa. He lives at Pu«kara tÅrtha with children and grandchildren in the worship of Varuïa. (M.B. Sabhà Parva, Chapter 9, Verse 28). ## A dÃnava, brother of VajranÃbha. His daughters, CandravatÅ and GuïavatÅ were abducted by Gada and SÃmba. (HarivaæÓa). ## A divine mountain the presiding deity of which worships Kubera. (Sabhà Parva, Chapter 10, Verse 32). #<ÁUNAKA I># A King of the Solar dynasty. In BhÃgavata, 9th Skandha it is mentioned that he was the son of K­ta and father of VÅtihotra. #<ÁUNAKA II># Minister of Pura¤jaya, a King of Kaliyuga. In BhÃgavata, 12th Skandha, there is a story that this Áunaka murdered his King and made his own son King. #<ÁUNAKA III># A RÃjar«i. He was born from a portion of the asura named CandrahantÃ. This RÃjar«i attained SamÃdhi (passed away) at Candra tÅrtha. During his life he received a sword from King HariïÃÓva and he presented it to another King UÓÅnara. (M.B. ùdi Parva, Chapter 67; Vana Parva, Chapter 123; ÁÃnti Parva, Chapter 166). #<ÁUNAKA IV># A Mahar«i. In the PurÃïas it is said that SÆta read PurÃïas in an assembly at which Áaunaka and others had been present in Naimi«Ãraïya. There are two inferences about this Áaunaka. In BhÃgavata, 9th Skandha we find that the sage G­tsamada who belonged to Bh­guvaæÓa had a son named Áunaka and this Áunaka's son was named Áaunaka. A son named Áunaka was born to King Ruru by his wife PramadvarÃ. MahÃbhÃrata, ùdi Parva, Chapter 5 mentions that this Áunaka was an exceptionally brilliant scholar in Vedas and ÁÃstras and was the grandfather of Áaunaka. Ruru's son, Áunaka was a member of Yudhi«Âhira's assembly. (M.B. Sabhà Parva, Chapter 4, Verse 10). ## A King of BhÃrata dynasty. It is stated in BhÃgavata, Skandha 9, that he was the son of Niramitra and the father of B­hatsena. ## Son of King Suketu. He was present at the wedding of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Verse 9). ## Son of King Ugrasena. Brother of Kaæsa. SunÃmà was killed by ÁrÅ K­«ïa and BalabhadrarÃma. (Sabhà Parva, Chapter 14, Verse 34). ## A son of Garu¬a who had many children. (Udyoga Parva, Chapter 101, Verse 2). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 59). ## A Gopa. (See under Ugratapas). ## Son of King Pradyota. The epic story in Bhavi«ya PurÃïa closes with the story of Sunanda. The Mahar«is, who lived in Naimi«a forest feared that following the death of Sunanda, the world would become absolutely mean and base, and all of them, therefore, went to the HimÃlayas and there, at ViÓÃlanagara recited the Vi«ïu PurÃïa. (Bhavi«ya PurÃïa, Pratisarga SaæhitÃ). ## A princess of Kekaya She was married by SÃrvabhauma, a King of the Kuru dynasty. The son Jayatsena was born to this couple. (M.B. ùdi Parva, Chapter 95, Verse 16). ## Daughter of Sarvasena the King of KÃÓÅ, Bharata, the son of Du«yanta, married this SunandÃ. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 95, Verse 32, that a son named Bhumanyu, was born to the couple. @<[Page 765a]>@ ## A princess of Áibi kingdom. She was married by King PratÅpa of the lunar dynasty and the couple had three sons called DevÃpi, ÁÃntanu and BÃlhÅka. (M.B. ùdi Parva, Chapter 95, Verse 44). ## Sister of SubÃhu, King of Cedi. It was her whom the queen of Cedi appointed as companion of DamayantÅ, who lost her way and arrived at Cedi. She detected DamayantÅ conversing with the brahmin named SubÃhu, who came to Cedi in search of the latter and reported about their meeting to the queen mother. The name of the father of Sunandà and SubÃhu was VÅrabÃhu. (M.B. Vana Parva, Chapters 63, 68 and 69). ## The name Áiva assumed when he appeared before PÃrvatÅ, in disguise. PÃrvatÅ was engaged in tapas then. (Áiva-StotraÓataka, 34). #<ÁUNASSAKHA># Indra. Once Indra disguised himself as a SannyÃsÅ and travelled in the company of a dog. At that time, he made an attempt to steal lotus flower from Brahmasaras in KauÓikÅ tÅrtha. Indra struck down at a single blow, YÃtudhÃnÅ, the woman guard of the saras, who opposed him. From this time when Indra went about in the company of the dog, he got the name "Áunassakha". (M.B. AnuÓÃsana Parva, Chapter 94). #<ÁUNAÁÁEPHA># (DEVARùTA). The story of a BrÃhmaïa youth who was to be offered as human sacrifice and who was saved by ViÓvÃmitra, is famous in the PurÃïas. The name of the BrÃhmaïa youth was ÁunaÓÓepha. But even in the PurÃïas there are two versions of this story. In one of them, ÁunaÓÓepha is referred to as the son of ãcÅkamuni. In the other, it was HariÓcandra who performed the yÃga and ÁunaÓÓepha who was brought for sacrifice, was the son of a BrÃhmaïa named AjÅgarta. After ViÓvÃmitra saved the boy, he got another name, "DevarÃta". (For details of the two versions, see under AmbarÅ«a and the 4th Para under ViÓvÃmitra). ÁunaÓÓepha later became a Mahar«i He composed ãgveda, 1st Maï¬ala, 1st A«Âaka. Besides in ãgveda, 1st Maï¬ala, 6th AnuvÃka, 30th SÆkta it is stated that Indra had given a golden chariot to ÁunnaÓÓepha. ## A King, son of the King of Pariplava and father of MedhÃvÅ. (BhÃgavata, 9th Skandha). Pramati was the high priest of Sunaya. (MÃrkaï¬eya PurÃïa, 114). ## A region famous in the PurÃïas (BhÅ«ma Parva, Chapter 9, Verse 64). ## An asura. He had a brother named Upasunda, and their father was NiÓumbha alias Jharjha. Sunda and Upasunda were very cruel asuras. The two brothers performed tapas on the Vindhya mountain with the object of conquering the three worlds. All attempts made by Devas to break up their penance failed and ultimately Brahmà appeared before them. They secured from Brahmà a boon to the effect that they would not be killed by anyone else but only mutually by them. Swollen-headed by the boon the brothers conquered the three worlds and none could kill them. Ultimately the Devas sent TilottamÃ, the celestial damsel to them and she made them quarrel with each other. Both of them who fell in love with Tilottamà and wanted her as wife fought with each other and got killed. (ùdi Parva, Chapter 221, Verse 19). For details see under Upasunda and TÃÂakÃ). ## A Gandharva, the son of VÅrabÃhu. Due to Vasi«Âha's curse he was born as a RÃk«asa whom MahÃvi«ïu later on raised from his fallen state. (Skanda PurÃïa). ## An ùndhra monarch, son of Pulindasena and father of King ÁÃtakarïi. (Vi«ïu PurÃïa, Part 4). ## A RÃk«asa woman, the wife of MÃlyavÃn. The couple had seven sons called Vajramu«Âi, VirÆpÃk«a, Durmukha, Suptaghna, Yaj¤akeÓa, Matta and Unmatta. (See under MÃlyavÃn and MÃlÅ). ## A sacred place. He who bathes at a particular spot here called SundarikÃkuï¬a will become very handsome. (Vana Parva, Chapter 84, Verse 56). ## A daughter of MahÃvi«ïu. SundarÅvallÅ and Am­tavallÅ, another daughter of MahÃvi«ïu once performed penance on the banks of ùkÃÓagaÇgà for securing Subrahmaïya as husband. (Skanda PurÃïa, Sambhava KÃï¬a). #<ÁU×ÖIKA># A town made famous in the PurÃïas, which existed in the eastern part of India. MahÃbhÃrata, Vana Parva, Chapter 254, Verse 8 mentions that this town was conquered by Karïa. #<ÁU×ÖU># A King of the Puru dynasty. Manasyu was the son of King PrÃcinvÃn, the son of Janamejaya and grandson of Puru. VÅtabhaya was the son of Manasyu. Áuï¬u was VÅtabhaya's son. Áuï¬u's son was Bahuvidha. (Agni PurÃïa, Chapter 278). ## One of the sons of Dh­tarëÂra, the other sons being Kuï¬aka, Hasti, Vitarka, KrÃtha, Kuï¬ina, HaviÓravas, Bhumanyu, PratÅpa, Dharmanetra, Sunetra and AparÃjita. (ùdi Parva, Chapter 94, Verses 58-60). ## A son of Garu¬a. (Udyoga Parva, Chapter 10, Verse 2). #<ÁU§GA># A dynasty. Pu«yamitra was the founder of this dynasty. Pu«yamitra was the military commander of B­hadaÓva, the last King of the Maurya dynasty. It was after killing B­hadaÓva that Pu«yamitra founded this independent dynasty. The Kings who belonged to this dynasty, namely Pu«yamitra, Vasujye«Âha, Vasumitra, Antaka, Pulindaka, Vajramitra, SamÃbhÃga and DevabhÆmi ruled for 112 years. (Matsya PurÃïa, Chapter 272, Verses 26-31). #<ÁUNI># A King of the lunar dynasty. BhÃgavata, 9th Skandha mentions that this King was the son of Vivanava and father of Áruta. ## A mahar«i who lives in the court of Indra worshipping him. (ùdi Parva, Chapter 58, Verse 28). ## A King who lives in the court of Yama worshipping him. (Sabhà Parva, Chapter 8). ## Another name of ÁiÓupÃla. (See under ÁiÓupÃla). ## King of SunÅtha. He was jealous of Yudhi«Âhira being crowned King. (Sabhà Parva, Chapter 39, Verse 14). ## A King of the V­«ïi dynasty. He was taught the science of archery (dhanurveda) by Pradyumna, son of ÁrÅ K­«ïa. (Vana Parva, Chapter 183). ## A King of the Bharata dynasty, son of Su«eïa and father of Nreak«us. (BhÃgavata, 9th Skandha). ## Mental daughter of M­tyudevatà (lord of death). Famous for her beauty in all the three worlds, SunÅthà begot a son called Vena by King AÇga. (See under Vena). @<[Page 766a]>@ ## A hymn, the recitation of which will keep away serpents. (ùdi Parva, Chapter 58, Verse 23). ## Mother of Dhruva. SvÃyambhuva Manu had two sons called Priyavrata and UttÃnapÃda; the latter wedded two wives named Suruci and SunÅti. Suruci's son is called Uttama and SunÅti's son Dhruva. The father had not much love for SunÅti and Dhruva. (See under UttÃnapÃda). ## A daughter of Dharmadeva. UttÃnapÃda married her. Mention is made in HarivaæÓa, Chapter 2 that four children were born to the couple. #<ÁôNYAPùLA># A Mahar«i. This sage was an inhabitant of the divine world. (MahÃbhÃrata, DÃk«iïÃtya PÃÂha, Udyoga Parva, Chapter 83). ## A set of Devas who flourished in TÃmasa Manvantara. Besides the SupÃras there were three other sets of Devas during the Manvantara, called the Haris, Satyas and SudhÅs. (For details see under Manvantara). ## A Devagandharva, son of KaÓyapa PrajÃpati by his wife Muni. (ùdi Parva, Chapter 65, Verse 42). ## Another Devagandharva, son of KaÓyapaprajÃpati by his wife PradhÃ. (ùdi Parva, Chapter 65, Verse 47). ## Younger brother of the asura called MayÆra. Suparïa in after life was born as King KÃlakÅrti on earth. (ùdi Parva, Chapter 67, Verse 36). ## Another name of Garu¬a. (See under Garu¬a). ## A mahar«i, who taught VÃyubhagavÃn SÃtvatadharma and also attained salvation by performing penance with mind under perfect control. (ÁÃnti Parva, Chapter 348). ## A Synonym of MahÃvi«ïu. (AnuÓÃsana Parva, Chapter 149, Verse 34). ## See under PÃrvatÅ. ## A K«atriya King, who was the rebirth of the Asura, KapaÂa. (ùdi Parva, Chapter 67, Verse 28). ## A King born in YayÃti's dynasty. He was the son of D­¬hanemi and father of Sumati. BhÃgavata, 9th Skandha). ## A RÃk«asa, brother of Prahasta, a minister of RÃvaïa. (See under Akampana). ## A son of SampÃti. It was this son who looked after the aged and weak SampÃti. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Canto 59, Verse 8). ## A mountain in JambÆ Island. On the high peak of the mountain there is a tree called MahÃkadamba from the hollows of which five great rivers take their source. These rivers fall on the peak of SupÃrÓva and flow by the western side of IlÃv­tta. The air in an area of a hundred yojanas is fragrant as it is mixed with the fragrance emanating from the mouths of Devas who drink the water from the above five rivers. (DevÅ BhÃgavata, 8th Skandha). ## A YÃdava King, son of AkrÆra by AÓvinÅ. (Matsya PurÃïa, 45-12). ## Son of Vasudeva by RohiïÅ. (VÃyu PurÃïa, Chapter 96, Verse 168). ## Another name of King Bhagadatta. (See under Bhagadatta). @<[Page 766b]>@ ## A wife of ÁrÅ K­«ïa who put her up in the mansion named PadmakÆÂa at DvÃrakÃ. (M.B. Southern Text, Chapter 38). ## An asura woman, daughter of KaÓyapaprajÃpati by SvarbhÃnu. (Agni PurÃïa, Chapter 19). ## River SarasvatÅ, which runs through Pu«karatÅrtha. (See under SarasvatÅ). ## Daughter of the mahar«i called VadÃnya. She was married by A«ÂÃvakra. ## A daughter of Dak«a. Arrows and other weapons took birth from Jayà and SuprabhÃ, daughters of Dak«a. (For details see under Jayà V). ## Daughter of King Suratha and wife of NÃbhÃga. Sage Agastya who became displeased with her as she once threatened him, cursed her to be born in VaiÓya caste as a result of which Suprabhà and her son Bhalandana became VaiÓyas. But, as Suprabhà taught her son, when he came of age, about the duties of the K«atriya he regained his former form. (MÃrkaï¬eya PurÃïa). ## Wife of BhÃnu, the Agni. BhÃnu had two wives named Suprajà and B­hadbhÃsà and six children by each of the wives. (Vana Parva, Chapter 221, Verse 9). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 71). ## A King in ancient India. He had come down to earth in the company of Indra to witness the battle between Arjuna and K­pÃcÃrya. (VirÃÂa Parva, Chapter 56, Verse 9). ## A King in ancient India. (ùdi Parva, Chapter 1, Verse 235). ## A mahar«i whom his brother VibhÃvasu cursed and turned into an elephant. (For details see under Garu¬a, Section 5). ## A diggaja (One of the eight elephants, that support the earth). In the dynasty of SupratÅka were born the elephants AirÃvata, VÃmana, Kumuda and A¤jana. (Udyoga Parva, Chapter 99). ## Name of Bhagadatta's elephant. This elephant which did so many heroic deeds in the great war was killed by Arjuna. (Droïa Parva, Chapter 29, Verse 43). ## A Yak«a. (See under Guïìhya). ## A King once referred to by Sa¤jaya as chief among Kings in ancient India. (ùdi Parva, Chapter 1, Verse 235). ## A female attendant of Subrahmaïya. (Áalya Parva, Chapter 46, Verse 29). ## A prince of SauvÅra. He walked behind King Jayadratha who came to abduct PäcÃlÅ, carrying the standard of the King. He was killed in battle by Arjuna. (Vana Parva, Chapter 271, Verse 27). ## A river in India famous in the PurÃïas. This sacred river is considered to be the source of Agni (fire). (Vana Parva, Chapter 222, Verse 25). ## An apsaras daughter of KaÓyapaprajÃpati by PradhÃ, daughter of Dak«a. (ùdi Parva Chapter 65, Verse 51). Supriyà participated in the birthday celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 63). ## One of the seven sons of MÃlyavÃn the RÃk«asa, by his wife SundarÅ. (See under SundarÅ, MÃlyavÃn and MÃlÅ). @<[Page 767a]>@ ## Son of Vipracitti by SiæhikÃ. He was killed by ParaÓurÃma. (BrahmÃï¬a PurÃïa, 3.6. 13-12). ## A river in India famous in the PurÃïas. (BhÅ«ma Parva, Chapter 221, Verse 9). #<ÁôRA I># A King of the Lunar dynasty. He was the son of Vi¬Æratha and father of Áini. (BhÃgavata, 9th Skandha). #<ÁôRA II># A son of KÃrttavÅrya. Of the hundred sons of KÃrttavÅrya, the most important were, ÁÆra, ÁÆrasena, Dhi«aïa, Madhu and Jayadhvaja. (BrahmÃï¬a, PurÃïa, Chapter 46). #<ÁôRA III># A King in ancient India. (MahÃbhÃrata, ùdi Parva, Chapter 1, Verse 232). #<ÁôRA IV># A son of the King named Ilina by his wife RathantarÅ. This ÁÆra had four brothers named Du«anta, BhÅma, Pravasu and Vasu. (M.B. ùdi Parva, Chapter 94, Verse 17). #<ÁôRA V># A prince of SauvÅra land. (MahÃbhÃrata, Vana Parva, Chapter 265, Verse 10). This ÁÆra was slain by Arjuna at the time of DraupadÅ's marriage. (M.B. Vana Parva, Chapter 291, Verse 27). #<ÁôRA VI># A YÃdava King. He was the father of Vasudeva and grandfather of ÁrÅ K­«ïa. By his first wife, MÃri«Ã, he had ten sons and four daughters. The sons were, Vasudeva, DevabhÃga, DevaÓravas, ùnaka, S­¤jaya, ÁyÃmaka, KaÇka, ÁamÅka, Vatsaka and V­ka. The names of the daughters were, P­thÃ, Árutadevà (ÁrutavedÃ), ÁrutaÓravà and RÃjÃdhidevÅ. The eldest of these, P­thà was given as an adopted daughter to Kuntibhoja. (HarivaæÓa, 2-34; 17-28; M.B. ùdi Parva, Chapter 43; Verse 3. Chapter 104. Verse 1; BhÃgavata, 9th Skandha). In VÃyu PurÃïa it is stated that he had three more wives besides MÃri«Ã, and from them Devas and mortals were born. (See under ÁÆrasena I). #<ÁôRA VII># Father of DaÓaratha's wife, SumitrÃ. He was invited to the PutrakÃme«Âi YÃga performed by DaÓaratha. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 13, Verse 26). ## The cow of the Devas. (For details see under KÃmadhenu and SaurabhÅ). ## A cow born from the 'HuækÃra' (the sound 'hum') of BrahmÃ. As the cow grew up, milk began dripping down on earth from its udder and gradually it formed into the K«ÅrasÃgara (ocean of milk). Four daughters, SurÆpÃ, HaæsikÃ, Subhadrà and SarvakÃmadhuk were born to Surabhi and they are considered to be protectors of the four regions. Surabhi lives in the seventh world beneath the earth i.e. RasÃtala. (Udyoga Parva, Chapter 100). ## An Agni (fire). (Vana Parva, Chapter 221, Verse 18). ## An urban area of olden days in South India. During the MahÃbhÃrata days Sahadeva deputed an envoy to this place and brought it under his control. (Sabhà Parva, Chapter 31, Verse 68). ## A sister of Kaæsa. Ugrasena, the YÃdava King had 80 sons including Kaæsa and five daughters KaæsÃ, MÃrÅ«Ã, KÃkÃ, SurabhÆ and RëÂrapÃlikÃ. (BhÃgavata, Skandha 9). ## (VùRU×ý). A daughter of Varuïa born of DevÅ, his brother's wife. She was the apple of the eye to the Devas. She is the presiding Devatà over liquor She lives in the court of Brahmà worshipping him. (Sabhà Parva, Chapter 11, Verse 42; ùdi Parva, Chapter 18, Verse 35 and Chapter 66, Verse 52). @<[Page 767b]>@ ## A son of Tapa, the PäcajanyÃgni who is one of the Agnis who cause hindrances to Yaj¤as. (Vana Parva, Chapter 220, Verse 13). ## An apsarà woman, daughter of KaÓyapa prajÃpati by his wife PradhÃ. (ùdi Parva, Chapter 65, Verse 50). Surajà gave a dance performance at the birthday celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 63). ## A BrahmavÃdÅ son of ViÓvÃmitra. (M.B. AnuÓÃsana Parva, Chapter 4, Verse 57). ## A Gandharva King. He was the grandfather of TÃÂakà (See under TÃÂakÃ). #<ÁôRAPADMA># An asura hero. This asura invaded Devaloka with a huge army. Skanda PurÃïa mentions that in the battle that followed, Indra, who was defeated, fled to the place called ÁiyÃli in Tanjore District in South india and did tapas to Áiva. ## Son of Tapa, the PäcajanyÃgni, one of the Agnis which cause hindrances to yaj¤as. (Vana Parva, Chapter 220, Verse 13). ## A King in ancient India. He was invited by the PÃï¬avas to participate in the great war. (Udyoga Parva, Chapter 4, Verse 15). ## Mother of nÃgas (serpents). 1) %% Ten daughters were born to KaÓyapaprajÃpati by his wife KrodhavaÓÃ, daughter of Dak«a including SurasÃ. From Surasà were born all the nÃgas. (VÃlmÅki RÃmÃyaïa, AraïyakÃï¬a, Canto 14). NÃgas and Uragas are two sects of serpents. From Surasà were born NÃgas and from KadrÆ, Uragas. (VÃlmiki RÃmÃyaïa, Araïya KÃï¬a, Canto 14, Verse 28). Surasà was born from the wrath of KrodhavaÓà and the former had three daughters called AnalÃ, Ruhà and VÅrudhÃ. (ùdi Parva, Chapter 66, Verse 61). 2) %% To test whether HanÆmÃn, who jumped into LaÇkà to seek out SÅtÃ, possessed power enough for the purpose, Devagandharvas backoned Surasà to them and told her as follows: "You mother of nÃgas, do please assume a terrible form like a big mountain and appear before HanÆmÃn and obstruct his passage. As soon as she heard the injunction, she jumped before HanÆmÃn and attempted to devour him. In spite of HanÆmÃn's earnest pleadings she stood before him with her mouth opened wide. HanÆmÃn then, by his power of illusion, grew ten yojanas in size. Then Surasà opened her mouth twenty yojanas wide. HanÆmÃn then grew thirty yojanas in size and Surasà opened her mouth forty yojanas wide. In this competition ultimately when Surasà opened her mouth hundred yojanas wide, HanÆmÃn reduced his size to that of a finger, entered SurasÃ's mouth and came out through her ear. Surasà was pleased and blessed HanÆmÃn. (VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a, Canto 1). 3) %% (i) Surasà lives in the court of Brahmà worshipping him. (Sabhà Parva, Chapter 11, Verse 39). (ii) RohiïÅ, mother of BalabhadrarÃma, was an incarnation of SurasÃ. (DevÅ BhÃgavata, Skandha 4). ## A deva woman who danced at the birthday celebration of Arjuna. (ùdi Parva, Chapter 222, Verse 63). #<ÁôRASENA I># A King of YaduvaæÓa. 1) %% ÁÆrasena's kingdom was MathurÃpurÅ. This country was originally ruled by Kings of the Solar dynasty. DevÅ BhÃgavata, 4th Skandha explains how the YÃdava Kings came to rule over MathurÃ. There was a region called Madhuvanam in the KÃlindÅ river valley. Madhu, the Asura, who lived in Madhuvana had a son named Lavaïa. Lavaïa who was a tyrant and an oppressor of the gods, was killed by Áatrughna who established his rule there. In course of time, the place came to be known as "MadhurÃ". After Áatrughna's time his two sons ruled over the country. Thus the Solar dynasty came to an end and Mathurà purÅ came under the rule of Yadus. The first King of YaduvaæÓa was ÁÆrasena. Vasudeva, father of ÁrÅ K­«ïa was the son of this ÁÆrasena. After the death of his father, since Vasudeva took up the occupation of tending cows, Ugrasena became King there. Kaæsa was the son of this Ugrasena. 2. %% (i) ÁÆrasena's daughter KuntÅ was adopted and brought up by the king named Kuntibhoja. (M.B. ùdi Parva, Refer Chapters 67, 109 and 110). (ii) DevamŬha, father of ÁÆrasena had another name, "Citraratha". (M.B. AnuÓÃsana Parva, Chapter 147, Verse 29). #<ÁôRASENA II># A son of KÃrttavÅrya. In BrahmÃï¬a PurÃïa, Chapter 86, it is mentioned that this ÁÆrasena killed Jamadagni. (See under ÁÆra II) #<ÁôRASENA III># "ÁÆrasena was the old name for the region now known as MathurÃmaï¬ala or Vrajamaï¬ala. The natives of this place were called "ÁÆrasenas". The following pieces of information are given about the ÁÆrasenas in the MahÃbhÃrata:-- (i) The ÁÆrasenas who were afraid of JarÃsandha, fled to the southern lands. (M.B. Sabhà Parva, Chapter 14, Verse 26). (ii) In the course of his southern campaign, Sahadeva conquered the ÁÆrasenas. (M.B. Sabhà Parva, Chapter 31, Verse 1). (iii) The ÁÆrasenas offered presents at Yudhi«Âhira's RÃjasÆya. (M.B. Sabhà Parva, Chapter 52, Verse 13). (iv) It was between the two countries, South Yak­llomam and ÁÆrasenam that the PÃï¬avas travelled from the land of PäcÃla to MatsyadeÓa. (M.B. VirÃÂa Parva Chapter 5, Verse 4). (v) ÁÆrasenas were the body-guards of BhÅ«ma during the BhÃrata Yuddha. (M.B. BhÅ«ma Parva, Chapter 18, Verse 12). (vi) The ÁÆrasena forces once stopped Arjuna on the way. (M.B. Droïa Parva, Chapter 91, Verse 37). (vii) ÁÆrasena attacked Arjuna and SÃtyaki in BhÃrata battle. (M.B. Droïa Parva, Chapter 141, Verse 9). (viii) Yudhi«Âhira soaked the earth with blood by killing the ÁÆrasenas at Kuruk«etra. (M.B. Droïa Parva Chapter 157, Verse 29). (ix) BhÅmasena butchered the K«atriyas of ÁÆrasena by hundreds. (M.B. Droïa Parva, Chapter 169, Verse 4). (x) K­pÃcÃrya, K­tavarmà and Áakuni from the PÃï¬ava side fought against the ÁÆrasenas. (M.B. Karïa Parva, Chapter 47, Verse 16). #<ÁôRASENA IV># A king who fought against the PÃï¬avas from the Kaurava side in the BhÃrata Yuddha. He stood by Duryodhana in the "Krau¤cavyÆha" formed by BhÅ«ma. (M.B. BhÅ«ma Parva, Chapter 75 Verse 18). @<[Page 768b]>@ #<ÁôRASENA V># A king of the SomavaæÓa of Prati«ÂhÃnapura. ÁÆrasena, who was childless, tried to propitiate the gods in many ways to obtain a son. In the end he got a son in the form of a serpent. But to keep it a secret, he performed the usual ceremonies connected with his son's Upanayana, marriage etc. in the usual manner. At last by the mercy of GautamÅdevÅ ÁÆrasena's son obtained human form. (BrahmÃï¬a PurÃïa, 111). #<ÁôRASENAPURA># The city of MathurÃ. ## Wife of PravÅra, the son of King Puru. A son named Manasyu was born to PravÅra by ÁÆrasenÅ (M.B. ùdi Parva, Chapter 94, Verse 76). ## A kingdom of PurÃïic fame on the south-western part of ancient India. ùk­ti, king of this country, was once defeated by Sahadeva, one of the PÃï¬avas. (Sabhà Parva, Chapter 61). Holy place like Camasodbheda, PrabhÃsak«etra, Piï¬Ãraka etc. are situated in this area. (Vana Parva, Chapter 81, Verse 19). ## II A Ksatriya dynasty. Ru«arddhika was a wicked King born in this dynasty. (Udyoga Parva, Chapter 74 Verse 14). ## A celestial damsel, daughter of KaÓyapaprajÃpati by his wife PradhÃ. (ùdi Parva, Chapter 65, Verse 50). She gave a dance performance at the birthday celebrations of Arjuna. (ùdi Parva, Chapter 122, Verse 63). #<ÁôRATARA># A king who killed the mighty RÃk«asa named PaÂaccara. During the BhÃrata Yuddha, PaÂaccara had taken his stand on the Kaurava side. (M.B. Droïa Parva, Chapter 22, Verse 58). ## A king in ancient India. (See under SamÃdhi CheÂÂiyÃr). ## A king of the Puru dynasty. Suratha was one of the sons of Jahnu, the other sons being Árutasena, Ugrasena and BhÅmasena. (Agni PurÃïa, Chapter 278). ## One of the two sons of Janamejaya, the other one being MahimÃn. Suratha had a son called Vi¬Æratha. (Agni PurÃïa, Chapter 278). ## Husband of CitrÃÇgadÃ, daughter of ViÓvakarman. See under ViÓvakarmÃ, Para 2. ## A king born from an aspect of asura called KrodhavaÓa. (ùdi Parva, Chapter 67, Verse 62). ## Father of King KoÂikÃsya of ÁibideÓa. (Vana Parva, Chapter 265, Verse 6). ## A king of Trigarta. He was a dependant of Jayadratha. In the battle that followed Jayadratha's abduction of DraupadÅ, Suratha was killed. (Vana Parva, Chapter 271, Verse 18) ## A warrior who fought against the PÃï¬avas in the great war. (Droïa Parva, Chapter 18, Verse 20). ## A son of Drupada. He was killed by AÓvatthÃmà in the great war. (Droïa Parva, Chapter 156, Verse 180). ## A PäcÃla mahÃratha who fought on the PÃï¬ava side in the great war. He was killed in battle by AÓvatthÃmÃ. (Áalya Parva, Chapter 14, Verse 37). ## Son of Jayadratha by his wife DuÓÓalÃ. Jayadratha was killed by Arjuna. When Suratha got the news that Arjuna, leading the yÃj¤ic horse had reached SindhudeÓa, he ended his life in great fright. (AÓvamedha Parva, Chapter 78, Verse 28). ## A king who ruled over Kuï¬alanagarÅ. He captured ÁrÅ RÃma's yÃj¤ic horse and also took HanÆmÃn, SugrÅva etc. prisoners. At last ÁrÅ RÃma himself appeared on the scene, defeated Suratha and released the captives: (Padma PurÃïa, PÃtÃla Khaï¬a, 49, 52). ## Mother of Emperor Áibi. (Vana Parva, Chapter 197 Verse 25). ## A particular region in the KuÓa Island. (BhÅ«ma Parva, Chapter 12, Verse 13). ## Name of the horse attached to the chariot given to Agastya by the mahar«i called Ilvala. (See under Agastya). ## A famous orbit of stars in Indraloka. (Vana Parva, Chapter 43, Verse 12). ## A tributary of the river SarasvatÅ flowing through ã«abha island. (Áalya Parva, Chapter 38, Verse 26) ## A son of Tala, the PäcajanyÃgni, one of the fifteen Agnis who cause hindrances to yaj¤as. (Vana Parva, Chapter 220, Verse 13); ## A SanÃtana ViÓvadeva (eternal lord of Universe). (AnuÓÃsana Parva, Chapter 91, Verse 35). ## One of the eleven Rudras. (ÁÃnti Parva Chapter 208, Verse 19). ## A female attendant of Subrahmaïya (Áalya Parva, Chapter 46, Verse 29). ## A son of Vasi«Âha by ArundhatÅ. (BhÃgavata, Skandha 4) ## One of the seven seas, filled with Madya (wine). (BhÅ«ma Parva, Chapter 12, Verse 2) ## A serpent belonging to the family of Tak«aka. He was burnt at the Sarpasatra of Janamejaya. (ùdi Parva, Chapter 57, Verse 10). #<ÁôRPA×AKHù># RÃvaïa's sister. 1) ViÓravas, son of Brahmà and KaikasÅ daughter of SumÃlÅ lived in the forest called Sle«mÃtaka. Once KaikasÅ had a sexual union with ViÓravas at an untimely hour. As a result of this union, KaikasÅ gave birth to four children at intervals of one YÃma each. These children were, RÃvaïa, Kumbhakarïa, VibhÅ«aïa and ÁÆrpaïakhÃ. (Kamba RÃmÃyaïa, BÃla KÃï¬a). 2) %% ÁÆrpaïakhà was married to the RÃk«asa, Vidyujjihva. The son who was born to the couple was named ÁambhukumÃra. The KÃlakeyas were the brothers of Vidyujjihva. At the time of RÃvaïa's return after his triumphal march, a battle took place between him and the KÃlakeyas. The KÃlakeyas fell under the sword of RÃvaïa. Enraged at the death of his brothers, Vidyujjihva encountered RÃvaïa. In the battle that followed, Vidyujjihva was killed. On hearing about her husband's death, ÁÆrpaïakhà went to RÃvaïa wailing and lamenting. Moved to pity at the sight of her tears, RÃvaïa said:- "Dear Sister! You may travel through the three worlds and accept any man you like as your husband. Is there any one who would not wish to become my relative? Go and marry a husband suited to you. If any one turns down your proposal, just inform me. I shall come and make him your husband." ÁÆrpaïakhà was pleased. She at once started going round the three worlds with Khara, DÆ«aïa and TriÓiras. (Uttara RÃmÃyaïa; KambarÃmÃyaïa, Araïya KÃï¬a). 3) %% ÁÆrpaïakhÃ's son, ÁambhukumÃra was performing tapas to Áiva in Daï¬akÃraïya. It was at this time that ÁrÅ RÃma and Lak«maïa arrived in the forest, accompanied by SÅtÃ. They reached the place called Pa¤cavaÂÅ in Daï¬akÃraïya. ÁrÅ RÃma wished to set up his hermitage in the middle of the five "vaÂa" trees in Pa¤cavaÂÅ. At the very sight of SÅtÃ, ÁambhukumÃra fell in love with her. He stood there in the form of a tree. While building the hermitage, Lak«mana felled that tree and thus ÁambhukumÃra was killed. (See under ÁambhukumÃra). The widowed ÁÆrpaïakhÃ, in her search for a suitable husband happened to reach and settle down at the southern border of Daï¬akÃraïya. She had failed in her search so far. It was at this stage that she came to know of ÁrÅ RÃma and his party. She disguised herself as Lalità and entered ÁrÅ RÃma's Ãsrama. The sight of ÁrÅ RÃma made her a victim to carnal passion. She submitted her desire to him, but he turned down her prayer. The disappointed ÁÆrpaïakhà left the ÃÓrama at once. But she appeared again in front of SÅtÃ. Feeling that so long as SÅtà was alive, ÁrÅ RÃma would not be prepared to court her, ÁÆrpaïakhà rushed furiously at SÅtÃ. Lak«maïa who was watching the whole scene, suddenly rushed to the spot and pushed her out of the ÃÓrama. He cut off her ears, nose and breasts. ÁÆrpaïakhÃ, bleeding profusely from her mutilation, hastened to her brother RÃvaïa to inform him of the calamity. In obedience to RÃvaïa's command, Khara, DÆ«aïa and others who came and encountered RÃma and Lak«maïa, were also slain in the battle. (Kamba RÃmÃyaïa, Araïya KÃï¬a). #<ÁôRPùRAKA># Another name for Kerala. In BrahmÃï¬a PurÃïa, Chapter 99, we read that ParaÓurÃma threw a "ÁÆrpa" winnowing basket from Gokarïa southwards and the ocean up to the spot where the ÁÆrpa fell, became dry land. Since the land was formed by throwing the ÁÆrpa, it came to be called "ÁÆrpÃraka". References to ÁÆrpÃraka in the MahÃbhÃrata, are given below:- (i) In the course of his triumph of the southern lands, Sahadeva conquered "ÁÆrpÃraka". (M.B. Sabhà Parva, Chapter 31, Verse 65). (ii) There is a sacred bath here, known as "ÁÆrpÃraka tÅrtha". By bathing here, one would obtain golden rÃÓis. (M.B. Vana Parva, Chapter 85, Verse 43). (iii) In ÁÆrpÃraka K«etra, there is a sacrificial platform originally used by Jamadagni. Close by, there are two holy places called "PëÃïa tÅrtha" and "Candra tÅrtha". (M.B. Vana Parva, Chapter 88, Verse 12). (iv) Yudhi«Âhira once happened to visit this sacred place. (M.B. Vana Parva, Chapter 118, Verse 8). (v) ÁÆrpÃraka is the land formed by the withdrawal of the ocean. It is also called "AparÃntabhÆmi". (ÁÃnti Parva, Chapter 49, Verse 66). (vi) MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Verse 50 states that by bathing in the water of ÁÆrpÃraka K«etra and observing a fast for a fortnight, one would be born as a prince in the next birth. ## A son of Garu¬a. (Udyoga Parva, Chapter 101, Verse 3). @<[Page 770a]>@ ## A wife of UttÃnapÃda. SvÃyambhuva Manu had two sons called Priyavrata and UttÃnapÃda. UttÃnapÃda married Suruci and SunÅti. A son called Uttama was born to Suruci and to SunÅti was born Dhruva, (For details see under Dhruva). ## A daughter of ViÓvakarman. Priyavrata, son of SvÃyambhuva Manu married SurÆpà and Barhi«matÅ, the beautiful daughters of ViÓvakarman. SurÆpà had ten sons. They had a younger sister called ôrjasvatÅ. (DevÅ BhÃgavata, Skandha 8). ## The God who gives light to the worlds. 1) %% It is said that the Sun was born to KaÓyapa by his wife Aditi. MahÃvi«ïu begot Brahmà and Brahmà begot MarÅci. PrajÃpati KaÓyapa was born from MarÅci. Several sons were born to KaÓyapa by Aditi the daughter of Dak«a. They are known by the names ùdityas, Vasus, Rudras and so on. Of these, ùdityas are tewelve in number. (ùditya means the son of Aditi). There is a difference of opinion as to who these twelve ùdityas are. According to Agni PurÃïa, Chapter 51, the twelve ùdityas are Varuïa, SÆrya (the Sun), SahasrÃæÓu, DhÃtÃ, Tapana, SavitÃ, Gabhasti, Ravi, Parjanya, Tva«ÂÃ, Mitra and Vi«ïu. (See under DvÃdaÓÃdityas). But in MahÃbhÃrata, ùdi Parva, Chapter 65, Stanza 15, it is stated that the twelve ùdityas are DhÃtÃ, AryamÃ, Mitra, Áukra, Varuïa, AæÓa, Bhaga, VivasvÃn, PÆ«Ã, Savità Tva«Âà and Vi«ïu. Very often these names are used as synonyms of the Sun. So it is better to assume that there are several ùdityas and that it is the sun who gives light and heat to the worlds. VivasvÃn is this sun because it is said that from this VivasvÃn the Manu Vaivasvata was born and from this Vaivasvata, Ik«vÃku, the first king of the Solar dynasty, was born. 2 %% The sun rises in the east and sets in the west, in consequence of which days and nights occur. The PurÃïic assumption is that the sun travels in a very big chariot. The chariot of the Sun is nine thousand yojanas long. The wheel is fixed to this. The great wheel of time with three centres, five tyres and six spokes, is fixed on that indestructible year. It has seven horses, which are the seven Vedic metres, called by the names GÃyatrÅ, B­hatÅ, U«ïik, JagatÅ, T­i«Âubh, Anu«Âubh and PaÇkti. Another axle used for the chariot of the Sun is fortyfive thousand five hundred yojanas long. The length of each half of the Yoke is proportionate to the length of the axle. The short axle of the chariot with the small half of the yoke is fixed on Dhruva. The wheel fixed on the other axle rests on the mount MÃnasottara. Separate ùdityas, hermits Gandharvas, celestial maids, Yak«as, serpents and giants sit, in the chariot of the Sun every month. In the month of Caitra, which is also called MadhumÃsa, the seven officers of the month who travel daily in the chariot, are the ùditya DhÃtÃ, the celestial maid KratusthalÃ, the hermit Pulastya, the serpent VÃsuki, the Yak«a Rathabh­t, the gaint Heti, and the Gandharva Tumburu. In the month of VaiÓÃkha also called MÃdhava, the ùditya Aryaman, the hermit Pulaha, the Yak«a Rathaujas, the celestial maid Pu¤jikasthalÃ, the giant Praheti, the serpent KacavÅra and the Gandharva NÃrada sit in the chariot. In the month of Jye«Âha, the ùditya Mitra, the hermit Atri, the serpent Tak«aka, giant Pauru«eya, the celestial maid MenakÃ, the Gandharva HÃhÃ, and the Yak«a Rathasvana, sit in the chariot. In the month of ù«Ã¬ha, the ùditya Varuïa, the hermit Vasi«Âha, the serpent NÃga, the celestial maid SahajanyÃ, the Gandharva HÆhÆ, the giant Ratha and the Yak«a Citraratha, travel in the chariot. In the month of ÁrÃvaïa, the ùditya Indra, the Gandharva, ViÓvÃvasu, the Yak«a Srotas, the serpent ElÃputra, the hermit AÇgiras, the celestial maid PramlocÃ, and the giant SarpÅ travel in the chariot. In the month of BhÃdrapada the ùditya VivasvÃn, the Gandharva, Ugrasena, the hermit Bh­gu, the Yak«a, ùpÆraïa, the celestial maid AnumlocÃ, the serpent ÁaÇkhapÃla and the giant VyÃghra sit in the chariot. In the month of AÓvanÅ, the ùditya PÆ«Ã, the Gandharva Vasuruci, the giant VÃta, the hermit Gautama, the serpent Dhana¤jaya, the Yak«a Su«eïa and the celestial maid Gh­tÃci sit in the chariot. In the month of KÃrttika, the Gandharva is another ViÓvÃvasu, the hermit BharadvÃja, ùditya Parjanya, the serpent AirÃvata, the celestial maid, ViÓvÃcÅ, Yak«a Senajit and the giant ùpa, sit in the chariot. In the month of MÃrgaÓÅr«a, the ùditya AæÓa, the hermit KaÓyapa, the Yak«a TÃrk«ya, the serpent MahÃpadma, the celestial maid UrvaÓÅ, the Gandharva Citrasena, and the giant Vidyut travel in the chariot. In the month of Pau«a, the hermit Kratu, the ùditya Bhaga, the Gandharva ôrïÃyu, the giant SphÆrja, the serpent KarkoÂaka, the Yak«a Ari«Âanemi and the celestial maid PÆrvacitti travel in the chariot. In the month of MÃgha, the ùditya Tva«ÂÃ, the hermit Jamadagni, the serpent Kambala, the celestial maid TilottamÃ, the giant Brahmopeta, the Yak«a ãtajit and the Gandharva Dh­tarëÂra sit in the chariot. In the month of PhÃlguna the ùditya Vi«ïu, the serpent AÓvatara, the celestial maid RambhÃ, the Gandharva Suvarcas, the Yak«a Satyajit, the hermit ViÓvÃmitra, and the giant Yaj¤opeta travel in the chariot. These seven persons live in the region of the Sun in their time. The hermits praise the Sun; the gandharvas sing; the celestial maids dance; the giants walk behind as guards. The serpents prepare the horses to be yoked; the Yak«as hold the bridle and the BÃlakhilyas stand round the Sun. These groups of seven in each month are responsible for heat, coldness, rain etc. (Vi«ïu PurÃïa, AæÓa 2, Chapter 8). 3) %% Even though the sun is only one of the seven groups, he is above the others in prominence. The complete power of Vi«ïu is the three Vedas ãg, Yajus and SÃma. The power in the form of the three Vedas blazes in the form of the Sun. That power destroys all the sins in the world. Vi«ïu stays inside the sun in the form of ãg, Yajus and SÃma for the Sustenance and protection of the world. As said before, the three Vedas are the parÃÓakti, or the feminine supreme power of Vi«ïu. She is the three Vedas themselves. Every month she stays inside that particular ùditya of the month. In the morning the ãgveda praises the Sun. At noon the Yajurveda praises the Sun and in the evening the SÃmans such as B­had Rathantara and so on. The three Vedas ãg, Yajus and SÃman are portions of Vi«ïu. This power of Vi«ïu stays in ùditya always. It stays not only in the Sun, but also in the three godheads BrahmÃ, Vi«ïu and Áiva. At the time of creation Brahmà was pervaded by ãg. At the time of sustenance, Vi«ïu is pervaded by Yajus. At the end Rudra will be pervaded by SÃman. So the sound of SÃman will be unpalatable. Thus this Vai«ïavite power which is having the attribute of purity (Sattva) and Vedas, pervades mainly the sun though it remains on the seven groups also. Being the seat of this power, the Sun blazes with his rays and destroys the darkness in all the worlds. Such a Sun is praised by the hermits. The Gandharvas sing in front of the Sun. The celestial maids dance before him. The giants guard him, the serpents prepare his chariot, the Yak«as hold the bridle and the BÃlakhilyas stand around him. Vi«ïu who is having the figure of the Sun pervaded by the power of the Vedas, never rises or sets. The seven groups are separate from that Vi«ïu. As the figures of those who approach, are reflected in a mirror fixed on a post, that power of Vi«ïu, without separating itself from that chariot, pervades them who come every month in turn. (Vi«ïu PurÃïa, AæÓa 2, Chapter 11). 4) %% The Sun starts from the east and goes to the western ocean. The directions east and west originate from this rising and setting. As a matter of fact when the sun rises in the east it is bright in places behind it. But it does not shine in the palace of Brahmà on the top of MahÃmeru. The rays of the sun which enter the palace are driven back by the radiance of the palace. The Mountain Meru is north to all islands and countries. So on one side of that mount it is always day and on the other side it is always night. When the Sun sets his light enters fire. So at night the light of fire goes far. In the same way, at day time, the light of fire enters the sun. So the sun shines more. Thus because the light of the sun and fire enter each other the day and the night wax when the sun shines on the southern and northern hemi-spheres. The dark nights and bright days enter water gradually. The water seems a little red, in day time because darkness has entered it in the night. After sunset the water seems a little white because the day has entered the water. Thus when the sun passes through the middle of the island Pu«kara, the change of the Sun to one thirtieth portion of the earth is called 'MauhÆrtikagati' (covering the distance in a muhÆrta--48 minutes). The sun, like a fly sitting on the circumference of the wheel of a potter travels round the earth inclining a portion of a thirtieth of the earth, and making day and night. In the beginning of the transit to the Tropic of Cancer, the sun passes into the zodiac of Makara, and then to Kumbha and MÅna. After having completed the three zodiacs, the sun makes the day and night equal and enters Vi«uva. At the end of travelling in the Northern hemi-sphere the sun enters the zodiac of KarkaÂaka and transit to the south begins. (Vi«ïu PurÃïa, AæÓa 2, Chapter 8). 5) %% The Sun is being attacked daily by a kind of giants called the Mandehas. 6) %% The Sun married Saæj¤Ã, the daughter of ViÓvakarmÃ. Three children Manu, Yama and YamÅ were born to him by Saæj¤Ã. By ChÃyÃ, the maid of Saæj¤Ã, three children, ÁanaiÓcara, Manu and TapatÅ were born to the Sun. AÓvinÅkumÃras and Revanta were born by Saæj¤Ã to the sun who took the form of a horse. (See under Saæj¤Ã and ChÃyÃ). On several occasions other sons such as SugrÅva, KÃlindÅ Karïa and so on were born to the Sun. (For details see under those entries). 7) %% A story stating that the rising of the sun was delayed because of the curse of ÁÅlavatÅ, is stated in MahÃbhÃrata. (See under ÁÅlavatÅ). 8) %% Once the King SatrÃjit did penance and got the jewel Syamantaka from the Sun. (For detailed story see under Prasena). 9) %% Once the Sun and the moon pointed out RÃhu who had come to partake of the Am­ta (Ambrosia) in stealth and Mahavi«ïu cut off his head. (For detailed story see under Am­ta, Para 4). 10) %% The Sun is the teacher of HanÆmÃn. (See under HanÆmÃn). 11) %% Once RÃvaïa happened to reach the Solar region, while he was conducting regional conquest. That night he rested on MahÃmeru, and then got into his plane Pu«paka, ready for fight in the morning. Seeing the Sun rising up, RÃvaïa called his minister Prahasta and said to him. "Minister, go and convey my words to the Sun. 'RÃvaïa has come to fight. Either get down and fight or admit defeat.' Prahasta walked towards the sun and told the words of the King to the two gate-keepers PiÇgala and Daï¬Å. The Sun was informed of this by Daï¬Å. The Sun told Daï¬Å thus: "Daï¬Å, I don't mind whether I defeat or I am defeated by RÃvaïa. The thing is, that I have no time." Daï¬Å informed RÃvaïa of this. RÃvaïa went away shouting that he had defeated the Sun. 12) %% See under Áiva Para 7, Sub para 7. 13) %% See under SukeÓa. 14) %% See under BrahmÃ, para 13. 15) %% See under Karïa. 16) %% See under Atri, para 4. 17) %% Once the hermit Dhaumya repeated to Dharmaputra the one hundred and eight names of the Sun. Those names are given in MahÃbhÃrata, Vana Parva, Chapter 3. 13) %% (i) Once PäcÃlÅ worshipped the Sun. The Sun created an unseen giant for her protection. (M.B. VirÃÂa Parva, Chapter 15, Verse 19). (ii) PäcÃlÅ did penance before the Sun and procured the 'Ak«ayapÃtra' (the pot that never became empty). (See under Ak«ayapÃtra). (iii) The Sun destroys the ungrateful asuras (demons). (M.B. Udyoga Parva, Chapter 108, Verse 16). (iv) There is a story connecting the Sun and the South. In days of old the Sun performed a sacrifice according to the Vedas, and to KaÓyapa who was the ministerial priest, he gave the South as dak«iïà (offering). So the south got the name 'Dak«iïa'. (M.B. Udyoga Parva, Chapter 109, Verse 1). (v) The west is the place where the Sun pours his rays after the end of the day. (M.B. Udyoga Parva, Chapter 110, Verse 2). (vi) When Karïa and Arjuna confronted each other in the battle of BhÃrata, the Sun boasted to Indra that Karïa would come out victorious. (M.B. Karïa Parva, Chapter 87, Stanza 57). (vii) The Sun gave Subrahmaïya two attendants named SubhrÃja and BhÃsvara. (Áalya Parva, Chapter 45, Verse 31). (viii) Once Áiva anointed the Sun as the King of all the planets. (M.B. ÁÃnti Parva, Chapter 112, Stanza 31). (ix) The Sun once gave YÃj¤avalkya the boon that he would get knowledge of the Vedas. (M.B. ÁÃnti Parva, Chapter 318, Verse 6). (x) The story of one who had attained the region of the Sun by 'U¤chav­tti' (Living on the grains fallen on the field) is given in MahÃbhÃrata, ÁÃnti Parva, a few Chapters from 353, as follows: There was a Brahmin in a place called MahÃpadma on the banks of the Ganges. He wandered here and there for knowledge of Vedas. Once a hermit met him and directed him towards a NÃga named PadmanÃbha. PadmanÃbha is the serpent which supports the chariot of the Sun. The Brahmin-hermit started in search of PadmanÃbha. At last he found out his house. But there was the wife of PadmanÃbha only. She said that her husband would return within a few days. Accordingly he remained on the banks of the Ganges without any food. PadmanÃbha returned and both of them met together. The hermit asked the nÃga what he should do in order to get merged in God. The NÃga replied that he could become one with God by U¤chav­tti. The NÃga continued. "The Sun is a god who had invoked into himself a saint who had lived only by the fallen grains in the field. The activities of that Sun are wonderful. The hermits and saints attach themselves to the rays of the Sun as birds attach themselves to the branches of trees. The great storms arising from the Sun spread wide in the sky. I saw once a person sitting inside that Sun who was a wonder of wonders. When that person as shining as the Sun came to him in the noon the Sun embraced him and seated him inside him. I asked him who he was. The Sun replied that he was a person who had attained heaven by U¤chav­tti." Hearing the advice given by the NÃga, the Brahmin engaged in U¤chav­tti and attained heaven. (xi) The Sun gave Subrahmaïya shining beauty. (M.B. AnuÓÃsana Parva, Chapter 86, Verse 23). (xii) The Sun gave the hermit Jamadagni an umbrella and slippers. (See under Cherippu). (xiii) In olden days when a war between the Devas and the Asuras was drawing near, RÃhu wounded the Sun and the moon. Along with that the universe fell in darkness, and the asuras began to destroy the Devas. At this time according to the prayer of the gods the hermit Atri assumed the figure of the Moon and made the Sun as shining as of old. (M.B. AnuÓÃsana Parva, Chapter 156, Stanza 2). (xiv) The Synonyms of Sun according to the AmarakoÓa are given below:-- (SÆra, SÆrya, AryamÃ, ùditya, DvadaÓÃtmÃ, DivÃkara, BhÃskara, Ahaskara, Bradhna, PrabhÃkara, VibhÃkara, BhÃsvÃn, VivasvÃn, SaptÃÓva, HaridaÓva, U«ïaraÓmi, Vikartana, Arka, MÃrtaï¬a, Mihira, Aruïa, PÆ«Ã, Dyumaïi, Taraïi, Mitra, CitrabhÃnu, Virocana, ViÓvÃvasu, Grahapati, Tvi«Ãmpati, Aharpati, BhÃnu, Haæsa, SahasrÃæÓu, SavitÃ, Tapana, Ravi, PadmÃk«a, TejasÃærÃÓi, ChÃyÃnÃtha, TamisrahÃ, KarmasÃk«Å, Jagaccak«us, Lokabandhu, TrayÅtanu, Pradyotana, Dinamaïi, Khadyota, LokabÃndhava, Ina, Bharga, DhÃmanidhi, AæÓumÃlÅ and AbjinÅpati. ## An asura (demon). It is stated in MahÃbhÃrata, ùdi Parva, Chapter 65, Verse 26, that this asura was the son born to PrajÃpati KaÓyapa by his wife KadrÆ. The King Darda was the rebirth of this asura. @<[Page 772b]>@ ## A gate-keeper of AlakÃpurÅ. A statement occurs in Uttara RÃmÃyaïa, that in the fight between Kubera and RÃvaïa, this gate-keeper helped Kubera. ## A brother of King VirÃÂa. It is stated in MahÃbhÃrata, VirÃÂa Parva, Chapter 31, Stanza 11, that this SÆryadatta was known by the name ÁatÃnÅka also. SÆryadatta also took part in the fight following the theft of the cattle of VirÃÂa by Duryodhana and others. After killing the hundred warriors in the army of Trigarta, this SÆryadatta entered into the midst of the enemies and was killed by Droïa in the battle of BhÃrata. (M.B. Karïa Parva, Chapter 6, Verse 34). ## A King in Ancient India. He was present in the Svayaævara marriage of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Stanza 10). ## To know in detail about the view of the PurÃïas regarding the Solar eclipse, see under Candra IV, Para 4. ## A daitya (demon). Once this daitya conquered the world of the gods and expelled Indra. At that time Pura¤jaya was the King of AyodhyÃ, who was born in the Solar dynasty. Indra requested for his help. Pura¤jaya agreed to help Indra, on condition that Indra should stand as an ox and that he would sit on the hump of that ox and fight. Accordingly he sat on the 'Kakud' (hump) of the ox and fought in the battle, killed SÆryaketu, and reinstated Indra in his former position. Because he sat on the 'Kakud', Pura¤jaya got the name Kakutstha. The dynasty of the King came to be called by the name KÃkutstha. (Kamba RÃmÃyaïa, YuddhakÃï¬a). ## A King in ancient India. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 57, that this King was born from a portion of the King Kratha. ## A warrior who fought on the side of the Kauravas in the battle of BhÃrata Abhimanyu killed him. (M.B. Droïa Parva, Chapter 48, Verse 15). ## A bird born in the family of Garu¬a. Mention is made about this bird in MahÃbhÃrata, Udyoga Parva, Chapter 101, Stanza 13. ## An eternal god of offerings to the manes. (M.B. AnuÓÃsana Parva, Chapter 91, Stanza 34). ## An eternal god concerned with offerings to the manes. (M.B. AnuÓÃsana Parva, Chapter 91, Stanza 34). ## An ancient holy place situated in Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 88, Stanza 48, that by bathing here and worshipping the manes one may attain the fruits of performing the sacrifice of Agni«Âoma and go to the region of the Sun. ## An important dynasty of ancient BhÃrata. It is stated in DevÅbhÃgavata, Skandha 7, as follows about the origin of this Solar dynasty. The Lord of creation Brahmà originated from the lotus in the navel of Vi«ïu. That Brahmà did penance for ten thousand years and pleased ParÃÓakti, the great goddess of power, and started creation. First of all he created seven mental sons. Of them MarÅci became expert in creation. PrajÃpati KaÓyapa the son of MarÅci became a greater expert. The Sun is the son of KaÓyapa. Nine sons named Ik«vÃku, NÃbhÃga, Dh­«Âa, ÁaryÃti, Nari«yanta, PrÃæÓu, N­ga, Di«Âa, KarÆ«a and P­«adhra were born to the Sun. Of these Ik«vÃku became King. This line of Kings born from the Sun is called SÆryavaæÓa (Solar dynasty). (See the Genealogy). ## A Deva Gandharva. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 122, Stanza 55, that this Deva Gandharva born to PrajÃpati KaÓyapa took part in the birth celebration of Arjuna. ## A King of the country of Trigarta. This King had a brother called KetuvarmÃ. SÆryavarmà and Ketuvarmà fought with Arjuna when he was leading the sacrificial horse of Yudhi«Âhira. Both the Trigartas were killed in that fight. (M.B. AÓvamedha Parva, Chapter 74). ## A noble Brahmin born in Dhana¤jaya Gotra. He participated in the RÃjasÆya conducted by Yudhi«Âhira. (Sabhà Parva, Chapter 33, Verse 34). ## A famous urban area in North India. Arjuna once conquered this region. (Sabhà Parva, Chapter 27, Verse 11). ## I. A King of the Bharata dynasty. He was ÁÃnti's son and father of Puruja. (BhÃgavata, Skandha 9). ## Indra during the third Manvantara. (See under Manvantara). ## King of Trigarta deÓa. The following information about him is gathered from MahÃbhÃrata. (i) SuÓarman, son of V­ddhak«ema attended DraupadÅ's wedding. (ùdi Parva, Chapter 185, Verse 9). (ii) Once he incited Duryodhana to attack Matsya, the VirÃÂa King. Accordingly Duryodhana attacked the VirÃÂa city and SuÓarman aided him in the battle. (VirÃÂa Parva, Chapter 30). (iii) In the battle that followed the lifting of the cows of the VirÃÂa King by the Kauravas, SuÓarman took the VirÃÂa King as captive. (VirÃÂa Parva, Chapter 33, Verse 7). (iv) In the battle that followed the above incident BhÅma caught SuÓarman as prisoner. (VirÃÂa Parva, Chapter 33, Verse 25). (v) At the instance of Yudhi«Âhira BhÅma set SuÓarman free. (VirÃÂa Parva, Chapter 33, Verse 58) (vi) SuÓarman fought against the PÃï¬avas and on the first day of the great war he fought a duel with CekitÃna. (BhÅ«ma Parva, Chapter 45, Verse 60). (vii) Arjuna defeated SuÓarman. (BhÅ«ma Parva, Chapter 82, Verse 1). (viii) He fought with Arjuna, BhÅma and Dh­«Âadyumna. (BhÅ«ma Parva, Chapter 114; Droïa Parva, Chapter 14). (ix) He vowed that he would kill Arjuna. (Droïa Parva, Chapter 17, Verse 11). (x) When DroïÃcÃrya was killed, he ran away from the battle-field. (Droïa Parva, Chapter 193, Verse 18). (xi) Arjuna killed SuÓarman. (Áalya Parva, Chapter 27, Verse 45). (xii) Names like PrasthalÃdhipa, Rukmaratha, Traigarta and Trigarta are used as synonyms of SuÓÃrman. ## A PäcÃla warrior who fought on the PÃï¬ava side in the great war. He was harassed in various ways by BhÅ«ma and was ultimately killed by Karïa. (Karïa Parva, Chapter 56, Verse 46). ## Last of the Kings in the Kaïva dynasty. He was killed by his minister Bali. (BhÃgavata, Skandha 10). ## A nÃga born in the Dh­tarëÂra dynasty. The nÃga was burnt to death at the serpent yaj¤a of Janamejaya. (ùdi Parva, Chapter 57, Verse 16). ## One of the hundred sons of Dh­tarëÂra. He was killed by BhÅma in the great war. (BhÅ«ma Parva, Chapter 64, Verse 34). ## A king of the PÆru dynasty. He was the grandson of Avik«it and son of ParÅk«it. (ùdi Parva, Chapter 94, Verse 52). ## A son of Sage Jamadagni. The Sage asked Su«eïa to kill his mother, but he did not obey his father. Jamadagni, therefore, cursed him and ParaÓurÃma redeemed him from the curse. (Vana Parva, Chapter 116). ## Father in-law of BÃli, the monkey king. Su«eïa, father of TÃrÃ, deputed one thousand crore monkeys to search for SÅtÃ. (Vana Parva, Chapter 283, Verse 2). Su«eïa, an expert in the science of medicine and the art of warfare, was the son of the monkey called Dharma. (VÃlmÅki RÃmÃyaïa). In the RÃma-RÃvaïa war Su«eïa fought the RÃk«asa forces and killed VidyunmÃlÅ. Lak«maïa swooned on being hit by the arrows of RÃvaïa who fought with redoubled vigour following the death of Indrajit. Many monkeys also swooned. Then Su«eïa, the medical expert, brought back to consciousness the swooned folk with the help of ViÓalyakaraïÅ, SauvarïyakaraïÅ, Áa¤jÅvanÅ and other herbs. Su«eïa also attended the coronation ceremony of ÁrÅ RÃma. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Chapters 101, 123, 154). ## A son of Karïa, He fought with Nakula in the great war. Uttamaujas killed him in battle. (Karïa Parva, Chapter 75, Verse 13). ## Another son of Karïa. Nakula killed him in the great war. (Áalya Parva, Chapter 10, Verse 49). ## A king of the Bharata dynasty. He was the son of Dh­«a and father of SunÅtha. (BhÃgavata, Skandha 9). ## A king, who married RambhÃ. (See under RambhÃ, Para 5). ## A daughter of the Gandharva named SuÓÅla. (See under PramohinÅ). ## A brahmin who got rich due to the observance of NavarÃtri-penance. He led a very hard life with many sons and was naturally thinking of means of making money and a noble brahmin taught him about the greatness NavarÃtri. Accordingly SuÓÅla observed for nine years the NavarÃtri-penance and at last DevÅ appeared before him and made him rich. (DevÅ BhÃgavata, Skandha 3). ## A Gandharva lady (See under PramohinÅ). ## A cow, the sister of Surabhi. She was the cow used in connection with sacrificial offerings made in the ÃÓrama of the sage Jamadagni. Jamadagni once got his wife Reïukà killed by ParaÓurÃma. Though he brought her back to life as desired by ParaÓurÃma, Jamadagni felt deep sorrow for having got his wife killed. So, he went to Goloka and pleased Surabhi by his penance and she gave him SuÓÅlÃ, her sister. Jamadagni gave the cow (SuÓÅlÃ) to ReïukÃ. It was this SuÓÅlà which later on KarttavÅryajuna took away by force. (See under Jamadagni, Para 8). (BrahmÃï¬a PurÃïa, Chapter 61); #<ÁUåKA># A Mahar«i who lived in the Gokarïa temple. When BhagÅratha brought GaÇgà from heaven to the earth, sea water began to rise and the temples situated near the sea were submerged. At that time Áu«ka went along with other Mahar«is to visit ParaÓurÃma at the Mahendra mountain. In response to Áu«ka's prayer, ParaÓurÃma raised the submerged temples including the Gokarïa temple, above the water. #<ÁUå×A># An asura. In ãgveda we find that once Indra bound the magician Áu«ïa in chains and put him in prison. ## A Maï¬Æka princess. King ParÅk«it of Ik«vÃku dynasty married her and three sons Áala, Dala and Bala, were born to the couple. (See under ParkÅ«it II). ## A Vidarbha princess. King Jayatsena of the Puru dynasty married her and a son called ArvÃcÅna was born to them. (ùdi Parva, Chapter 95, Verse 17). ## A king of the ãgveda period. When enemies encircled him he prayed to Indra who helped him by diving away the 10099 enemy warriors. (ãgveda, Maï¬ala 1, AnuvÃka 10, SÆkta 53). ## A spy of the Devas. He once informed SarasvatÅ secretly about the penance by the Sage KÃtyÃyana. SarasvatÅ appeared before the Sage and told him that he would get from Sage SÃrasvata the knowledge he wanted. Accordingly KÃtyÃyana ended his penance and went to Sage SÃrasvata. ## Reputed master of the science of Surgery, SuÓruta was the grandson of King GÃdhi and son of ViÓvÃmitra. (AnuÓÃsana Parva, Chapter 4, Verse 55). He is the author of SuÓrutasaæhitÃ, one of the famous texts on ùyurveda. ## A place of PurÃïic fame in ancient India. The people who lived here were called Susthalas. (Sabhà Parva, Chapter 14, Verse 16). ## One of the four states or conditions of man. JÃgrat, Svapna, Su«upti and TurÅya are the four states of man. (For details see under JÃgrat). ## A Gandharva woman. (See under PramohinÅ). ## An apsarà woman. She was the wife of ãtadhvaja, son of ùr«Âi«eïa. The couple had a daughter called V­ddhÃ. (BrahmÃï¬a PurÃïa). ## 1) %% A hermit who recounted the PurÃïas to other hermits at Naimi«a forest. He was a disciple of VyÃsa. VyÃsa composed the PurÃïas and taught them to his son, hermit Áuka who was a man of abstinence and who was not born of womb. At this time VyÃsa had another disciple named SÆta. It is stated in DevÅ BhÃgavata, Skandha 9, that this SÆta who was a fellowdisciple of Áuka, who had learned all the PurÃïas directly from the teacher VyÃsa, and who was capable saying stories so convincingly, was the son of the hermit Lomahar«a. 2) %% SÆta who had learned the PurÃïas directly form VyÃsa, happened to reach Naimi«Ãraïya once. (See under Naimi«Ãraïya). Naimi«Ãraïya is the abode of hermits in the Kali-age. In days of old, hermits, who were miserable because of the evils of Kaliyuga, which was fast approaching, gathered here at the end of DvÃparayuga. They went to the world of Brahmà to consult about the means and ways of preventing the evils of Kaliyuga. Having heard their complaints Brahmà brought a wheel of the figure of mind and placing it before the hermits told them thus: "You follow this wheel. The place where this wheel falls down will be a place of purity, which will not be affected by the evils of Kaliage. There you can live in peace, without being affected by the evils of Kali-age till the coming of the Satyayuga." Saying these words Brahmà set the wheel rolling in front of them. The hermits followed it. The wheel rolled on till it reached the earth, fell down and was crumbled to powder in a particular place. That place became famous later under the name Naimi«Ãraïya. SÆta came to this place. As soon as they saw SÆta, the hermits such as Áaunaka and others who were living there welcomed SÆta with hospitality and told him thus: "Oh! hermit, you are the disciple of VyÃsa. You have learned the eighteen PurÃïas from VyÃsa We are eager to hear them. So please recite to us the PurÃïas, the hearing of which will remit all sins and secure heaven." According to this request SÆta recited the eighteen PurÃïasto the gathering of the hermits. It is in the form of the teaching of SÆta to Áaunaka and the others, i.e. in the form of a dialogue between SÆta and Áaunaka, that the people got the PurÃïas. (DevÅ BhÃgavata, Skandha I). 3) %% In BhÃgavata, Skandha 10, there occurs a story, stating how BalabhadrarÃma cut off the head of SÆta as the battle of Kuruk«etra had started when SÆta had been reciting the eighteen PurÃïas in Naimi«Ãraïya and how his head was fixed in its place again and he was brought to life. (For further details see under BalabhadrarÃma, Para 6). 4) %% SÆta was one of the hermits who visited BhÅ«ma on his bed of arrows during the battle of BhÃrata. (M.B. ÁÃnti Parva, Chapter 47 Verse 12). ## One of ViÓvÃmitra's sons who were expounders of the Vedas. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 4, Verse 57.) ## A blended class of people. (See under Varïa). ## A part of PÃtÃla (netherworld). (See under PÃtÃla). ## The wife of AÓvasuta, the son of the King of Vajra. Sutanu was the daughter of Yudhi«Âhira. (VÃyu PurÃïa, 96, 250). ## The daughter of ùhuka otherwise called Ugrasena. (MahÃbhÃrata, Sabhà Parva, Chapter 14, Verse 33) ÁrÅ K­«ïa made AkrÆra marry this Sutanu. ## A King of the dynasty of Bharata. He was the son of Homa and the father of Bala. (BhÃgavata, Skandha 9). ## A PrajÃpati who lived in days of yore. A son named P­Ónigarbha was born to this PrajÃpati by his wife P­ÓnÅ. That son was a partial incarnation of MahÃvi«ïu. (For further details see under Aditi Para 7). ## A son of Vasi«Âha. Seven sons named Rajas, Gotra, ôrdhvabÃhu, Savana, Anagha, Sutapas and Áukra, were born by his wife ôrjjÃ. All the seven of them were the Saptar«is (seven hermits) of the third Manvantara. (See under Manvantara). ## Father of the hermit Upamanyn. (BrahmÃï¬a PurÃïa, Chapter 18). ## A hermit of the family of Bh­gu. (See under Ugratapas). @<[Page 775a]>@ ## A hermit who was born in the dynasty of BharadvÃja. This hermit had two wives. A son named KalyÃïamitra was born by Pit­kanyakÃ, one of the two wives. The glamour of the second wife of Sutapas attracted the sun, who raped her once and from this, the son AÓvinÅsuta was born. On seeing that his wife was a harlot, Sutapas abandoned her with her son. Afterwards, at the instance of ÁrÅ K­«ïa, the hermit received his wife and her son back. (Brahmavaivarta: 1: 11). ## A hermit. This hermit once approached the princess UtpalÃvatÅ and requested her for coition with him. The princess refused. Then he cursed her, to become an animal. UtpalÃvatÅ begged for liberation from the curse. Sutapas felt pity for her and blessed her thus:--"A son named Lola will be born to you. He will become the Manu of TÃmasa Manvantara." (MÃrkaï¬eya PurÃïa, Chapter 17). ## A Gandharva damsel who had been cursed. (For further details see under PramohinÅ). ## The son born to BhÅmasena by his wife DraupadÅ. The information regarding this Sutasoma, taken from MahÃbhÃrata, is given below: (i) Sutasoma took birth from a portion of the ViÓvadevas. (M.B. ùdi Parva, Chapter 67, Verse 127). (ii) It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 23, Verse 28, that this prince was given the name Sutasoma, because he was born by the blessings of Candra (Moon). (iii) Sutasoma had a combat with Vikarïa on the first day of the battle of BhÃrata. (M.B. BhÅ«ma Parva, Chapter 45, Verse 58). (iv) He rescued Árutakarmà from the hold of Durmukha in the battle of BhÃrata. (M.B. BhÅ«ma Parva, Chapter 79, Verse 39). (v) Sutasoma fought with ViviæÓati. (M.B. Droïa Parva, Chapter 25, Verse 24). (vi) Sutasoma fought with Áakuni and was defeated. (M.B. Karïa Parva, Chapter 25, Verse 18). (vii) There was a severe fight between Sutasoma and AÓvatthÃmÃ. (M.B. Karïa Parva, Chapter 55, Verse 14). (viii) Mention is made in MahÃbhÃrata, Sauptika Parva, Chapter 8, Verse 55 that in the battle of BhÃrata, AÓvatthÃmà entered the camp of the PÃï¬ava army in the night and killed Sutasoma. ## A King who was a friend of Yudhi«Âhira. (BhÃrata, Droïa Parva, Chapter 158, Verse 40). ## An ancient holy place in Kuruk«etra. It is stated in MahÃbhÃrata, Vana Parva, Chapter 83, Verse 54, that the Devas and the manes would come to this place, and that if offerings to the manes are given at this place, one would get the merits of performing horse sacrifice. ## A hermit. While ÁrÅ RÃma and Lak«maïa were living in the forest with SÅtÃ, they visited the hermiof hermits such as ÁarabhaÇga, SutÅk«ïa and others. Once Indra came to the hermitage of SutÅk«ïa and invited him to the world of gods. It was at this time that ÁrÅ RÃma came to the hermitage with SÅtà and Lak«maïa. When they were nearing the hermitage, Indra said "I shall see RÃma later when he has completed his great task." Saying thus Indra went away from the hermitage. ÁrÅ RÃma and his wife and brother asked the hermit, where in the forest, they were to live. The hermit told them that they could live in that hermitage itself. This hermit was the brother and disciple of Agastya. Once SutÅk«ïa changed a wicked and cruel man named Du«païya to a good and righteous man by sprinkling holy water of GaÇgà on him. (See under Du«païya). (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 7). ## (VEDASôTRA). See under Veda. ## A son of Sumantu, the teacher and hermit of SÃmaveda (See under GuruparamparÃ). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 66). ## A mahar«i in ancient India who held Yudhi«Âhira in great respect. (Vana Parva, Chapter 26, Verse 24). ## A warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 73). ## A holy river in India famous in the PurÃïas. (BhÅ«ma Parva, Chapter 9, Verse 29). ## Daughter of the mahar«i called Devala. Ávetaketu (son of a sage) married her and the couple attained salvation by performing the duties of the householder. (M.B. Southern Text, ÁÃnti Parva, Chapter 220). ## A wife of SÆrya. (AnuÓÃsana Parva, Chapter 146, Verse 5). ## One of the hundred sons of Dh­tarëÂra. He was killed by BhÅma in the great war. (Karïa Parva Chapter 84, Verse 5). ## Son of Suketu. Both the father and the son attended the wedding of DraupadÅ. (ùdi Parva, Chapter 185, Verse 9). ## A son of Tapa, the PäcajanyÃgni. (ùdi Parva, Chapter 185, Verse 9). ## A very truthful Sage who lived in ancient India. Dyumatsena father of SatyavÃn lived in the ÃÓrama of this sage. He consoled Dyumatsena when SatyavÃn and SÃvitrÅ who had gone out to collect firewood were very late to return. (Vana Parva, Chapter 298, Verse 10). ## A son of Garu¬a. (Udyoga Parva, Chapter 101, Verse 2). ## A soldier who fought on the Kaurava side and got killed by Abhimanyu in the great war. (Droïa Parva, Chapter 48, Verse 15). ## One of the two attendants given to Subrahmaïya by HimavÃn, the other one being Ativarcas. (Áalya Parva, Chapter 45, Verse 46). ## A son of the king KhanÅnetra. He is known as Karandhama as well. (See under Karandhama). ## Wife of sage DadhÅci. At the request of Indra, the mahar«i sacrificed himself so that the former might use his bones. Suvarcas who hated the Devas especially Indra as the cause of her husband's death cursed Indra that he and his dynasty be ruined. She decided to end her life in the pyre of her husband when the following celestial voice was heard: "You are pregnant." Then she opened her stomach with a sharp stone, took out the foetus and placed it near a Banyan tree and ended her life in her husband's pyre. (Padma PurÃïa, Uttara Khaï¬a, 135; ÁivaÓataka, 24-25). The child born from the foetus is the famcus PippalÃda. (See under PirpalÃda). @<[Page 776a]>@ ## One of the hundred sons of Dh­tarëÂra. He was killed by BhÅma in the great war. (Droïa Parva, Chapter 127, Verse 66). ## A Devagandharva. A famous celibate, he attended the birthday celebrations of Arjuna. (AnuÓÃsana Parva, Chapter 122, Verse 58). ## A Brahmin sage with his body golden in colour. He once held a talk with Manu about meritorious acts and sins. (AnuÓÃsana Parva, Chapter 98). ## A princess of the Ik«vÃku dynasty. Suhotra of PÆru dynasty wedded her and to the couple was born a son called Hasti who later on became a King. (ùdi Parva, Chapter 95, Verse 34). ## A unit of measurement in ancient India ## A King, grandson of SvÃroci«a Manu and son of ÁaÇkhapÃda. The father once advised the son on the various aspects of SÃtvatadharma. (ÁÃnti Parva, Chapter 348, Verse 38). ## A prominent son of Garu¬a. (Udyoga Parva, Chapter 101, Verse 9). ## A Sage of very olden days. His father's name was PiÇgalavarman. He lived in western India spending his days in singing SÃmaveda. (Udyoga Parva, Chapter 110, Verse 12). ## Son of King S­¤jaya. While sages NÃrada and Parvata were living in that King's palace the following incident took place. S­¤jaya expressed his sorrow over having no issues to NÃrada who then blessed him to have a son called Suvarïa«ÂhÅvÅ. The King began performing Yaj¤as from that day onwards and his queen conceived and in due time delivered a child who was named Suvarïa«ÂhÅvÅ and he became an ascetic even as a boy. Indra got alarmed by the penance of Suvarïa«ÂhÅvÅ and tried to frighten him by assuming the forms of various cruel beasts. He also sent his VajrÃyudha against the ascetic, but all to no purpose. The boy became four or five years old when one day while strolling in the company of his mother on the banks of the GaÇgÃ, a tiger jumped upon him. This tiger of illusion had been sent by Indra and the tiger killed the boy. His mother wept aloud and people in the palace gathered around her. S­¤jaya wept bitterly. Ultimately NÃrada appeared, consoled the King and with the permission of Indra brought the boy back to life. (ÁÃnti Parva, Chapter 31; also see under S­¤jaya) ## A very ancient holy spot in India. Before creation MahÃvi«ïu once did penance here to please Rudra whe appeared before him and granted him boons. That is the great importance of the place. He who worships Áiva here will derive benefits equal to those of conducting an AÓvamedha yaj¤a and also will attain the status of Gaïapati. (Vana Parva, Chapter 84, Verse 18). ## A King of KÃÓÅ. King Janamejaya had married his daughter Vapu«ÂamÃ. (See under Janamejaya). ## An Indian river famous in the PurÃïas. (BhÅ«ma Parva, Chapter 9, Verse 25). ## A river of India extolled in the ãgveda. ## A King in ancient India. He had also been invited by the PÃï¬avas to participate in the great war. (Udyoga Parva, Chapter 3, Verse 13). @<[Page 776b]>@ ## Wife of Savana, son of Priyavrata. (See under Savana I). ## A mountain on the banks of the southern sea. RÃma and Lak«maïa, before entering LaÇkà with the monkey-force, had surveyed the city from the top of this mountain. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a Chapters 38 and 39). ## A river famous in the PurÃïas. Sage MÃrkaï¬eya once saw the river in the stomach of child K­«ïa. (Vana Parva, Chapter 188, Verse 104). ## A King of the BhÃrata dynasty, son of K«emya and father of Ripu¤jaya. (BhÃgavata, Skandha 9). ## A King born from an aspect of the asura called KrodhavaÓa. (Udyoga Parva, Chapter 74, Verse 14). ## Son of King DyutimÃn, SuvÅra was a famous ruler equal in prowess to Indra. (AnuÓÃsana Parva, Chapter 2, Verse 13). ## A K«atriya dynasty. The wicked King, Ajabindu was born in this dynasty. (Udyoga Parva, Chapter 74, Verse 14). ## A female attendant of Subrahmaïya. (Áalya Parva; Chapter 45, Verse 66). ## A King of Bharata dynasty. He was the son of K«ema and father of ViÓvajit, (BhÃgavata, Skandha 1). ## A King of the AÇga royal dynasty. He was the son of King UÓÅnara who begot of his wife N­gà the son called N­ga, Nara by his wife, NarÃ; K­mi by the wife K­mÅ; DaÓa by the wife Suvratà and Áibi by his wife D­«advatÅ. (Agni PurÃïa, Chapter 277). ## Son of the brahmin SomaÓarman. (For details see under DharmÃÇgada). ## A muni of ancient days who lived in North India. He was extraordinarily effulgent and reputed. (Vana Parva, Chapter 90, Verse 12). ## One of the two attendants given to Subrahmaïya by Mitradeva, the other one being Satyasandha. (Áalya Parva, Chapter 45, Verse 41) ## One of the two attendants given to Subrahmaïya by VidhÃtÃ, the other one being Sukarman. (Áalya Parva, Chapter 45, Verse 42). ## Daughter of Dak«aprajÃpati by VÅraïÅ. She had four sons one each from Dak«a, Dharma, Brahmà and Rudra. They were respectively Dak«asÃvarïi. DharmasÃvarïi, BrahmasÃvarïi and RudrasÃvarïi. (BrahmÃï¬a PurÃïa, 41, 39-59). ## Daughter of King Prasenajit of the PÆru dynasty. She was wedded to King MahÃbhauma and King AyutanÃyÅ was their son. (ùdi Parva, Chapter 95, Verse 20). ## A King who was the grandson of Emperor Bharata and son of Bhumanyu. His mother was Pu«kariïÅ. (ùdi Parva, Chapter 94, Verse 24). ## Third son of the RÃk«asa called ÁataÓ­Çga. Sudeva, the army-chief of King AmbarÅ«a, killed Suyama. (M.B. Southern text, ÁÃnti Parva, Chapter 98). ## A daughter of King BÃhuda and wife of ParÅk«it, son of AnaÓvÃ. The couple had a son called BhÅmasena. (ùdi Parva, Chapter 95, Verse 41). ## Consort of King DivodÃsa of KÃÓÅ. (For details see under Nikumbha). @<[Page 777a]>@ #<ÁVABHOJANA (M)># A naraka (Hell). (For further details, see the section on Naraka, under KÃla, Yama). ## Wife of the Manes. There is a story, as given below, in DevÅ BhÃgavata, Skandha 9, about the birth of this goddess. At the beginning of creation Brahmà created seven groups of Manes of whom four were embodied and three were lustrous ones. The deities called the Manes are the Agni«vÃttas, the Barhi«adas, the SomapÃs, Yama, Anala, Soma and Aryaman. The ÁrÃddhas (oblations offered to the manes) were stipulated as the food of these manes. It was ordered that the Brahmin who does not make offerings to the manes, will be as mean and despicable as the Brahmin, who has not learned the Vedas, who has not eaten meals presented to an idol in temples, and who has not worshipped DevÅ (goddess), and that he would not be eligible to perform any religious ceremonies. Thus Brahmà meant ÁrÃddha as food for the manes. But the portion of the rice balls offered by the Brahmins stipulated as the food of the manes, seldom reached them. At last the manes complained to BrahmÃ. Then Brahmà created a woman of beauty, youth, knowledge and power to grant boons, and of good character, from a portion of pure nature. She was named SvadhÃ, and was given to the manes as wife. Then Brahmins were ordered to give offerings to the manes only with the spell (Mantra) of SvadhÃ. When the Brahmins began to do as they were ordered, the manes also began to get food, and they became contented. Two daughters named Menà and DhÃriïÅ were born to the manes by SvadhÃdevÅ. It is mentioned in Vi«ïu PurÃïa, AæÓa 1, Chapter 10, that both of the daughters were expounders of Vedas, full of knowledge and the seat of all good qualities. ## A daughter of B­haspati. This SvÃhà who was always angry had a son named KÃma. (M.B. Vana Parva, Chapter 219, Verse 22). ## 1) %% Wife of god Agni (fire). There is a story about the birth of this goddess, as given below, in DevÅ BhÃgavata, Skandha 9. In the beginning of creation sufficient arrangements had not been made for food to be supplied to the Devas (gods). They were in misery. At last the devas reached Satyaloka and requested Brahmà to make some arrangements for their food. Brahmà pacified them by saying that he would make available to them, the 'havis' offered by Brahmins as food. Then Brahmà meditated on the MÆla-Prak­ti. A particle of MÆla-Prak­ti appeared before Brahmà and asked him what boon he required. Brahmà said thus:--Oh Goddess! The gods are miserable due to lack of food. The fire is not powerful enough to digest the 'havis' offered by Brahmins in the fire so as to convert them as food for the gods. The fire would become powerful to digest the havis only if your esteemed self would reside in fire as the power of digestion. Only the havis offered, with the mantra, (spell) ending with the holy name of your glorious self could be digested by fire and taken to the gods as food, and they could accept it as food. So it is my request that your gracious self would become the power that dwells in fire as the figure of wealth and prosperity, adored by men and gods." But that goddess said that her desire was to get ÁrÅ K­«ïa as her husband. She did penance to ÁrÅ K­«ïa, who appeared and said: "DevÅ! you will take birth as the daughter of King Nagnajit in VarÃha Kalpa (a world-age) and then you will become my wife. Now you have to become the wife of Agni under the name SvÃhÃdevÅ and become the power of digestion, and part of the spell (mantra). You and Agni will be worshipped together by all. From that day onwards SvÃhÃdevÅ became the wife of Fire. It is mentioned in Vi«ïu PurÃïa, AæÓa 1, Chapter 10, that three sons PÃvaka, PavamÃna and Áuci, were born to the couple. (See under DevÅ). 2) %% (i) It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 11, Verse 42, that SvÃhÃdevÅ remains in the court of BrahmÃ, glorifying him. (ii) Once SvÃhÃdevÅ appeared among the wives of hermits. (M.B. Vana Parva, Chapter 225, Verse 7). (iii) When Subrahmaïya was anointed as captain of the army, SvÃhÃdevÅ also was present. (MahÃbhÃrata, Áalya Parva, Chapter 45, Verse 13). #<ÁVAITREYA># Son of ÁvitrÃ. There is a story in ãgveda, 1st Maï¬ala, 7th AnuvÃka, 33rd SÆkta that Ávaitreya once hid himself under water for fear of enemies. ## A region in India, very famous in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 45). ## Son of the Agni (fire) called Satya. It is said that this Agni is the agent which causes disease to living things. This agni got the name Svana because human beings produce Svana (pitiable cry) when they are afflicted by diseases. (M.B. Vana Parva, Chapter 219, Verse 15). ## Son of King BhÃvayavya. The daughter of this King, who is praised in the ãgveda, was married by the hermit Kak«ÅvÃn. (For further details see under Kak«ÅvÃn I, Other details, Para 6). #<ÁVAPHALKA># Father of AkrÆra. V­«ïi, a YÃdava King had two sons Ávaphalka and Citraka. It was divinely ordained that there would not be epidemics and drought in the place where Ávaphalka lived. Once there was no rain for a period of three years in the land of the King of KÃÓÅ. So the King of KÃÓÅ took Ávaphalka with him to his country. With his arrival there was rainfall in the land and the King who was pleased at it gave his daughter GÃndinÅ in marriage to Ávaphalka. There is a story about the birth of GÃndinÅ also. GÃndinÅ remained in her mother's womb for many years. At last the King of KÃÓÅ called to the child in the womb and said, "Take birth at once; why do you remain there so long?" The child replied, "I shall come out if you allow me to offer a cow as gift every day." The King allowed it and the child was born. She was named "GÃndinÅ." She used to offer the gift of cows to BrÃhmaïas daily. After she married Ávaphalka, several sons including AkrÆra were born to her, (HarivaæÓa, Chapter 34, BhÃgavata, 10th Skandha). ## 1) %% One of the four states of mind. 2) %% The Indians believe that there are two kinds of dreams and that they have the power to suggest things going to happen in future. So Indian sages have classified dreams as good dreams and bad dreams. %% %% (1) Grass and trees have grown all over the body except the navel. (2) The dust of bronze was sprinkled on the head (3) The head was completely shaved. (4) One (the dreamer) had been nude. (5) He (the dreamer) had worn dirty clothes (6) He had applied oil on the body. (7) One is smeared with mud. (8) He had fallen from a higher level to a lower level. (9) He had married. (10) He had sung songs. (11) He had amused himself by playing a lute etc. (12) He had got on a swing (13) He had obtained lotus flower and metals. (14) He had killed serpents. (15) He had climbed on trees with red flowers or on the back of low caste people, hog, dog, ass, or camel. (16) He had eaten flesh of birds or sesame oil or oil-cake. (17) He had entered the womb of his mother. (18) He had got on a funeral Pyre. (19) The flag post of Indra had been broken down. (20) The Sun and the Moon had fallen down. (21) The gods, Brahmins, Kings or teachers have been angry. (22) Stars or planets have fallen. (23) He had engaged himself in dance or playing musical instruments or singing. (24) He had played musical instruments except the lute (VÅïÃ). (25) He had been carried down by the current of a river. (26) He had taken bath in muddy water or cowdung water or Ink. (27) He had embraced virgins. (28) He had engaged in pederasty. (29) Limbs of the body were damaged. (30) He had vomited and passed excrements. (31) He had gone to the south. (32) He had caught disease. (33) Fruits have been destroyed (34) Cleavages occurred in minerals. (35) The house was covered with dust. (36) He had swept the house clean. (37) He had played with devils or cruel animals or monkeys or low caste people. (38) Had suffered molestation and hurts from enemies. (39) He had worn hermit's coloured cloth or played with coloured clothes. (40) He drank oil and got immersed in water. (41) He has worn bloodcoloured garland and cosmetics. If the dreams mentioned above are seen it should not be mentioned to anybody. After the dream, either he should sleep again or take bath. To counteract the effects of bad dreams, do one of the following such as offering sesame as oblation in fire; worshipping Vi«ïu or Áiva, or the Sun or GaïeÓvara; singing hymns of praise; reciting sÆktas (verses) such as Puru«asÆkta etc. The dreams seen in; the first watch of the night will come into effect within one year; dreams seen in the second watch of the night will take effect within six months; those seen in the third watch of the night will take effect within three months and those seen in the fourth watch of the night will take effect within half a month and those seen at dawn will be realized within ten days. If a bad dream and a good dream are seen in one night, the last one will take effect. So it is better not to sleep any more in the night after seeing a good dream. %% %% (1) he has climbed on a mountain or the upper storey of a building, or on the back of an elephant, or horse, or bull or on the top of trees having white flowers, or in the sky. (2) grass has grown in the loins. (3) several heads have grown. (4) hair is turned grey or adorned with white flowers. (5) one is wearing white cloth. (6) he has caught the Moon, or the Sun or the stars and patted them. (7) one has embraced the flag of Indra or hoisted the flag of Indra. (8) held the earth and fountain. (9) one has attacked the enemies. (10) he has won a controversy, or gambling or a battle. (11) he has eaten raw flesh or pudding. (12) one has bathed in blood. (13) one has drunk Surà (liquor) or blood or milk. (14) one has handled weapons. (15) the sky is clear. (16) drank the milk of cow, buffalolioness, elephant or mare, by mouth as their calves do. (17) one got blessings from the gods, or Brahmins, or teachers. (18) one is anointed with water in the horn of cow or water oozed from the lunar region, or anointed as the ruler of a kingdom. (19) the head is wounded or he himself was dead. (20) houses etc. have caught fire. (21) one received the emblems of kings. (22) he has played the instrument lute. (23) a king or elephant or horse or gold or an ox or a cow comes before. If at the end of the dream he is seen as having climbed on the back of an ox or an elephant or on the top of a house or a mountain or a tree, or as having smeared ghee or excrement on the body or gone to a prohibited woman, or seen white cloth, clear water, tree with fruits, or a clear sky, it forebodes good future. (Agni PurÃïa, Chapter 229). ## A country in India famous in the PurÃïas. Mention is made about this country in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 48. ## A celestial maid. (For further details see under PramohinÅ). ## The daughter of SvarbhÃnu. ùyus, the son of PurÆravas married ÁvarbhÃnavÅ. Five sons beginning with Nahu«a were born to the couple. (M.B. ùdi Parva, Chapter 75, Verse 26). ## A DÃnava (asura) born to KaÓyapaprajÃpati by his wife Danu. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 67, Verse 12 that Ugrasena the father of Kaæsa was the rebirth of this DÃnava. ## An son born to ÁrÅ K­«ïa by SatyabhÃmÃ. (BhÃgavata, Skandha 10). ## An ancient holy bath, situated in Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 83, Verse 167, that one could attain heaven by bathing in this holy tÅrtha. ## A holy place. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Verse 61, that those who bathe in this holy place will attain the world of BrahmÃ. ## An important section in MahÃbhÃrata. (See under BhÃrata). ## A holy place. This place is in the forest Naimi«a. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Verse 33, that he who lives in this place for a month and gives offerings to the manes, will obtain the fruits of performing Puru«amedha yaj¤a (A sacrifice). ## A celestial woman. By the blessings of Krau¤ca a daughter named V­ndà was born to SvarïÃ. There were none who were not fascinated by her beauty. Once Áukra asked SvarïÃ, and obtained V­ndÃ, for the asura named Jalandhara. (Padma PurÃïa, Uttara Khaï¬a, Chapter 4). ## A warrior of Subrahmaïya. (MahÃbhÃrata, Áalya Parva, Chapter 45). ## A warrior of Subrahmaïya. (MahÃbhÃrata, Áalya Parva, Chapter 45). ## A king of the Solar dynasty. It is stated in BhÃgavata, Skandha 9, that this king was the son of MahÃromà and the father of PrastharomÃ. ## A son born to the king DyutimÃn by his wife VarÆthinÅ. He had learned the languages of all the living creatures from VibhÃvarÅ, the daughter of MandÃra a VidyÃdhara, and the art called "PadminÅvidyÃ" from KalÃvatÅ the daughter of Para, a Yak«a. Three sons, named Vijaya, Merumanda, and PrabhÃva were born to Svarocis by his three wives ManoramÃ, VibhÃvÃ, and KalÃvatÅ. Later from a jungle goddess another son named SvÃroci«a also was born to Svarocis. SvÃroci«a who was also called DyntimÃn, became an emperor afterwards. (MÃrkaï¬eya PurÃïa, 61). ## A Manu. See under Manvantara. ## An asura. This asura remains in the palace of Varuïa and serves him. (Sabhà Parva, Chapter 9, Verse 14). #<ÁVùSù># A daughter of Dak«aprajÃpati. Dharmadeva married her. Amla, the Vasu, was born as their son. (M.B. ùdi Parva, Chapter 66, Verse 17). ## A nÃga (serpent) who lived in Girivraja. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 9, Verse 9, that this serpent lives in the palace of Varuïa. ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Verse 65). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Verse 12). ## An ancient holy place in Kuruk«etra. Those who visit this holy place will obtain the fruits of giving thousand cows as alms. (M.B. Vana Parva, Chapter 83, Verse 174). ## An ancient hermit. Mention is made in MahÃbhÃrata, ÁÃnti Parva, Chapter 208, Verse 28 that this hermit had lived in South India. ## A king praised in the ãgveda. With a view to obtain a son, he worshipped the Sun and the Sun himself took birth as his son. The son grew up and became king. Once there arose a fight between this king and hermit EtaÓa, in which fight Indra saved the hermit. (ãgveda, Maï¬ala 1, AnuvÃka 11, SÆkta 61). ## A grandson of CÃk«u«a Manu. Ten sons were born to CÃk«u«a Manu, by his wife Na¬valÃ. SvÃti was the son of his son ôru by his wife ùgneyÅ. ÁvÃti had five brothers named AÇga, Sumanas, Kratu, AÇgiras and Gaya. (Agni PurÃïa, Chapter 18). ## (ÁVAPHALKA). Father of AkrÆra. (See under Ávaphalka). #<ÁVùVILLOMùPAHA># A holy place situated in Kuruk«etra. (MahÃbhÃrata, Vana Parva, Chapter 83, Verse 61). ## A teacher--priest. This teacher was the first one who had given precedence to the ceremonial rites of ÁrÃddha (offering to the manes). (M.B. AnuÓÃsana Parva, Chapter 191). ## Son of Brahmà and the first of the Manus. 1) %% SvÃyambhuva Manu was born as the mental son, and ÁatarÆpà as the mental daughter, of BrahmÃ. SvÃyambhuva did penance and acquired boons for ruling over the subjects. He married ÁatarÆpà herself. Brahmà appointed him as the first Manu to rule over the subjects. Two sons named Priyavrata and UttÃnapÃda and two daughters named PrasÆti and ùkÆti, were born to SvÃyambhuva by his wife ÁatarÆpÃ. Of the two daughters PrasÆti was given to PrajÃpati Dak«a and ùkÆti to PrajÃpati Ruci as wives. A son named Yaj¤a and a daughter named Dak«iïà were born to Ruci by ùkÆti. The children were twins. It is believed that SvÃyambhuva and ÁatarÆpà are the first human beings. A story as given below, occurs in Matsya PurÃïa. Brahmà took birth as a man somewhere in KÃÓmÅra. Brahmà who took birth as man, created ÁatarÆpà from his own body, without any decrease in its radiance. SvÃyambhuva (BrahmÃ) appreciated the beauty of ÁatarÆpÃ. He grew amorous. But Brahmà was ashamed of his feeling, as ÁatarÆpà being half of his body, was his daughter. Being subjected to love and shame at the same time SvÃyambhuva stood there, looking at ÁatarÆpÃ. To avoid the look of BrahmÃ, SatarÆpà moved to one side. Brahmà had no courage to turn his face to that side. So another face sprang up on that side for him. ÁatarÆpà turned to four sides and Brahmà thus got four faces. His amour subsided. When the desire subsided, a man originated from BrahmÃ. That man is SvÃyambhuva. (For further details see under Manvantara). ## A son born to a man by his own wife. (M.B. ùdi Parva, Chapter 119 Verse 33). ## A daughter of Maya, an asura. Two daughters named Svayamprabhà and Somaprabhà were born to MayÃsura. From birth Svayamprabhà became a celibate. NalakÆbara the son of VaiÓravaïa married SomaprabhÃ. SvayamprabhÃ, the celibate, became the maid of RambhÃ. (For the rest of the story, see under RÃma Para 25). (KathÃsaritsÃgara, Madanama¤cukÃlambaka, Taranga 3). ## A sub-section of ùdi Parva in MahÃbhÃrata. This sub-section comprises Chapters 183 to 191 of ùdi Parva. ## A K«atriya custom of princesses selecting their husbands themselves. There are three kinds of Svayaævara. These three types are stipulated for Kings only. The first type is IcchÃsvayamvara, the second one is SavyavasthÃsvayaævara and the third is ÁauryaÓulkasvayaævara. No condition is attached to IcchÃsvayaævara. Anybody may be chosen as husband according to the wish of the bride. DamayantÅ Svayaævara is an example of this. In the second it will be stipulated that the bridegroom will have to possess certain qualifications. In SÅtÃ-Svayaævara ÁrÅ RÃma drew the bow of Tryambaka, and married SÅtÃ. This is an example of the second type of Svayaævara. The third type is meant for adventurous heroes. Arjuna's marrying Subhadrà is an example of the third type of Svayaævara. (DevÅ BhÃgavata, Skandha 3). ## An asura (demon). (See under Raktaja). #<ÁVETA I># A King in ancient India. By his moral and spiritual power he was able to restore his dead son to life. He did not eat meat. MahÃbhÃrata, AnuÓÃsana Parva, Chapter 150 mentions that he was one of the few Kings who deserve to be remembered with reverence at dawn and dusk. (M.B. ùdi Parva, Chapter 1, Verse 233; ÁÃnti Parva, Chapter 153, Verse 68; AnuÓÃsana Parva, Chapter 115, Verse 66). #<ÁVETA II># A King. MahÃbhÃrata, Sabhà Parva, DÃk«iïÃtya PÃÂha, Chapter 14 mentions that he was one of the prominent Kings in India. #<ÁVETA III># A son of the VirÃÂa King. Áveta was the son of King VirÃÂa by his chief wife SurathÃ, who was a princess of Kosala. Áveta had attended Yudhi«Âhira's RÃjasÆya. This distinguished warrior was killed by BhÅ«ma in BhÃrata Yuddha. (M.B. DÃk«iïÃtya PÃÂha, VirÃÂa Parva, Chapter 16; Sabhà Parva, Chapter 44, Verse 20; BhÅ«ma Parva, Chapter 48). #<ÁVETA IV># A warrior of Subrahmaïya. (MahÃbhÃrata, Áalya Parva, Chapter 45, Verse 64). #<ÁVETA V># Son of the elder brother of King Sudeva. There is a story of how Áveta, who was a sinner, attained mok«a (salvation) by a vision of sage Agastya. Towards the end of his life, Áveta attained Mok«a by performing austere tapas. But since he failed to earn God's grace by giving food to the hungry, even in Heaven, he was tormented by hunger and thirst. His hunger was so severe that he began eating his own flesh. At last as suggested by Brahmà he was born again on earth and after a visit to Agastya re-entered Heaven. #<ÁVETù VI># A daughter of Dak«a. Ten daughters were born to Dak«a by his wife KrodhavaÓÃ, including ÁvetÃ. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, 14th Sarga). #<ÁVETA VII># A mountain in Uttarà Khaï¬a. In MahÃbhÃrata, Vana Parva, Chapter 139, Verse 1, we find that the PÃï¬avas crossed the Áveta mountain during their life in the forest. #<ÁVETA VIII># A country situated on the northern side of the NÅla mountain. The region known as "Hiraïyakam" is situated to the north of this country. (M.B. BhÅ«ma Parva, Chapter 6, Verse 37). #<ÁVETABHADRA># A Guhyaka (guardian of treasury). MahÃbhÃrata, Sabhà Parva, Chapter 10, Verse 15 mentions that he serves Kubera in Kubera's assembly. He was the guardian of Kubera's treasury. #<ÁVETADVýPA># An island. It was on this island that MahÃvi«ïu performed his austere tapas for obtaining "Brahma VidyÃ". It is situated on the northern side of the ocean of milk. It is 32,000 miles above Meru mountain. The inhabitants of ÁvetadvÅpa are without the sense organs. They do not take food They are rich in "J¤Ãna" (knowledge). Their bodies give out perpetual fragrance. These sinless people are of white complexion. Their bodies and bones are as hard as VajrÃyudha. Their heads are as broad and flat as umbrellas and their voice as loud as thunder. Each of them has four arms and sixty teeth. All of them worship Áiva. (M.B. ÁÃnti Parva, DÃk«iïÃtya PÃÂha, Chapter 335). #<ÁVETAKETU># A Mahar«i. 1) %% Ávetaketu was the son of the sage ùruïi or UddÃlaka who was born in the Gautama clan. Ávetaketu had a sister named SujÃtÃ. A«ÂÃvakra was her son by the sage, KahoÂaka. Thus Ávetaketu was A«ÂÃvakra's uncle. Ávetaketu and A«ÂÃvakra grew up together in UddÃlaka's ÃÓrama. (See under A«ÂÃvakra). 2) %% Under his father's training Ávetaketu became a great scholar. With the increase in his scholarship, he became very proud. The father who understood this called him to his side and asked him:"By studying all about what you can see, hear and understand, have you learnt anything about what you cannot see, hear or understand?" Ávetaketu admitted that he did not know. Then UddÃlaka explained to him the mystery of ParamÃtmà (universal soul) which is without beginning or end. (ChÃndogyopani«ad). 3) %<Ávetaketu in PäcÃla.>% After completing his education under his father, Ávetaketu went to PäcÃla. There, in the royal assembly Jaivali, the PravÃhaïa King asked him the following questions:--"Where do people go from this world? How do they return? Where do DevayÃna and Pit­yÃna meet? From where do they diverge? Why is Pit­loka imperfect? What is the fifth yaj¤abali?" Ávetaketu answered that he did not know because his father had not taught him these things. Then he went to his father ùruïi and told him about his failure to answer these questions. The father admitted that he too did not know them and suggested that they should ask PravÃhaïa himself. Since Ávetaketu refused to go with him to see the King, UddÃlaka himself went to PrÃvahaïa. The King enlightened him on the above topics and sent him back. (ChÃndogyopani«ad 1. 8). 4) %<ùcÃrya of Yaj¤a Rules.>% In Kau«Åtaki BrÃhmaïa, Ávetaketu is described as the ùcÃrya of the rules of Yaj¤a. He has laid down definite rules and procedures for priests officiating in Yaj¤as. Besides, he has suggested the different customs and practices to be observed by BrahmacÃrins and tapasvins. In the treatises dealing with DharmaÓÃstra before his time, food of sweet taste was denied to BrahmacÃrins. But Ávetaketu has pointed out that it was an entirely wrong doctrine. (Gopatha BrÃhmaïa, 1. 33; SÃækhyÃyana BrÃhmaïa, 1. 33). Once an ÃcÃrya named JÃtÆka­ïya became the priest of the Kings of KÃÓÅ, Kosala and Videha. Ávetaketu who was angry at this complained bitterly about this to his father. Then UddÃlaka reminded his son that priests should yearn for wisdom instead of being attracted by worldly pleasures. 5) %% It is more or less clear that it was Ávetaketu who abridged the original work on KÃmaÓÃstra by Nandi, into 500 chapters. This abridgement of Ávetaketu was again abridged after some years by BÃbhravya. It was after abridging it again and adding DattakÃcÃrya's "VaiÓika" and SuvarïanÃbha's "SÃmprayogika" etc., that VÃtsyÃyana composed his famous treatise "KÃmasÆtra". Really speaking, the basis of VÃtsyÃyana's "KÃmasÆtra" was the works of BÃbhravya and Ávetaketu on KÃmaÓÃstra. It has been observed that the first person who raised his voice against the evils of drinking and adultery by the BrÃhmaïa community was Ávetaketu. There is a story in the MahÃbhÃrata about the fact which prompted him to bring marriage within the framework of law. Ávetaketu was UddÃlaka's son, born to his wife by one of his disciples. (M.B. ÁÃnti Parva, Chapter 35, Verse 22). Once his mother was abducted by a BrÃhmaïa. This incident inspired him to make stringent laws insisting on monogamy for men and women. #<ÁVETAKI># A King. He was mostly occupied in performing Yaj¤as. MahÃbhÃrata gives the following details about this yaj¤a lover: (i) Ávetaki performed numerous Yaj¤as. He was a King who was deeply absorbed in Yaj¤as. (M.B. ùdi Parva, Chapter 222). (ii) Once the Yaj¤a he performed was so prolonged that the ãtviks were utterly tired and left the Yaj¤a in the middle. After that the King had to bring in other ãtviks to complete it. (M.B. ùdi Parva, Chapter 225, Verse 21). (iii) He worshipped Áiva and propitiated him to get a blessing to enable him to perform many Yaj¤as. Áiva advised him that he should do "Ãhuti" (homa or sacrifice) in Agni continuously for twelve years. Accepting this advice, the king invited DurvÃsas to make arrangements for the Yaj¤a. Appointing DurvÃsas as ãtvik, Ávetaki continued the Yaj¤a for a hundred years. (For more information see under KhÃï¬avadÃha). #<ÁVETAPAR×A># King of the city of BhadrÃvatÅ, which was situated to the east of HastinÃpura. In Jaimini AÓvamedha Parva, Chapter 10, Verse 15, it is stated that BhÅma after a fight captured and took with him the beautiful horse of this King for the purpose of Yudhi«Âhira's AÓvamedha Yaj¤a. #<ÁVETARAÁMI># An elephant. A Gandharva happened to be born as a white elephant in the KaliÇga country, as a result of a curse. ÁvetaraÓmi is the name of that elephant. The King RatnÃdhipa mounted that elephant and did many exploits. King RatnÃdhipa was the ruler of the island RatnakÆÂa. He was a prominent Vai«ïava. He did tapas to Vi«ïu with the object of conquering the whole earth and to get all princesses as his wives. MahÃvi«ïu appeared before him and said:--"A Gandharva has been born in the land of KaliÇga by a curse as a white elephant. His name is ÁvetaraÓmi. As directed by me, he will come to you. You may ride him and he will take you through the air across the sky. All the Kings against whom you fight, will be defeated and they will offer their daughters to you as tribute." Next day, the elephant ÁvetaraÓmi descended before him through the air. As advised by MahÃvi«ïu RatnÃdhipa mounted the elephant and conquered the whole world and secured numerous princesses. One day as the King was riding the elephant and travelling through the air, an eagle came and pecked at the forehead of the elephant. RatnÃdhipa drove it away by a thrust with his spear. But the elephant fell down unconscious. Even after five days he did not rise. The King offered prayers to the "LokapÃlakas". He was about to cut off his own head and offer it as sacrifice to them. Just then he heard a mysterious voice saying:--"Do not be rash; ÁvetaraÓmi will rise at the touch of a chaste woman." The King at once went to the palace and brought his chief queen who was kept closely guarded and asked her to touch the elephant. But he did not rise. Then he ordered all the rest of his wives in turn to touch the elephant. Still the elephant did not rise. When he found that none of his 80,000 wives was a "chaste woman", the King was ashamed of himself. Then he brought every one of the women in his kingdom and made them touch the animal one by one. But it was all in vain. At this stage, when RatnÃdhipa was very much depressed, a merchant named Har«agupta from TÃmralipti happened to come there. He was accompanied by his wife ÁÅlavatÅ. She touched the elephant and immediately it stood up. RatnÃdhipa was very much pleased and married ÁÅlavati's sister RÃjadattÃ. After offering many rich presents to ÁÅlavatÅ and Har«agupta RatnÃdhipa took RÃjadattà on the back of ÁvetaraÓmi to a deserted island CatuÓÓÃladvÅpa and left her there under the protection of several women attendants. The King spent his nights at CatuÓÓÃladvÅpa and days in his own palace. One day RÃjadattà was remaining alone in her residence. The attendants had gone out to attend to various duties. At this time a man happened to arrive there from somewhere. He was Bhavanasena, the son of a VaiÓya. He reached the island with the help of a piece of wood which was floating in the sea after a shipwreck. RÃjadattà who heard his story, was irresistibly attracted by him and she embraced him. Just then the King arrived on the scene. Consoling himself by thinking that this was also the will of Fate, he let off the VaiÓya youth. The King returned to his palace and decided to spend the rest of his life by doing tapas in the forest, after giving away all his wealth and property to the poor. When he was about to mount ÁvetaraÓmi, the animal suddenly transformed itself into a man of divine glory, dressed in gorgeous clothes and jewels. He spoke to the King as follows:--"I am a Gandharva. My name is Somaprabha. There is my elder brother Devaprabha who lives on the Malaya mountain. My brother had a wife named RÃjavatÅ. Once all the three of us went to worship in a Vi«ïu temple at a place called SiddhÃvÃsa. At that time my sister-in-law sang a devotional song. A Siddha who was enchanted by her song was looking fixedly at her. Enraged at it, my brother asked the Siddha why he was staring at his wife with lustful eyes. The innocent Siddha was naturally provoked by the question and pronounced a curse that my brother and his wife would be born in human wombs and in that birth, he would see his wife having sexual union with a stranger. When I heard my brother being cursed I became very angry. I hurled a toy elephant which was in my hand at the time, at the Siddha. He then cursed me also to become a white elephant just like the toy with which I hit him. I am that younger brother and you are my elder brother. This RÃjadattÃ, your queen was my sister-in-law RÃjavatÅ. Our curse is now over." As soon as he concluded, all the three of them renounced their earthly bodies and were restored to their original forms. (KathÃsaritsÃgara, RatnaprabhÃlambaka, TaraÇga 2). #<ÁVETASIDDHA A># warrior of Subrahmaïya. (Áalya Parva, Chapter 45, Verse 68). #<ÁVETùÁVATARA># He was the author of the famous Upani«ad known as "ÁvetÃÓvatara. Many spiritual and philosophical topics are discussed in this work divided into six chapters. #<ÁVETAVùHA># Another name for Arjuna. (See under Arjuna). #<ÁVETAVAKTRA># A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Verse 73). ## Another name of Agni (Fire). It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 219 Verse 22, that this Agni was the sixth son of Brhaspati. ## The Agni (fire) called Visvapati, who was the second son of Manu. RohiïÅ the second daughter of Manu also is known by the name Svi«Âak­t. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 221, that the offering in fire, of the fat portions of the sacrificial animals, is carried out properly by the help of this fire. #<ÁVITRùPUTRA># See under Ávaitreya. ## A King. (See under ÁaralomÃ). #<ÁYùMù># One of the nine daughters of Meru, including ÁyÃmÃ. They are called NavakanyÃs. They were married by the sons of AgnÅdhra. (BhÃgavata, 5th Skandha). #<ÁYùMA># A mountain in ÁÃkadvÅpa. It is as dark as clouds and very tall. (M.B. BhÅ«ma Parva, Chapter 11, Verse 19). #<ÁYùMABùLù># A heroine of great prosperity. (See under BhadraÓravÃ). #<ÁYùMAKA># A son of ÁÆra by MÃri«Ã. (BhÃgavata, 9th Skandha). ## A divine jewel. (For further details see under Prasena). #<ÁYùMùÁRAMA># An ancient holy place. By bathing and living here for a fortnight one would obtain the power of "AntardhÃna" according to MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Verse 30. #<ÁYùMùYANA># One of the sons of ViÓvÃmitra. (M.B. AnuÓÃsana Parva, Chapter 4, Verse 55). ## A river in Kosala. This is very famous in the PurÃïas. It is mentioned in VÃlmÅki RÃmÃyaïa, Ayodhyà KÃï¬a, Sarga 49, Verse 12, that ÁrÅ RÃma, who had started for forest-life, crossed the river "Syandikà where peacocks and swans called." #<ÁYùPAR×A(S)># A priestly community. They were the priests of King ViÓvantara. Once ViÓvantara decided to perform a SomayÃga. Without allowing ÁyÃparïas to take part in that yÃga, the King invited other priests for the purpose. At that time, RÃmabhÃrgaveya, one of the ÁyÃparïas devised a new method concerning SomayÃga and established his claim to priesthood. (Aitareya BrÃhmana, 7, 27). #<ÁYùVùÁVA># Son of the sage ArcanÃnas. (See under ArcanÃnas). #<ÁYENA I># A class of birds. A daughter named "ÁyenÅ" was born to KaÓyapa PrajÃpati by his wife TÃmrÃ. Áyenas were the sons of ÁyenÅ. (M.B. ùdi Parva, Chapter 66, Verse 56). #<ÁYENA II># An ancient sage. MahÃbhÃrata, Sabhà Parva Chapter 7, Verse 11, describes him as shining in Indra's assembly. #<ÁYENACITRA># A King in ancient India. This King had never eaten meat. (M.B. AnuÓÃsana Parva, Chapter 115, Verse 63). #<ÁYENAGùMý># A military commander of Khara the RÃk«asa. In his battle with ÁrÅ RÃma, Khara had twelve military commanders including SyenagÃmÅ. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 26). #<ÁYENAJIT I># Son of Dala, a King of the Ik«vÃku dynasty. MahÃbhÃrata, Vana Parva, Chapter 192, Verse 63 mentions that he was the most beloved son of his father. #<ÁYENAJIT II># Uncle of BhÅmasena. (M.B. Udyoga Parva, Chapter 141, Verse 27). #<ÁYENý># See under Áyena. ## An ancient hermit. It is stated in MahÃbhÃrata, ÁÃnti Parva, Chapter 238, that this hermit got into the stomach of a cow and sitting there, talked with the hermit Kapila about the ways of Karma and renunciation This hermit SyÆmaraÓmi is as ancient as the ãgveda. A statement as follows, occurs in ãgveda, Maï¬ala 1, AnuvÃka 16, SÆkta 112. "Ye AÓvins who are the Leaders. Come here also with those protective weapons by which you gave protection to Atri, Áaæyu and Manu, and the arrows by shooting which you saved SyÆmaraÓmi." ## This letter means a thief or the inner down of a bird. (Agni PurÃïa, Chapter 348). #<èA># This letter means the act of singing. (Agni PurÃïa, Chapter 348). ## A female follower of Subrahmaïya. (Verse 17, Chapter 46, Áalya Parva). ## A holy place. This is situated in Kuruk«etra. The importance of this place lies in the fact that it was at this place that all devas together crowned Subrahmaïya as their Commander-in-chief. (Áloka 16, Chapter 83, Vana Parva). ## A celebrated sage of the TaittirÅya branch of sages. He attended the YÃga conducted by Uparicaravasu. (ÁÃnti Parva). ## A son born to Bharata of his wife MÃï¬avÅ. This prince along with his brother Pu«kara conquered GÃndhÃradeÓa and created Tak«aÓilÃnagarÅ there. (UttarakÃï¬a, VÃlmÅki RÃmÃyaïa, and VÃyu PurÃïa). ## A fierce serpent. 1) %% Descending in order from Vi«ïu--BrahmÃ--MarÅci--KaÓyapa--Tak«aka. KaÓyapamuni got of his wife KadrÆ serpents and Tak«aka was one of the serpent chiefs. (Áloka 5, Chapter 35, ùdi Parva). See also under KadrÆ). 2) %% In his boyhood Tak«aka went out from the family. The reason was a curse by his mother. Once KadrÆ and VinatÃ, another wife of KaÓyapa, entered into a controversy regarding the colour of the hair of the tail of the horse UccaiÓÓravas. KadrÆ said, it was black and Vinatà said it was white. It was decided that she who lost the wager should become the servant of the other. That night KadrÆ called her children and asked them to go and hang on the tail of the horse so that it should appear black. Some of the righteous children opposed this deceitful attempt of their mother and refused to go. KadrÆ cursed them saying that they would be burnt to death at the Sarpasatra of Janamejaya. KadrÆ sent those children out from home and Tak«aka became their leader. At that time ParÅk«it (King of BhÃrata) became the victim of a curse that he would die by the bite of Tak«aka within seven days. (To know more details regarding this curse of the sage see under ùstÅka). The worried King in consultation with his ministers decided to take protective measures. At first he moved to a seven-storeyed palace and stayed on the seventh storey. Physicians of fame and those well-versed in mantras were posted at the palace. Brahmins were put on duty for prayers. The entire palace and precincts were guarded by huge elephants. Security arrangements were such that even wind found it impossible to enter the palace without permission. The King did all his daily routine activities in the palace itself. At that time KaÓyapa [There is a version that it was Dhanvantari who was thus sent back by Tak«aka. 9th Skandha, DevÅ BhÃgavata] was the greatest of all physicians and mÃntrikas and, greedy that he was, he started to the palace of ParÅk«it thinking that it would be the best opportunity to obtain some money from the King. Tak«aka also was going to the palace in the guise of a brahmin. On the way Tak«aka met KaÓyapa and knowing well that the presence of the celebrated KaÓyapa at the palace would be an obstacle to the achievement of his mission, he approached KaÓyapa. They talked on the way and KaÓyapa said he was going to the palace to save the King from the bite of Tak«aka. Then Tak«aka, revealing his identity, said that it was impossible to save anybody from the result of his bite. Both then decided to test their skill then and there. A huge banyan tree with many branches spreading wide was standing nearby and Tak«aka gave it a bite. Within seconds the huge tree was charred to destruction; KaÓyapa then took some water and reciting a mantra poured the water over the ashes of the tree and then to the surprise of Tak«aka, the tree rose up and stood in its original form. On seeing that Tak«aka confessed that KaÓyapa was superior to him. Tak«aka then coaxed him to his side and giving him a huge amount as bribe bade him return home. Six days went by and on the seventh day Tak«aka reached the palace of ParÅk«it. He found the palace well-guarded and watched. There was no way to go in. Tak«aka then called all his relatives and had them disguised as brahmins. He sent them in with fruits and roots, like people who had come to pay homage to the King. Tak«aka crept into one of the most attractive of the fruits as a tiny worm. The guards at the gate stopped them. The fake brahmins then said that they had come a long way from a far off tapovana and should be allowed to see the King. The information was carried to the King. The King said he would see the brahmins the next day but ordered their gifts to be brought to him. When the fruits and roots were brought to him, he gave a fruit each to the ministers, himself taking the most beautiful fruit of the lot. When he cut the fruit open he saw a worm with two black eyes and a red body sitting inside it and was a bit surprised. Then he addressed his ministers thus: "Oh, best of ministers, by your earnest and sincere endeavour nothing has happened to me till now. The Sun is going to set and the term of the curse is going to end. There is no need to be afraid of any poison now. But let not a curse of a sage go futile. Let this worm bite me and fulfill the curse." So saying the King took the worm and placed it on his neck. The worm changed itself into the fierce Tak«aka and bit the King and the King fell down dead. (12th Skandha, DevÅ BhÃgavata). 3) %% Once the son of a sage of great divine splendour named UttaÇka was studying under a Guru named Veda. When his education was complete, the Guru asked him to bring as dak«iïà (fees) the ear-rings worn by the K«atriya wife of King Pau«ya. Indra made Tak«aka steal the ornament and created many obstacles on the way. (For details see under UttaÇka). That incident made them mutual friends and gradually Tak«aka became an intimate friend of Indra. From that day onwards UttaÇka waited for an opportunity to take vengeance on Tak«aka. It was at that time that Janamejaya, son of ParÅk«it, became the king. Janamejaya was only eleven years old when he became king and he was not then aware of the details of the death of his father. UttaÇka went to him and told him how Tak«aka killed his father. Janamejaya became furious and asked him how to wreak vengeance on him. UttaÇka suggested the performance of a Sarpasatra to which all the serpents should be attracted by mantras and burnt to death there. The young king agreed and UttaÇka with other ­«is commenced the Sarpasatra. One by one all the serpents came and fell into the sacrificial fire but Tak«aka was not to be found. Where is Tak«aka? This question was heard from many lips. Tak«aka was specially invoked by UttaÇka. Tak«aka could not bear the power of UttaÇka and he ran and prostrated before Indra. Indra not only did give refuge but gave him half of his seat in the throne and Tak«aka sat on it fully confident of security. UttaÇka was enraged, when after repeated calls by mantra, Tak«aka did not appear and so he sat in meditation for some time to know the cause. He then saw Tak«aka sitting on the throne of Indra and the sight threw him into fury and he invoked Tak«aka, Indra and the throne and all. Lo! in an instant Indra, Tak«aka, the throne and all started moving towards the sacrificial fire! Within seconds all would have been burnt to death but for the timely intervention of a brahmin boy named ùstÅka, son of the sage JaratkÃru. (See under ùstÅka, Tak«aka escaped death that time). Tak«aka by instructions from Indra was living in the forest of KhÃï¬ava and when that was burnt by Agni, it was Indra who saved Tak«aka from the fire. (See under KhÃï¬avadÃha). 4) %% (i) A king called CandrÃÇgada lived in the house of Tak«aka for some time. (See under CandrÃÇgada). (ii) Tak«aka in the guise of a brahmin named K«apaïaka went to the sage UttaÇka and stole the ornaments from him. (See under UttaÇka). (iii) Once the Earth was made into a cow and everybody milked from her what each wanted. The serpents milked poison from her and they then used Tak«aka as the calf. (See under P­thu). (iv) During the burning of the forest of KhÃï¬ava, Arjuna slew the wife of Tak«aka. (See under KhÃï¬avadÃha). (v) When the soul of BalabhadrarÃma, after his death, reached PÃtÃla, Tak«aka received it with respect. (Áloka 15, Chapter 4, Mausala Parva). (vi) Tak«aka lives in the court of Varuïa worshipping him. (Áloka 8, Chapter 9, Sabhà Parva). ## The elder of the two sons of Lak«maïa of his wife ôrmilÃ. The other was Chatraketu. Following the instructions of ÁrÅ RÃma, Lak«maïa went to the east sea coast, defeated the forest tribe there. He then constructed a city there named Agati and made Tak«aka the king there. He then went to the west sea-coast and destroying the barbarous tribe there constructed a city there called CandramatÅ and made Chatraketu (? candraketu) the king. (Uttara RÃmÃyaïa). ## A place of PurÃïic celebrity situated in the north-west of BhÃrata. Even from ancient times this was an educational and cultural centre. From the descriptions of the Chinese traveller Huen Tsang it is found that Nalandà and Tak«aÓilà were two great universities before Christ. The famous Sarpasatra of Janamejaya was conducted at this place situated on the banks of the river VitastÃ. The story of MahÃbhÃrata was first told at this place and at the end of the narration Brahmins were given gifts. (Chapters 3 and 5, ùdi Parva). ## A hell. There are many hells under water including TÃla. (Chapter 6, AæÓa 2, Vi«ïu PurÃïa). ## A place of human habitation in ancient BhÃrata. (Áloka 26, Chapter 140, Udyoga Parva). ## The phantom husband of NÃrada. Once NÃrada became a woman and a king called TÃladhvaja married her (DevÅ PurÃïa). It was to show how the mind is covered with illusion that MahÃvi«ïu made NÃrada into a woman. Once NÃrada went to MahÃvi«ïu and asked him about the secret of life. MahÃvi«ïu said that there was nothing called life and life exists because of MÃyà the illusion of the mind. NÃrada insisted that he should see 'MÃyÃ' (illusion) and so Vi«ïu started from VaikuïÂha with NÃrada on the back of Garu¬a. Crossing forests, rivers, cities, lakes, villages and mountains they reached KanyÃkubja. There they saw a beautiful lake. Garu¬a landed and Vi«ïu and NÃrada got down. They walked along the shore of the lake for some time and then they sat beneath a tree for some time. After some time MahÃvi«ïu asked NÃrada to take a bath in the lake. Pleased at this command NÃrada placed his violin and deer-hide on the shore and after first washing his face and feet and doing 'Ãcamana' with KuÓa grass in his hand stepped into the water for his bath. MahÃvi«ïu stood near the violin and deer-hide of NÃrada and NÃrada dipped himself in the water. What a surprise! NÃrada was changed into a woman of great beauty. She had no memory of her previous birth and getting herself on to the shore she stood there watching the surroundings there. Then a king called TÃladhvaja came on horse-back that way. He addressed the beautiful woman as SaubhÃgyasundarÅ and started talking with her. Within hours they got married and TÃladhvaja took her to his palace and spent the honey-moon there happily. Twelve years went by and SaubhÃgyasundarÅ became pregnant. In due course she got a son named VÅravarmÃ. After another two years she got another son named SudharmÃ. Thus she delivered a son every two years for twentyfour years becoming the mother of twelve sons. After some time she bore eight more sons also. When all the twenty sons came of age they were married according to the custom and in due course those sons also got sons. Thus TÃladhvaja and SaubhÃgyasundarÅ became the heads of a large family of children and grand-children and lived happily. One day a king from a far-off place with a great army suddenly came and surrounded KanyÃkubja. In the fight that ensued most of the sons and grand-sons of SaubhÃgyasundarÅ were killed. The king fled from the battlefield and came to the palace. SaubhÃgyasundarÅ was in great distress and when the enemies left the battlefield she secretly went there to have a last look at her sons and grandsons lying dead. The sight terrified her. They lay there without heads, hands or legs, eyes protruded, stomach cut open, intestines lying out and blood oozing out from everywhere. She fell to the ground and wept bitterly. Then MahÃvi«ïu came there disguised as an old brahmin and talked to her. He gave her instructions on some truths about life. SaubhÃgyasundarÅ then called TÃladhvaja and they both went to the old lake and as instructed by the old brahmin SaubhÃgyasundarÅ took a dip in the water. Lo! she became the old NÃrada. When NÃrada got up from the lake MahÃvi«ïu was still standing near his violin and deer-skin smiling at him. The sight of Vi«ïu gave him knowledge of all that had happened. He stood there recounting in his memory how he had requested Vi«ïu to show him MÃyà and how he had taken a bath in that lake and how he had spent a long period of married life ending in misery and how Vi«ïu had come to her in the form of an old brahmin when she had cried to him in agony and how the old brahmin had taken her and TÃladhvaja to the lake again and how he had become his old self again. He stood there still pondering over these when Vi«ïu called him and said "Come on NÃrada, how slow you are. Finish your bath and come soon. What are you thinking about?" TÃladhvaja, however, was unmoved by any of these. He was puzzled to find a bearded SannyÃsÅ rising up from the place where his beautiful wife had dipped herself for a bath. He went to NÃrada and asked "Oh best of sages, where is my wife who has just dipped herself in this same place? From where do you come?" Even before waiting to hear a reply from him the King began to make a hue and cry about the loss of his wife. Then MahÃvi«ïu went to him and consoled him by saying with illustrations that 'human ties are only ephemeral' and asked him to take a bath in the lake. TÃladhvaja after his bath became disgusted with life and after doing penance in the forests attained mok«a. (8th Skandha, DevÅ BhÃgavata). ## See under Siæhadhvaja. ## Jayadhvaja, fifth son of KÃrttavÅrya, got a son named TÃlajaÇgha. The sons of this valiant man are called TÃlajaÇghas. There was once a great fight between VÅtihotra, the eldest of these sons, and ParaÓurÃma. (Chapter 88, BrahmÃï¬a PurÃïa). ## An ancient place of habitation of Dak«iïa BhÃrata. (Áloka 60, Chapter 31, Sabhà Parva). ## A demon. ÁrÅ K­«ïa captured this demon from the Mahendra mountain in the IrÃvatÅ river and killed him at Haæsanemipatha. (Áloka 34, Chapter 12, Vana Parva). ## He was a great writer and celebrated astrologer of Kerala. He was born in A.D. 1537 in a village called ùlattÆr in a place called Talakkulam, two miles to the south of Tirur in South Malabar. He lived upto A.D. 1595. His great work is 'DaÓÃdhyÃyÅ' a book on astrology. ## An ancient place of Dak«iïa BhÃrata. This place was conquered by Sahadeva. (Áloka 61, Chapter 31, Sabhà Parva). ## A garden on the side of the mountain of LatÃve«Âa near DvÃraka. (Chapter 38, Sabhà Parva). ## A King who was the son of Áravà of the race of King G­tsamada. (Áloka 63, Chapter 30, AnuÓÃsana Parva). ## A hell. ## One of the three qualities of the soul. Sattva, Rajas and Tamas are the three qualities. It is through the union of these three qualities that the inner soul enters the life of all animate and inanimate objects. The attributes of Tamas are greed, sleep, bravery, cruelty disbelief in god, bad habits, begging and indifference. It is because of the action of tamoguïa that one becomes a prey to lust. It is the worst result of tÃmasic activities that people are born as inanimate objects, worms, insects, fishes, serpents, tortoises, cows and deer. As a better result of TÃmasic activities people are born as elephants, horses, ÁÆdras, barbarous people, lions, tigers and hogs. It is the good result of tÃmasic deeds that produce pilgrims, good castes, egoistic people, demons and devils. (Chapter 2, Manusm­ti). ## A sacred river. People of BhÃrata were using the water of this river for drinking. (Áloka 3, Chapter 9, BhÅ«ma Parva). The famous ÃÓrama of VÃlmÅki was on the banks of this river. This place was the scene of the well-known episode of the Krau¤ca birds and the famous curse of VÃlmÅki beginning with 'Mà ni«Ãda'. (BÃla KÃï¬a, Sarga 2, VÃlmÅki RÃmÃyaïa). ## The fourth Manu. (See under Manvantara). SvÃyambhuva Manu, son of BrahmÃ, was the first Manu. He had two sons of PurÃïic fame named Priyavrata and UttÃnapÃda. Of these Priyavrata married the beautiful and virtuous daughters of ViÓvakarmà the PrajÃpati. They were SurÆpà and Barhi«matÅ. Of his first wife SurÆpÃ, he got ten sons AgnÅdhra and others. The youngest child was a daughter named ôrjjasvatÅ. Of the sons, Kavi, Savana and MahÃvÅra became detached from worldly life and became learned in spiritual knowledge. Priyavrata got of his second wife Barhi«matÅ three sons named Uttama, TÃmasa and Raivata. They were very valiant and they gradually became chiefs of Manvantaras. (8th Skandha, DevÅ BhÃgavata). ## A hell. (See under KÃla). ## A soldier of Subrahmaïya. (Áloka 58, Chapter 45, Áalya Parva). ## A demon, son of MurÃsura. The demon Mura had seven children named TÃmra, AntarÅk«a, Áravaïa, Vasu, VibhÃvasu, NabhasvÃn and Aruïa. Of these TÃmra was Mahi«Ãsura's minister for a long time. The Chief Minister of Mahi«Ãsura was AsilomÃ; Defence Minister, Cik«ura; Foreign minister, Vi¬Ãla and Finance minister, TÃmra. Udarka was the Commander-in-chief and Bëkala, Trinetra and KÃlabandhaka were Cabinet Ministers. He was killed along with his father Mura, by ÁrÅ K­«ïa. (10th Skandha BhÃgavata and 5th Skandha, DevÅ BhÃgavata). ## Daughter of Dak«a. Tamrà was married to KaÓyapa and he begot of her five daughters named Krau¤cÅ, BhÃsÅ, ÁyenÅ, Dh­tarëÂrÅ and ÁukÅ. Of these Krau¤cÅ delivered owls, BhÃsÅ delivered BhÃsas, ÁyenÅ, Kites and Vultures, DhrtarëÂrÅ, swans, geese and cuckoos, and ÁukÅ delivered Natà and Natà in turn VinatÃ. (Sarga 14, Araïya KÃï¬a, VÃlmÅki RÃmÃyaïa). ## A female follower of Subrahmaïya. (Áloka 18, Chapter 46, AnuÓÃsana Parva). ## An ancient place of habitation of Dak«iïa BhÃrata. This place was conquered by Sahadeva in his victory march. (Áloka 68, Chapter 31, Sabhà Parva). ## A King in ancient BhÃrata. Sahadeva during his victory march conquered this King. (Áloka 24, Chapter 30, Sabhà Parva). @<[Page 785b]>@ ## An ancient place of habitation on the north-east side of BhÃrata. (Áloka 57, Chapter 9, BhÅ«ma Parva). ## A holy river of Dak«iïa Kerala. Once the Devas did penance on the banks of this river to obtain salvation. (Áloka 14, Chapter 88, Vana Parva). ## A sacred place. He who visits this place would get the benefit of doing an aÓvamedhayaj¤a and he would go to Brahmaloka. (Áloka 154, Chapter 84, Vana Parva). ## An ancient river. It is believed that fire is generated from this river. (Áloka 23, Chapter 222, Vana Parva). ## A Yak«a who sits in the court of Kubera. (Áloka 16, Chapter 10, Sabhà Parva). ## A King of PÆruvaæÓa. He was the son of MatinÃra and father of ýlina a King. (Chapter 94, ùdi Parva). ## A place of habitation of ancient BhÃrata. Áloka 64, Chapter 9, BhÅ«ma Parva). ## A celebrated sage. It was the sage who repeated to Brahmà the thousand names of Áiva. (Chapter 14, AnuÓÃsana Parva). ## A sacred place of ancient BhÃrata. He who visits this place would enter Brahmaloka. (Áloka 43, Chapter 82, Vana Parva). ## A sage. He was a friend of Indra. He once took part in the Yaj¤a of Uparicaravasu. He observed correctly the duties of VÃnaprastha and attained svarga. (Áloka 17, Chapter 244, ÁÃnti Parva). ## An ancient place of habitation of BhÃrata. (Áloka 64, Chapter 9, BhÅ«ma Parva). ## The false name adopted by Sahadeva when he lived incognito in the city of VirÃÂa. (Áloka 9, Chapter 3, VirÃÂa Parva). ## A BrahmavÃdÅ son of ViÓvÃmitra. (Chapter 4, AnuÓÃsana Parva). ## An ancient sage. This sage lived in the palace of King VÅradyumna for a long time. (Chapters 127 and 128, ÁÃnti Parva). ## A Deva of fire-like splendour. Born of the power of penance of five sages named KaÓyapa, Vasi«Âha, PrÃïaka, Cyavana and Trivarcas, this Deva has got a name Päcajanya (born of five) also. He did severe penance (tapas) and got the name Tapa. His head is like fire, his hands like Sun, his skin and eyes are of golden hue and his waist, blue. (Áloka 4, Chapter 220, Vana Parva). ## A soldier of the country of PäcÃla. He was killed by Karïa in the MahÃbhÃrata battle. (Áloka 15, Chapter 48, Karïa Parva). ## A Sacred place crowded with sages. (Áloka 20, Chapter 87, Vana Parva). ## A son born to CÃk«u«a Manu of Na¬valÃ. (Chapter 13, AæÓa 1, Vi«ïu PurÃïa). ## A daughter of SÆrya. 1) %% Descending in order from Vi«ïu are BrahmÃ--MarÅci--KaÓyapa--SÆrya--TapatÅ. 2) %% SÆrya married Saæj¤Ã daughter of ViÓvakarmÃ. He begot of Saæj¤Ã two children named KÃlindÅ and Yama. At that time SÆrya (Sun) was not of the form as seen now. Saæj¤Ã, unable to bear the splendour of SÆrya who was of the shape of an egg entrusted her maid ChÃyà with the work of serving her husband and left for a temple in the guise of a mare to do penance. ChÃyà disguised as Saæj¤Ã served SÆrya for a very long period. SÆrya begot of her two children, ÁanaiÓcara and TapatÅ. Besides these, SÆrya had another daughter named SÃvitrÅ also. (Chapter 47, Bhavi«ya PurÃïa). 3) %% There was a mighty king in the Lunar race called ãk«a in the beginning of K­tayuga. He had a son named Saævaraïa. He was made king of his country by his father even while he was a boy. He was a pious and righteous man. Vasi«Âha was his Guru and he taught Saævaraïa the Vedas along with the AÇgas. Once Saævaraïa entrusting the administration of the state to Vasi«Âha went to do penance in the forests. On his way he followed a deer for a long distance on horseback and reached a deep forest named VaibhrÃja alone. There he saw a lotus pond full of blossomed lotuses and KalhÃra flowers. Celestial maidens were playing there without interruption. Among them he saw a very beautiful maiden. She was TapatÅ daughter of SÆrya. Even at first sight they became lovers. The king looking at her lost his balance and fell from the horse. At once great and charming Gandharvas approached the king and sprinkling water on his face brought him back from swoon. TapatÅ was also upset and the other nymphs took her to her father's house and consoled her. Saævaraïa returned on horse-back to his residence the city of Prati«ÂhÃ. But the king neither slept nor ate any food. The sage Vasi«Âha knew that all the ailments of the king were due to his love for TapatÅ, daughter of SÆrya. So he flew up by his yogic powers and met SÆrya sitting in his chariot in all splendour. The sage described to SÆrya the love affair between Saævaraïa and TapatÅ and pleaded on behalf of the king for giving TapatÅ to Saævaraïa. SÆrya was pleased to hear that and sent TapatÅ along with Vasi«Âha to Saævaraïa. Before long the marriage of TapatÅ with Saævaraïa was celebrated solemnly at Prati«ÂhÃnagara. The celebrated emperor Kuru was the son born to TapatÅ of Saævaraïa. (Chapter 21, VÃyu PurÃïa). 4). %% Because she was the daughter of SÆrya who makes the sky hot (tapa) by his brilliance, she was called TapatÅ. (Áloka 6, Chapter 171, ùdi Parva). 5). %% ÁÆrya, father of TapatÅ, blessed her and said she would thereafter flow west from the Vindhya as a river named NarmadÃ. The present holy river Narmadà is but TapatÅdevÅ transformed. (Chapter 47, Bhavi«ya PurÃïa). ## Kuru was the son born to king Saævaraïa of his wife TapatÅ. All the descendants of Kuru were known as Kauravas and because they were of the generation of TapatÅ, they were known as TÃpatyas also. The young Gandharva, Citraratha, who fought against Arjuna on the banks of the river, GaÇgà addressed Arjuna as TÃpatya. (Áloka 79, Chapter 169, ùdi Parva). ## The place of abode of VairÃjas who could not be burnt by fire. This is above Dhruvapada by eleven crores of yojanas. (Chapter 7, AæÓa 2, Vi«ïu PurÃna). @<[Page 786b]>@ ## A hell. There are twentyeight hells according to Vi«ïu PurÃïa including Taptakumbha. ## A hell. (See the section Naraka under KÃla). ## A monkey who was a devotee of ÁrÅ RÃma. This big monkey was the son of B­haspati. B­haspati made this monkey greater in size and intellect than all other monkeys. This TÃra was the minister of BÃli. (Áloka 10, Sarga 17, BÃla KÃï¬a, VÃlmÅki RÃmÃyaïa and Uttara RÃmÃyaïa). In the RÃma-RÃvaïa battle this monkey fought against the demon NikharvaÂa. (Áloka 9, Chapter 285, Vana Parva). ## Wife of BÃli, best of VÃnaras (monkeys). There are two stories different from each other regarding the birth of TÃrÃ. One version is that TÃrà was born during the churning of the Milk-Ocean. AirÃvata, UccaiÓÓravas, Kalpav­k«a, CintÃmaïi, Kaustubha, Candra, Apsarases, MahÃlak«mÅ TÃrà and Rumà rose from the sea of Milk. (Yuddha KÃï¬a, Kamba RÃmÃyaïa). The second version is that TÃrà was the daughter of Su«eïa. BÃli at the time of his death is said to have spoken thus of his wife TÃrà "TÃrÃ, daughter of Su«eïa, is well learned and is capable of assessing a situation and suggesting the correct thing to be done at that time. If she says a thing is good, it is never otherwise." (Chapter 22, Ki«kindhà KÃï¬a, VÃlmÅki RÃmÃyaïa). From this it can be understood that TÃrà was the daughter of Su«eïa and we get an idea of the character of TÃrà also from this. (See under BÃli). ## Wife of B­haspati. She was extremely beautiful. Once she fell in love with Candra (Moon) and leaving her husband started living with him. Candra was the disciple of B­haspati. The devas were angry when they found the wife of their preceptor staying with a disciple of his. B­haspati sent word to her to return home but she did not heed. At last the Devas decided to fight against Candra. Then they came to a compromise and TÃrà was sent back to B­haspati. In due course TÃrà delivered a son. He was Budha, father of PurÆravas. There arose then a dispute between Candra and B­haspati regarding the fatherhood of the child. Then the Devas called TÃrà and asked her to name the child's father. TÃrà said that the child was of Candra and so Budha was looked after at the house of Candra. (9th Skandha, BhÃgavata). ## Wife of KaliÇgadatta, King of Tak«aÓilà situated on the shores of the river VitastÃ. Once a celestial maiden named Surabhidattà came to be born as the daughter of TÃrÃdattà due to a curse of Indra. She was then called KaliÇgasenÃ. (See under Dharmadatta). ## (TùRAKùSURA) I. An asura chief (demon). This demon even while he was very young did penance to propitiate Áiva and got a boon to the effect that none other than a son born to Áiva should be able to kill him. He became arrogant with the power of this boon and soon became a terror to the world. Then to kill TÃrakÃsura Subrahmaïya was born as the son of Áiva. In the great battle between the devas and the asuras TÃraka was killed by Subrahmaïya. TÃrakÃsura was the father of TÃrÃk«a, KamalÃk«a and VidyunmÃlika. (See under Subrahmaïya). (Áloka 5, Chapter 33, Karïa Parva). @<[Page 787a]>@ ## Áiva PurÃïa mentions about a TÃraka, son of the minister of Bhadrasena, a King of Kashmir. This TÃraka was the rebirth of a he-fowl. Bhadrasena had a son named SudharmÃ. He was the rebirth of a monkey. There is a story regarding how this fowl and the monkey came to be born in Kashmir as above. Once in the village of Nanda there was a prostitute named MahÃnandÃ. Though she was a great devotee of Áiva she was living the life of a prostitute for her livelihood. She was having a monkey and a he-fowl as pets. She would adorn the necks of her pets with the rudrÃk«a necklace (rosary) made of berry beads favourite of Áiva and when she sang songs in praise of Áiva those pets danced to the tune. One day a VaiÓya came there. He had a diamond Áiva liÇga with him. MahÃnandà felt a great fancy for that and so promised the VaiÓya that if he gave her the diamond liÇga she would remain a faithful wife to him for three days. The VaiÓya agreed and the diamond liÇga was kept in a very secure place That night when both the VaiÓya and MahÃnandà were sleeping tired after a hectic amorous sport, the house got fire and the diamond was burst into pieces. The VaiÓya greatly griefstricken by the loss of the diamond, jumped into the fire and committed suicide. MahÃnandà faithful to the promise that she would remain his wife for three days started to jump into the fire and abandon her life. At once Áiva appeared before her in person and said thus: "Oh, MahÃnandÃ, do not commit suicide. I came to you disguised as a VaiÓya to test your devotion. You can now ask of me any boon." With tears of joy running down her cheeks she said she wanted to live with Áiva. So Áiva carried her soul to KailÃsa. Not only that, Áiva blessed the fowl and monkey and said they would be born as devotees of Áiva in their next birth and attain mok«a at the end of their life on earth. Accordingly the monkey and the fowl were born in Kashmir as Sudharmà and TÃraka. ## (TùRAKùKåA). A son of the demon TÃrakÃsura. This demon was the lord of a golden city called Tripura. Áiva killed him during Tripuradahana (burning of the Tripuras). See under Tripuradahana. (Chapters 33, 34, Karïa Parva). ## A place of habitation of ancient BhÃrata. This place was conquered by Karïa. (Áloka 20, Chapter 8, Karïa Parva). ## A Yak«a. This Yak«a is installed on the boundary of Kuruk«etra. If one spends one night in this holy place one would get the benefit of giving away a thousand cows as gifts. (Chapter 83, Vana Parva). ## Garu¬a. See under Garu¬a. ## A sage. He was a member of the court of Indra. He was known as Ari«Âanemi also. He had no fear of death. He once discussed with SarasvatÅdevÅ about the soul. (Chapter 184, Vana Parva). ## A K«atriya youth of the country of TÃrk«ya. He came to the RÃjasÆya of Yudhi«Âhira and gave much wealth for the purpose. (Áloka 15, Chapter 53, Sabhà Parva). ## A synonym of Áiva. (Áloka 98, Chapter 17, AnuÓÃsana Parva). ## A serpent born of the family of Dh­tarëÂra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Áloka 19, Chapter 57, ùdi Parva). ## A fierce demoness. It was because of a curse of the sage Agastya that TÃÂakà became a demoness. There was once a great Yak«a named Suketu, a son of Surak«a. He did penance to propitiate Brahmà to get a child and by the blessing of Brahmà Suketu got a daughter named TÃÂakÃ. Brahmà gave her the strength of a thousand elephants. TaÂakà was by nature interested in cruel and violent deeds and doing deeds of magic. She made Sunda, son of Jharjha, her husband. She got two sons named MÃrÅca and SubÃhu. They also became mighty ones great in deeds by magic. Once Sunda attacked the ÃÓrama of Agastya in a mood of intoxicated arrogance. Sunda was burnt to death in the fire of his fury. TÃÂakà coming to know of the death of her husband got angry and attacked the ÃÓrama of Agastya with her sons. Agastya cursed them and made them into demons. TÃÂakà and her sons who immediately turned themselves into fierce-looking demons went first to PÃtÃla with SumÃlÅ, father of the demon race and then went with RÃvaïa, King of the demons, to LaÇkà and stayed there. With the help of RÃvaïa, TÃÂakà conquered the great deep forest near KÃrÆ«a and stayed there with her sons. None, devas, demons or men, dared to step into that forest. Even the Sun or Clouds avoided passing above that forest. It was at that time that ÁrÅ RÃma and Lak«maïa came to that forest with ViÓvÃmitra. TÃÂakà attacked ÁrÅ RÃma and RÃma killed her with one arrow. The heavy body of the demoness fell to the ground like a big mountain. Her soul then rose up as a beautiful Gandharva lady and TÃÂakà who was thus released from the curse praised ÁrÅ RÃma and left the place. Chapters 24 to 26 of BÃla KÃï¬a, VÃlmÅki RÃmÃyaïa and Kamba RÃmÃyaïa). ## A BrahmavÃdÅ son of ViÓvÃmitra. (Áloka 56, Chapter 4, AnuÓÃsana Parva). ## The name of Siæhadhvaja, King of Siæhala, in his previous birth. (See under Siæhadhvaja). ## A deva who adorns the god SÆrya with a flower garland daily. The idol of Teja caï¬a is also used to be installed in temples. The idol is figured as one with a huge face and holding a sword and a lotus in his hands. (Chapter 51, Agni PurÃïa). ## A heroine in a story in KathÃsaritsÃgara intended to show that all happenings either good or bad are but the workings of fate. TejasvatÅ was the daughter of king Vikramasena of UjjayinÅ and was very beautiful. She never liked any male and so never wished to marry. One day while she was sitting upstairs in her palace, she happened to see a young man passing that way and surprisingly was attracted by him. She sent her companion to him and informed him of her liking for him. He did not like the idea first, but the clever persuasions of the maid made him agree to a clandestine meeting with the princess at a temple at night that day. TejasvatÅ anxiously waited for the night to come. About that time a Rajput prince greatly grieved at the loss of his father and subsequent loss of his kingdom started on a tour to see an old friend of his father. That night, by sheer accident, he came and rested in the same temple where the rendezvous of the princess was fixed. When night fell the princess came to the temple and without the least suspicion went and embraced the solitary figure sitting in the temple. The prince did not show any surprise and responded fully. The princess then understood all details of her lover and took him to his father the next morning. Somadatta (that was the prince's name) then told Vikramasena all his mishaps and Vikramasena got back all the lost kingdom of Somadatta and also gave his daughter in marriage to him. (TaraÇga 4, Madana Ma¤cukÃlambaka, KathÃsaritsÃgara). ## The queen of ùdityasena a king of UjjayinÅ. ## One of the five Indras. (See under PäcÃlÅ). ## A prince born to MiÓrakeÓÅ of RaudrÃÓva, son of PÆru. (Áloka 11, Chapter 94, ùdi Parva). ## The capital city of Agni. This is situated on the south-east corner of MahÃmeru. In the centre is ManovatÅ, capital city of BrahmÃ. To the east of it is AmarÃvatÅ, capital city of Indra. In the south-east corner is TejovatÅ. In the south is SaæyamanÅ, city of Yama. In the south-west is K­«ïäjanÅ of Nir­ti. In the west is ÁraddhÃvatÅ of Varuïa. In the north west is GandhavatÅ of VÃyu. In the north is Mahodayà of Kubera. In the north east corner is YaÓovatÅ of ýÓÃna. (8th Skandha, DevÅ BhÃgavata). ## This letter means taking food. (Chapter 348, Agni PurÃïa). #<èHA># This letter means Candramaï¬ala (moon-disc), emptiness and Áiva. (Agni PurÃïa, Chapter 348). #<èHI×èHùKARùLA># A prodigal person who lived in UjjayinÅ. He used to defeat all in the game of dice. With the money so received from defeated persons he would buy wheat and go to the burial ground and after making bread with it would eat it dipped in ghee sitting before an oil light placed before an idol of MahÃkÃla (lord of the burial ground). He would then lie there itself and sleep. One night he saw the idols in the MahÃkÃla temple twinkling. He jumped up and challenged the idols for a game of dice. The idols stood mute and èhiïÂhÃkarÃla taking their silence to be consent according to the rules of gambling fixed a wager and played. He won and then he said addressing the idols "I have defeated you. Give me the money due to me." The idols stood silent and he, therefore, wrestled with them. Still the idols stood dumb. Then èhiïÂhÃkarÃla took his sword. Instantly the devas gave him the money due to him. Early morning he went away from there and spent the money lavishly. At night he came back again and challenged the idols for gambling as before. This became a daily routine and the devas felt themselves harassed. They, therefore, approached the goddess CÃmuï¬Å and she advised them to refrain from playing as there was no loss of honour if one refused to take a challenge to gamble. That night also as usual èhiïÂhÃkarÃla came and challenged the idols for a game of dice. Then the idols said "We are not prepared to play." Then he challenged MahÃkÃla himself to play. MahÃkÃla also refused to play. Then suddenly the mind of èhiïÂhÃkarÃla changed and he did penance to please MahÃkÃla. MahÃkÃla was pleased with him, appeared before him and blessed him. Once a few nymphs came to bathe in the MahÃkÃlÅ pond and as per the instructions of MahÃkÃla, èhiïÂhÃkarÃla took away their robes while they were bathing. He demanded a nymph named KalÃvatÅ in return for their robes and finding no other way they gave him KalÃvatÅ. KalÃvatÅ thus became the wife of a Man due to a curse of Indra. Once she praised sexual enjoyment with men on earth and decried the same with Devas. Indra heard it and he cursed her "Then let her become the wife of a man on earth and enjoy the pleasures there." All this story èhiïÂhÃkarÃla learned from KalÃvatÅ. She added she wanted to go to Devaloka the next day for a dance with RambhÃ. èhiïÂhÃkarÃla consented and he also went to Devaloka and saw the dance, sitting along with the Devas. When RambhÃ's dance was over, there was the dance of a goat. Seeing that èhiïÂhÃkarÃla said to himself: "Why, this is a goat I used to see daily in UjjayinÅ. How did it come here to dance?" When the dances were over and the people dispersed, KalÃvatÅ took èhiïÂhÃkarÃla to the MahÃkÃlÅ temple. Next day he met the same goat in UjjayinÅ and then he enquired "Hi, do that dance which you did yesterday before Indra in devaloka. Let me see" The goat stood dumb thinking of how this man on earth came to know of the dances in Devaloka. èhiïÂhÃkarÃla once again compelled the goat to show its dance but when the goat still refused to dance, he thrashed it with a stick on its head and the goat immediately went to Devaloka and informed Indra about the incident. Indra felt sad when he saw blood oozing from the wound on its head. Indra by his divine powers then understood that KalÃvatÅ was at the bottom of all this trouble and cursed her to remain as a doll on a pillar in the temple belonging to King Narasiæha of NÃgapura. Alambu«Ã, mother of KalÃvatÅ, who heard the curse begged for relief and Indra said she would get freed from the curse when the king himself demolished the temple and razed the place to the ground. True to the curse, KalÃvatÅ after giving all her ornaments to èhiïÂhÃkarÃla bid him good bye and went and remained as a doll on the temple-pillar at NÃgapura. Deeply distressed at this mishap of his wife, èhiïÂhÃkarÃla dressed himself as an ascetic and went to NÃgapura. There he purchased five earthen pots and filled them with the ornaments of KalÃvatÅ. He buried four of the pots in the forests and the fifth in the bazaar near the temple. Then he built a hermitage on the shores of a near-by river and started living there. News soon spread that a great yogÅ had come to the city and the King went to see him. They talked for a while on religious and spiritual matters and the King was about to leave when they heard the howl of a jackal. The yogÅ smiled and the King asked him why he smiled. He refused to answer but the King insisted and then the yogÅ said "Oh King, the jackal says that in a forest to the east of the city under a silver plant is a treasure." The King immediately ordered his men to go and dig at the place and when they did they got the treasure. The King offered the treasure to the yogÅ but he refused to accept it. èhiïÂhÃkarÃla then on three different occasions pointed out to the King the three other pots in the forests and the King got great confidence in the powers of the yogÅ. One day he went to the temple with the King and while they were walking around a crow crow and the yogÅ smiled. The King again asked him the reason and the yogÅ said that there was a treasure pot in the bazaar near-by. When they searched at the spot directed by the yogÅ the treasure was found. On another day the King and the yogÅ went to the temple and as they walked about they saw the doll on one of the pillars crying. The King asked the yogÅ the reason for the doll crying thus. The yogÅ replied "Oh, King this temple is not located in a proper place. Further the deity here was not installed at an auspicious time. If this continues the King will come to ruin. That was why the doll cried." On hearing this the King ordered the temple to be completely demolished and the place made a plain ground. The order was carried out and KalÃvatÅ got release from the curse. She went to heaven and told Indra all that had happened. Indra immediately sent KalÃvatÅ to fetch èhiïÂhÃkarÃla to heaven and then both of them lived happily in heaven. (TaraÇga 2, Vi«amaÓÅlalambaka, KathÃsaritsÃgara). ## A place situated in the north-east part of BhÃrata. (Áloka 53, Chapter 9, BhÅ«ma Parva). ## A prominent celestial maiden. 1) %% Tilottamà was born to PradhÃ, wife of KaÓyapa, grandson of Brahmà and son of MarÅci. Alambu«Ã, MiÓrakeÓÅ, VidyutparïÃ, AruïÃ, Rak«itÃ, RambhÃ, ManoramÃ, SubÃhu, KeÓinÅ, SuratÃ, Surajà and Supriyà were all sisters of TilottamÃ. (Chapter 65, ùdi Parva). There is a story about the birth of TilottamÃ. Two demons named Sunda and Upasunda obtained invincible powers by doing penance. To make these two brothers quarrel with each other, by directions from BrahmÃ, ViÓvakarmà created TilottamÃ. ViÓvakarmà collected from all inanimate and animate objects parts of objects beautiful to look at and created the enchanting TilottamÃ. Tilottamà was then made to come to the world through the womb of KaÓyapa's wife. Because she was made by the tilÃæÓa (small particle) of all the best (uttama) articles of the world she got the name of TilottamÃ. (Chapter 215, ùdi Parva). The good girl named Tilottamà was formerly created by Brahmà from small particles of diamonds. (Áloka 1, Chapter 141, AnuÓÃsana Parva). 2) %% When the two demon brothers Sundopasundas were creating great havoc in the world by their cruel and immoral deeds, it was Tilottamà who was deputed by Brahmà to create a split between the brothers. On the eve of her departure to the world she went to Devaloka to bid adieu. Brahmà stood facing south and Áiva stood facing north and Tilottamà stood in the centre surrounded by the Devas. Tilottamà circled round the devas worshipping them. Áiva was enamoured of her beauty and wanted to see her always and so a face on all the four sides of his head sprang up so that he could see her always as she circled round him. Indra was also enamoured of her and he found his two eyes insufficient to enjoy her beauty. So instantly a thousand eyes sprang up in the face of Indra. (Chapter 215, ùdi Parva). 3) %% (See under SahasrÃnÅka). 4) %% See under Sunda. 5) %% Tilottamà partook in the Janmotsava (birthday festival) of Arjuna. (Áloka 62, Chapter 122, MahÃbhÃrata). ## A demon who was ruling in the state of Vaijayantapura. He was called Áambara also. This demon once attacked Devaloka. Indra was not able to kill him. So he sought the help of Dasaratha. DaÓaratha went and fought against the demons. DaÓaratha was made to faint in the battlefield by the magic of Timidhvaja and KaikeyÅ who was there then, took him away and gave him all first aid. Pleased at this DaÓaratha promised two boons for her and it was these boons that KaikeyÅ demanded of DaÓaratha on the advice of Mantharà at the time of the coronation of ÁrÅ RÃma. (Sarga 9, Ayodhyà KÃï¬a, VÃlmÅki RÃmÃyaïa). ## A King. Sahadeva defeated this King during his victory campaign in the south. (Áloka 69, Chapter 31, Sabhà Parva). ## An ancient place situated on the northeast part of BhÃrata. (Áloka 52, Chapter 9, BhÅ«ma Parva). ## A form of unrefined drama current in Kerala. This ancient art originally came into being to propitiate some gods. There are others of this kind like 'MutiyeÂÂu' 'TÅyÃÂÂu' and 'Ayyappan PÃÂÂu' which all belong to a class of Ritualistic plays. This folk drama is a colourful pageant devoted to gods. Its artistic value is worth noticing. This is known by different names like 'Tira', 'Teyya' and 'KaliyÃÂÂam'. 'Tira' in ancient language means 'daivadarÓana' (sight of gods) 'Teyya' is the corrupt form of 'daiva'. TirayÃÂÂam is a visible amusement where actors appear dressed as gods. Because the actors dance in the dresses of gods, this is called devÃÂÂam also. TeyyÃÂÂam is the distorted form of devÃÂÂam. Because this is both a Kali (play) and an ÃÂÂam (dance) this is called KaliyÃÂÂam also. This is held in different parts of Malabar during the period of January to April. It is a programme of three days. The first programme is to exhibit an ùlÃkolam. This is done on the night of the first day. The second programme is to exhibit the vellÃÂÂukolam which will be done on the second day evening. An indication of this is given on the first night itself. The programme of the second day begins with a dance called Velakkali. On that day there will be worshipping of gods at intervals. The VellÃÂÂukolam begins by five in the evening. The chief actor will present himself before the public in the colourful robes of a god and will begin to dance to the accompaniment of drums and music. As the dance and music continues even those without dresses would start dancing. Gradually sounds of pop-guns and instrumental music will rend the air. The chief dancer after dancing for some-time would place a stool before the temple and spread a white cloth on it. Then the dancer would sit in meditation and do the ceremony called 'calling the gods'. He would then pray to the gods to bless the function and appear at the zodiacal sign of Virgin. The dance and music start again. Then the people assembled would throw rice and flower into the cloth on the stool. The dancer-god holds a weapon in his hand and changes it often making huge uproars. Then after finishing the ceremonies like KÃvÆÂÂu and ArulappÃÂu, the VellÃÂÂakkÃran retires. Then another actor in the dress of another god appears as VellÃÂÂakkÃran and repeats the programme of his predecessor. Because the dance (ÃÂÂam) is done before a white (vella) cloth the dance is called VellÃÂÂam. After the vellÃÂÂam before midnight TirayÃÂÂam begins. The dresses of the teyyas differ slightly from each other. Some Tiras wear jackets and skirts while some wear flower garlands made of TulasÅ leaves (basil plant) and ceÂÂi (jungle geranium). All the tiras rush to the temple in great spirit and they are followed by lamp-holders and torch-bearers to the accompaniment of loud sounds of musical instruments and uproars from the spectators. When the first round of dances is over, the 'Teyya' stands dancing, pouring blessings to the people and deciding ways of atonement for the sins done. Then food is offered to the gods and the function ends with a 'Vela' circling the temple. ## He was one of the four DÃk«iïÃtya ÁaivamatÃcÃryas. He lived during the early part of the seventh century. The book on DÃk«iïÃtya Áaivamata is called Tirumura. There are twelve songs in that book. They were compiled by NambiyÃï¬Ãr Nambi who lived during the period of RÃjarÃja Cola. The first seven of these are devotional songs called TevÃras. They were composed jointly by Tiruj¤Ãnasambandhar, TirunÃvukkaraÓar and SundaramÆrti. The first three tevÃras are of Tiruj¤Ãnasambandhar. The twelfth tirumura is called PeriyapurÃïa. Its author was ÁekkizhÃr. He was called Arulmozhitteva also. He was the chief minister of AnapÃyacola who ruled during the period 1063 to 1112 A.D. The theme of PeriyapurÃïa is the life history of sixtythree Áaivasiddhas who were renowned as NÃyanÃrs and AÂiyÃrs. It is in the sixth chapter of the second part of this book that they discuss Tiruj¤Ãnasambandhar. He was born in the village of ÁÅrkÃzhi (Brahmapura) near Kumbhakoïam in the district of Ta¤jÃvÆr. His father was ÁivapÃdarÃya and mother BhagavatiyÃr. Once when ÁivapÃdarÃya went to bathe in the temple tank called BrahmatÅrtha he took along with him his son Sambandhar also. Keeping his son on the steps of the tank ÁivapÃdarÃya plunged himself into the waters. Áiva and PÃrvatÅ who came that way saw the child sitting alone and PÃrvatÅ went and fed him with her breast-milk. From that moment onwards the child started singing songs in praise of Áiva and PÃrvatÅ. When he grew up, he did many wonderful deeds visiting many Áiva temples of PÃï¬irÃjya. His father fixed up a marriage for him and the bride's party assembled even before time at the Cidambara temple. Tiruj¤Ãnasambandhar came there in time and standing before the temple deity sang a song in praise of Áiva. The song was greatly appealing and at the end of the song before all those assembled there Sambandhar to the astonishment of all merged with the deity. ## He was a Áaivaite like Tiruj¤Ãnasambandhar (Refer above) and a disciple also of the latter. He was born in the village of TiruvÃmur in South Arcot district. His father was PugalanÃr and mother MadiniyÃr both of whom were VellÃlas. They got a daughter named TilakavatiyÃr and a son named MarulnÅkkiyÃr. It was this MarulnÅkkiyÃr who became famous as TirunÃvukkara ar. This siddha who acquired divine knowledge has composed 4900 songs in praise of Áiva of which only 312 are in use now. @<[Page 790b]>@ ## A holy place. Even from very ancient times the people of BhÃrata believed in the sacredness of holy places and they considered a pilgirmage to holy places as a part and parcel of their life. Almost all the PurÃïas have praised the greatness of holy places. It is not true that all those who visit holy places and bathe in the sacred ponds there would get salvation. In Chapter 11 of Padma PurÃïa it is stated thus: He would get salvation whose limbs, mind, knowledge, austerity and fame are under his own control. He who lives clean in body, without egoism, contented and never accepting gifts for services done would get salvation by visiting holy places. He who would fast if he did not get food, whose organs of sense are all under control would get salvation if he visits holy places. He who is righteous, free from anger, treats all animate objects like himself would get salvation if he visits holy place. Once the great sage Cyavana told PrahlÃda thus: "Only those who are pure in heart would get the benefit of visiting sacred places. It is a sin for others to do pilgrimage. The banks of GaÇgà are crowded with villages and cities. Many types of people like Parayas, Fishermen, VaÇgas, Khasas, Huns and Mlecchas live there. They bathe in the holy river and drink the holy water, but they do not get salvation because their mind and heart are not clean." (4th Skandha, DevÅ BhÃgavata). ## A holy place. He who visits this place would attain Vi«ïuloka after obtaining the benefit of doing a Puï¬arÅka yaj¤a. (Áloka 121, Chapter 84, Vana Parva). ## A female attendant of Subrahmaïya. (Áloka 7, Chapter 46, Áalya Parva). ## A sub-divisional Parva of Vana Parva. This comprises Chapters 80 to 156 of Vana Parva. ## One of the sixteen daughters born to Dak«a of his wife PrasÆti. Of these thirteen were married to Dharmadeva. Titik«Ã was one of them. The others were ÁraddhÃ, MaitrÅ etc. (4th Skandha BhÃgavata). ## A King born of the family of Turvasu. He was the son of UÓÅnara and father of Ru«adratha. (Chapter 277, Agni PurÃïa). #<èIèèIBHA># An asura. This demon shines in the court of Varuïa. (Áloka 15, Chapter 9, Sabhà Parva). #<èIèèIBHASARAS># A sacred pond near the ÃÓrama of VÃlmÅki. There is a story about this pond. Once a water-fowl lived there with his mate. One day the male fowl went out for food and as he was returning home he found a few other water-fowls going that way and the male fowl suspected the chastity of his wife. The male fowl decided to abandon his mate and the innocent shefowl prayed to the A«ÂadikpÃlakas for help. The A«ÂadikpÃlakas instantly appeared there and made a pond and said that if the she-fowl could reach from one shore to the other without getting herself drowned she must be treated as chaste. The she-fowl was accordingly put into the waters and asked to swim to the other shore which she did without any accident. From that day onwards the poïd was called èiÂÂibhasaras. (TiÂÂibha = water fowl. Saras = pond). When SÅtà came to the ÃÓrama of VÃlmÅki after being abandoned by ÁrÅ RÃma, VÃlmÅki wanted to test her chastity. So the sages asked SÅtà to enter the pond and reach the other shore. "Oh goddess of Earth, if even in my dreams no other person than my husband has entered my thoughts, let me reach the other shore safe." So saying SÅtà entered the water and the goddess of Earth placed her in her lap and took her to the other shore. SÅtà did not get even wet. All the sages called her 'MahÃsÃdhvÅ' meaning supremely chaste woman. (TaraÇga 1, AlaÇkÃravatÅlambaka, KathÃsaritsÃgara). ## A place of habitation in ancient BhÃrata. (Áloka 51, Chapter 50, BhÅ«ma Parva). ## A kind of bird. To know about the origin of this bird see under the head TriÓiras. ## A celebrated serpent born to the sage KaÓyapa of KadrÆ, his wife. (Áloka 15, Chapter 35, ùdi Parva). ## A sage who was a member of the council of Yudhi«Âhira. (Áloka 12, Chapter 4, Sabhà Parva). ## A special breed of horses. Arjuna got this breed from Gandharvanagara during his victory campaign. (Áloka 6, Chapter 28, Sabhà Parva). ## A great satirical poet of the MalayÃlam Literature. A great humorist, Sanskrit scholar and actor, he was minister to BhÃskara Ravi Varmà who was ruler of Kerala during the period from 978 to 1027 A.D. According to KoduÇgallur Ku¤jikkuttan TampurÃn, a great Sanskrit scholar and poet, Tola was born in Kondoli¤¤Ãru in the village of AirÃïikkulam near A¬Ær in Cochin in a NambÆdiri family. His original name was NÅlakaïÂha. When he was a young man, he was ostracised from his community for having had illicit connections with a low-caste servant-maid named CakkÅ. He was wearing then a deerskin belt (Tol) on his body as the usual mark of BrahmacÃrins (bachelors) and he threw it away of his own accord earning for him the name Tola. There is another version that Tola is the decayed form of 'Atula' meaning matchless. He was mainly interested in writing funny ridicules. There are many such poems now available believed to be those of Tola. ## A place of habitation situated on the northeast part of BhÃrata. (Áloka 69, Chapter 9, BhÅ«ma Parva). ## Duryodhana decided to make the PÃï¬avas beggars by defeating them in a false game of dice. Dh­tarà Âra stood as an accomplice to that. To play the game Dh­tarëÂra constructed a palace and that palace was called Toraïasph Âika. That diamond-studded palace had a thousand pillars and a hundred entrances. It had crystal fortresses and golden thrones in all the chambers. This palace was called DyÆtabhavana also. (Chapter 56, Sabhà Parva). ## A King of the family of Turvasu. He was the father of Karandhama. (See under VaæÓÃvali). ## A sage. He shone as a membe in the court of Yudhi«Âhira. (Áloka 13, Chapter 4, Sabhà Parva). ## Brahmins, K«atriyas and VaiÓyas are the three castes of people called Traivarïikas. ## A King of the Ik«vÃku dynasty. He accepted sannyÃsa (ascetic life) and became a RÃjar«i. 1) %% Descending in order from Vi«ïu-BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvata Manu-Ik«vÃku-Vikuk«i-Áa Ãda-Pura¤jaya (Kakutstha)-Anenas-P­thulÃÓva-Prasenajit-YuvanÃÓva-MÃndhÃtÃ-Purukutsa-Trasadasyu. 2) %% (i) Because he made dasyus (evil people) 'tras' (to tremble with fear) he got the name of Trasadasyu. (7th Skandha, DevÅ BhÃgavata). (ii) The AÓvinÅdevas once saved him from defeat in a fight. (SÆkta 112, Maï¬ala 1, ãgveda). (iii) Once Agastya, Árutarvà and BradhnÃÓva, three eminent sages, came to the country of Trasadasyu. On hearing that the sages were coming, Trasadasyu abandoned all his work and went to receive the sages at the state boundary. He asked them the purpose of their visit and they said they wanted some money. The King then showed them his accounts and convinced them that he was poor. (Áloka 16, Chapter 98, Vana Parva). (iv) Trasadasyu was one among those whose name should be remembered early in the morning. (Áloka 55, Chapter 165, AnuÓÃsana Parva). ## An ancient measure of weight of metals. "jÃlÃntarÃgate bhÃnau yat sÆk«maæ d­Óyate raja÷ / prathamaæ tat pramÃïÃnÃæ trasareïuæ pracak«ate. //" (Áloka 132, Chapter 8, Manusm­ti). Eight trasareïus make one ýru. Three Årus make one MaïkaÂuku. Three maïkaÂukus make one VeïkaÂuku. Six veïkaÂukus make one MadhyastrÅyava. Three madhyastrÅyavas make one kunnikkuru. Five kunnikkurus make one Mëa. Sixteen mëas make one Suvarïa. This is the weight of two and a half varÃhas. Four suvarïas make one Pala. Ten palas make one Dharaïa. ## Veda. Formerly only three Vedas, ãgveda, Yajurveda and SÃmaveda were recognised and so TrayÅ meaning group of three was used to denote the Vedas. (See under Veda). ## A King of the Solar dynasty. He was the son of Tridhanvà and father of TriÓaÇku. (Chapter 57, BrahmÃï¬a PurÃïa). ## A sage of the line of disciples of VyÃsa. (See under GuruparamparÃ). ## Second of the four yugas. K­tayuga, TretÃyuga, DvÃparayuga, and Kaliyuga are the four yugas. There are three thousand deva-var«as (divine years) in TretÃyuga. ÁrÅ RÃma was born at the end of TretÃyuga. TretÃyuga came to an end in B.C. 867100. ÁrÅ RÃma ruled the country for eleven thousand years. "daÓa-var«a-sahasrÃïi daÓa-var«a-ÓatÃni ca / rÃmo rÃjyamupÃsitvà brahmalokam prayÃsyati //" (vÃlmÅki rÃmÃyaïa). (After serving his land for ten thousand years and another ten hundred years (ten thousand plus thousand years) ÁrÅ RÃma will go to Brahmaloka). When RÃma took over the reins of administration he was only forty years old. See under Manvantara and yuga. (Classical Sanskrit Literature). ## A King born of the family of YayÃti. (9th Skandha, BhÃgavata). ## The son born to Agastya of LopÃmudrÃ. (See under IdhmavÃha). @<[Page 792a]>@ ## The tenth incarnation of Siva. At this time Bh­gu Mahar«i was VyÃsa. (Áiva PurÃïa, ÁatarudrasaæhitÃ). ## A King of the Solar dynasty who was the grandfather of TriÓaÇku. (7th Skandha, DevÅ BhÃgavata). ## A river of BhÃrata. (Chapter 9, BhÅ«ma Parva). ## A holy place. (Áloka 29, Chapter 84, Vana Parva). ## A powerful kingdom of ancient BhÃrata. There are several references in the MahÃbhÃrata to the Kings of Trigarta. The following are a few of them worth noticing:-- (i) The PÃï¬avas passed through the country of Trigarta while they were wandering in the forests after the fire accident at the waxpalace. (Áloka 2, Chapter 155, ùdi Parva). (ii) Arjuna during his victory march to the north defeated the King of Trigarta. (Áloka 18, Chapter 27, Sabhà Parva). (iii) Nakula once conquered the country of Trigarta. (Áloka 7, Chapter 32, Sabhà Parva). (iv) The Kings of Trigarta used to pay tribute to Dharmaputra. (Sabhà Parva, Chapter 52, Áloka 14). (v) A King of Trigarta once killed the horses tied to the chariot of Dharmaputra and then committed suicide. (Áloka 12, Chapter 271, Vana Parva). (vi) A King of Trigarta named Suratha was slain by Nakula. (Áloka 18, Chapter 271, Vana Parva). (vii) SuÓarmÃ, King of Trigarta with his army joined the Kaurava side and carried away the cattle of the King of VirÃÂa and also fought with him. Arjuna during his stay incognito at the palace of the King of VirÃÂa killed many Trigartas. (Chapter 32, VirÃÂa Parva). (viii) SuÓarmÃ, King of Trigarta, took the King of VirÃÂa as a captive and enraged at this BhÅmasena was about to kill SuÓarmà when Arjuna intervened and stopped him from that. (Chapter 23, VirÃÂa Parva). (ix) Satyaratha, King of Trigarta, had four brothers and the PÃï¬avas fought against all the five. (Áloka 9, Chapter 166, Udyoga Parva). (x) In the Garu¬a-vyÆha constructed by BhÅ«ma (battle array in the shape of a vulture) five Trigarta princes stood at the head of the formation. (Chapter 56, BhÅ«ma Parva). (xi) Arjuna used the VÃyavyÃstra against the Trigartas in the great battle. (Chapter 102, BhÅ«ma Parva). (xii) ÁrÅ K­«ïa once defeated the Trigartas. (Chapter 11, Droïa Parva). (xiii) Once ParaÓurÃma killed many Trigartas. (Chapter 70, Droïa Parva). (xiv) There was a fight between SÃtyaki and the Trigartas once. (Chapter 181, Droïa Parva). (xv) Arjuna who led the sacrificial horse of the AÓvamedhayaj¤a of Dharmaputra created great havoc to the Trigartas. (Chapter 74, AÓvamedha Parva). (xvi) The Kings of Trigarta live in the court of Yama. (Áloka 20, Chapter 8, Sabhà Parva). ## (GùRGYA). A sage. Though he was a sage he lived by farming. He had a wife and children and his earnings from farm work were insufficient to make both ends meet. They were living in poverty and it was at that time that RÃma started for his life in exile in the forests. Before he commenced his journey to the forests he gave immense wealth to all the Brahmins who had assembled around him. At that time TrijaÂa never knew about it and when it came to the ears of TrijaÂa's wife she ran to the fields and persuaded TrijaÂa to go and see ÁrÅ RÃma. When TrijaÂa came to the scene, RÃma had almost finished his distribution, but TrijaÂa took courage and pushing forward through the crowd approached RÃma and said "Oh, famous King, I am a poor man with many children. Give something for this poor man who lives by farming." Hearing this, ÁrÅ RÃma giving him a small stick asked him to throw the stick into the midst of the cattle grazing nearby. The Brahmin tightening his clothes and getting ready threw the stick with all his might to the south. The stick fell beyond a lakh of cattle grazing there. ÁrÅ RÃma gave him all the cattle which stood inside the area covered by the stick. (Chapter 32, Ayodhyà KÃï¬a VÃlmÅki RÃmÃyaïa). TrijaÂa was the son of ViÓvÃmitra. (Áloka 55, Chapter 4, AnuÓÃsana Parva). ## A servant demoness of the palace of RÃvaïa. TrijaÂà was one among the demonesses who were deputed to entice SÅtÃ, sitting dejected under the AÓoka tree, to the side of RÃvaïa. All the demonesses siept around SÅtÃ. TrijaÂà had a dream one night which is described in Chapter 27 of Sundara KÃï¬a thus: "ÁrÅ RÃma dressed in pure white robes and accompanied by Lak«maïa dropped to the place from air in a chariot built with ivory and drawn by a thousand swans. After that they came to SÅtà on the back of AirÃvata. ÁrÅ RÃmà took SÅtà in his lap and rose up into the air. They went high to reach the Sun and SÅtà was seen patting on the Sun and the moon. Then AirÃvata which was carrying RÃma, SÅtà and Lak«maïa came to the top of LaÇkÃ. Then they came to this place in chariot. Then they travelled to the north in a Pu«paka vimÃna. RÃvaïa with oil smeared on his body and looking all red was lying on the ground. His head was clean shaven. He was drinking oil from a pot and was shouting loudly. Then RÃvaïa went to the south on the back of a donkey. When he had travelled a short distance he fell from the donkey head downwards. Rising from there he was muttering many vulgar words. Then RÃvaïa sank into a foul-smelling dung-mire. A black woman wearing a red saree and mud smeared all over her body came near him and dragged him to the south. Kumbhakarïa also was subjected to her torture. All the members of RÃvaïa's family were seen smeared with oil. After that they all travelled south again. At that time RÃvaïa was seen on the back of a hog, Kumbhakarïa on the back of a camel and Indrajit on the back of a crocodile. VibhÅ«aïa alone was seen standing near the Pu«paka VimÃna on the back of a four-tusked elephant wearing white robes and white garlands and sweet-smelling pastes smeared all over his body and holding a white umbrella with the four ministers by his side and the royal band playing. At that stage the beautiful city of LaÇkà with its whole army fell into the ocean. Then a monkey messenger of ÁrÅ RÃma burnt the city of LaÇkÃ. All the women demonesses and Kumbhakarïa were seen lying in a cowdung pit wearing red dress." When TrijaÂà repeated her dream to her companions all were frightened to death. After the RÃma-RÃvaïa, battle, it is stated in VÃlmÅki RÃmÃyaïa, that ÁrÅ RÃma gave presents to TrijaÂÃ. (Áloka 41, Chapter 291, Vana Parva). ## A synonym of MahÃvi«ïu. (Áloka 20, Chapter 140, AnuÓÃsana Parva). ## A mountain. There are twenty mountains on the four sides of MahÃmeru including TrikÆÂa. PurÃïas say that the city of LaÇkÃ, the abode of RÃvaïa, was at the top of TrikÆÂa. MahÃmeru is at the north of BhÃrata. LaÇkà is to the south of BhÃrata. Then how is it possible for LaÇkà to be on the top of TrikÆÂa? There is a story to substantiate this belief. Once there arose a quarrel between VÃsuki and VÃyubhagavÃn and they decided to find out who between the two was more powerful. VÃsuki went and lay wound round MahÃmeru so tightly that even VÃyu (air) could not enter it. VÃyu got enraged and broke into a cyclone shaking the whole world. Even MahÃmeru began to shake but VÃsuki lay unaffected. The Cyclone began to increase in vigour and the devas were frightened and they went to MahÃvi«ïu accompanied by Áiva and BrahmÃ. After hearing their story Vi«ïu called VÃsuki and VÃyu to his side and commanded them to stop the quarrel. VÃsuki then unwound a part of his winding and that was from TrikÆÂa. At once VÃyu entered there and separating TrikÆÂa from other parts carried it away and dropped it in the southern sea. It fell to the south of the southern end of BhÃrata. LaÇkà is the city built on it by the celebrated architect, ViÓvakarman. ## A YogeÓvarÅ mantra. If one mutters this mantra (a sacred prayer addressed to a deity) one hundred and one times daily, one will become omniscient. Not only that, he would be able to move about to any place he wants. The mantra is this: "HrÅæ GaurÅ, RudramayÅ te yogeÓvari hum pha SvÃhÃ" (6th Skandha, DevÅ BhÃgavata). ## A minister of Mahi«Ãsura. The cabinet of Mahi«Ãsura was extremely strong and brilliant. Cik«ura, virile and an expert in military science, was the Defence minister. The great economist, TÃmra, was the minister for finance. Udarka was the Commander-in-Chief and the three advisory members were Bëkala, Trinetra and KÃlabandhaka. ÁukrÃcÃrya was the minister for education. (5th Skandha, DevÅ BhÃgavata). ## A demon. In the battle between the demons and the devas Subrahmaïya slew this demon. (Áloka 75, Chapter 46, Áalya Parva). ## A phantom city built by Maya. 1) %% KaÓyapa Mahar«i son of MarÅci and grandson of Brahmà had many wives. Of them Aditi got the first place and Diti the second place. Both of them were daughters of Dak«a Devas were born of Aditi and the asuras were born of Diti. Armies of asuras under the leadership of ÁÆrapadma, Siæhavaktra, TÃrakÃsura, Gomukha, HiraïyÃk«a, and HiraïyakaÓipu gave immense trouble to the devas. The devas joined together under the leadership of Indra and fought the asuras. The nectar received from the ocean of Milk always made the devas the conquerors. When Subrahmaïya slew TÃrakÃsura the asuras became very weak. At this stage KamalÃk«a, TÃrakÃk«a and VidyunmÃlÅ, sons of TÃrakÃsura, did severe penance and made Brahmà appear before them. They demanded a boon that they would never be killed by anybody in any of the three worlds. Brahmà told them to ask any boon other than that. Then they said: "Great Lord, we must live in three cities and then roam about freely in the three worlds by your grace. Every thousand years all the three of us should join together at a place with our cities. After that meeting, we should separate and roam about freely for another thousand years. If at all there is death for us, it should occur only when we three are together and that also by one arrow." Brahmà granted the boon and disappeared. The asuras then approached Maya and asked him to construct three separate cities for them. Maya built three wonderful cities. One was with gold, another with silver and the third with iron. TÃrakÃk«a took the golden one, KamalÃk«a took the silver one and VidyunmÃlÅ took the iron one. The asuras started living in these cities. The three puras were respectively in Svarga, ùkÃÓa and the Earth. But each city had the power to travel to any other place at will. The power of controlling these cities was given to BÃïa. HiraïyakaÓipu's son was PrahlÃda. PrahlÃda's son was Virocana. MahÃbali was Virocana's son and BÃïa was MahÃbali's son (Chapter 14, Padma PurÃïa). All these three cities together were named Tripura. 2) %% (The life giving tank). Even with the existence of Tripura the asuras began to die in numbers and the Tripuras thought of a way to escape from this calamity. Hari, son of TÃrakÃsura, did penance and made Brahmà appear before him in person. According to a request from Hari Brahmà made Maya build a tank wonderful in nature. Brahmà filled the tank with nectar. If any asura died, it was enough if he was dipped in the tank and the dead asura would soon come to life with added strength and vigour. Asuras became immortal since this and the Tripuras started teasing the devas and men with increased ferocity. 3) %% The aggrieved devas approached Brahmà and finding him incapable of helping took him to Áiva. Áiva heard everything and assured them that he would kill them when they next met together at the end of a thousand years. 4) %<Áiva makes preparations.>% As a first step to the slaughter of the Tripuras, Áiva sent NÃrada to Tripura. NÃrada by his unusual spiritual powers made the asura women feel more and more attached to the devas. Áiva at that time thinking about the convenience for a fight with the Tripuras came and settled down on the shores of the river NarmadÃ. That was how Narmadà became a holy river. (Chapter 13, Padma PurÃïa). Áiva had to make grand preparations for a fight with the Tripuras. He invoked half the strength of the devas to himself to make ÁivaÓakti (Javelin of Áiva) greater than AsuraÓakti. The devas made ViÓvakarmà construct a special chariot for Áiva. On the banks of the river Narmadà at a place which became renowned as MaheÓvara Áiva stayed for a thousand years thinking about the fight with the Tripuras. He made the mountain of Mandara his bow, VÃsuki, the string and Vi«ïu his arrow. He installed Agni at the tip and VÃyu at the bottom of the arrow. Four devas stood as horses to his chariot. The earth itself was the chariot and all the animate and inanimate objects of the devaloka arrayed at different parts of the chariot. On the wheels stood the AÓvinÅdevas and CakrapÃïi stayed on the axle. Gandharvas took places on the spokes. Indra stayed on the bow and VaiÓravaïa on the arrow. Yama took his place on the right hand and the dreadful KÃla on the left hand. Brahmà acted as the charioteer. Equipped thus, Áiva stayed in the godly chariot for a thousand years. When the three cities joined together in the sky Áiva split the cities by his three forked spike. Then he sent an arrow to the cities. Bad omens began to appear in Tripura. People became lifeless in the cities. Soon an arrow from Áiva burnt the cities and the Tripuras were burnt to death. (7th Skandha, BhÃgavata; Chapters 31 to 34, Padma PurÃïa; Chapters 33 and 34, Karïa Parva). ## An ancient country of South India. Sahadeva during his victory march conquered this country. (Áloka 60, Chapter 31, Sabhà Parva). ## (%%). AÓvatthÃmÃ, K­pa and SÃtyaki, the three eminent bow-men who took part in the BhÃrata battle were called Trirathikas meaning three great charioteers. (See under AÓvatthÃmÃ). ## One of the children of Garu¬a. (Áloka 11, Chapter 101, Udyoga Parva). ## (SATYAVRATA, MATA§GA). A celebrated King of the Solar dynasty. 1) %% Descending in order from BrahmÃ--MarÅci--KaÓyapa--VivasvÃn--Vaivasvata Manu--Ik«vÃku--Vikuk«i--ÁaÓÃda--Pura¤jaya (Kakutstha)-Anenas--P­thulÃÓva--Prasenajit, YuvanÃÓva--MÃndhÃtÃ--Purukutsa--Trasadasyu--Anaraïya--HaryaÓva Vasumanas--SudhanvÃ--TrayyÃruïa--Satyavrata (TriÓaÇku). 2) %% When Satyavrata grew up he became a lewd, lustful imprudent man. One day while he was leading such a contemptuous life, a marriage was being conducted in a brahmin house. Guests had assembled, the bridegroom had come and the ceremony was about to start when Satyavrata entered the marriage hall and carried away by force the bride to the shock of all those present there. Some of the Brahmin guests immediately went to TrayyÃruïa and told him what a shameful crime his son had committed. The enraged father at once sent Satyavrata out from the palace. Satyavrata left the country altogether and went and stayed in a colony of harijans. Though he lived with those low-caste people he did not adopt their mode of living. He went out daily to the forests with his bow and arrow and made his food. He never felt any animosity towards his father who had thus sent him out from his country. He thought thus "Of course, my father got terribly angry when he heard the complaints of the Brahmins and in that mood punished me thus, though the punishment was a bit too much. But our family preceptor Vasi«Âha, who knows everything, who is a moralist and a righteous man, who has the knowledge and authority to prescribe atonement for all sins, did severe punishment. That was very hard." As he thought more about it in this vein, he felt a great hatred towards Vasi«Âha. 3) %% When his only son Satyavrata was turned out from the family, King TrayyÃruïa was greatly distressed. He went to the forests to do penance to get another son. At that time the country did not have rains for twelve successive years as a punishment for the King for sending out his son. The people suffered much. Among the people who were suffering were the wife and children of ViÓvÃmitra. ViÓvÃmitra at that time had gone to the shores of river KauÓikÅ for doing penance. ViÓvÃmitra's family consisting of his wife and three sons during that famine lived in hunger. At last the mother decided to sell the middle son and buy food with the money received by the sale. She put a rope made of darbha grass round the neck of the boy and took him to the market. On the way Satyavrata saw them and on hearing their sad story told them not to sell the child. He assured them that he would take care of them till the return of ViÓvÃmitra. He removed the darbha rope from the child's neck and the child got the name of GÃlava from that time onwards. (Gala=neck). He promised them he would daily place enough meat at the foot of a tree near the ÃÓrama. True to his promise, he hunted in the forests and brought to the foot of the tree fresh flesh of deer or hare or boar and also fresh fruits. The family lived happily because of him. 4) %% When TrayyÃruïa went to the forests to do penance, it was Vasi«Âha who was managing the affairs of the palace. The heir-apparent Satyavrata lived in the hut of a caï¬Ãla. Every minute Satyavrata's hatred towards Vasi«Âha increased in strength. One day Satyavrata did not get any game even after a day's hunting and at dusk he happened to reach the ÃÓrama of Vasi«Âha where he saw NandinÅ, the beloved cow of the sage, grazing by the side of the ÃÓrama. Anger, desire and hunger made him imprudent and without thinking of the consequences Satyavrata killed NandinÅ and after eating enough to appease his hunger took the rest to feed the family of ViÓvÃmitra. The wife of ViÓvÃmitra little knowing that it was cow's flesh cooked it and ate it. That night when Vasi«Âha came to the ÃÓrama he found NandinÅ missing and he went in search of it. After some time the sage knew that Satyavrata had killed and eaten it. The enraged sage called Satyavrata to his side and cursed him thus "You will from today become a caï¬Ãla. Three ÓaÇkus (sins) namely wrath of a father, abduction of another man's wife and consumption of cow's flesh will give you life-long trouble and thus you will earn a name, TriÓaÇku (Three ÓaÇkus). Instantly Satyavrata became a caï¬Ãla and started roaming about in the streets. 5) %% TriÓaÇku, distressed at heart by a father's wrath and a Guru's curse walked about aimlessly in the forests. He expressed his desire to the ­«is and Brahmins to do a yÃga and get himself absolved of all his sins. But nobody was willing to help a wretched man cursed and abandoned by both his father and his Guru. Feeling desperate, he decided to commit suicide. He made a great fire-pit and prepared himself to jump into it. Before doing that he prayed to the goddess and when the goddess knew that his devotee would jump into the fire and become ashes, she appeared before him in person and said thus: "Son, why do you try to jump into the fire? Your father has become old and day after tomorrow he will crown you as King and then go to the forests to do penance. Look, there comes your father's minister to take you to the palace." When the goddess disappeared Satyavrata returned to his ÃÓrama in a pensive mood. NÃrada went and informed the king of everything that happened in the forest and the king immediately sent his ministers to fetch Satyavrata to the palace. When Satyavrata came the king crowned him as king and then went to the forests for penance. 6) %% Satyavrata ruled the country for a long time. He was a pious ruler, devoted to god and soon he developed a desire to go to heaven with his mortal body. He approached Vasi«Âha first for this purpose. But the family preceptor told him there was nothing in the ÓÃstras about any yÃga which could help one to go bodily to heaven. Disappointed he approached the sons of Vasi«Âha who ridiculed him when he told them of his queer desire. TriÓaÇku got angry and left them saying "Let me see whether there are others in this country who could send me bodily to heaven." Those arrogant words annoyed Vasi«Âha and his sons and they cursed him and made him a caï¬Ãla again. TriÓaÇku thereafter did not return to the palace, but went to the forests to live there. He knew if he returned to the palace as a caï¬Ãla he would not be recognised by his wife and children. HariÓcandra, son of TriÓaÇku, heard about the curse on his father and sent the ministers to fetch his father to the palace. But TriÓaÇku did not come back and so the ministers made HariÓcandra the king of AyodhyÃ. 7) %% When HariÓcandra became king, TriÓaÇku was living in AmbÃvana (forest of AmbÃ) as a great devotee of the goddess. It was at that time that ViÓvÃmitra returned home after his penance. ViÓvÃmitra enquired of his wife how they managed to live during the great famine. Then SatyavatÅ, wife of ViÓvÃmitra, told him the whole story of how Satyavrata helped them, why he killed NandinÅ, Vasi«Âha's cow, and how they ate cow's flesh, how Satyavrata was cursed to be a caï¬Ãla, how he was called back as king and how he was at that time living in AmbÃvana. The eyes of ViÓvÃmitrà became wet when he heard the sorrowful story and he decided to end the caï¬Ãlatva (state of being a caï¬Ãla) of Satyavrata. He went straight to AmbÃvana and met TriÓaÇku there. 8) %% ViÓvÃmitra promised TriÓaÇku that he would send him to heaven bodily and made preparations for a yÃga. No other sage partook in the yÃga because of instructions from Vasi«Âha. But undaunted, ViÓvÃmitra conducted the yÃga alone and, as the power of his performances increased, TriÓaÇku started rising bodily from earth slowly and soon rose up to heaven. When the devas found a Caï¬Ãla standing with his physical body before the gates of heaven, they ran to Indra and told him. Indra got angry and pushed him out from heaven and TriÓaÇku came falling down with his head turned downwards to the earth. TriÓaÇku cried loudly calling ViÓvÃmitra by name. When ViÓvÃmitra, hearing the noise, looked up he saw poor TriÓaÇku descending fast from heaven with his head turned upside down. ViÓvÃmitra's anger knew no bounds and he roared aloud "Let TriÓaÇku stay where he is now." TriÓaÇku stopped in mid-air. Indra did not allow TriÓaÇku to come up and ViÓvÃmitra did not allow him to come down. Indra then made a separate heaven for TriÓaÇku below original heaven. Then ViÓvÃmitra started to create another Indra and devas for the new heaven. The devas were frightened and Indra then approached ViÓvÃmitra and requested him to desist from his attempt to make duplicate devas promising him that he would give TriÓaÇku a seat in his heaven itself. ViÓvÃmitra agreed to it. At once Indra brought a golden VimÃna and took him bodily to heaven. (Sargas 57 to 59, BÃlakÃï¬a, VÃlmÅki RÃmÃyaïa 7th Skandha, DevÅ BhÃgavata; 9th Skandha, BhÃgavata; Chapter 13, HarivaæÓa; Sundara KÃï¬a, Kamba RÃmÃyaïa; Chapter 71, ùdi Parva; Chapter 12, Sabhà Parva). ## A philosopher. He is mentioned in several places in TaittirÅyopani«ad. ## A sage. When he went to HastinÃpura as a messenger of peace, he met ÁrÅ K­«ïa on the way. (Chapter 83, Udyoga Parva). ## A demon who was a friend of RÃvaïa. The Khara-DÆ«aïa-TriÓiras combination led the attack on ÁrÅ RÃma in the forest of Daï¬aka when Lak«maïa cut off the nose and breasts of the demoness ÁÆrpaïakhÃ. RÃma and Lak«maïa killed all the three. TriÓiras was a powerful fighter and ÁrÅ RÃma's forehead was wounded by an arrow from TriÓiras. The latter came and fought in a chariot drawn by four horses. He was killed by an arrow from RÃma. (Sarga 26, Araïya KÃï¬a, VÃlmÅki RÃmÃyaïa). ## (VIÁVARôPA). Once there was a celebrated PrajÃpati of name Tva«ÂÃ. Though he was of a pious nature interested in the welfare of Brahmins, he hated Indra. He thought of destroying Indra somehow. With that purpose in view he produced by his wife RecanÃ, a powerful son and named him ViÓvarÆpa. The boy had three heads and so he was called TriÓiras (Tri=Three Áiras--head) also. He could use his three heads for three different purposes at a time. He would drink wine with one head and mutter the Veda-mantras by another head and see the world by the third. Even from boyhood he disliked worldly pleasures and, abandoning even food, started to do penance. During the hot season he would sit amidst fire and during the cold season he would sit in water to do penance. He would stand with his head down and do penance. The penance of TriÓiras was so severe that Indra began to get frightened. He sent celestial maidens to stop the penance but all the attempts proved futile before that great ascetic. Then Indra himself riding on AirÃvata went and killed the sage by his VajrÃyudha. Indra feared whether TriÓiras would come to life again and wreak vengeance on him. So he ordered a carpenter standing nearby to bring to him the three heads separated from the body. The carpenter cut off the heads from the body and as each head fell to the ground several kinds of birds were found escaping from it. From the head which used to mutter Vedic mantras rose the Kapi¤jala birds; from the head used for drinking wine rose KalapiÇga birds and from the third rose the Tittiri birds. When the birds thus rose to the air Indra was convinced that TriÓiras was dead and he went away See under ViÓvarÆpa. (6th Skandha, DevÅ BhÃgavata). ## A sage who was the son of Kaïva. The AÓvinÅdevas once redeemed the cows belonging to this sage. (SÆkta 112, AnuvÃka 16, Maï¬ala 1, ãgveda). @<[Page 796a]>@ ## A mountain. This stands to the north of MahÃmeru. MahÃmeru spreads over an area of eighteen thousand square miles and is two thousand miles high. It is surrounded by eight other small mountains two on each side. To the east is JaÂhara and DevakÆÂa. PavamÃna and PÃriyÃtra stand to the west while to the south are KailÃsa and KaravÅra. On the north are TriÓ­Çga and Makaragiri. (8th Skandha, DevÅ BhÃgavata). ## A sacred river. This river lives in the court of Varuïa worshipping him. (Áloka 23, Chapter 9, Sabhà Parva). ## A holy place. If one lives and fasts here for one month, one would be able to see God. (Áloka 15, Chapter 25, AnuÓÃsana Parva). ## One of the seven horses tied to the chariot of SÆrya. The seven horses are; GÃyatrÅ, B­hatÅ, U«ïik, JagatÅ, Tri«Âup, Anu«Âup and PaÇkti. (Chapter 8, AæÓa 2, Vi«ïu PurÃïa). ## A weapon of Áiva with the Vai«ïava tejas (brilliance of Vi«ïu) obtained by churning SÆrya. ViÓvakarmà made the following: CakrÃyudha (Discus weapon) of Vi«ïu, TriÓÆla (three-forked spike) of Áiva, Pu«paka VimÃna (Aerial chariot) of Kubera and the weapon Áakti of Subrahmaïya. (Chapter 2, AæÓa 3, Vi«ïu PurÃïa). (See under ViÓvakarmà for more details). ## A sacred place. If a man bathes at this place and worships the devas and the manes, he would attain a place equal to that of Gaïapati. (Chapter 84, Vana Parva). ## 1) %% A son of the sage Gautama. He had two brothers called Ekata and Dvita. (See under Ekata). 2) %% (i) Ekata, Dvita and Trita were born to clean the hands of the devas when they become smeared with the sacrificial butter during the yÃgas. Of these Trita once fell into a well while drawing water and the asuras closed the well. But Trita escaped opening the top. (SÆkta 52, AnuvÃka 10, Maï¬ala 1, ãgveda). (ii) Once Ekata, Dvita and Trita were stranded in a desert and desperately needed water to quench an increasing thirst. At last they found a well and Trita after getting down and quenching his thirst brought water to his brothers. The cruel brothers, after drinking the water pushed Trita into the well and covered the well with the wheel of a bullock-cart. Trita prayed to the AÓvinÅdevas for help and they appeared before him and rescued him from the well. (SÆkta 105, Maï¬ala 1, ãgveda). ## A sage who was the son of AÇgiras. He joined with four other sages and did penance and produced a son named Päcajanya equal to the god Agni in splendour. The other four sages were KaÓyapa, PrÃïa, Cyavana and Agni. (Álokas 1 to 5, Chapter 220, Vana Parva). ## A hunchback of a woman who was engaged in the work of making scented cosmetics for Kaæsa. This woman saw ÁrÅ K­«ïa on his way to the palace of his uncle Kaæsa in MathurÃpurÅ. Even at the first sight she felt a great respect and devotion towards K­«ïa and she gave him the scented cosmetics she was carrying to Kaæsa. K­«ïa placed a foot of his on hers and holding her chin by both the hands raised it up and lo! she stood straight without her hunch. She requested K­«ïa to stay with her that night but K­«ïa left her saying he would stay with her on another day which he did the next day itself. (10th Skandha, BhÃgavata). ## Another name for VÃmana. ## A mighty king. ## A sacred place inside Kuruk«etra. If one bathes in the holy tank there and worships Áiva one would go to heaven. (Chapter 83, Vana Parva). ## A lake in the forest of KÃmyaka. The PÃï¬avas once during their exile went to T­ïabindusaras from Dvaitavana. (Áloka 13, Chapter 258, Vana Parva). ## A sage. This sage sat and did penance at a place called ã«itÅrtha. (Chapter 20, Padma PurÃïa). 1) %% ViÓravas, father of RÃvaïa was the son of MÃninÅ, daughter of T­ïabindu. There is a story about him in Uttara RÃmÃyaïa. Once the sage Pulastya was doing penance in a secluded place in the HimÃlayas when a few Deva Gandharva women came to that place and disturbed his penance by their dances and noise. The angered sage gave a curse to that place saying that any woman coming to that place would become pregnant. MÃninÅ, daughter of T­ïabindu went to this place unaware of the curse and got pregnant. She came weeping to her father and T­ïabindu immediately took his daughter to Pulastya and asked him to marry MÃninÅ. Pulastya married MÃninÅ and ViÓravas was born to her. 2) %% Once HanÆmÃn caught hold of a lion and elephant in fight and tied them each to a post on the two sides of the ÃÓrama of T­ïabindu. When the sage stepped out from the hermitage, he was for a moment frightened by the sight of two mighty animals on the sides of his ÃÓrama and knew by his divine powers that the perpetrator of that deed was HanÆmÃn and so he cursed him saying that he would lose all his divine powers forthwith. HanÆmÃn begged for relief and the sage said that he would regain his powers at the time of his going in search of SÅtà when another member of his species would remind him of his lost divine powers. HanÆmÃn remained oblivious of his powers till the time when the monkeys were trying to leap to LaÇkà from the Mahendra mountain on the shores of BhÃrata. JÃmbavÃn, a mighty monkey chief called HanÆmÃn to his side and made him understand the great powers latent in him. From that moment onwards HanÆmÃn regained his lost powers and became his old self. (See under HanÆmÃn). ## A saintly King. He sat in the court of Yama and worshipped him. (Áloka 17, Chapter 8, Sabhà Parva). ## A Deva Gandharva. He partook in the Janmotsava of Arjuna. (Áloka 56, Chapter 122, ùdi Parva). ## A sage who lived in the south of BhÃrata. (Áloka 34, Chapter 150, AnuÓÃsana Parva). ## A demon who was the son of TÃrakÃsura. This demon was living serving Kaæsa. Kaæsa once sent T­ïÃvarta to kill K­«ïa growing up in Ambìi. T­ïÃvarta, in magic disguise went to the house of Nandagopa. Even when he entered the place bad omens were visible. YaÓodà was breast-feeding baby K­«ïa keeping the babe in her lap. Soon YaÓodà felt the babe gaining weight and very soon she felt the weight unbearable and rose up to place the child on a mat on the ground. But even before that YaÓodà was fixed to the ground by the weight of the babe. But somehow she placed the babe on a mat on the ground and went out to wash her hands and face. When she came back she could not find the babe on the mat. T­ïÃvarta had come in the form of whirl-wind and had already carried away the child. But after some time the weight of the babe increased so much that T­ïÃvarta, unable to carry the weight, wanted to drop the child to the ground. But the child stuck on to his neck and breast tightly and T­ïÃvarta finding no escape from the tight hold which suffocated him, fell to the ground dead on a hard rock. (10th Skandha, BhÃgavata). ## A river. This river sat in the court of Varuïa worshipping him. (Áloka 21, Chapter 9, Sabhà Parva). ## Thirty alpakÃlas make one TruÂi. (See under KÃlamÃna). ## A female attendant of Subrahmaïya. (Áloka 17, Chapter 46, Áalya Parva). ## An ancient place of habitation. When the King of this place went to see Dharmaputra with gifts the gate-keepers did not allow him to enter the palace premises. (Áloka 17, Chapter 51, Sabhà Parva). ## One of the EkÃdaÓa Rudras (eleven Rudras). See under EkÃdaÓarudra). ## A King extolled in the ãgveda. This King sent his son Bhujyu with a large army by sea to conquer his enemies in dvÅpÃntara. When they were a long distance away from the shore the boats carrying them capsized in a storm and the prince and army were drowned in the sea. The prince then prayed to the A vinÅdevas and they saved him and his army from the sea and sent them back to the palace. Those boats could travel both in the sea and the air. (SÆkta 116, Maï¬ala 1, ãgveda, AnuvÃka 17). ## A soldier of Subrahmaïya. (Chapter 45, Áalya Parva). ## A demon. This demon was born to KaÓyapa of his wife Danu. (Chapter 65, ùdi Parva). Accompanied by TÃrakÃsura this demon once attacked Subrahmaïya. Tuhuï¬a threw an iron mace against Gaïapati who blocked his chariot. By a single stone of Gaïapati, the diamond-studded mace of the demon broke into six pieces. When he found his mace gone the demon caught hold of Gaïapati and beat him with a spiked club on his forehead. Gaïapati cut him with his weapon (Axe) 'Veïmazhu'. The demon fell to the ground in two pieces but still his hold on Gaïapati was not released. Gaïapati tried his best but could not loosen the hold. Then Kuï¬odara, a leader of the attendants of Gaïapati smashed the hands of Tuhuï¬a with an iron mace. Tuhuï¬a was killed thus. (Chapter 65, VÃyu PurÃïa). This Tuhuï¬a was born in his next life in the world as a King called SenÃbindu. (Áloka 19, Chapter 67, ùdi Parva). ## A charitable and righteous VaiÓya who lived in KÃÓÅ. He gave the sage JÃjali dharmopadeÓa and both of them entered heaven. (See under JÃjali). ## See under MerudÃna. @<[Page 797b]>@ ## (Holy Basil plant. 1) %% TulasÅ is a plant held most sacred by the Hindus. There is a PurÃïic background for TulasÅ attaining this spiritualistic importance. In fact it is MahÃlak«mÅ, wife of Vi«ïu, who had herself taken the form of TulasÅ. There is a story about it in Devi BhÃgavata. 2) %% SarasvatÅ, GaÇgà and Lak«mÅ were all, in the beginning, wives of MahÃvi«ïu. The Lord loved all the three equally. One day all the four were sitting together when GaÇgà sent lustful glances at Vi«ïu which was immediately noticed by both SarasvatÅ and Lak«mÅ. SarasvatÅ got angry and rising up caught hold of the hair of GaÇgà and dragged her to the ground. Lak«mÅ then caught hold of SarasvatÅ to prevent further assault but SarasvatÅ then poured all her rage on Lak«mÅ and cursed her to be born as a plant on earth. GaÇgÃdevÅ could not bear this and she cursed SarasvatÅ to be born as a river on earth. SarasvatÅ retorted with a curse that GaÇgà also would be born as a river. When the whole tumult was over Vi«ïu called Lak«mÅ to his side and said--"Oh DevÅ, do not worry. Things have happened as predestined. You go and be born as the daughter of Dharmadhvaja and grow up there. From there by divine grace you will be transformed into a plant sacred enough to make all the three worlds pure. That plant will be named TulasÅ. When you will be thus living as TulasÅ, a demon named ÁaÇkhacƬa with part of my virile strength will be born and he will marry you. Then you can come back to me. The holy river PadmÃvatÅ will also be another form of your spirit." 3) %% Who was this Dharmadhvaja to whom was born MahÃlak«mÅ as a daughter? In times of old there was a Manu called Dak«asÃvarïi who was extremely virtuous and a part of Vi«ïu. Descending from Dak«asÃvarïi were BrahmasÃvarïi-DharmasÃvarïi-RudrasÃvarïi-DevasÃvarïi-IndrasÃvarïi V­«adhvaja. This last named was a great devotee of Áiva and because of his great affection for this devotee Áiva lived a whole period of a devayuga in the ÃÓrama of V­«adhvaja. King V­«adhvaja by an edict prohibited the worship of any other deity than Áiva in his country. Even the worship of MahÃlak«mÅ ordained by the Vedas during the month of BhÃdra (September) became extinct. All YÃgas and worship of Vi«ïu came to a stop. SÆrya (Sun-god) got angry at this belittling of other gods than Áiva and cursed the King V­«adhvaja that he would cease to be prosperous. Áiva did not like it and he went to punish SÆrya holding his trident in his hand. SÆrya was frightened and he approached his father KaÓyapa. KaÓyapa and SÆrya went to Brahmà and acquainted him with all details. Brahmà also was helpless in the matter and so all the three of them went to MahÃvi«ïu. They prostrated before Vi«ïu and told him all. At that time Áiva also came there. Addressing all of them Vi«ïu said "Oh, Devas, within this half an hour twentyone yugas have passed by on the earth. He about whom you have come to speak to me is dead and gone. Even his son Rathadhvaja is dead. The latter has two sons named Dharmadhvaja and KuÓadhvaja. They are dull and splendourless now because of the curse of SÆrya and are now worshipping Lak«mÅ." Saying thus Vi«ïu disappeared. 4) %% Dharmadhvaja and KuÓadhvaja did penance to propitiate MahÃlak«mÅ. KuÓadhvaja had a wife named MÃlÃvatÅ. She bore a daughter named VedavatÅ. SÅtÃ, wife of ÁrÅ RÃma, was a rebirth of this VedavatÅ. King Dharmadhvaja had a wife named MÃdhavÅ. MahÃlak«mÅ entered her womb as an embryo and after a hundred years MÃdhavÅ gave birth to a daughter. Even at the time of birth the child looked like a matured girl and was extremely pretty. She was therefore, called TulasÅ, meaning matchless. (Tula=match). This TulasÅ abandoning all worldly pleasures went to BadarikÃÓrama and started doing penance there with the prayer that MahÃvi«ïu should become her husband. She did penance for twentyfour thousand years sitting amidst fire in the hot season and sitting in water in the cold season and taking only fruits and water as food. Then she did penance for another thirtythousand years eating leaves only, another forty thousand years taking air only as food and another ten thousand years without any food. At this stage Brahmà appeared and asked her the object of her Penance. She replied she wanted MahÃvi«ïu to be her husband. Hearing this Brahmà said thus--"Devi, you know the cowboy SudÃmà born of a part of ÁrÅ K­«ïa. That brilliant cowboy has now been born on earth, due to a curse of RÃdhÃ, as a demon named ÁaÇkhacƬa. He is matchlessly eminent and has once fallen in love with you seeing you at Goloka. You will become his wife and later you can become the wife of NÃrÃyaïa. At that time a part of your divine body will remain on earth as a plant named TulasÅ. TulasÅ will become the most sacred of all plants, dear to Vi«ïu, and all worship without using TulasÅ leaves would be ineffective." 5) %% Due to a curse of RÃdhÃ, SudÃmÃ, the cowboy, was born on earth as a demon named ÁaÇkhacƬa. He did penance sitting at BadarikÃÓrama and obtained Vi«ïukavaca. Another object of his was to marry TulasÅ. He obtained a boon from Brahmà that his death would occur only when the Vi«ïu Kavaca was removed from his body and the chastity of his wife was lost. At that time ÁaÇkhacƬa and TulasÅ met each other in the forests and were married. ÁaÇkhacƬa, brilliant and majestic, went about with TulasÅ in amorous sports creating jealousy even among the devas. His arrogance gave innumerable troubles to the devas and they along with Brahmà and Áiva approached MahÃvi«ïu for a remedy. Vi«ïu then sent Áiva with his spike to kill ÁaÇkhacƬa and he himself started to molest the chastity of his wife TulasÅ. ÁaÇkhacÆda took leave of TulasÅ to go and fight with Áiva. When TulasÅ was thus left alone, MahÃvi«ïu in the form of ÁaÇkhacƬa approached TulasÅ and after some preliminary talks entered into sexual acts. TulasÅ found some difference in the usual sexual methods and suspecting foul play jumped up to curse the impostor. At once MahÃvi«ïu appeared in his true form and said "You have been doing penance for a long time to get me as your husband. Your husband ÁaÇkhacƬa was the chief of my PÃr«adas, SudÃmÃ. It is time for him to go back to Goloka getting himself released from the curse. By this time Áiva would have killed him and he would have gone to Goloka as SudÃmÃ. You can now abandon your body and come with me to VaikuïÂha to enjoy life as my wife. Your body will decay and become a holy river named Gaï¬akÅ; your hair will become TulasÅ plant the leaves of which will be held sacred in all the three worlds." TulasÅ then changed herself into the form of Lak«mÅ and went to VaikuïÂha with MahÃvi«ïu. (9th Skandha, DevÅ BhÃgavata). 6) %% Everything of the TulasÅ plant, leaves, flowers, fruits, roots, twigs, skin and even the soil around is holy. The soul of a dead one whose dead body is cremated using TulasÅ twigs for firewood would attain a permanent place in Vi«ïuloka. Even great sinners would be absolved of their sins if their dead bodies are cremated with TulasÅ twigs. If at the time of death one thinks of God and mutters His name and if his dead body is later cremated with TulasÅ twigs, he would have no rebirths. Even he who has done a crore of sins would attain mok«a if at the time of cremating his dead body a piece of TulasÅ twig is placed at the bottom of the funeral pyre. Just as all waters become pure by the union with GaÇgà water, all firewood is made pure by the addition of a small piece of TulasÅ twig. If the dead body of one is cremated using TulasÅ twigs alone, one's sins for a crore of Kalpa years would be washed away. YamadÆtas would keep away from one whose dead body is cremated with TulasÅ twigs and servants of Vi«ïu would come near. If a light is burnt for Vi«ïu with a TulasÅ stick it would be equal to burning several lakhs of lights for Vi«ïu. If one makes the TulasÅ leaves into a paste and smears it on one's body and then worships Vi«ïu for one day, one would be getting the benefit of a hundred ordinary worships and also the benefit of doing a hundred godÃnas. (gifts of cows). (Chapter 24, Padma PurÃïa). ## A Deva Gandharva. He was the best musician among the Gandharvas. 1) %% Tumburu was the son of KaÓyapa, son of MarÅci and grandson of BrahmÃ, born of his wife PradhÃ. Of the sons of KaÓyapa the four Gandharva sons, Tumburu, BÃhu, HÃhà and HÆhÆ were noted for their sweet and pleasant conversation. 2) %% MahÃbhÃrata states about several occasions when Tumburu has shown a special and deep interest in the PÃï¬avas. The following few are of special mention-- (i) Tumburu attended the Janmotsava of Arjuna. (Áloka 54, Chapter 122, ùdi Parva). (ii) Once this Gandharva gave Yudhi«Âhira a hundred horses. (Áloka 24, Chapter 52, Sabhà Parva). (iii) Tumburu welcomed Arjuna when the latter went to Devaloka at the invitation of Indra. (Vana Parva, Chapter 43, Verse 14). (iv) Once when the PÃï¬avas were living incognito in the country of VirÃÂa the Kauravas carried away the cattle of the King. Arjuna in disguise then fought against the Kauravas and Tumburu watched the fight with interest. (Áloka 12, Chapter 56, VirÃÂa Parva). (v) Tumburu was present at the AÓvamedhayÃga of Yudhi«Âhira. (Áloka 39, Chapter 88, AÓvamedha Parva). 3) %% When RÃma and Lak«maïa were in the forests in exile a demon named VirÃdha attacked them. That demon was none other than Tumburu. Once when Tumburu was living in the city of Kubera he committed a sin and Kubera cursed him and made him into a demon. Kubera had then told him that he would get relief from the curse when he was slain by RÃma, son of DaÓaratha. ÁrÅ RÃma killed VirÃdha and the latter regaining the form of Tumburu left for Gandharvaloka. (See under VirÃdha). 4) %% It is found in KathÃsaritsÃgara that the temporary separation which PurÆravas had from UrvaÓÅ was due to a curse by the Gandharva Tumburu. After marrying UrvaÓÅ PurÆravas once went to Devaloka at the invitation of Indra. He was invited to help Indra in his fight against the asuras. Indra celebrated the day on which one of the best of the demons, MÃyÃdhara was killed. Rambhà was dancing before ÃcÃrya Tumburu on the occasion and PurÆravas finding fault with her dance mocked at her. Rambhà felt insulted and asked the King thus: "Fool of a King, what do you know of the divine dances of Devaloka?" PurÆravas retorted that he had learnt more of dancing from UrvaÓÅ than what her preceptor Tumburu knew. Tumburu got angry and cursed PurÆravas that he would live separated from UrvaÓÅ till he did penance to please MahÃvi«ïu. The Gandharvas then carried away UrvaÓÅ from PurÆravas. (See under PurÆravas). 5) %% (i) Tumburu was a member of the court of Indra. (Áloka 14, Chapter 7, Sabhà Parva). (ii) Tumburu was a member of the court of Kubera. (Áloka 26, Chapter 10, Sabhà Parva). (iii) The songs of Tumburu who was a worshipper of Kubera used to be heard from the mountain of GandhamÃdana on the full-moon day. (Áloka 29, Chapter 159, Vana Parva). ## A sage. %% (i) This sage was one among the many sages who came from the north to visit ÁrÅ RÃma on his return to Ayodhyà after the exile. Those who came from the north were--KaÓyapa, Vasi«Âha, Atri, ViÓvÃmitra, Gautama, Jamadagni, BharadvÃja, SanakÃdis, ÁarabhaÇga, DurvÃsas, MataÇga, VibhÃï¬aka and Tumburu. (Uttara RÃmÃyaïa). (ii) Tumburu was one among the ­«is who visited BhÅ«ma lying on his bed of arrows. (Chapter 47, ÁÃnti Parva). ## A King. The PÃï¬avas invited this King to take part in the great MahÃbhÃrata battle. (Áloka 21, Chapter 4, Udyoga Parva). ## A demon. This demon who was one among the army of RÃvaïa fought against the monkey leader, Nala, in the RÃma-RÃvaïa battle. (Áloka 9, Chapter 285, Vana Parva). ## An ancient place of BhÃrata. The people of this place took part in the great MahÃbhÃrata battle. (Áloka 20, Chapter 17, Droïa Parva). ## A holy place. The sage SÃrasvata did DevatÃdhyayana on behalf of other sages at this place. (Áloka 46, Chapter 85, Vana Parva). ## An ancient holy river of BhÃrata. People of BhÃratae came pure by drinking the water of this river. (Áloka 27, Chapter 6, BhÅ«ma Parva). @<[Page 799b]>@ ## A state of existence of Man. (See under JÃgrat). ## A King extolled in the ãgveda. Narya, TurvaÓa and TurvÅti were contemporaries. (SÆkta 54, Maï¬ala 1, ãgveda). ## A son born to YayÃti of his wife DevayÃnÅ. YayÃti had two wives Áarmi«Âhà and DevayÃnÅ. Of Áarmi«ÂhÃ, YayÃtÅ had three sons named Druhyu, Anudruhyu and PÆru and of DevayÃnÅ, two sons named Yadu and Turvasu. Once YayÃti called all his five sons to his side and asked them if any one of them would be willing to exchange his youth with his father's old age. All the four refused but PÆru agreed to accede to his father's request. YayÃti then cursed Turvasu and all the other three. (See under YayÃti). ## A King extolled in the ãgveda (Maï¬ala 1, ãgveda). ## A King extolled in the ãgveda. ## A King. But since in some places he is mentioned as a sage, it must be presumed that he must have been a King who had become a sannyÃsin during the latter part of his life. Once this sage was drowned and Indra came in time and rescued him. (SÆkta 61, Maï¬ala 1, ãgveda). ## A place of habitation of ancient BhÃrata. Scholars are of opinion that the present TukhÃristan was the ancient Tu«Ãra. The people of this place used to be called Tu«Ãras and their King Tu«Ãra. The King of Tu«Ãra was the store-keeper during the RÃjasÆyayaj¤a of Yudhi«Âhira, (Chapter 51, Vana Parva). The PÃï¬avas during their exile crossed this country of Tu«Ãra on their way to Dvaitavana from the mountain of GandhamÃdana. During the great battle, the Tu«Ãras arrayed themselves on the right side of the Krau¤ca VyÆha (an army formation in the shape of a stork) constructed by BhÅ«ma. (Áloka 21, Chapter 75, BhÅ«ma Parva). There is a statement in Chapter 65 of ÁÃnti Parva that a barbarous tribe called Tu«Ãras lived in the country of MÃndhÃtÃ. ## There were twelve good devas called Tu«itas in the CÃk«u«a Manvantara. When the CÃk«u«a Manvantara ended and the Vaivasvata Manvantara commenced all the twelve were born as sons of KaÓyapa of his wife Aditi. Because they were born of Aditi they were called DvÃdaÓÃdityas. They were Vi«ïu etc. Thus the Tu«itas of the CÃk«u«a Manvantara were the DvÃdaÓÃdityas of Vaivasvata Manvantara. (Vi«ïu PurÃïa, AæÓa 1, Chapter 15). ## A daughter of Dak«a. She became the wife of Dharmadeva. Dharmadeva accepted as wives the thirteen daughters of Dak«a including Tu«Âi. Their younger sister KhyÃti etc were married to MarÅci etc. (Chapter 7, AæÓa 1, Vi«ïu PurÃïa). ## A King of the YayÃti dynasty. (9th Skandha, BhÃgavata). ## A PrajÃpati. This PrajÃpati was an asura also. (SÆkta 94, AnuvÃka 14, Maï¬ala 1, ãgve¬a). 1) %% There are contradictory statements in the PurÃïas regarding the birth of Tva«ÂÃ. (a) ViÓvakarmà got four sons named Ahirbudhnya, Tva«Âà AjaikapÃt and Rudra. The great ascetic ViÓvarÆpa was the son of Tva«ÂÃ. (Chapter 15, AæÓa 1, Vi«ïu PurÃïa). (b) KaÓyapa got as his sons the EkÃdaÓarudras of his wife Surabhi. Surabhi who became pure by penance got by the grace of MahÃdeva five other sons named Aja, EkapÃt, Ahirbudhnya, Tva«Âà and Rudra. The noble and famous ViÓvarÆpa was the son of Tva«ÂÃ. (Chapter 18, Agni PurÃïa). (c) KaÓyapa Mahar«i got a son named Tva«Âà of his wife Aditi. (Áloka 34, Chapter 226, ùdi Parva). Because of such varied statements it is not possible to say whose son Tva«Âà was. 2) %% Even from the beginning, Tva«Âà hated Indra. Tva«Âà begot of his wife Recanà a son named ViÓvarÆpa to kill Indra. ViÓvarÆpa was the younger brother of SanniveÓa. ViÓvarÆpa was called TriÓiras also. (See under TriÓiras). While ViÓvarÆpa was doing penance Indra killed him by his VajrÃyudha. Enraged at this Tva«Âà produced another asura named V­tra to kill Indra. (See under V­tra). Indra killed V­trÃsura also. At last greatly disappointed Tva«Âà cursed Indra that he would suffer from Putradu÷kha (loss of son) and then went to the mount Meru to do penance. 3) %% (i) Tva«Âà also treated as a Rudra. (Chapter 15, Aæ a 1, Vi«ïu PurÃïa). (ii) When the forest of KhÃï¬ava was burnt, he stood on the side of Indra and fought against K­«ïa and Arjuna. He separated huge portions from the mountain and threw them against Arjuna and K­«ïa. (Áloka 34, Chapter 226, ùdi Parva). (iii) Tva«Âà shines in the court of Indra. (Áloka 14, Chapter 7, Sabhà Parva). (iv) KuÓeru, daughter of Tva«Âà was once abducted by NarakÃsura. (Chapter 38, DÃk«iïÃtya PÃÂha, Sabhà Parva). (v) ViÓvakarmà also used to be called Tva«ÂÃ. (Áloka 24, Chapter 100, Vana Parva). (vi) The monkey called Nala was the son of Tva«ÂÃ. (Áloka 41, Chapter 283, Vana Parva). (vii) Tva«Âà presented Subrahmaïya with two PÃr«adas named Cakra and Anucakra. (Áloka 40, Chapter 45, Áalya Parva). ## A King of the family of Bharata. This Tva«Âà was the son of Bhauvana and father of Viraja. (5th Skandha, BhÃgavata). ## One of the two sons of ÁukrÃcÃrya who were deputed to do heinous acts of worship by Áukra. The other was Atri. (Áloka 37, Chapter 65, ùdi Parva). ## The letter 'u' means Áiva. (Agni PurÃïa, Chapter 348). #<ô># This letter means 'protection'. (Agni PurÃïa, Chapter 348). ## A King of the Solar dynasty. (BhÃgavata, 9th Skandha). ## A muni in the line of the disciples of VyÃsa. (BhÃgavata, Skandha 12). ## 1) %% A horse which emerged from water during the churning of the sea of Milk. (See under K«ÅrÃbdhimathana). Devendra grabbed it the moment he saw it, and thenceforth it became his vehicle. (M.B. ùdi Parva, Chapter 23, Verses 33-37). 2) %% Once, during a controversy, VinatÃ, wife of KaÓyapa, contended that the colour of UccaiÓÓravas was white, while another wife of KaÓyapa, KadrÆ said that its tail was black in colour. It was decided to bet that she who got defeated in this controversy should become the slave of the winner. Because the serpents, the sons of KadrÆ, cheated VinatÃ, she had to become KadrÆ's slave. (See under VinatÃ). (M.B. ùdi Parva, Chapter 20). 3) %% DevÅ BhÃgavata relates a story of MahÃlak«mÅ becoming a mare on account of UccaiÓ ravas. King Revanta, son of SÆrya and friend of Indra, once went to VaikuïÂha to pay his respects to BhagavÃn Vi«ïu, riding on UccaiÓÓravas. MahÃlak«mÅ, who was then with Vi«ïu was surprised at the arrival of Revanta. Seeing the scintillating form of UccaiÓÓravas, her brother, MahÃlak«mi sat looking at the horse unmindful of all other things. (MahÃlak«mÅ and the horse were both born from the Sea of Milk and hence were sister and brother). Thus occupied MahÃlak«mÅ did not hear MahÃvi«ïu asking, "Who is this one who comes like a second Cupid?" Angry at this Vi«ïu said-- "So much attracted by the horse, you have not answered me. Because you enjoy (Ramasi) so much your name in future will be RamÃ. You will also become frivolous like an uncultured woman. You have never been constant. Because you felt so much attracted to this horse in my very presence, you will be born as a mare in the world of men." According to this curse MahÃlak«mÅ had to be born as a mare in the world; the Hehaya dynasty had its origin from her. (See under EkavÅra). (DevÅ BhÃgavata, Skandha 6). ## A MahÃrÃja of the PÆru dynasty. He was one of the six sons of King Avik«it. (M.B. ùdi Parva, Chapter 94, Verse 53). ## A serpent born in the family of Tak«aka. It was burnt to death at Janamejaya's serpent yaj¤a. (M.B. ùdi Parva, Chapter 57, Verse 9). ## One of the two attendants given to Skanda by Vindhya. The other was named AtiÓ­Çga. (M.B. Áalya Parva, Chapter 45, Verse 49). ## One of the five life-breaths. The five life-breaths are PrÃïa, ApÃna, SamÃna, UdÃna and VyÃna. ## A holy bath on the bank of the river SarasvatÅ. It is said that Balabhadra RÃma, while going on a pilgrimage, had visited this holy bath. There is a story showing how this place became a holy bath. Long ago there was a hermit named Gautama, who had three sons called Ekata, Dvita and Trita. The father was much pleased at the dutiful and devotional character of his sons. One day he performed a sacrifice and went to heaven. Then the kings and the priests who were present for the sacrifice began to honour and respect Trita. Ekata and Dvita did not like this. The three brothers performed sacrifices and acquired a large number of cows. With these cows they started for the east. Trita walked before. Ekata and Dvita who were behind, made a consultation and drove the cows another way. Trita walked on in front, alone. On the bank of the SarasvatÅ he saw a wolf and getting terrified, he fell into a well in which there was no water. Standing in the well, he imagined a creeper that was hanging to the well as 'Soma' (a herb used as oblation in sacrifice) and performed sacrifice, chanting the Vedas. His chanting was heard in heaven and B­haspati and other gods came to him and asked him what boon he desired. Trita told them that he only wanted to be saved from the well. Immediately the river SarasvatÅ flowed into the well and the waves began to swell. Standing on the waves he praised and glorified the gods. Then he returned home and cursed Ekata and Dvita and transmuted them into wolves. Trita said that their children would become monkeys and cattle. It happened so. The place where the Gods appeared before Trita, became famous and got the name UdapÃnatÅrtha. (M.B. Áalya Parva, Chapter 36). ## A son of ViÓvÃmitra. He was a VedÃntin. (M.B. AnuÓÃsana Parva, Chapter 4, Stanza 59). ## A warrior of Skanda Deva. (M.B. Áalya Parva, Chapter 45, Stanza 63). ## A hermit of the Durbar of Indra. (M.B. Sabhà Parva, Chapter 7, Stanza 31). ## A minister of Mahi«Ãsura. The ministry of Mahi«Ãsura was very powerful and efficient. The brave and haughty Cik«ura was the war minister. Udarka was the general of the army. (See under Mahi«Ãsura). ## The mountain of the rising. It is supposed by poets that the Sun and the Moon rise from this mountain. ## An ancient place of pilgrimage. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 84, Stanza 93, that by conducting evening prayer and devotion at this place once, one could obtain the fruits of conducting evening prayer and meditation for twelve years continuously. ## A renowned king of the CandravaæÓa (Lunar dynasty). 1) %% Descended from Vi«ïu in the following order: BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-PÆru-Janamejaya-PrÃcinvÃn-PravÅra-Namasyu-VÅtabhaya Áuï¬u-Bahuvidha-SaæyÃti-RahovÃdÅ-RaudrÃÓva-MatÅnÃra-Santurodha-Du«yanta-Bharata-Hasti-AjamŬha-ãk«a-Saævaraïa-Kuru-Jahnu-Suratha-Vi¬Æratha-SÃrvabhauma-Jayatsena-Ravyaya-BhÃvuka-Cakroddhata-DevÃtithi-ãk«a-BhÅma-PratÅpa-Áantanu-VyÃsa-PÃï¬u-Arjuna-Abhimanyu-ParÅk«it Janamejaya-ÁatÃnÅka-SahasrÃnÅka-Udayana. 2) %% There was a city called KauÓÃmbÅ situated in the middle of the famous kingdom known as Vatsa in North India. The palace of king ÁatÃnÅka, born of the family of Arjuna, was in KauÓÃmbÅ. Vi«ïumatÅ was the queen of ÁatÃnÅka. She had been childless. One day while ÁatÃnÅka was hunting in the forest, he met with the hermit ÁÃï¬ilya, by whose blessings Vi«ïumatÅ conceived and gave birth to a son. That son was SahasrÃnÅka. When he came of age, ÁatÃnÅka left the country with his son and went to the heaven to help the gods in their battle with the Asuras, and he died there. SahasrÃnÅka became a mighty emperor. Once he got an invitation from Indra to go to heaven and help the gods to fight the Asuras. After having defeated the Asuras, one day, he was walking with Indra in the Nandana Park, when he saw the gods playing with their wives in the park. Immediately the unmarried king became thoughtful and Indra read correctly, the reason for the sudden change in the king and said to the king. "Oh King! Don't be worried. A girl becoming you in every aspect, is born in the world. Her name is M­gÃvatÅ." SahasrÃnÅka was greatly pleased at this and he returned to the earth. In the chariot there were Tilottamà and the charioteer, with the king. The king who was deeply immersed in thinking about M­gÃvatÅ, did not attend to the conversation of TilottamÃ, who getting angry cursed him thus:-"May you be separated for fourteen years from the person whose thought has prevented you from attending to what I have been telling you." The king married M­gÃvatÅ. She became pregnant. One day she told the king about her desire to dip in a pond of blood. The king got a pond ready, filled with the juice of LÃk«Ã (a kind of wax, the boiled water of which will look like blood) and such other things. M­gÃvatÅ began to dip and splash in the pond of blood. When she was dipping under the juice, taking her to be a large piece of flesh, an eagle took her from the pond and flew away. The king was overwhelmed with grief and fell down. Then the charioteer came down from heaven and informed the king of the curse of TilottamÃ, and then he returned. The eagle left M­gÃvatÅ in the mount of the Rising Sun and flew away. She cried aloud. A huge snake neared her to swallow her. Then a divine person appeared there and saved her from the snake and vanished. Then a hermit-boy came there and asked the lonely woman, clad in only one garment, about her story and took her to the hermitage of the hermit Jamadagni who blessed her. After some days she gave birth to a son. At that time an unknown voice was heard saying "This boy would become the most renowned king Udayana and his son would become the supreme Lord of the VidyÃdharas." Because he was born in the UdayÃdri (the mount of the Rising Sun) he got the name Udayana. The boy Udayana grew up in the hermitage. 3) %% The hermit Jamadagani who knew the past, present and the future performed all the rituals, necessary for a boy of K«atriya caste (kingly race) such as Caula, Upanayana etc. and gave him education in every branch of knowledge. Because of her love and regard for her son, M­gÃvatÅ put on his arm a bangle with the name SahasrÃnÅka inscribed in it, which she had been wearing so long. One day, while Udayana was walking through the forest, he saw a snake-charmer catching a snake. He felt sorry for the snake. So he gave the bangle to the snake-charmer and set the snake free. When the snake charmer was gone, the snake told Udayana its story. That serpent was Vasunemi, the elder brother of VÃsuki. Out of gratitude the serpent gave Udayana the famous Lute Gho«avatÅ and betels and taught him the art of making garlands and marks on the forehead which would never fade. The snake-charmer took the bangle to the capital for sale. Seeing the name of the king inscribed on it, the king's men took him before the king. He told the king everything. The king who had been suffering for the last fourteen years form the pangs of separation, started for the mount of the Rising Sun, without any loss of time. The hermit Jamadagni gave him his wife M­gÃvatÅ and son Udayana. They all returned to KauÓÃmbÅ. 4) %% SahasrÃnÅka anointed his son Udayana as the heir to his throne, and appointed YaugandharÃyaïa, RumanvÃn and Vasantaka, the sons of three ministers, as ministers of Udayana. At the time of the anointment there was a shower of flowers from the sky and an unknown voice said "With the help of these ministers Udayana would bring the whole of the earth under his control." After a time SahasrÃnÅka went to the HimÃlayas with his wife for penance. 5). %% A daughter was born to the king of UjjayinÅ. Her name was VÃsavadattÃ. Her father Caï¬amahÃsena decided to give her in marriage to Udayana the king of Vatsa. How to bring this to pass? Caï¬amahÃsena and Udayana had been enemies. Finally he found out a way. It was to entrust VÃsavadattà to Udayana (who was a great teacher of music) for teaching her music. Ultimately he would fall in love with her and thus Udayana would become his son-in-law. This was the plan. King Caï¬amahÃsena sent a messenger to KauÓÃmbÅ. The messenger was sent back with a reply that, if his daughter was sent to KauÓÃmbÅ, he would teach her music. Caï¬amahÃsena did not like this. So he decided to take Udayana a prisoner somehow or other. The king had an elephant called Na¬Ãgiri. He ordered for an artificial elephant to be made equal in size to Na¬Ãgiri, and placed some soldiers inside the elephant. The artificial elephant with soldiers inside it was taken to the great forest in the Vindhya mountain and placed there. The men of Udayana saw this elephant and reported it to the king. Udayana decided to see the huge elephant which had appeared in the Vindhya. Udayana went to the forest and saw the huge elephant standing at a distance. The king found out a plan to catch it. Playing mild notes on his lute, the king alone neared the elephant. As the night was drawing and as he was immersed in music, he did not understand that it was an artificial elephant. As the king was nearing the elephant it went on retreating, and thus got the king away from his men. Then the soldiers got out of the elephant, surrounded the king and took him a prisoner. Thus Udayana began to live in the palace of Caï¬amahÃsena. His work was to teach VÃsavadattà music. The news reached KauÓÃmbÅ. YaugandharÃyaïa entrusted the affairs of the government to RumaïvÃn and started for UjjayinÅ with Vasantaka. At UjjayinÅ they got YogeÓvara, a BrahmarÃk«asa as friend. According to his advice YaugandharÃyaïa took the guise of a mad old man. Vasantaka adopted the guise of a sick man, suffering from pain in the stomach an uncouth figure to look at. They entered the city. The madness of YaugandharÃyaïa was an entertainment to the people. The ladies of the court liked him much. VÃsavadattà invited the madman to the harem. Udayana instantly recognized the mad man. Vasantaka also got admittance to the palace. He told VÃsavadattà the story of LohajaÇgha in an interesting way. (See under LohajaÇgha) VÃsavadattà began to be drawn more and more towards Udayana. She seemed to have forgotten even about the fact that her father was an enemy of Udayana, who had been thinking seriously of means of escape from the palace. VÃsavadattà agreed to accompany him. ù«Ãdhaka got BhadrÃvatÅ, the elephant of VÃsavadattÃ, ready for the flight. In the night Udayana and his retinue got on the elephant BhadrÃvatÅ and fled from the palace. KäcanamÃlà the maid of VÃsavadattà also accompanied her mistress. When they had passed the Vindhya mountain the elephant BhadrÃvatÅ fell dead. When they all were standing around the dead elephant sadly, they heard an ethereal voice saying, "Oh King! I am a VidyÃdhara woman called MÃyÃvatÅ. I had been an elephant for so long. The son you are going to get, will also be helped by me. Your wife VÃsavadattà also, is a goddess, born as a woman purposely." Next day, all reached the palace of Udayana and the marriage of Udayana and VÃsavadattà took place shortly. Caï¬amahÃsena recognized that marriage. 6) %% Udayana spent his days with VÃsavadattà in the harem. The ministers YaugandharÃyaïa, RumaïvÃn, Vasantaka and others thought that the behaviour of the King was detrimental to the well-being of the country. They wanted to remove the King from the palace for a little while and to form an alliance with the powerful King of Magadha. By a marriage alliance all these could be achieved. The King of Magadha had a beautiful daughter called PadmÃvatÅ. The ministers began to work with this end in view. Once YaugandharÃyaïa took Udayana to the forest of LÃvÃïaka and stayed there. It was reported to the King of Magadha that the King of Vatsa was drawing near to his kingdom. Fearing an attack from Udayana, the King of Magadha began to think of concluding a treaty with Vatsa. The King of Vatsa used to go for hunting everyday. One day he went to a distant place for hunting, and the minister went to the house of VÃsavadattà and informed her of their plans. Though it was not at all palatable to her, she gave her consent and agreed to help them as it was meant for the wellbeing of the King and the country. Accordingly, YaugandharÃyaïa took the guise of an old Brahmin, VÃsavadattà that of a young Brahmin lady and Vasantaka that of a Brahmin celibate with only one eye. They went to the kingdom of Magadha. RumaïvÃn set fire to the house of VÃsavadattà and spread the rumour that VÃsavadattà and Vasantaka had been burnt to death. YaugandharÃyaïa, VÃsavadattà and Vasantaka reached Magadha. They got into the capital and saw PadmÃvatÅ sitting in the garden. The old Brahmin conversed with the princess for a while. She enquired about the young woman who was with him. The old Brahmin replied thus:--"She is my daughter AvantikÃ. Her husband has left the country. I request you to keep her with you till I find him out and bring him here. She may not like to be separated from her people. So let her brother, the celibate, also be here with her." PadmÃvatÅ took them with gladness and YaugandharÃyaïa, bidding farewell, returned to the forest LÃvÃïaka. Avantikà and the Celibate lived in the palace with PadmÃvatÅ. VÃsavadattà who had learned from Udayana the art of making garlands ans marks on the forehead which would not fade, had prepared them for PadmÃvatÅ. The King of Vatsa returned to the forest LÃvÃïaka and found the house of his wife burnt down to ashes. He fell unconscious when he heard that VÃsavadattà and Vasantaka had been burnt to death. The spies of the King of Magadha who were in the forest of LÃvÃïaka, reported the rumour about the death of VÃsavadattà and Vasantaka to their King in Magadha, who wished to give his daughter PadmÃvatÅ in marriage to Udayana. The marriage proposal was accepted by Udayana and wearing garlands and marks that would not fade PadmÃvatÅ entered the wedding dais. Udayana married PadmÃvatÅ. YaugandharÃyaïa made the King of Magadha take an oath that he would go for no more aggression. Udayana and his people reached KauÓÃmbÅ. On the way the King happened to see the mark on the forehead and the garland on the neck of PadmÃvatÅ and asked her who had made them. PadmÃvatÅ told the King the story of AvantikÃ. Udayana was definite that Avantikà was VÃsavadattà herself. Avantikà was brought before the King. PadmÃvatÅ congratulated VÃsavadattÃ. Both of them loved each other and lived together as the loving wives of Udayana. (KathÃsaritsÃgara, LÃvÃïakalambaka). 7) %% Once Udayana was sitting in the court-hall, when a Brahmin came there and made a complaint to the King that some cowherds had broken the legs of his son. The Brahmin said that a boy named Devasena sat on a stone in the forest and instantly he got kingly power. The leg of the Brahmin boy was broken by the friends of Devasena because he did not bow before Devasena. When he heard the story, the minister YaugandharÃyaïa said that that place must have some peculiarities. Accordingly the men of the King dug the place. He got a throne of gems. (KathÃsaritsÃgara, LÃvÃïakalambaka). 8) %% VÃsavadattà became pregnant and gave birth to a child. He was named NaravÃhanadatta. NÃrada granted him a boon that NaravÃhanadatta would become the emperor of the VidyÃdharas. (See under NaravÃhanadatta). The princess of Tak«aÓilà named KaliÇgasenà fell in love with Udayana and she came to KauÓÃmbÅ. But no marriage took place. (See under KaliÇgasenÃ). NaravÃhanadatta, the son of Udayana, married Madanama¤cukà who was the incarnation of Rati DevÅ (the wife of Madana). Udayana entrusted the country to his son and led a life of retirement with his wives. (KathÃsaritsÃgara). ## A disciple called ùruïi of the teacher ùyodhadhaumya. To know how ùruïi got the name UddÃlaka, see under ùyodhadhaumya. It is stated in MahÃbhÃrata, Sabhà Parva, Chapter 7, Stanza 12 that this hermit UddÃlaka was a prominent figure in the Durbar of Indra. UddÃlaka had a son called Ávetaketu and a daughter called SujÃtÃ. He gave his daughter SujÃtà in marriage to his favourite disciple Kaho¬aka. The hermit A«ÂÃvakra was their son. See under A«ÂÃvakra. (M.B. Vana Parva, Chapter 132). Once UddÃlaka caused the river SarasvatÅ to appear at the place of sacrifice. From that day onwards SarasvatÅ got the name 'ManoramÃ' because when the thought came to his mind (manas) the river made its appearance. (M.B. Áalya Parva, Chapter 33). It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 57, Stanza 10, that UddÃlaka expelled his son Ávetaketu from the house because the son was a hater of Brahmins. ## The story of another hermit of the name UddÃlaka is mentioned in the MahÃbhÃrata, AnuÓÃsana Parva. Chapter 71. This hermit is known as UddÃlaki also. Once this hermit happened to forget that he had left flowers, food and his waterpot on the bank of the river and reaching his hermitage, he asked his son NÃciketa to fetch them from the bank of the river. When NÃciketa reached the bank of the river, those things had been washed down by the current. The son returned and reported the matter to his father. The father got angry and cursed his son to death. Seeing the son lying dead on darbha (mattress made of darbha grass) the hermit cried aloud. In that flow of tears life returned to the body and the son woke up as if from sleep. The father asked the son about the news of the realm of Yama (the god of death) and the son told the hermit the news about the world of the dead. ## One of the eighteen and a half famous poets of Kerala. He was a Sanskrit poet. His native place was LÃÂapura on the bank of river PÃlÃr in Toï¬amaï¬ala in the Tamilnad. The name of his father was ÁrÅ K­«ïa and that of his mothter was RaÇgÃdevÅ. Poet Ulloor says that ÁÃstrÅ had another name IrugupanÃtha. He had a very good education. After having completed his education, he travelled through ùndhra, KarïÃÂaka, KaliÇga, Cola, Kerala and many other countries and finally came to Kozhikode and visited the King MÃnavikramamahÃrÃja. At the instance of the king he composed the drama called MallikÃmÃrutam. Besides this we have obtained only the 'KokilasandeÓa' and some other single poems of ÁÃstrÅ. It is said that there is a thesis on dramas also. ÁÃstrÅ was not in the habit of respecting those who did not pay respect to him, however superior they might be. So some say that he was arrogant. A MalayÃla Brahmin called BhaÂÂatiri of KÃkkaÓÓeri, rose against ÁÃstrÅ in Kerala. ## 1) %% A YÃdava. He was a friend and minister of ÁrÅ K­«ïa. In MahÃbhÃrata, ùdi Parva, Chapter 186, Stanza 18, mention is made that Uddhava was present on the occasion of the Svayaævara (marriage) of DraupadÅ. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 218, Stanza 11, that at a famous celebration held in the mountain of Raivata, Uddhava was present. (See under SubhadrÃ). Uddhava was a disciple of B­haspati, and a man of great intelligence. It was this Uddhava who brought the dowry of Subhadrà to Indraprastha, when Arjuna married her. (M.B. ùdi Parva, Chapter 220, Stanza 30). Once a king named ÁÃlva besieged the city of DvÃrakÃ. At that time Uddhava saved DvÃrakÃ. (M.B. Vana Parva, Chapter 15, Stanza 9). 2). %% Kaæsa sent AkrÆra to Ambìi, and brought ÁrÅ K­«ïa to MathurÃ. ÁrÅ K­«ïa killed Kaæsa and made Ugrasena king, and stayed in the city of Mathurà for a time. At that time ÁrÅ K­«ïa sent Uddhava to Ambìi to know about the well-being of the people there. The moment Uddhava entered Ambìi, the Gopas and gopa women, (cowherds) YaÓodà and Nandagopa, all surrounded him to hear about ÁrÅ K­«ïa. They felt much pleased at knowing that ÁrÅ K­«ïa was getting on well. They sent through him many presents to ÁrÅ K­«ïa. He got all those presents into his chariot and took them to ÁrÅ K­«ïa in MathurÃ. (BhÃgavata, Skandha 10). 3). %% ÁrÅ K­«ïa informed Uddhava beforehand the fact that the YÃdava dynasty was going to end. Uddhava felt grief and requested ÁrÅ K­«ïa to take him also to VaikuïÂha (the abode of MahÃvi«ïu). ÁrÅ K­«ïa taught Uddhava the doctrine that the body of man and such other things seen in the whole universe were nothing but mere delusion. At that time Uddhava asked ÁrÅ K­«ïa twentyone questions about Bandha and Mok«a (Bondage and deliverance). To all these questions SrÅ K­«ïa gave him satisfactory answers. (BhÃgavata Skandha 11). Before the destruction of DvÃrakÃ, the Yadus left the city. They went to PrabhÃsatÅrtha, a place on the sea coast and lived there. Uddhava who knew that the destruction was imminent, bade farewell to them and walked away alone. He was filled with a brightness. ÁrÅ K­«ïa did not stop him. (M.B. Mausala Parva, Chapter 3). It is stated in BhÃgavata, Skandha 11, Chapter 29, that Uddhava went to the hermitage of Badarikà and engaged himself in penance. ## See under Pa¤catantra. ## One of the disciples of VyÃsa. (BhÃgavata, Skandha 12). ## A serpent born in the family of Dh­tarëÂra. This serpent fell in the sacrificial fire of Janamejaya and was burnt to death. (M.B. ùdi Parva, Chapter 57, Stanza 17). ## A K«atriya king born from the family of KrodhavaÓa, an asura. (M.,B. ùdi Parva, Chapter 67, Stanza 64). ## A part of air. It is believed that air or wind is the breath of MahÃvi«ïu. In the PurÃïas mention is made about 49 types of Maruts or winds. Seven breaths are important among them. They are: (1) Pravaha (2) ùvaha (3) Udvaha (4) Saævaha (5) Vivaha (6) ParÅvaha and (7) ParÃvaha. About Udvaha mention is made in Bhëà BhÃrata, ÁÃnti Parva, Chapter 329 thus: "Which is the wind that takes water from the four oceans and gives it to the clouds? That ever-blowing great wind is Udvaha." ## A sub-section of MahÃbhÃrata. (See under BhÃrata). ## A military captain of ÁÆrapadmÃsura, Chief of asuras. In the VÅramahendra KÃï¬a of Skanda PurÃïa, two warriors, Ugra and MayÆra are reported to have attacked IndrapurÅ. ## One of the sons of Dh­tarëÂra. (M.B. ùdi Parva, Chapter 67, Verse 103). BhÅmasena killed him (M.B. BhÅ«ma Parva, Chapter 64, Verses 34, 35). ## A YÃdava prince. The PÃï¬avas sent to him also an invitation letter to help them in the war. (M.B. Udyoga Parva, Chapter 4, Verse 12). ## A synonym of Lord Áiva. (M.B. AnuÓÃsana Parva, Chapter 17, Verse 100). ## Son of Kavi, the PrajÃpati. (M.B. AnuÓÃsana Parva, Chapter 85, Verse 133). ## See under Varïa. ## A daughter of MahÃmeru. MerudevÅ had nine daughters, Meru, PratirÆpÃ, Ugradaæ«ÂrÅ LatÃ, RamyÃ, ÁyÃmÃ, NÃrÅ, Bhadrà and DevavÅthÅ. They were wedded by the sons of a king named AgnÅdhra. (BhÃgavata, 5th Skandha) ## A serpent. (M.B. ùdi Parva, Chapter 35, Verse 7). @<[Page 804b]>@ ## King of ÁÃlva. BhÅmasena killed him. (M.B. Karïa Parva, Chapter 5, Verse 41). ## Military Chief of the Kekaya prince, ViÓoka. Karïa killed him. (M.B. Karïa Parva, Chapter 8, Verses 4, 5). ## A muni. He killed one Du«païya (SetumÃhÃtmya). Du«païya was the last son of a merchant in PÃÂalÅputra. He killed many children for sport and his father sent him away. He went to the forest and there drowned to death a muni called Ugraravas, who was engaged in tapas. Ugraravas cursed him to death by drowning and his soul to wander about as a devil. The curse came true. (SetumÃhÃtmya). ## King Ugrasena, father of Kaæsa. 1) %% Descended from Vi«ïu thus: BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-Yadu-Sahasrajit-Áatajit-Hehaya-Dharma-Kunti-(Kuïi)Bhadrasena-Dhanaka-K­tavÅrya-KÃrttavÅryÃrjuna-Madhu-V­«ïi-YudhÃjit-Áini-Satyaka-SÃtyaki (YuyudhÃna)-Yaya-Kuïi-Anamitra-P­Óni-Citraratha-KukÆra Vahni-VilomÃ-KapotalomÃ-Tumburu-Dundubhi-Daridra-Vasu-NÃhuka-ùhuka-Ugrasena-Kaæsa. 2) %% Ugrasena became king of MathurÃpurÅ. His Kingship was not a hereditary acquisition. There is a story behind it. In olden days, in the plateau of KÃlindÅ there was a famous place called Madhuvana. The place was called so because it was the abode of an Asura named Madhu. Madhu had a son, Lavaïa. Áatrughna killed him as he was a very troublesome fellow and a thorn on the side of the Devas. Áatrughna then established a beautiful kingdom there and ruled it. He named it MathurÃ. After the death of Áatrughna his two sons ruled MathurÃ. Then, when the Solar dynasty came to its end, Mathurà came under the YÃdavas. A YÃdava king called ÁÆrasena ruled over the kingdom. Vasudeva, father of ÁrÅ K­«ïa was the son of ÁÆrasena. After the death of his father Vasudeva took up the profession of herding cows, and therefore Ugrasena, another king of the YÃdava dynasty had to become king of MathurÃ. (DevÅ BhÃgavata, 4th Skandha). 3) %% There is a common belief that Kaæsa was the son of Ugrasena. But, the BhÃgavata relates the following to the effect that Kaæsa was born to a Gandharva called Dramila of Ugrasena's wife. When once Ugrasena's wife was in her monthly periods, she walked in the forest with her companions. A Gandharva called Dramila saw her then, felt attracted by her and made her pregnant. Angered at this, she cursed Dramila thus: "Since you have procreated a son in me, while I am in my periods this son will be killed by a boy born in my husband's family." Kaæsa was the son born to her in the above manner. Kaæsa ascended the throne after putting Ugrasena in prison. According to the curse of Ugrasena's wife, ÁrÅ K­«ïa was born in Ugrasena's family and he killed Kaæsa. NÃrada had informed Kaæsa of the Dramila interlude. Kaæsa told this story secretly to AkrÆra when the latter was deputed by him to invite K­«ïa to the dhanur yaj¤a. (BhÃgavata, 10th Skandha). %% Genealogy states that Ugrasena was the son of ùhuka. But, in certain contexts Ugrasena is called ùhuka also. "Afterwards we made ùhuka-Ugrasena King..." (M.B. Udyoga Parva, Chapter 128, Verse 39). 5) %% Vasudeva, father of ÁrÅ K­«ïa was Ugrasena's minister. Kaæsa, when he attained majority imprisoned Ugrasena and became himself king. (M.B. Sabhà Parva, Chapter 22). 6) %% ÁrÅ K­«ïa killed Kaæsa with the permission of Ugrasena and made him king again. During the reign of Ugrasena, JarÃsandha and ÁÃlva attacked MathurÃpurÅ. (See under K­«ïa). 7) %% While Ugrasena was ruling the Kingdom, the sages ViÓvÃmitra, NÃrada and Ka¤ja once came to DvÃrakÃ. To insult the sages, the YÃdavas brought before them, SÃmba dressed as a pregnant woman. The YÃdavas told the sages that she was Babhru's wife, and wanted to be told whether the child she delivered would be male or female. The sages understood their evil mentality, and prophesied that SÃmba would deliver an iron rod fierce enough to annihilate the whole YÃdava race. According to the prophecy the next day SÃmba delivered an iron rod. The YÃdavas imparted the news to Ugrasena, who got the iron rod reduced to powder and deposited the powder in the sea. He also enforced prohibition of liquor in the country. (To know how the powder of the rod ruined the YÃdava dynasty see under K­«ïa). (M.B. Mausala Parva, Chapter 1). 8) %% After his death, Ugrasena joined the ViÓvadevatÃs. BhÆriÓravas, Áala, BhÆri, Kaæsa-Ugrasena, Vasudeva, Uttara with his brother ÁaÇkhathese kings (after death) joined the company of ViÓvadevatÃs. (M.B. SvargÃrohaïa Parva, Chapter 5, Verses 16, 17). ## A brother of King Janamejaya. He, along with his two brothers thrashed the son of SaramÃ. (M.B. ùdi Parva, Chapter 3, Verses 1 and 2). ## Son of KaÓyapa by his wife Muni. (M.B. ùdi Parva, Chapter 65, Verse 42). He was present at the birthday celebrations of Arjuna. (M.B. ùdi Parva, Chapter 122, Verse 52). He was also present to witness the fight between Arjuna and K­pÃcÃrya at the VirÃÂa city. (M.B. VirÃÂa Parva, Chapter 56, Verses 11 and 12). ## A king who was SvarbhÃnu, the asura, reborn. (M.B. ùdi Parva, Chapter 67, Verses 12 and 13). ## A son of Dh­tarëÂra. He is also called Citrasena. (M.B. ùdi Parva, Chapter 67, Verse 100). This Ugrasena was killed by BhÅma. (M.B. Droïa Parva, Chapter 137). ## Son of ParÅk«it, king of the Lunar dynasty. (M.B. ùdi Parva, Chapter 94, Verses 52-54). ## Son of Muni Lomahar«a. He is the SÆta who told PurÃïic stories to the munis at Naimi«Ãraïya. (M.B. ùdi Parva, Chapter 1, Verse 1). ## A son of Dh­tarëÂra. BhÅmasena killed him in the battle of Kuruk«etra. (M.B. ùdi Parva, Chapter 67, Verse 100, and Droïa Parva, Chapter 157, Verse 19). ## Husband of ÁÅlavatÅ. (See under Atri, Para 7). ## Son of Sutapas, a muni of the Bh­gu dynasty. Once he concentrated his mind and thoughts on ÁrÅ K­«ïa immersed in love of the GopÅs with the result that he was born as daughter of SunandÃ, the GopÅ in Ambìi, and served K­«ïa. (Padma PurÃïa). @<[Page 805b]>@ ## A synonym of Lord Áiva. (M.B. AnuÓÃsana Parva, Chapter 17, Verse 5). ## A serpent. It welcomed BalabhadrarÃma once. (M.B. Mausala Parva, Chapter 4, Verse 15). ## A K«atriya king, who was KrodhavaÓa, the asura, reborn. (M.B. ùdi Parva, Chapter 67, Verse 65). ## A son of Dh­tarëÂra. (M.B. ùdi Parva, Chapter 67, Verse 99). He was present at the wedding of PäcÃlÅ. (M.B. ùdi Parva, Chapter 185). ## A PäcÃla king and partisan of the PÃï¬avas. Karïa wounded him in war. (Karïa Parva, Chapter 56, Verse 44). ## A powerful person, who fought on the Kaurava side. (M.B. Áalya Parva, Chapter 2, Verse 37). ## An emperor killed by BhÅ«ma. (M.B. ÁÃnti Parva, Chapter 27, Verse 10). ## A king of the lunar dynasty. (BhÃgavata, 9th Skandha). ## One of the sons of ViÓvÃmitra. They were BrahmavÃdins. (M.B. AnuÓÃsana Parva, Chapter 4, Verse 58). ## The ùÓrama of ùr«Âi«eïamahar«i was situated near Mount GandhamÃdana in front of MÃnasa lake. UjjÃnaka was a lake near the ÃÓrama. A dip in the waters of the lake, it was believed, would wash off all sins. (M.B. AnuÓÃsana Parva, Chapter 25, Verse 35). ## A desert near the ÃÓrama of UttaÇka muni. Dhundhu, offspring of the asuras, Madhu and KaiÂabha, lived in this desert. (See under Dhundhu). ## A mountain near the Piï¬Ãraka temple in SaurëÂra. It is believed to possess wonderful siddhis. (M.B. Vana Parva, Chapter 88, Verse 21). ## One of the seven very sacred places in ancient India. Its ancient name was AvantÅ. The seven sacred cities are: AyodhyÃ, MathurÃ, MÃyÃ, KÃÓÅ, KäcÅ, AvantikÃ, and DvÃravatÅ. The famous MahÃkÃla temple described by KÃlidÃsa was on the banks of the river Áiprà flowing through UjjayinÅ. JyotirliÇga of Áiva is the presiding deity in the temple. There is also a holy bathing ghat called KoÂitÅrtha here. A bath in it is as beneficial as an AÓvamedha yaj¤a. (M.B. Vana Parva, Chapter 82). ## Agni, the father of ParÃvÃïÅ. This agni is saluted with three kinds of Uktha hymns. (M.B. Vana Parva, Chapter 219, Verse 25). ## A particular portion of SÃmaveda. ## The son of Áakuni. (M.B. Udyoga Parva, Chapter 57, Stanza 25). It is stated in MahÃbhÃrata, ùdi Parva, Chapter 182, Stanza 22, that UlÆka was present at the Svayaævara (the Bride choosing a husband) of DraupadÅ. In the BhÃrata Battle UlÆka was sent as a messenger to the camp of the PÃï¬avas by Duryodhana. (M.B. Udyoga Parva, Chapter 161). After that he returned to Duryodhana with the message of the PÃï¬avas. (M.B. Udyoga Parva, Chapter 163). He combated with the King of Cedi on the first day of the battle. (M.B. BhÅ«ma Parva, Chapter 45). After that Sahadeva attacked UlÆka. (M.B. BhÅsma Parva, Chapter 72, Stanza 5). Arjuna defeated UlÆka. (M.B. Droïa Parva, Chapter 171, Stanza 40). After the death of the teacher Droïa, UlÆka fled from the battle-field. (M.B. Droïa Parva, Chapter 193, Stanza 14). It is mentioned in MahÃbhÃrata, Karïa Parva, Chapter 25, Stanzas 9 to 11, that UlÆka defeated Yuyutsu. Next fight was between Sahadeva and UlÆka in which Sahadeva killed UlÆka. (M.B. Áalya Parva, Chapter 28, Stanzas 32 and 33). The following are the synonyms of UlÆka, given in the MahÃbhÃrata:--ÁÃkuni, Kaitaka, Saubalyasuta and Kaitavya. ## A Yak«a (a demi-god). It is stated in MahÃbhÃrata, ùdi Parva, Chapter 32, that Garu¬a and this Yak«a fought with each other. ## A son of ViÓvÃmitra. He became a hermit. (M.B. AnuÓÃsana Parva, Chapter 4, Stanza 51). It is mentioned in the MahÃbhÃrata, ÁÃnti Parva, Chapter 47, Stanza 11, that this UlÆka visited BhÅ«ma on his Bed of arrows. ## A sub-section of a Parva in the MahÃbhÃrata. (See under BhÃrata). ## A holy place. (M.B. Udyoga Parva, Chapter 186, Stanza 26). ## Wife of Arjuna. 1) %% Once Arjuna happened to enter the palace in which Dharmaputra was living with PäcÃlÅ. As a result, Arjuna had to go on a pilgrimage for a year. (See under IrÃvÃn). Arjuna reached GaÇgÃdvÃra. When he got down into the river GaÇgÃ, he saw UlÆpÅ the daughter of NÃgarÃja (King of the serpents). He asked her a few questions. She told him thus:--"I am the daughter of the serpent Kauravya of the family of AirÃvata. I came to bathe in the river and when I saw you I grew amorous." Arjuna told her that Dharmaputra had imposed on him celibacy for twelve months and that it was not right to marry in the meantime. UlÆpÅ argued with Arjuna and convinced him that it was not wrong to marry her. Arjuna married her. A son named IrÃvÃn was born to her. 2) %% (See paras 28 and 29 under Arjuna). 3) %% After having brought Arjuna back to life, UlÆpÅ reached HastinÃpura with BabhruvÃhana and CitrÃÇgadÃ. (M.B. AÓvamedha Parva, Chapter 87). As soon as she reached there she greeted KuntÅ, DraupadÅ and SubhadrÃ. She gave them various kinds of presents. It is mentioned in MahÃbhÃrata, AÓramavÃsika Parva, Chapter I, Stanza 23 that UlÆpÅ served GÃndhÃrÅ at one time. In MahÃbhÃrata, ùÓramavÃsika Parva, Chapter 10, Stanza 46 it is mentioned that UlÆpÅ was greatly loved by the subjects. When the PÃï¬avas began the 'great departure' (MahÃprasthÃna) UlÆpÅ entered the River Ganges. CitrÃÇgadà went to MaïalÆrapura. "UlÆpÅ, the daughter of the serpent Kauravya, jumped into the Ganges and to MaïalÆrapura, went CitrÃÇgadÃ." (Bhëà BhÃrata, MahÃprasthÃnika Parva, Chapter 1, Stanza 27). 4) %% BhujagÃtmajÃ, BhujagendrakanyakÃ, Bhujagottamà KauravÅ, KauravyaduhitÃ, KauravyakulanandinÅ, PannaganandinÅ, PannagasutÃ, PannagÃtmajÃ, PannageÓvarakanyÃ, PannagÅ, UragÃtmajÃ. These are the synonyms used in the MahÃbhÃrata for UlÆpÅ. ## A country in ancient India. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 54). @<[Page 806b]>@ ## PÃrvatÅ. (For details see under PÃrvatÅ). ## A celestial woman. Umlocà with other celestial women participated in the birth celebration of Arjuna. (M.B. ùdi Parva, Chapter 122, Stanza 65). ## A brahmin. His story is told as follows in Jaimini AÓvamedha Parva. This poor brahmin who lived by begging got one day some food grain powder. After offering a portion of it to Agni and Brahmins, he divided the balance equally between the children. Then he sat down to take his own food when Dharmadeva, disguised as a brahmin, appeared and demanded food. U¤chav­tti gave all his food to the guest. Since that did not satisfy the guest, the sons also gave their shares of the food to him. Greatly pleased at the noble act of U¤chav­tti, Dharmadeva took the brahmin family with him to Svargaloka. One day a few particles of the foodgrain powder which remained with the brahmin fell on the earth. A mongoose came and played on that ground. That part of his body which got smeared with the food-grain powder became golden in colour. Though the mongoose went to the yaj¤a ground of Dharmadeva and repeated the above process there, the remaining portion of its body did not become golden. ## A place in South India. Sahadeva subjugated this place. (M.B. Sabhà Parva, Chapter 31, Verse 71). People of Uï¬ram were present at the RÃjasÆya of Yudhi«Âhira with presents. (M.B. Vana Parva, Chapter 51, Verse 22). ## A celestial woman. 1) %% Haæsa, the King of Gandharvas (semi-gods) had a general of the army called Durmada. He was a dangler. He had an eye on UrvaÓÅ. She was the wife of PurÆravas a famous King. On several occasions Durmada followed UrvaÓÅ, with lustful desire. He had expressed his amour for her on several occasions. But UrvaÓÅ did not pay any heed to his words. One day PurÆravas and UrvaÓÅ were present in the durbar of Indra. PurÆravas and UrvaÓÅ had signalled a rendezvous for that night at the corner of the Nandana Park. Durmada understood this. He called a celestial woman named Unmadà to his side. They made a plan and accordingly Unmadà disguised herself as UrvaÓÅ and Durmada took the guise of PurÆravas and both of them entered Nandana park. PurÆravas went to Unmadà and conjugated with her. In the same way UrvaÓÅ received Durmada, mistaking him for PurÆravas. After the conjugation Durmada laughed loud as if he had played a trick on UrvaÓÅ. UrvaÓÅ understood everything. PurÆravas also arrived there. UrvaÓÅ cursed Durmada to take birth in the earth as a RÃk«asa and cursed Unmadà to be born in the earth as the daughter of a King and she said that at that time she would love one man and become the wife of another man. The aggrieved Durmada and Unmadà prayed for liberation from the curse. UrvaÓÅ gave them liberation thus:-"This Durmada will be born as the son of UnmadÃ. Seeing the death of her husband and son, she would jump into fire. After that she will enter heaven. Durmada will be killed by the sword of an enemy and will obtain heaven." According to this curse Durmada was born as the son of DÅrghajaÇgha, the emperor of Hiraïyapura, under the name PingÃk«a and Unmadà was born as the daughter of the King of Videha. Her name was HariïÅ (BrahmÃï¬a PurÃïa, Chapter 3). 2) %% HariïÅ grew up to be a young woman Once PiÇgÃk«a growing lustful took HariïÅ and went through the sky. She cried aloud for a long time. PiÇgÃk«a, the asura, left her in a wild forest. At that time a King named Vasumanas came by that way hunting. He killed PiÇgÃk«a and then having heard the story of HariïÅ got her on the horse called JÅmÆta and sent her to Videha (MithilÃ). Her father was much pleased at getting her back. He wanted to give her in marriage to Vasumanas. The date of the marriage was fixed. Invitations were sent to many Kings. Among them there was a king named BhadraÓreïya, who took her by force and went away. There was a fierce battle between the two Kings, BhadraÓreïya and Vasumanas and Vasumanas was defeated. Seeing this DivodÃsa, the King of KÃÓÅ, attacked BhadraÓreïya. Though DivodÃsa defeated BhadraÓreïya, he did not like to harm the beaten King. So he returned to his kingdom. BhadraÓreïya took HariïÅ to his palace and married her. A son was born to her and he was named Durmada. This was the same Durmada who had taken birth and died as PiÇgÃk«a and who had been born again as the son of HariïÅ. This Durmada took by force the daughter of his uncle called CitrÃÇgÅ and a child was born to them. BhadraÓreïya again engaged in a battle with DivodÃsa, the King of KÃÓÅ, and was defeated. Then his son Durmada got into the battlefield and he also was defeated. When all this news reached Vasumanas, the King of AyodhyÃ, he became jealous of BhadraÓreïya. A battle was fought between them in which Vasumanas was defeated. But a fierce battle was fought again in which BhadraÓreïya and his son Durmada were killed. Durmada obtained heaven. Stricken with grief at the death of her husband and son, HariïÅ got into fire and went to heaven. (BrahmÃï¬a PurÃïa, Chapter 3). ## A beautiful woman. She was the daughter of a VaiÓya in the city of ÁrÃvastÅ. He went to the King Devasena and requested him to marry his daughter. Because of the interference of his favourites, the King did not marry her. The King's general married her. Once the King happened to see her by chance. When he saw how beautiful she was, he felt sorry that he did not marry her. From that day onwards the King grew morbidly torpid and finally died. This story was told by YaugandharÃyaïa, minister of Udayana, the King of Vatsa. (KathÃsaritsÃgara, LÃvÃïakalambaka; TaraÇga 1). ## Yama (KÃla) presented Skandadeva with two attendants. One was UnmÃtha and the other PramÃtha. (M.B. Áalya Parva, Chapter 45, Stanza 30). ## An attendant presented to Skandadeva by PÃrvatÅ. (M.B. Áalya Parva, Chapter 45, Stanza 51). ## A warrior of a class of RÃk«asas (giants). In Agni PurÃïa, Chapter 10, it is mentioned that this warrior died in the battle between RÃma and RÃvaïa. %% Descended from Vi«ïu in the following order:--BrahmÃ--Heti--VidyutkeÓa--SukeÓa--MÃlyavÃn--Unmatta. VidyutkeÓa was born to Heti, the son of Brahmà by his wife BhayÃ; SukeÓa was born to VidyutkeÓa by his wife SÃlakaÂaÇkà and MÃlÅ, SumÃlÅ and MÃlyavÃn were born to SukeÓa of his wife DevavatÅ, and to MÃlyavÃn by his wife ÁundarÅ, seven sons named Vajramu«Âi, VirÆpÃk«a, Durmukha, Suptaghna, Yaj¤akoÓa, Matta and Unmatta and a daughter named Nalà were born. Prahasta, Akampana, VikaÂa, KÃlakÃmukha, DhÆmrÃk«a and some more RÃk«asas were the sons of SumÃlÅ, brother of MÃlyavÃn. KaikasÅ, the mother of RÃvaïa, was the sister of Prahasta. ## A hermit of south BhÃrata. Mention is made about him in MahÃbhÃrata, ÁÃnti Parva, Chapter 208, Stanza 28. ## See the 2nd para under NÃrada. ## (Hospitality). They are sixteen in number. (Things to be offered to the guest). They are called åo¬aÓopacÃras. They are given below:--(1) ùsana (seat) (2) PÃdya (water to wash feet (3) Arghya (water to drink) (4) SnÃnÅya (bath) (5) Anulepana (ashes or other fragrant things for besmearing) (6) DhÆpa (smoke) (7) DÅpa (light) (8) Naivedya (food) (9) TÃmbÆla (Betel) (10) ÁÅtalajala (cool drinks) (11) Vasana (clothing) (12) BhÆ«aïa (ornaments) (13) MÃlya (garland) (14) Gandha (sweet-smelling things) (15) ùcamanÅyaka (water to rinse mouth) (16) Sutalpa (Good bed). These are the sixteen offerings that we have to give to our guests. ## A son of Dh­tarëÂra. (M.B. ùdi Parva, Chapter 67, Stanza 95). In the MahÃbhÃrata, Droïa Parva, Chapter 136 Stanza 22 it is mentioned that he was killed by BhÅmasena. ## A King of the PÆru dynasty. ## A son of ViÓ vÃmitra. He was a BrahmavÃdin. (M.B. AnuÓÃsana Parva, Chapter 4, Stanza 56). ## A hilly place in North BhÃrata. (M.B. Sabhà Parva, Chapter 27, Stanza 3). ## A King of the CandravaæÓa (Lunar dynasty). (See under Genealogy). ## A river. In the MahÃbhÃrata, Vana Parva, Chapter 13, Stanza 31, it is mentioned that by bathing in this river the King UÓÅnara got power and position higher than that of Indra. ## KÅcaka, the brother-in-law of King VirÃÂa, had one hundred and five brothers. They are called UpakÅcakas. KÅcaka and the UpakÅcakas were born of a portion of KÃlakeya an asura. At the palace of VirÃÂa, KÅcaka harassed PäcÃlÅ and was killed in the night by BhÅma. (See under KÅcaka). Hearing about the death of KÅcaka, the hundred and five UpakÅcakas came there and decided to burn PäcÃlÅ also, because they thought she was the cause of the death of their elder brother. They bound and carried her to the cremation ground. Hearing her loud cry, BhÅma jumped over the wall and ran to the cremation ground. He uprooted a tree, killed all the hundred and five UpakÅcakas and brought PäcÃlÅ to the palace. (M.B. VirÃÂa Parva, Chapter 23). ## The daughter of the teacher Upavar«a. (See under Vararuci). ## See under SatyakÃma. ## A warrior of Skandadeva. (M.B. Áalya Parva, Chapter 45, Stanza 57). ## A dutiful disciple of the teacher Ayodhadhaumya. This teacher had three disciples of prominence. They were ùruïi, Upamanyu and Veda. To know how Upamanyu was put to test by the teacher see under Ayodhadhaumya. ## In the K­tayuga, there lived a hermit named VyÃghrapÃda who had two sons. They were called Upamanyu and Dhaumya. Some learned men are of opinion that Upamanyu the son of VyÃghrapÃda and Upamanyu the disciple of Ayodhadhaumya, were one and the same. Once Upamanyu visited another hermitage along with his father. He happened to drink the milk of the cow there. After that they returned to their own hermitage, Upamanyu went to his mother and asked her to make milk pudding for him. But the mother felt very sorry because there was no milk. At last she mixed flour in water and made pudding and gave it to him. Upamanyu did not accept it. His mother told him that there was no way to get milk and that men could get wealth, crops etc. only by the grace of Áiva. Upamanyu who was of a wilful nature did penance with meditation and contemplation on Áiva. Finally Áiva appeared before him in the shape of Indra and told him to ask for his boon. Upamanyu boldly replied that he wanted no boon from anybody else except Áiva. Áiva made his appearance in his own form and made Upamanyu a deva (God). Upamanyu said all these things when he talked with ÁrÅ K­«ïa. (M.B. AnuÓÃsana Parva, Chapter 14). In the Book "Our hermits," written by RÃmasvÃmi ÁÃstrÅ in Tamil, it is mentioned that Upamanyu had written a book "Áiva bhaktavilÃsa" in which biographies of devotees of Áiva of great attainments are given. ## In the BrahmÃï¬a PurÃïa we come across another Upamanyu as the son of a hermit named Sutapas. Upamanyu reached the hermitage of KaÓyapa, with the idea of marrying Sumati, the daughter of KaÓyapa and the elder sister of Garu¬a. Nobody liked the idea of giving Sumati in marriage to that old man. The hermit got angry at this and cursed KaÓyapa that if he gave his daughter in marriage to any BrÃhmaïa his head would break into a hundred pieces. (BrahmÃï¬a PurÃïa, Chapter 18). ## A son of Dh­tarëÂra. BhÅmasena killed him. (M.B. Karïa Parva, Chapter 51, Stanza 19). ## A serpent. (M.B. Udyoga Parva, Chapter 103, Stanza 12). ## A warrior of Skanda. (M.B. Áalya Parva, Chapter 45, Stanza 64). ## The four Vedas are ãk, Yajus, SÃma and Atharva. Each of these four has a BrÃhmaïa (a treatise relating to prayer and sacrificial ceremony). Next come the ùraïyakas (forest texts--writings meant for the forest-dwelling hermit) as appendices to the BrÃhmaïas. Then come the Upani«ads as appendices to the ùraïyakas. These four classes of literary works (the Vedas, the BrÃhmaïas, the ùraïyakas and the Upani«ads) constitute the Vedic literature proper. The ùraïyakas and the Upani«ads are inseparably connected with each other. The Upani«ads are called VedÃntas (the end of the Vedas). The bulk of these VedÃntas belong to different periods anterior to the Later Vedic Period. The students begin the study of Upani«ads only after having completed the study of the Mantras (Vedic hymns) and the BrÃhmaïas (the ritual). The meaning of the word 'Upani«ad' is that which is most near. Upa = near. ni = most. sad = exist. (or sit). The Upani«ads can be called the J¤ÃnakÃï¬a of the Vedas. They describe the nature of Brahman. The figure of the supreme Spirit (Brahman) exists in the Upani«ads. Apparently the Upani«ads are explanations of the mantras, but they are concerned more with the allegorical significations and the mystic meanings of the tattvas or essence, of the origin of life, the world, the soul, God etc. The Upani«ads are the basis of the åa¬-darÓanas, the six systems of philosophy. There are a large number of Upani«ads. The most important among them are 108 in number. ## (UPAPùPA) (Minor sins). In accordance with the RëtramÅmÃæsà (political philosophy) of Ancient India, crimes were divided into two types. They were called UpapÃtakas (minor crimes) and PÃtakas (major crimes). To know about major crimes (PÃtakas) see under PÃpa (sin). UpapÃtakas are given below:--Cow-slaughter; sacrificing by one who is unworthy to perform it; seducing another man's wife; forsaking one's father, mother and teacher; forsaking self-study, agni (fire) and son; becoming Parivettà (one who gets married before one's elder brother is married.) Younger brother finishing education before the elder; giving an unmarried girl to Parivitti or ParivettÃ; performing sacrifice by a parivitti or a parivettÃ; slandering an unmarried girl; Living on the interest of money that is lent; violating one's vow; selling pond, garden, wife or son; becoming an outcaste; forsaking relatives; Teaching the Vedas after receiving remuneration; selling things which should not be sold; working in mines; working with big machinery; destroying medicinal herbs; living by women; to impede rites; cut down fresh trees (not dried) for fire-wood; kidnapping women; mingling with slanderers of women; selfish activities; eating forbidden rice; not keeping Sacrificial fire; theft; not repaying loan; learning forbidden sciences; doing things which are bad and will cause grief to others; stealing of base metals, grains and cows; contact with drunken women; killing women, ÁÆdra, VaiÓya and K«atriya and becoming an infidel are all UpapÃtakas. Causing grief to a Brahmin; inhaling the smell of liquor and other prohibited things; resorting to tricks or deceit and engaging in pederasty are sins which would make one an outcaste. Slaughter of dog, donkey, camel, lion, sheep, junglegoat, fish, serpent and mungoose are sins of a mixed character. Receiving money from the despicable; buying and selling; serving a ÓÆdra; telling a lie; acting so as to render oneself unworthy; killing worms and birds; eating food along with liquor; stealing fruits, flowers and butea; and becoming a coward are also sins. ## A minor city in the country of VirÃÂa. This minor city stood near the capital city of VirÃÂa Kingdom. After their incognito-life, the PÃï¬avas are said to have lived in the city of Upaplavya. (M.B VirÃÂa Parva, Chapter 72, Stanza 14). ## See under PurÃïa. ## %% Descended from Vi«ïu in the following order: Atri--Candra--Budha--PurÆravas--ùyus--Nahu«a -YayÃti--PÆru--Janamejaya--PrÃcinvÃn--PravÅra Namasyu--VÅtabhaya--Áuï¬u--Bahuvidha--SaæyÃti -RahovÃdÅ--RaudrÃÓva--MatinÃra--Santurodha -Du«yanta--Bharata--Suhotra--SuhotÃ--Gala -Garda--Suketu--B­hatk«etra--Hasti--AjamŬha--ãk«a-Saævaraïa-Kuru-SudhanvÃ-Sugotra-Cyavana-K­ti-Uparicaravasu. 2) %% Once Vasu built a hermitage and began to perform penance in accordance with the advice of Indra. When the penance became too severe Indra appeared and gave him an aerial chariot. Since then Vasu used to travel through air in the chariot. So he got the name 'Uparicaravasu' (Vasu, who travels above). (MahÃbhÃrata, ùdi Parva, Chapter 63). 3). %% Indra gave Vasu a garland (VaijayantÅmÃlÃ) which would never fade, and gave a boon that, so long as he wore that garland, he would not receive any wound. He was given a bamboo stick (Veïudaï¬a) and was instructed to fix that rod on the earth and celebrate the festival of Indra. Vasu celebrated the festival of Indra and from that day onwards the festival of Indra came to be celebrated in the world. (See under Indrotsava). 4). %% Five sons named B­hadratha, KuÓÃmba (MaïivÃhana), Mavella, Yadu and RÃjanya were born to him. 5). %% The river ÁuktimatÅ flowed through the capital city of Vasu. Once the great hill KolÃhala grew amorous of ÁuktimatÅ and caught hold of her. Uparicaravasu got angry at this and kicked the mountain which was split into two and ÁuktimatÅ flowed out of the gap. Still two children were born to the great hill by ÁuktimatÅ. The river was pleased at the freedom accorded by the king and placed the two children at the feet of the king. They grew up. The son became general of the army and the daughter Girikà became the wife of the king. (M.B. ùdi Parva Chapter 63). 6). %% One day the king decided to go to hunt. On the same day his wife had her monthly course. Still without changing his programme he started for the forest. Even after entering the forest the thought of his wife lingered in his mind. The forest was in full bloom as it was Spring. Seeing this the king grew amorous and sat under a tree. A mild breeze was blowing. Instantly the king had seminal flow. He collected the semen in the leaf of a tree and sent it to the queen through an eagle. Thinking that to be some food, another eagle got near and a quarrel arose. The semen fell in the river YamunÃ. A fish named Adrikà swallowed it. (See under AdrikÃ). A fisherman caught hat fish. He got a male child and a female child from the stomach of the fish. That girl is the famous SatyavatÅ Matsyagandhà who became the queen of Áantanu. (See under SatyavatÅ). The fisherman gave the boy he got from the fish to king Uparicaravasu. (M.B. ùdi Parva Chapter 62). 7). %% (i) It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 8, Stanza 20, that Uparicaravasu was famous as a member of the council of Yama. He was a friend of Indra, a devotee of Vi«ïu and a righteous and diligent man who loved and esteemed his father. Because of the grace of ÁrÅ NÃrÃyaïa, he secured an empire. He consecrated everything before god. Once Indra gave him half of his seat. (M.B. ÁÃnti Parva, Chapter 355). Because of the grace of BhagavÃn (Lord), Garu¬a made him a traveller of the sky. (M.B. ÁÃnti Parva, Chapter 337, Stanza 37). (iii). In MahÃbhÃrata, ÁÃnti Parva, Chapter 337, Stanza 38, it is mentioned that finally Uparicaravasu entered the world of BrahmÃ. (iv). Once a controversy arose between Indra and the hermits, whether cow-slaughter during sacrifices, was desirable. At this time Uparicaravasu happened to come there. As he was a man of truth, he was asked to make a decision. Uparicaravasu stood on the side of Indra and gave his opinion in favour of slaughter. The hermits who were against cow-slaughter got angry and cursed Uparicaravasu to go down to the world of PÃtÃla (netherworld). (Matsya PurÃïa, Chapter 152). This story is seen with slight difference in MahÃbhÃrata ÁÃnti Parva, Chapters 322-324. ## A son born to ÁrÅ K­«ïa by SairandhrÅ. He learned all sciences and Philosophies and finally became a follower of the SÃækhya-Yoga cult. (BhÃgavata, Skandha 10). ## The patron-goddess of UttarÃyaïa (The sun's progress towards North in the former half of the year). In MahÃbhÃrata, ùdi Parva, Chapter 166 mention is made of how this goddess made it possible for IndrÃïÅ to see Indra through the holes of a stalk of lotus. It was by the help of UpaÓruti that ÁacÅdevÅ and Indra met together. (M.B. Udyoga Parva, Chapter 14, Stanzas 12 and 13). ## A country in BhÃrata. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 2, Stanza 55). ## The younger brother of the Teacher Var«a. He also was a teacher. For further information see under Vararuci. ## UpavÃsa means going back from sin and leading a good life. (Upà (varta) = go back and VÃsa = A life). All actions which are not good, must be relinquished. Those who observe UpavÃsa should abstain from using flesh, MasÆra (pulse), caïaka (a kind of gram), Varaku (a kind of grain), green leaves prepared), honey, rice etc. and from contact with women. He should not wear flowers, ornaments, or fashionable dress; should not inhale fragrant smoke, and fragrance of any sort. Cleaning the teeth and using collyrium also are prohibited. Instead of cleaning the teeth in the morning Pa¤cagavya (Milk, curd, ghee, urine and dung of cow) should be taken in. Drinking water several times, using betel leaves, sleeping in the day time and sexual act also should be avoided. (Agni PurÃïa, Chapter 175). ## A river. This river is considered to be the mother of Agni (fire). Some are of opinion that this river is K­«ïaveïà a tributary of the great river K­«ïà (R. Kistna) of South India. (M.B. Vana Parva, Chapter 222, Stanza 14). ## The sacred string or UttarÅya. The twiceborn (the three upper castes) wear this. When it is worn over the left shoulder and under the right arm it is called UpavÅta, when it is worn over the right shoulder and under the left arm it is called PrÃcÅnÃvÅta and if it is worn around the neck as a garland it is called NivÅta. (Manusm­ti, Chapter 2 Stanza 63). @<[Page 810a]>@ ## A country in BhÃrata. (M.B. BhÅ«ma Parva, Chapter 91, Stanza 84). ## See under CaturupÃya. ## Brother of the hermit YÃja. Both of them lived on the banks of the GaÇgÃ. Dh­«Âadyumna and PäcÃlÅ were born to the King Drupada of PäcÃla as the fruit of the sacrifices performed by these hermits. The story is given below: The famous teacher Droïa was the son of the hermit BharadvÃja, who was a friend of the King P­«ata of PäcÃla. So King P­«ata sent his son Drupada to the hermitage of BharadvÃja for education. Thus Droïa and Drupada were fellow students. After completing his education Drupada became King of PäcÃla. At that time the teacher Droïa once visited the palace of the King. But Drupada did not duly receive his former classmate. Droïa got angry at this and went to HastinÃpura and became the teacher of the PÃï¬avas and the Kauravas. As a remuneration for teaching them Droïa demanded that Arjuna should bind Drupada and bring him before him. Arjuna did so. Drupada gave Droïa a portion of his kingdom and got his liberty. From that day onwards Drupada wished for a son who would take revenge on Droïa, and requested the hermit UpayÃja to perform a sacrifice for getting a son. At first the hermit refused. The King served the hermit for a year. The hermit was pleased and asked the King to invite YÃja for the sacrifice. The King did as he was told and YÃja and UpayÃja came to PäcÃla and performed the sacrifice for getting a son. From the sacrificial dais Dh­«Âadyumna and PäcÃlÅ were born. (M.B. ùdi Parva, Chapter 166 and Sabhà Parva, Chapter 80, Stanza 45). ## A synonym of Vi«ïu. MahÃvi«ïu once took birth by Aditi the wife of KaÓyapaprajÃpati. In that birth MahÃvi«ïu had the name Upendra. He was known as VÃmana too. (BhÃgavata, 10th Skandha). ## A river. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 27). ## Son of a minister of the King named ÁrÅ Datta. (See under ÁrÅ Datta). ## A class of serpents. Ten daughters were born to KrodhavaÓà wife of KaÓyapa. The Uragas were born from the daughter KadrÆ and the nÃgas were born from the daughter SurasÃ. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 14). #<ôRDHVABùHU># A son of Vasi«Âha. His mother was ôrjjÃ. (Agni PurÃïa, Chapter 20). It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 150, that this ôrdhvabÃhu did penance in South India. #<ôRDHVABHùK># A fire. This Agni (fire) was the fifth son of B­haspati. (M.B) Vana Parva, Chapter 219, Stanza 20). #<ôRDHVAPU×ÖRA># A mark worn on the forehead with yellow ochre. This mark should be made by earth or ochre, which should be taken from the top of a mountain peak, banks of rivers, seashore, Áaivite temple serpent-hill or from under a holy basil. The fruits of wearing the mark will vary according to the colour of the ochre. Black ochre will afford peace, red soil will procure docility, yellow soil will get prosperity, and white ochre will give duty or righteousness. As the fruits vary according to the colour, so also it will vary according to the finger used to put the sign. If the mark is made with the thumb the man will become stout. If it is done with the middle finger he will have long life. If it is done with the fourth finger (anÃmikÃ), he will get food and if it is made with the index finger (tarjanÅ) he will get salvation. The form of the mark also could be changed. The mark may be made in the form of a flame, the leaf of bamboo reed, a lotus-bud, a fish, a turtle or a conch. If the mark is as large as ten fingerbreadths it is superfine. If of nine finger-breadths, it is medium super-fine; and if it is eight and a half fingerbreadths, it is lower superfine. In the same way if the finger-breadth of the mark is seven, six or five they will be super medium, medium medium and lower medium. If it is four, three and two they will be of the low, medium low and lowest. It is also ordered that when one wears the ôrdhvapuï¬ra in a particular spot of the body one will have to think of a particular name of Vi«ïu. "KeÓava in the forehead, NÃrÃyaïa in the stomach, MÃdhava in the heart, Govinda in the neck, Vi«ïu on the right side of the stomach, MadhusÆdana on the middle of right hand, Trivikrama on the left ear, VÃmana on the left side of stomach, ÁrÅdhara on the left hand, H­«ÅkeÓa on the right ear. PadmanÃbha on the hinder Part, DÃmodara on the nape and VÃsudeva on the head, should be meditated upon." (DevÅ BhÃgavata, Skandha 11). #<ôRDHVAVE×ýDHARù># An attendant of Skandadeva. (M.B. Áalya Parva, Chapter 46, Stanza 18). #<ôRJJù I># A wife of Vasi«Âha. Seven sons named Rajas, Gotra, ôrdhvabÃhu, Savana, Anagha, Sutapas and Áukra, were born to Vasi«Âha by his wife ôrjjÃ. These seven holy men were the seven hermits (Saptar«is) in the third Manvantara. (Vi«ïu PurÃïa, AæÓa 1, Chapter 10). #<ôRJJA II># One of the seven hermits of the SvÃroci«a Manvantara. The seven hermits of the SvÃroci«a Manvantara were ôrjja, Stambha, PrÃïa, VÃta, P­«abha Niraya and ParÅvÃn. (Vi«ïu PurÃïa, AæÓa 3, Chapter 1). #<ôRJJA># III. A King of the Hehaya dynasty. He was the grandfather of the famous JarÃsandha. (Agni PurÃïa, Chapter 278). #<ôRJJAKETU># A King of the dynasty of King Janaka. (BhÃgavata, Skandha 9). #<ôRJJANý># A daughter of the Sun. (ãgveda, Maï¬ala 1, AnuvÃka 17, SÆkta 119). #<ôRJJASVATý># A daughter born to Priyavrata, the son of Manu SvÃyambhuva, by SurÆpà the daughter of ViÓvakarmÃ. ôrjjasvatÅ had ten brothers. (DevÅ BhÃgavata, Skandha 8). Priyavrata gave ôrjjasvatÅ to the teacher-priest Áukra. DevayÃnÅ, the wife of YayÃti, was the daughter born to Áukra by ôrjjasvatÅ. (BhÃgavata, Skandha 5). #<ôRJJAYONI># One of ViÓvÃmitra's sons who were expounders of Vedas. (M.B. AnuÓÃsana Parva, Chapter 4, Stanza 59). #<ôRMILù># Lak«maïa married ôrmilÃ, the daughter of King Janaka and the sister of SÅtÃ. When Lak«maïa went to the forest with ÁrÅ RÃma and SÅtÃ, ôrmilà remained in AyodhyÃ. After the forest life, ÁrÅ RÃma and Lak«maïa returned with SÅtÃ. When ÁrÅ RÃma was ruling over the country, two sons were born to Lak«maïa by ôrmilÃ. The elder son was named Tak«aka and the second was given the name Chatraketu. At the instruction of ÁrÅ RÃma, Lak«maïa went to the Eastern sea and killed the foresters there and built there a city called AgatÅ. Tak«aka was made the King of AgatÅ. Lak«maïa then went to the western sea and killed the Barbarians there and built a city called CandramatÅ and made Chatraketu the King of that city. Being punished by ÁrÅ RÃma, Lak«maïa drowned himself in the river SarayÆ. (See under Lak«maïa). After that ôrmilà jumped into a pile of fire and reached the world of Vi«ïu. (Uttara RÃmÃyaïa). #<ôR×ù># A wife of MarÅci. In the SvÃyambhuva Manvantara MarÅci had a wife called ôrïà and six mighty sons by her. When they saw Brahmà once, they teased him by calling him 'a father who had married his daughter.' Brahmà got angry with them, and cursed them to take birth as Daityas (demons) on the earth. Accordingly they took birth as the sons of KÃlanemi on earth. (DevÅ BhÃgavata, Skandha 4). #<ôR×ANùBHA># (SUDARÁANA). A son of Dh­tarëÂra. (M.B. ùdi Parva, Chapter 67, Stanza 96). It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 127, Verse 67, that BhÅmasena killed him. #<ôR×ùYU># A Devagandharva. He had participated in the Birth celebration of Arjuna. (M.B. ùdi Parva, Chapter 122, Stanza 52). Once this Devagandharva fell in love with MenakÃ. (MahÃbhÃrata, Udyoga Parva, Chapter 117, Stanza 16). #<ôRU># A son born to Manu CÃk«u«a by his wife Na¬valÃ. ôru had nine brothers named PÆru, Áatadyumna, TapasvÅ, SatyavÃk, Kavi, Agni«Âhu, AtirÃtra, Sudyumna and Atimanyu. Six great sons were born to ôru by his wife ùtreyÅ. They were AÇga, Sumanas, SvÃti, Kratu, AÇgiras and Gaya. Vena was born to King AÇga by his wife SunÅthà and the famous emperor P­thu was born as the son of Vena. (Agni PurÃïa, Chapter 18). ## Another name of VÃmana. #<ôRVA (AURVA)># A luminous hermit of the family of Bh­gu. He was the son of Cyavana and the father of ãcÅka. He created a tremendous fire for the destruction of the three worlds and extinguished it by putting it in the ocean. (For details see under Aurva). ## A celestial woman in the palace of Kubera. In the company of some other celestial women, she danced before the hermit called A«ÂÃvakra. (M.B. AnuÓÃsana Parva, Chapter 19, Stanza 44). ## Son of the PrajÃpati Pulaha. Three sons named Kardama, UrvarÅyÃn and Sahi«ïu, were born to Pulaha by his wife K«amÃ. (Vi«ïu PurÃïa, AæÓa 1, Chapter 1). ## A famous celestial damsel. 1) %% In days of old two hermits named Nara and NÃrÃyaïa did penance to Brahmà in the holy hermitage of Badarikà for a thousand years. (Nara and NÃrÃyaïa were the children born to Dharma, the son of BrahmÃ). Because of the severity of their penance Indra was struck with fear. Thinking that they were doing this severe penance with a view to become Indra, he approached the hermits and told them that they might ask for any boon. Even though Indra told them several times, they did not speak a word nor did they make any stir. Indra's fear increased. So Indra decided to create some delusions which would arouse in them fear, desire etc., so that their penance might be broken. He began to bring around them wild animals such as lion, elephant wild snake etc. and natural phenomena such as storm, heavy rain, forest-fire etc. to terrify them. The efforts of Indra were futile. The disappointed Indra sent for KÃmadeva (Cupid) and consulted him, as a result of which KÃmadeva and his wife RatidevÅ with many celestial maids came to the hermitage in the mountain of GandhamÃdana with the intention of hindering the penance of NaranÃrÃyaïas. The season of spring was created in the forest. The celestial women such as Rambhà and others came before the hermits and began to sing and dance. The hearts of the hermits began to swell with passion. When they opened their eyes what they saw was a beautiful sight. The famous celestial women, MenakÃ, RambhÃ, TilottamÃ, SukeÓinÅ, ManoramÃ, MaheÓvarÅ, Pu«pagandhÃ, PramadvarÃ, Gh­tÃcÅ, CandraprabhÃ, SomÃ, VidyunmÃlÃ, AmbujÃk«Å, KäcanamÃlÃ, and others with their ten thousand and eighty hand-maids stood before them. Hermit NÃrÃyaïa who got terribly angry struck on his thigh with his hand and instantly there arose a woman of extreme beauty. Because she had originated from the ôru (thigh) of NÃrÃyaïa, that woman, who was the most beautiful in the three worlds, got the name UrvaÓÅ. All the others were struck with wonder at the sight of this new creation. After that so many other beautiful women also were created. The hermit NÃrÃyaïa gave all of them to Indra. With shame Indra accepted them and returned to heaven along with them. Thus UrvaÓÅ arrived at the realm of the devas (gods). (DevÅ BhÃgavata, Skandha 4). 2) %% It is mentioned in MahÃbhÃrata that UrvaÓÅ had the eleventh place among the singers. The expert dancers were AnÆcÃnÃ, AdrikÃ, SomakeÓÅ, MiÓrÃ, Alambu«Ã, MarÅci, ÁucikÃ, VidyutparïÃ, TilottamÃ, AmbikÃ, K«emÃ, RambhÃ, SubÃhu, AsitÃ, SupriyÃ, Puï¬arÅkÃ, SugandhÃ, SurasÃ, PramÃthinÅ, KÃmyà and ÁÃradvatÅ. UrvaÓÅ got the first place among the celestial maids in beauty. (M.B. ùdi Parva, Chapter 123). 3) %% PurÆravas was the son of Budha born of IlÃ. He grew up and became a king of great renown. His fame reached even the realm of the gods. One day during that period Brahmà cursed UrvaÓÅ. "Go and be born on the earth." (It is stated in the DevÅ BhÃgavata that it was Brahmà who cursed UrvaÓÅ and in the BhÃgavata that it was the MitrÃvaruïas who cursed UrvaÓÅ). UrvaÓÅ had heard about the fame of PurÆravas and had felt tender love for him. The celestial maid reached the earth. She went to the palace of PurÆravas and saw him. Because of the perfection of their figures, both loved mutually. The king asked her to become his wife. She agreed. But she laid down three conditions. (i) I have with me two lambs which I bring up as my sons. You must take care of them. No harm should befall them. (ii) I take in only ghee. On no account should you compel me to eat any other food. (iii) Don't come near me in nudity except at the time of coition. The king agreed to all these conditions. From that day onwards UrvaÓÅ lived in the palace of the king as his wife. They lived happily for a long while without separating from each other. UrvaÓÅ became conspicuous by her absence in the realm of the gods. She was the most expert actress in heaven. Indra missed her. So a search was made and they found out that she was in the palace of PurÆravas. Indra asked the Gandharvas to bring that celestial woman to heaven somehow. ViÓvÃvasu and some others of the Gandharvas reached the palace of king PurÆravas and waited for an opportunity. One midnight they stole the lambs and took them away through the sky. At that time the king was with UrvaÓÅ in the harem. UrvaÓÅ heard the cry of the lambs and she was flurried. She reviled the king who was not capable of taking care of two lambs. Hearing her harsh words the king took his bow and arrow and following the cry of the lambs he was about to chase the thieves. Taking this opportunity the Gandharvas caused a lightning to flash in the king's harem. In the light of the lightning UrvaÓÅ saw the king standing nude. The Gandharvas having achieved their task had left the lambs and departed before the king had got out of the room. The king caught hold of the lambs and returned to the harem, within a short while. But UrvaÓÅ had gone out of the palace and was on her way. The king was full of grief. He wandered all over the country in search of UrvaÓÅ. At last he reached Kuruk«etra and saw UrvaÓÅ there. He bowed low before her and implored her to return to the palace. But UrvaÓÅ replied thus:-- "Women are like wolves. Don't have alliance with them Oh King! Kings should not put faith in women and thieves." Saying thus, UrvaÓÅ vanished. (DevÅ BhÃgavata, Skandha 1). 4) %% PurÆravas had once gone to heaven, in accordance with the invitation of Indra to help the Gods in the battle with the asuras. Indra had killed MÃyÃdhara, a noble Asura, in that battle and had celebrated a festival. In that festival Rambhà was dancing before Tumburu, the sage-priest, and detecting some flaw in her dance PurÆravas teased her. Rambhà retorted by asking the King what he knew about dance, and the king replied that he had learned from UrvasÅ more dance than Tumburu the teacher of RambhÃ. Tumburu got angry at this, and cursed the king PurÆravas to suffer from the pangs of separation from UrvaÓÅ. Stricken with grief, PurÆravas returned to his palace. It was after this that the Gandharvas took away UrvaÓÅ. PurÆravas went to BadarikÃÓrama and performed penance, meditating on God Vi«ïu for the nullification of the curse. UrvaÓÅ, aggrieved by separation from her husband, sat motionless as a picture, in the custody of the Gandharvas. Lord Vi«ïu was pleased with the penance of PurÆravas. The Gandharvas brought her back to the King. Thus it became possible for the king to meet UrvaÓÅ at least once a year. (KathÃsaritsÃgara, LÃvÃïakalambaka, TaraÇga 1). 5) %% The king became very sad when UrvaÓÅ was about to depart from him at Kuruk«etra. Seeing his grief UrvaÓÅ told him. "Oh King, if you want so much to live with me, you have to worship the Gandharvas. They will be pleased and will give me to you. Don't be sorry. Now I am pregnant. Come to this place at the end of a year. We can spend that night together. Then we will get another son also that night." Pleased at what UrvaÓÅ had said, the king returned to his palace. On completion of a year PurÆravas went to Kuruk«etra and spent a night with UrvaÓÅ. UrvaÓÅ gave PurÆravas a very beautiful child and then she vanished. The king sat there and praised the Gandharvas, who gave the king an AgnisthÃlÅ (a fire pot). Because of his derangement, thinking it to be UrvaÓÅ the king took the sthÃlÅ (pot) and wandered about in the forest. At last placing the pot in the forest, the king returned to his palace. On that day TretÃyuga (one of the four ages of the word) commenced, and the Vedas dawned in his mind as three in number. He returned to the place where he had left the SthÃlÅ in the forest and took it. After that he made two 'araïis' (wood from which fire is kindled by attrition) out of a banyan tree and placed his body between them and made fire. That fire is called 'JÃtavedas.' Thus JÃtavedas became the son of PurÆravas. PurÆravas generated three fires from JÃtavedas. The first of them is Praïava. The second is called NÃrÃyaïa and the third Agnivarïa. (ÁrÅmad BhÃgavata, 9th Ákandha). To PurÆravas six sons were born from the womb of UrvaÓÅ. They were ùyus, ÁrutÃyus, SatyÃyus, Raya, Vijaya and Jaya. (A little difference is observed in these names in the MahÃbhÃrata, ùdi Parva, Chapter 75, Stanzas 24 and 25). 6) To know how a Gandharva named Durmada and a VidyÃdharÅ named Unmadà played a trick on PurÆravas and UrvaÓÅ, see under UnmadÃ. 7) %% In days of old there was a renowned king named Nimi in the family of Ik«vÃku. He decided to perform a sacrifice of a long duration. He began preparation and invited famous hermits such as Bh­gu, AÇgiras, VÃmadeva, Pulastya, Pulaha. ãcÅka and others. Finally he invited Vasi«Âha. At that time Indra had begun another sacrifice in heaven. So Vasi«Âha went to heaven for that sacrifice, telling Nimi that he would conduct the sacrifice on his return. The emperor Nimi did not like it. Recognizing the hermit Gautama as the main priest, he began performing the sacrifice. The sacrifice of Indra lasted for 500 years. When Vasi«Âha returned after that, the sacrifice of Nimi was over. Vasi«Âha cursed Nimi. "You will become devoid of body." Nimi cursed back. "Let Vasi«Âha also become thus." The aggrieved Vasi«Âha went to his father Brahmà and complained about the curse. Brahmà told Vasi«Âha. "You penetrate the brightness of MitrÃvaruïas and stay there. In due course you will get a birth which is not of a womb." Hearing these words, Vasi«Âha reached the hermitage of MitrÃvaruïas. He left his body there and fused himself into their effulgence. During this period UrvaÓÅ came to that hermitage. Seeing her, MitrÃvaruïas had seminal flow. The semen fell in a pot. From the pot two bright and handsome sons were born. The first of them was Agastya and the second Vasi«Âha. (DevÅ BhÃgavata, Skandha 8). 8) %% Once Agastya went to the durbar of Indra. On the occasion Indra asked UrvaÓÅ to dance. In the midst of the dance she saw Jayanta, the son of Indra, and became amorous and her steps went wrong. NÃrada who was playing his famous lute called MahatÅ could not play well. Agastya got angry and cursed Jayanta to become a bud. He cursed NÃrada also. So his lute became the lute of the world. UrvaÓÅ was born on the earth under the name MÃdhavÅ due to the curse. 9) %% (See under Arjuna). 10) %% (i) It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 10, Stanza 11, that UrvaÓÅ had been in love with Kubera once. (ii) UrvaÓÅ was dismayed when Áukadeva attained Supreme Bliss. (See under Áuka). ## Another name of GaÇgÃ. As she sat on the ôru (thigh) of BhagÅratha, GaÇgà got the name UrvaÓÅ. (M.B. Droïa Parva, Chapter 60, Stanza 6). ## A holy place and Bath. Those who bathe in this holy bath will be honoured by the world. (M.B. Vana Parva, Chapter 84, Stanza 157). ## The daughter of BÃïÃsura and the wife of Aniruddha. 1) %% Descended from Vi«ïu in the following order:-BrahmÃ-KaÓyapa-HiraïyakaÓipu-PrahlÃda-Virocana-MahÃbali-BÃïa-U«Ã. 2) %% See under Aniruddha. ## The daughter of a hermit. The king of ÁÃlva once attacked Satyaratha, the king of Vidarbha, and killed him. The queens of the king of Vidarbha went to the forest. One of them who was pregnant gave birth to a child on the bank of a river. When she got down into the river to drink water, a crocodile swallowed her. Then a hermit's daughter named U«Ã brought up the child. (Áiva PurÃïa). ## The night is called U«Ã and the day, Ghu«Âi. The time between U«Ã and Ghu«Âi is called SandhyÃ. (Vi«ïu PurÃïa, Aæ a 2, Chapter 8). ## A hermit who lived in the western country. (M.B. ÁÃnti Parva, Chapter 208, Stanza 30). ## A synonym of Áiva. (M.B. AnuÓÃsana Parva, Chapter 17, Stanza 105). ## A king of the Yadu family. His father was V­jinÅvÃn and his son was called Citraratha. (M.B. Anu Ãsana Parva, Chapter 147, Stanza 29). ## A member of the durbar of the king Yama (god of death). (M.B. Sabhà Parva, Chapter 8, Stanza 26). ## (RUÁA§KU). A hermit. Seeing that old age was coming on him this hermit forsook his body in the P­thÆdaka tÅrtha and went to the realm of Vi«ïu. ùr«Âi«eïa, ViÓvÃmitra, SindhudvÅpa, DevÃpi and such others got BrÃhmaïya (the state of being Brahmin) by doing penance in the hermitage of this hermit. (M.B. ÁÃnti Parva, Chapter 38, Stanzas 33-39). ## The teacher Áukra, the son of the hermit Bhrgu. (See under Áukra). ## A hermit about whom mention is made in the ãgveda. ## One UÓik as the wife of the hermit DÅrghatamas is mentioned in the ãgveda Maï¬ala 1, AnuvÃka 16, SÆkta 112. This Usik was the maid of the queen of the old King of KaliÇga. The king requested DÅrghatamas to beget children by his queen. The queen did not like this. She sent her maid Usik to DÅrghatamas. The hermit Kak«ÅvÃn was the son born to DÅrghatamas by UÓik. (ãgveda, Maï¬ala 1, AnuvÃka 18, SÆkta 125). ## A famous king of the CandravaæÓa (Lunar dynasty). 1) %% Descended from Vi«ïu in the following order:-BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-Anudruhyu-SabhÃnara-KÃlanara-S­¤jaya-UÓÅnara. UÓÅnara was the father of Áibi and Vena. 2) %% Once the A«Âavasus (Vasus eight in number) came to the hermitage of Vasi«Âha, with their wives. The wife of Dyau, one of the A«Âavasus, saw the cow 'NandinÅ' in the hermitage. She and the daughter of UÓÅnara were intimate friends. She wanted to get NandinÅ, so that she might give it as a present to the daughter of U«Ånara. According to her wish the A«Âavasus caught hold of the cow and took her home. At that time Vasi«Âha had been away. When he returned, he knew about the theft of the cow and cursed the A«Âavasus to take birth in the wombs of women on earth. It was according to this curse that the A«Âavasus took birth in GaÇgÃdevÅ the wife of Áantanu. See under BhÅ«ma. (DevÅ BhÃgavata, Skandha 2). 3) %% UÓÅnara was a just and liberalminded King. Indra decided to test the King regarding his liberality. He got Agnideva (fire-god) for his help. Indra took the form of a Kite and Agni that of a dove. Both flew down to UÓÅnara as if the Kite was chasing the dove. UÓÅnara agreed to protect the dove. The Kite argued with the King that it was not meet and right on his part to rob him of his lawful food. The King agreed to give any other kind of flesh to the Kite. But the Kite would have none of them. Finally the Kite agreed to accept the flesh of the King instead, equal to the weight of the dove. The King cut more and more flesh from his body, but it could not weigh equal to the dove. At last the King himself got into the balance. Then the gods had pity on the King and the Kite and the dove appeared in their real form and blessed the King and then they returned to heaven. (M.B. Araïya Parva, Chapter 131). In MahÃbhÃrata a story like this occurs about King Áibi also. 4) %% (i) UÓÅnara gave GÃlava two hundred horses as dowry and married YayÃti's damsel MÃdhavÅ. (See under GÃlava). (ii) The King Áunaka gave UÓÅnara a sword. (M.B. ÁÃnti Parva, Chapter 166, Stanza 79). (iii) UÓÅnara performed a sacrifice on the bank of the river Vitastà and became equal to Indra. (M.B. Vana Parva, Chapter 130, Verses 20-21). (iv) UÓÅnara attained heaven by giving cows as gifts. (M.B. AnuÓÃsana Parva, Chapter 76, Stanza 25). ## A King of the YÃdavas. In the MahÃbhÃrata, ùdi Parva, Chapter 185, Stanza 20, it is mentioned that this King was present on the occasion of the Svayaævara (the bride choosing a husband) of DraupadÅ. ## Mention is made in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 32, that V­«Ãdarbhi was another name of UÓÅnara and that he had once ruled over the kingdom of KÃÓÅ. ## A country. It is stated in MahÃbhÃrata, Karïa Parva, Chapter 5, Stanza 47, that Arjuna had killed the warriors of this country. In MahÃbhÃrata, AnuÓÃsana Parva, Chapter 33, Stanzas 22 and 23, mention is made that due to the curse of Brahmins the K«atriyas (the ruling class) had become ÁÆdras (servile class.) @<[Page 814a]>@ ## A mountain in North India. (M.B. Vana Parva, Chapter 139, Stanza 1). ## A place on the northern side of the HimÃlayas. Mention is made in MahÃbhÃrata, Udyoga Parva, Chapter 111, Stanza 23, that the King Marutta once fought a battle here. #<ôåMù># The son of the Agni (Fire) named Päcajanya. (M.B. Vana Parva, Chapter 221, Stanza 4). #<ôåMAPù># A group of Pit­s (the Manes). It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 8, Stanza 30, that these Pit­s (the manes) live in the palace of Yama. ## An ancient place in Krau¤cadvÅpa (the island of Krau¤ca). Krau¤caparvata (the mountain Krau¤ca) stands near this place. (M.B. BhÅ«ma Parva, Chapter 12, Stanza 21). ## An ancient holy place in BhÃrata. (M.B. Vana Parva, Chapter 135, Stanza 7). ## One of the seven horses of the Sun. The seven horses of the Sun are, GÃyatrÅ, B­hatÅ, U«ïik, JagatÅ, Tri«Âup, Anu«Âup, and PaÇkti. (Vi«ïu PurÃïa, AæÓa 2, Chapter 8). ## A ViÓvadeva (a class of gods). (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 91, Stanza 44). ## An ancient place in South India. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 31, Stanza 71, that this place was brought under control by Sahadeva. ## 1) %% Son of sage A giras. (M.B. ùdi Parva, Chapter 66, Verse 5). He gave advice on subjects of statecraft to King MÃndhÃtÃ. (M.B. ÁÃnti Parva, Chapter 90). He married Soma's daughter BhadrÃ. (M.B. AnuÓÃsana Parva, Chapter 154, Verse 12). 2) %% Varuïa deva had an eye on Soma's daughter Bhadrà when Utathya married her. Incensed at the marriage, Varuïa carried Bhadrà off to the sea one day when Utathya was not present. NÃrada informed Utathya that it was Varuïa who stole his wife. Though NÃrada, at the request of Utathya, asked Varuïa to return Bhadrà to the former he did not oblige. Enraged at this Utathya drank up the sea dry. Yet, Varuïa did not come round. Then Utathya rendered all the lakes of Varuïa dry. Trembling at this Varuïa returned Bhadrà to Utathya and prostrated at his feet. He pardoned Varuïa and gave back the sea to him. (M.B. AnuÓÃsana Parva, Chapter 154). ## The muni Satyatapas. (See under Satyatapas.) ## A place in India where people lived in safety. Karïa conquered this place. (Droïa Parva, Chapter 4, Verse 8). Utkala is believed to be modern Orissa. ## Son of Vaivasvata Manu. (BrahmÃï¬a PurÃïa, Chapter 31). ## A holy place. Dhaumya, the younger brother of Devala lived in UtkocatÅrtha. The PÃï¬avas went there and made Dhaumya a priest. (M.B. ùdi Parva, Chapter 182). ## An ancient holy place. Dhaumya did tapas here, and it was here that the PÃï¬avas took Dhaumya as their priest. (M.B. ùdi Parva, Chapter 152, Verses 2-6). @<[Page 814b]>@ ## A female attendant of Skanda. (M.B. Áalya Parva, Chapter 46, Verse 16). ## One of the two attendants Indra gave to Skanda; the other was called Pa¤caka. (M.B. Salya Parva, Chapter 45, Verse 35). ## A holy bath in the Panjab. At this place ViÓvÃmitra performed a sacrifice. (M.B. Vana Parva, Chapter 87, Stanza 15). ## A river flowing near the forest known as Naimi«Ãraïya. Arjuna had seen this river. (MahÃbhÃrata, ùdi Parva, Chapter 214, Stanza 6). ## A holy bath. Those who bathe in this tÅrtha (bath) will get the merits of a fast. (M.B. AnuÓÃsana Parva, Chapter 25, Stanza 41). ## Celebrations conducted in temples from olden days. There are ÁÃstraic (scriptural) injunctions as regards conducting utsavas. Utsava is an indispensable celebration when once the deity (idol) is installed in the temple. Utsava should be celebrated for one day, three days or seven days in the very same month in which the deity was installed, because noncelebration of Utsava will render the installation ineffective. Utsava should be conducted either during UttarÃyaïa (movement of the sun from south to North) or Vi«u (when the Sun is in the centre) or at a time suitable to the temple authorities who conduct the utsava in Áayana, Upavana or G­ha. It should commence with auspicious ceremonies like the sowing of seeds of nine varieties of foodgrains, and with dance, song, instrumental music etc. ## A place in the South BhÃrata. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 61). ## A King born in the dynasty of SvÃyambhuva Manu who had two famous sons, of whom Priyavrata married SurÆpà and Barhi«matÅ, two daughters of ViÓvakarmÃ. Priyavrata begot three children, Uttama TÃmasa and Raivata by his wife Barhi«matÅ. These three sons attained exceptional prowess and became lords of the ages of Manu (ManvantarÃdhipatis). Priyavrata, with his children ruled the country in all happiness and prosperity for ten crores of years. (DevÅ BhÃgavata, 8th Skandha). UttÃnapÃda, the second son of SvÃyambhuvamanu begot one son, Uttama by his wife Suruci and another son Dhruva by his wife SunÅti. (See under Dhruva). (Vi«ïu PurÃïa, Part 1, Chapter 11). ## A particular place in ancient India. (M.B. BhÅ«ma Parva, Chapter 9, Verse 41). ## A warrior who fought in the great war on the PÃï¬ava side. He belonged to the PäcÃla country. It was Uttamaujas who guarded the right wheel of Arjuna's chariot. (BhÅ«ma Parva, Chapter 15, Verse 19). He fought fiercely with AÇgada (Droïa Parva, Chapter 28, Verses 38-39). He fought K­tavarmà also. (Droïa Parva, Chapter 92, Verse 27-32). He was defeated in a fight with Duryodhana. (Droïa Parva, Chapter 130, Verses 30-43). K­tavarmà also defeated him. He killed Su«eïa, son of Karïa. (Karïa Parva, Chapter 75, Verse 13). This valiant warrior was killed by AÓvatthÃmÃ. (Sauptika Parva, Chapter 8, Verses 35-36). His cremation is described in Verse 34, Chapter 26 of StrÅ Parva. ## The son of ÁaryÃti, a King of the family of Vaivasvata Manu. (BhÃgavata, Skandha 9). @<[Page 815a]>@ ## A King. He was the son of SvÃyambhuva Manu, the son of BrahmÃ. SvÃyambhuva Manu had two sons Priyavrata and UttÃnapÃda. (DevÅ BhÃgavata, Skandha 8). A son named Uttama was born to UttÃnapÃda by his wife Suruci. UttÃnapÃda had another wife called SunÅti. (Vi«ïu PurÃïa, AæÓa 1, Chapter 11). See under Dhruva. ## (UTA§KA). An ideal disciple of Veda who was the disciple of ùpodadhaumya. 1) %% After entrusting management of the ÃÓrama to UttaÇka, Veda once went out on a tour of the country, and UttaÇka stayed in the ùÓrama carrying out the instructions of the Guru. Then came the menstrual period of Veda's wife, and his other wives requested UttaÇka to do the needful, so that the fertile period of their co-wife was not wasted. UttaÇka's reply to them was as follows:- "Asked by women, I shall not do this improper act; and the preceptor has not asked me to do such a thing though it might be improper." His Guru, ùpodadhaumya returned to the ùÓrama some time after this, and was very pleased to hear about the above incident. He blessed UttaÇka. (M.B. ùdÅ Parva, Chapter 3). 2) %% His education being over, it was now time for UttaÇka to give due offerings--tuition fee to his guru, and UttaÇka enquired of the guru as to what he would have by way of dak«iïÃ. The guru asked UttaÇka to get his wife's instruction in the matter and act accordingly. Because of the aforesaid incident (UttaÇka not acting on the guru's wife during her menstrual period) she had a grouse against him, and therefore, asked him to bring as his tuition fee the earrings worn by the K«atriya wife of King Pau«a. UttaÇka set out to procure the ear-rings. On the way he saw an ox, and on its back a big man, who called out to UttaÇka to eat the excretion of the ox. When UttaÇka hesitated to do so, the man on the ox asked him again to eat it, pointing out that his guru, Veda, had done it. Then did UttaÇka consume both the excretion and urine of the ox, and did his oblations, in his perplexed mood, standing. UttaÇka arrived at the palace of King Pau«a and told him about the object of his visit. The King agreed to it. But, when UttaÇka entered the Zenana Pau«a's K«atriya wife could not be seen. When UttaÇka told the King about this, he remained thoughtful for some time and told the former that he might surely have become impure due to performance of oblations in the wrong manner, and that his wife would not be visible, due to her chastity, to the eyes of such impure folk. UttaÇka admitted to having, on his way, performed oblations not in the proper manner, and then he sat down facing the east after washing his hands, feet etc. and performed oblation in the correct manner. Then did the wife of King Pau«a become visible to him, and she, pleased at his humility, handed over her ear-rings to him. She also advised him to be very careful about the earrings as they had once been coveted by Tak«aka, King of the serpents. Bidding adieu to the queen, UttaÇka saw the King and they sat together to take food. Not only was the rice cold; but a hair was also found in it. UttaÇka cursed the King and rendered him blind, and the King, in turn, cursed UttaÇka not to have children. But, both of them became calm quite soon and withdrew their curses. On his way back to the ùÓrama with the ear-rings, he had only just stepped into a pool for a wash, when a naked Buddha sannyÃsin, who was following him, snatched and ran off with the ear-rings. It was really Tak«aka disguised as the sannyÃsin who thus snatched the ear-rings. UttaÇka chased him and caught him when he assumed his original form of the serpent King and disappeared into a cave. UttaÇka waited at the mouth of the cave stupefied, when Indra deputed his VajrÃyudha to help UttaÇka. The VajrÃyudha cut a tunnel-like route to PÃtÃla from the earth and through the cave UttaÇka reached PÃtÃla by this route and found out the palace of Tak«aka. Though UttaÇka praised and cajoled the NÃgas (serpents) their King Tak«aka did not make his appearance. UttaÇka saw there two women, who had been weaving clothes, and on one machine there were black and white threads. The machine had one wheel with twelve spokes and was turned by six boys. Also was there a horse, and a man. When UttaÇka praised them, the horse and the man approached him. The man advised UttaÇka to blow through the anus of the horse so that the snakes could be brought round. UttaÇka did so, when lo! from all the pores on the body of the horse, flames of fire began sprouting out. When the NÃgaloka (country of serpents) got thus filled with fire and flames, Tak«aka lost his nerves and came out with the stolen ear-rings, which UttaÇka received back. But, that was the last day on which the rings had been promised to be given to his guru's wife by UttaÇka, who remained there gloomy and sorrow-stricken at the thought that he would not be able to travel all the distance before sunset and give the ear-rings to the guru's wife. Then the horseman gave the horse to UttaÇka, who reached the ùÓrama just in time when the guru's wife was about to curse UttaÇka for not returning with the rings though it was nearly dusk time. Now the guru and his wife blessed UttaÇka, who detailed to them his experiences since leaving the ùÓrama in quest of the ear-rings. Then the guru spoke thus to UttaÇka--"The two women whom you found engaged in weaving were DhÃtà and VidhÃtÃ, the white and black strings, day and night, and the six boys who turned the wheel with twelve spokes were the six seasons. The ox seen by you on the way was AirÃvata (Indra's elephant), the horse seen in PÃtÃla was Agnideva, and the horseman, Indra. The excretion you ate on your way was nectar and that was the reason why you did not die in the NÃgaloka. Indra who is my friend blessed you because of mercy towards you, my disciple. You could bring back the ear-rings also because of Indra's blessings." Then the guru blessed UttaÇka and the latter took leave of thim. (M.B. ùdi Parva, Chapter 3). 3) %% UttaÇka, determined on taking vengeance on Tak«aka, went away directly from the ÃÓrama to HastinÃpura, where he met Janamejaya and told him the fact that it was Tak«aka, who had bitten to death ParÅk«it, his (Janamejaya) father. It was thus prompted by UttaÇka to take revenge upon Tak«aka that Janamejaya performed the serpent yaj¤a. (M.B. ùdi Parva, Chapter 3). 4) %% See under DhundhumÃra. 5) %% UttaÇka was put up at a place called UjjÃlaka. When he became old, he went about visiting many temples. During this tour one day UttaÇka saw a hunter in the forest called Gulika attempting to steal the golden plates on the dome of the Vi«ïu temple in SauvÅra. Gulika raised his sword to kill UttaÇka, when he told the former that he would have to suffer the results of sin during many births if he committed a sin. This admonition of UttaÇka so touched the heart of the hunter that he fell dead on the spot with a repentant heart. UttaÇka sprinkled GaÇgà water on the corpse of the hunter, who attained VaikuïÂha (abode of Vi«ïu). On the advice of Vi«ïu, UttaÇka went to BadarÅ where he did tapas and also attained VaikuïÂha. (NÃradÅya PurÃïa). In Chapters 53-58 of AÓvamedha Parva of MahÃbhÃrata is related the story of one UttaÇka muni, under the caption 'UtaÇkopÃkhyÃna.' In MahÃbhÃrata (original) he is referred to as UttaÇka; but in its MalayÃlam rendering he is called UtaÇka. There are no substantial differences between the story of UttaÇka and that of UtaÇka, Veda's disciple. But, since, there are differences, in certain aspects some information about the UttaÇka of the 'UtaÇkopÃkhyÃna' is given below-- 1) %% UttaÇka was a disciple of Gautama, the husband of AhalyÃ. The guru had more love for UttaÇka than for his other disciples, and therefore did not permit the latter to leave the ùÓrama even after the other disciples were sent away. UttaÇka became old; wrinkles attacked his body and greyness his head. 2) %% UttaÇka once returned from the woods with firewood, in a very tired condition. The daughter of the guru shed tears at the sight. Gautama called UttaÇka to him and asked him about the cause of his grief and sorrow. UttaÇka replied that the hairs on his head turned grey on account of sorrow that he was not permitted to leave the ùÓrama although it was hundred years since he had gone there first as disciple. Then Gautama permitted UttaÇka to quit the ùÓrama. UttaÇka asked Gautama what he should offer as tuition fee. Gautama consulted his wife on the topic and she suggested as tuition fee the two ear-rings of gems worn by the wife of King SaudÃsa, who used to eat the flesh of man. Immediately UttaÇka set out to fetch the ear-rings and on his way met SaudÃsa in the forest, and told the latter about his mission. SaudÃsa tried to eat UttaÇka, who told him that he was in duty bound to obtain the ear-rings for his guru's wife and that, after fulfilling the mission, he would return to SaudÃsa to be eaten up by him. SaudÃsa agreed to the proposition. He directed UttaÇka to his wife MadayantÅ, who spoke to him thus--"Devas and Mahar«is covet these ear-rings. If I place them on the ground, serpents will steal them; if handed over to Ucchi«Âa, Yak«as will steal them, and if the watchman sleeps, Devas will snatch them off. Therefore, you should bring some token for me to believe that you are deputed by my husband." Accordingly UttaÇka went back to SaudÃsa and returned to his wife with a token from him, and MadayantÅ handed over her ear-rings to UttaÇka. Being told by SaudÃsa that UttaÇka need not return again to him, UttaÇka started for Gautama's ÃÓrama with the ear-rings. Feeling hungry on the way, UttaÇka tied to the branch of a vilva tree the ear-rings bundled in deer skin and ate vilva fruits. Just then the bundle of deer skin got untied and the ear-rings kept in it fell on the ground. A serpent carried off the rings between its teeth and concealed itself in a mole-hill. Highly grieved and upset by the sight, UttaÇka fell down from the tree. For 35 days UttaÇka dug the molehill. Then Indra felt great sympathy for him, appeared on the spot, and passed his VajrÃyudha through the mole-hill. Then the earth burst open and UttaÇka entered PÃtÃla through the opening, and a horse, its tail white and the rest of the body black in colour presented itself to him. It asked UttaÇka to blow through its anus. UttaÇka did so and the NÃgaloka was filled with flames of fire. (The horse was Agnideva). Then did the serpents return the ear-rings to UttaÇka, who returned with it to Gautama and presented it to him (Gautama) as tuition fee. 3) %% UttaÇka once went to DvÃrakÃ, and during their talk was about to curse K­«ïa for not attempting to bring about a compromise between the Kauravas and the PÃï¬avas. At once K­«ïa exhibited his ViÓvarÆpa (himself as containing the whole universe). Thereupon UttaÇka saluted K­«ïa, who asked him to request for any boon. He prayed for the boon that water might be made available in any desert he visited. K­«ïa told him that whenever he required water he might successfully think of him. 4) %% Some time afterwards, while roaming about quite thirsty and tired in a desert, UttaÇka thought about K­«ïa, and at once there appeared before him a naked Caï¬Ãla, his body covered with mud. Dogs encircled him. UttaÇka hesitated to drink the water given to him by this Caï¬Ãla, who had some water with him. The Caï¬Ãla again insisted on UttaÇka drinking the water, but he again refused the offer. The caï¬Ãla then disappeared with the dogs. Within a few minutes a person with disc, conch, club etc. about him appeared, and UttaÇka recognised him as ÁrÅ K­«ïa. UttaÇka told K­«ïa that it was not proper to give water to a brahmin through a caï¬Ãla. K­«ïa's reply to this was as follows:--"I asked Indra to give you nectar instead of water, and he argued that it was not proper that men should be given nectar. I pleaded for you again. Indra replied to this that he himself would, in the guise of a caï¬Ãla give nectar to you, and he should not be found fault with, if you refused the nectar. I accepted that proposition of his. But, you did not accept nectar thus offered to you. So, you cannot be given nectar now. But, there will appear water-laden clouds in deserts which you traverse, which would be known as 'UttaÇka clouds' and they would give you sweet water. UttaÇka was pleased, and it is the UttaÇka clouds, which form as per the above orders of K­«ïa that cause rain to fall, though rarely, in deserts even today. ## The son of King VirÃÂa of Matsya. Mention is made in the MahÃbhÃrata, VirÃÂa Parva, Chapter 35, Stanza 9 that BhÆmi¤jaya was another name of Uttara. Uttara also accompanied his father VirÃÂa, when he went to take part in the Svayaævara (choice of a husband) of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Stanza 3). 2) %% See the paragraph Aj¤ÃtavÃsa under Arjuna. 3) %% Uttara had taken part in the battle between the PÃï¬avas and the Kauravas. It is mentioned in the MahÃbhÃrata, BhÅ«ma Parva, Chapter 45, Stanza 77 that a combat took place on the first day of the battle between Uttara and VÅrabÃhu. Uttara attacked Áalya who killed Uttara. (M.B. BhÅ«ma Parva, Chapter 47, Stanzas 36 to 39). Uttara who met with a glorious death in the battle, got a place in heaven with the gods. (M.B. SvargÃrohaïa Parva, Chapter 5, Stanzas 17 and 18). ## A King who had gone down because of his contemptuous behaviour towards his superiors. ## A fire. (M.B. Vana Parva, Chapter 221, Stanza 29 and Sabhà Parva, Chapter 22). ## 1) %% Daughter of VirÃÂa, the King of Matsya. Her brother was called Uttara. 2) %% The PÃï¬avas led their incognito life in the capital of the Matsya Kingdom. Arjuna adopted the name B­hannala and was employed as the tutor of princess Uttarà in music and dancing. At the end of the life, King VirÃÂa gave his daughter Uttarà in marriage to Abhimanyu the son of Arjuna. (See the paragraph Aj¤ÃtavÃsa (incognito-life) under Arjuna). 3) %% The son born to Abhimanyu and Uttarà was ParÅk«it, who became a very famous King later. (M.B. ùdi Parva, Chapter 95, Stanzas 83 and 84). See the seventh paragraph under AÓvatthÃmÃ). 4) %% Abhimanyu was killed in the battle between the PÃï¬avas and the Kauravas. It is mentioned in the MahÃbhÃrata, Droïa Parva, Chapter 78, Stanza 37 that Uttarà fell unconscious, when she heard of the death of her husband. ÁrÅ K­«ïa consoled UttarÃ. In the MahÃbhÃrata, StrÅ Parva, Chapter 20, Stanzas 4 to 28 the lamentation of Uttarà over the death of Abhimanyu is mentioned. 5) %% Uttarà also was seen among the women who accompanied Dh­tarëÂra, to a little distance when he went to the forest after the battle. (M.B ùÓramavÃsika Parva, Chapter 15, Stanza 10). ## See under GÃlava. ## An ancient city which stood in the western part of BhÃrata. It is said in the MahÃbhÃrata that Nakula conquered this city. (Sabhà Parva, Chapter 32, Stanza 11). ## An ancient country in BhÃrata. It is mentioned in the MahÃbhÃrata, Sabhà Parva, Chapter 30, Stanza 3 that BhÅmasena conquered Uttara Kosala. ## A part of the JambÆdvÅpa (Island of JambÆ). Mention is made in the MahÃbhÃrata that during his conquest Arjuna had gone up to this place and carried away from there plenty of wealth. It is believed by common people that this place is inaccessible to human beings. (M.B. Sabhà Parva, Chapter 28, Stanzas 7 to 20). The southern end of this place is the NÅlagiri and the Northern end Mount Meru. The inhabitants are gifted people, with trees bearing flowers and fruits, the flowers fragrant and the fruits sweet. A particular type of tree known as K«ÅrÅ (milky) grows here from which milk will flow. There are also trees which will give you whatever you ask. It was the belief of ancient people that with the fruits of K«ÅrÅ, you could make garments and ornaments. The soil of this place contains gems and in the sand there is gold. Those who fall down from heaven live in this region. The average age of the inhabitants of this place is said to have been eleven thousand years. There is a kind of bird in this place called BhÃruï¬a. These birds drag dead bodies away to caves. (M.B. BhÅ«ma Parva, Chapter 8, Stanzas 2 to 13). ## A holy place of pilgrimage. It is stated in the MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Stanza 60, that those who visit this holy place will get atonement from the sin of BhrÆïahatyà (causing embryoctony). ## An ancient country in BhÃrata. Drupada became the King of this country on the death of King P­«ata. (M.B. ùdi Parva, Chapter 129, Stanza 43). In course of time UttarapäcÃla came under the control of the ùcÃrya Droïa. (See under Droïa). In the MahÃbhÃrata, ùdi Parva, Chapter 137, Stanzas 70 to 76 it is mentioned that this country was on the north bank of the GaÇgÃ. ## A mountain. (Bhëà BhÃrata, Vana Parva, Chapter 313, Stanza 8). ## North BhÃrata. (M.B. ÁÃnti Parva, Chapter 207, Stanza 43). ## The second part of the RÃmÃyaïa. Uttara RÃmÃyaïa comprises the story from ÁrÅ RÃma's return from the exile in the forest and assuming the ruling of the country onwards. ## The country of UlÆka in North India. It is mentioned in the MahÃbhÃrata, Sabhà Parva, Chapter 27, Stanza 11 that Arjuna conquered this country. ## A follower of Skandadeva. (M.B. Áalya Parva, Chapter 45, Stanza 6). ## This letter means Varuïa and letter 'Vi' means separation (of lovers). (Agni PurÃïa, Chapter 348). ## (BùBHRAVùYA×I). One of ViÓvÃmitra's sons, who were all BrahmavÃdins. (M.B. AnuÓÃsana Parva, Chapter 4, Stanza 57). ## An ancient hermit. (For further details see under A«ÂÃvakra). ## Son of YÃtudhÃna, a giant. It is mentioned in BrahmÃï¬a PurÃïa that this giant had two sons Vighna and Áama. ## A country in ancient India. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 55). ## A princess, praised in ãgveda. This beautiful princess got a hermaphrodite as her husband. She shed a good deal of tears and prayed to the AÓvins (Charioteers of Indra, celebrated as Gods of light and helpers) in consequence of which she got a son named Hiraïyahasta. (ãgveda, Maï¬ala 1, ÁÆkta 116). ## A river which flowed through the vicinity of the hermitage of Cyavana. This river took its origin from the tears of PulomÃ, the wife of hermit Bh­gu. (For further details see under Cyavana). Because of a bath taken in this river, the body of ParaÓurÃma shone with radiance. (M.B. Vana Parva, Chapter 99, Stanza 68). ## A king in ancient India. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 8, Stanza 12, that the spirit of this king stays in the palace of Yama, praising him. ## A son of emperor P­thu. P­thu had two righteous sons called AntardhÃna and VÃdÅ. A son named HavirdhÃna was born to AntardhÃna by ÁikhandinÅ. Dhi«aïà born in the dynasty of Agni became the wife of HavirdhÃna. Six sons named PrÃcÅnabarhis, Áukra, Gaya, K­«ïa, Vraja and Ajina were born to the couple. (Vi«ïu PurÃïa, AæÓa 1, Chapter 14). ## A Sanskrit scholar who lived in the 12th century A.D. He is the author of the two medical books 'A«ÂÃÇga-saÇgraha' and 'A«ÂÃÇgah­daya'. Another work called 'NeminirvÃïa' is also written by VÃgbhaÂa. This work deals with the story of NeminÃtha, a Jain hermit. Not much is known about VÃgbhaÂa. He was a scholar in rhetorical science. There are certain stories about his writing the medical books. It was a period when the muslims had beaten down the Brahmins. They had taken away the medical science also from them. The Brahmins considered this to be a disgrace to them. They decided to select an intelligent boy and send him to a Muslim physician. They selected VÃgbhaÂa. The Brahmins disguised VÃgbhaÂa as a Muslim boy and sent him to the Muslim Physician on the other side of the river. The boy went to the physician and told him that he was coming from far away with the intention of learning medical science. The teacher put certain questions and understood that the boy possessed extraordinary intelligence. He began to teach the boy the science of medicine. Seeing the interest of the boy the teacher asked the boy to eat food from his house and to learn day and night. The Brahmin boy did not like to eat the food of Muslims. The boy said that he had a relative on the other side of the river and that he would go there and have his supper and return for the night study. The teacher agreed and thenceforward VÃgbhaÂa began to learn day and night. Within a short time he completed learning. One day the teacher was sleeping on the seventh storey of the building and his disciple VÃgbhaÂa was massaging his legs. The boy soliloquised that fate had destined him to massage the legs of a Musalman. Instantly he cried bitterly, and the teacher awoke and understood that the boy was not a Muslim, and tried to cut his head. The boy thought: "The four Vedas and the six ÁÃstras say that there is a god. If it is true no harm will come to me." Then he jumped out of the window. In consequence of this jump, he became a little lame and no other harm befell him. He swam across the river and reached the other side and told the Brahmins everything. The Brahmins asked him what he imagined when he jumped from the seventh storey. He replied "I jumped with this imagination. The four Vedas and the six ÁÃstras say that there is a god. If it is true no harm will come to me." As soon as the boy had finished the Brahmins became angry and they all got up. They said "You went wrong in using the doubtful 'if', instead of the affirmative 'As.' The Brahmins joined together and expelled him from the society. The boy thought of going away somewhere. "But there won't be another chance for somebody else to go and learn medical science from the Muslim physicians. So before going away from here I must make the fruits of my efforts available to these people." Thinking so he lived there for a little longer. He lived there without mingling with the Brahmins, cooking his food. It is believed that VÃgbhaÂa wrote 'A«ÂÃÇgasaÇgraha' and 'A«ÂÃÇgah­daya,' during this period. @<[Page 818b]>@ ## One of the seven sons of hermit KauÓika. (Matsya PurÃïa, 20: 3). The famous Pit­vartti was the youngest brother of VÃgdu«Âa. ## Son of the king PrakÃÓaka born in the family of G­tsamada. It is stated in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 30, Stanza 63 that he was the father of King Pramiti. ## A son born to Manasyu, the grandson of emperor Puru, by his wife SauvÅrÅ. This son had two brothers Áakta and Saæhanana. (M.B. ùdi Parva, Chapter 24, Stanza 45). ## To know about the conveyances of Rudra, Yama and so on, see under Jaladhi. ## A devil living in the river VipÃÓÃ. The devil had a friend called HÅka. Their sons are called the VÃhÅkas. The VÃhÅkas are not considered to be the creation of the PrajÃpatis. (M.B. Karïa Parva, Chapter 44, Stanza 1). ## A Brahmin who was well-versed in the Vedas. This Brahmin earned his bread by selling salt. In his life, he had committed sins. At last he was killed by a lion. The flesh of his dead body fell in the GaÇgà in consequence of which he got remission of his sins. (Skanda PurÃïa 2: 4: 1-28). ## A king who lives in the palace of Yama. (MahÃbhÃrata, Sabhà Parva, Chapter 8, Stanza 15). ## A division of army. (See under Ak«auhiïÅ). ## Wife of Kuru, a king of the Lunar dynasty. Five sons such as AÓvavÃn and others were born to Kuru by his wife VÃhinÅ. (M.B. ùdi Parva, Chapter 94, Stanza 50). ## An asura. It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 227, Stanza 52 that this asura had been a lokapÃla (Indra, Agni, Yama and Varuïa were called lokapÃlas) in olden days. ## The son of the King Turvasu. Vahni had a son named Bharga who became very famous. (BhÃgavata, Skandha 9; BrahmÃï¬a PurÃïa, 3: 74. 1). ## One of the sons born to K­«ïa by MitravindÃ. (BhÃgavata, Skandha 10). ## A hell. (See the portion Naraka under KÃla). ## The two daughters of King S­¤jaya. They were married by BhajamÃna, a YÃdava king. Three sons named Nimi, K­mila and V­«ïi were born to them. (Matsya PurÃïa, 44: 49-50). ## A garden. It is stated in BhÃgavata, Skandha 5, that this garden is situated on the top of the mountain SupÃrÓva which stands as a prop to MahÃmeru. ## A wife of King Sagara. This king born of the Solar dynasty, had two wives named VaidarbhÅ and ÁaibyÃ. VaidarbhÅ was also called Sumati and Áaibyà had another name KeÓinÅ. Of these two, VaidarbhÅ gave birth to sixtythousand sons and Áaibyà to one son named Asama¤jasa. (See under Sagara). ## Wife of the King KuÓa. Four sons named KuÓÃmba, KuÓanÃbha, AsÆrtarajas and Vasu were born to KuÓa by VaidarbhÅ. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 32). ## A king. This King gave his daughter LopÃmudrà in marriage to Agastya. (M.B. AnuÓÃsana Parva, Chapter 137: Verse 11). @<[Page 819a]>@ ## The King of Videha. ## See under Varïa. ## Another name of the country of Videha. It has the meaning, that which is in Videha. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 57). ## A mountain which stands near GokarïatÅrtha (holy place) in the country of ÁÆrpÃraka (Kerala). Agastya once built a hermitage on this mountain. If one bathes in the river NarmadÃ, after having visited this Vai¬Ærya mountain one could attain the holy worlds. (M.B. Vana Parva, Chapter 33, Verse 13). ## One of the sons born to Varuïa by his wife SunÃdevÅ. His sons Gh­ïi and Muni fought with each other and died. (VÃyu: 84: 6-8). ## A cavity or a sacred pit (kuï¬a) situated near the hermitage of NaranÃrÃyaïas. (M.B. ÁÃnti Parva, Chapter 127, Stanza 3). ## The capital city of an asura named Timidhvaja, otherwise called Áambara. (See under Timidhvaja). ## Name of the flag of Indra. (M.B. Vana Parva, Chapter 42, Stanza 8). ## A mountain standing in the middle of the sea of Milk. It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 35, Stanza 9, that Brahmà comes to this mountain daily for devotion and meditation. ## Two bells of AirÃvata. Indra presented these two bells to Subrahmaïya, who, in his turn, gave one of them to ViÓÃkha. (M.B. Vana Parva, Chapter 231, Stanza 13). ## Another name of Karïa. ## A philosopher. He had written a book known as 'VaikhÃnasadharmapraÓna'. Matters concerning the duties of a forest-house-holder, occupation suitable for children born of wedlocks which are in accordance with natural law as well as contrary to the natural order, etc. are dealt with in detail, in this book. A large number of quotations from VaikhÃnasadharmapraÓna occur in Manusm­ti. ## A group of hermits of the Vedic age. There were hundred hermits in this group. (ãgveda, 9: 66). They were born from the finger nail of BrahmÃ. (TaittirÅya, 1, 23). ## The dwelling place of MahÃvi«ïu. ## Another name of MahÃvi«ïu. It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 342, Stanza 80, that when Vi«ïu made creation with the five elements, his powers did not have any hindrance (KuïÂhita) and so he got the name VaikuïÂha. ## A Brahmin saint who lived in the TretÃyuga. The living things got deliverance from sin, the moment they came into contact with him. This power of VaikuïÂha to give living things deliverance, is mentioned in Padma PurÃïa, Brahma khaï¬a, Chapter 3, as follows: VaikuïÂha once lighted a ghee-lamp in the presence of Vi«ïu in KÃrttika and returned home. At that time a rat came there and began to drink the ghee. Then the lamp blazed into a flame. The rat was terrified at this, and ran away. But by the grace of Vi«ïu the rat got deliverance from all its sins. That rat was killed by snake-bite. The men of Yama came with ropes. Instantly the messengers of Vi«ïu also came on Garu¬a. Yama's men got afraid of Vi«ïu's messengers and humbly aksed them: "For what goodness of him are you taking this great sinner to VaikuïÂha?" They replied: "He had blazed a lamp before the presence of Vi«ïu. That act has earned for him a place in VaikuïÂha. The goodness earned by lighting a lamp with devotion and love in KÃrttika, could be described only by Mukunda." After that the rat was taken to VaikuïÂha. ## A holy place. Mention is made in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Stanza 23, that those who bathe in this holy place could freely walk about in the world of the celestial maids. ## One of the SaptamÃt­s (seven mothers). They are VaimitrÃ, KÃkÅ, HalimÃ, MÃlinÅ, B­hadÃ, ùryà and PalÃlÃ. (M.B. Vana Parva, Chapter 228, Stanza 10). ## One of the prominent sons of Garu¬a. (M.B. Udyoga Parva, Chapter 101, Stanza 10). ## Son of VinatÃ. (Garu¬a). ## Another name of emperor P­thu. (See under P­thu). ## One of the Sapta Pit­s (Seven Manes). The Sapta Pit­s are, VairÃja, Agni«vÃtta, SomapÃ; GÃrhapatya, EkaÓ­Çga, Caturveda and Kala. (M.B. Sabhà Parva, Chapter 11, Stanza 46). ## A caste of people in Ancient India. The people of this caste gave Dharmaputra, various kinds of jewels and other costly things as presents and then attended the RÃjasÆya of the PÃï¬avas. (M.B. Sabhà Parva, Chapter 51, Verse 12). ## One of the hundred sons of Dh­tarëÂra. It is mentioned in MahÃbhÃrata, BhÅ«ma Parva, Chapter 96, Verse 26, that this VairÃÂa was killed in the battle of BhÃrata by BhÅmasena. ## A month. This month comes after the month of Caitra and before the month of Jye«Âha. It is stated in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 106, that by observing the fast of taking food only once, daily in this month, one could acquire prominence among kinsmen and people of one's own caste. ## See under Dh­«Âabuddhi. ## A city. This city was founded by King ViÓÃla, who belonged to the dynasty of Di«Âa. Because NÃbhÃga, the son of Di«Âa had married a woman from VaiÓya caste, he also became VaiÓya. The writings of Vatsa, the son of Bhalandana of this family, are included in the ãgveda. The differentiation of castes was not so strict in those days as today. It is not known in what country Di«Âa and his people Anagas lived. The Kings Karandhama, his son Avik«it and his son Marutta of this dynasty were great and valiant. Marutta had performed both horse sacrifice (aÓvamedha) and imperial consecration (RÃjasÆya). To T­ïabindu, who was in the tenth generation from Marutta, a son was born named ViÓÃla. This ViÓÃla founded a city and lived there. That city is called VaiÓÃlÃ. Many of the scholars are of opinion that this city VaiÓÃlà is the same as UjjayinÅ. It is stated in MahÃbhÃrata that Somadatta of the seventh generation from ViÓÃla had performed ten aÓvamedhas (horse-sacrifices). ## The Law of conduct of BrahmÃ. Since Áiva, who is ViÓÃlÃk«a (far-sighted) had collected and abridged them, it came to be called VaiÓÃlÃk«a. (M.B. ÁÃnti Parva, Chapter 59, Stanza 82). @<[Page 820a]>@ ## The daughter of King VisÃla. She was married by Avik«it, the son of Karandhama. The famous Marutta was the son born to this couple. (MÃrkaï¬eya PurÃïa, Chapters 119-126). ## 1) %% A prominent disciple of VyÃsa. It is mentioned in DevÅ BhÃgavata, Skandha 1, that the main disciples of VyÃsa were Asita, Devala, VaiÓampÃyana, Sumantu, Jaimini, Paila and some others. (See under BhÃrata). 2) %% (i) It was VaiÓampÃyana who told the story of BhÃrata composed by VyÃsa, to King Janamejaya. (M.B. ùdi Parva, Chapter 1, Stanza 20). (ii) VaiÓampÃyana told Janamejaya the story of BhÃrata at the instruction of VyÃsa. (M.B. ùdi Parva, Chapter 60, Verse 22). (iii) VaiÓampÃyana praised MahÃbhÃrata and spoke of its greatness. (M.B. ùdi Parva, Chapter 62, Stanza 12). (iv) Once VaiÓampÃyana was overpowered by ignorance, and he killed a Brahmin. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 6, Stanza 36, that in spite of it he attained heaven. ## The bow of Vi«ïu. (For further details see under Vi«ïu, para 7, sub-section 7). ## A sub-section of ùÓvamedhika Parva in MahÃbhÃrata. ## Kubera. (See under Kubera). ## A sacrifice. It is mentioned in DevÅ BhÃgavata, Skandha 11, that a brahmin should perform this sacrifice to protect himself from hurts caused by oven, threshing stone, axe, cutting knife, and other weapons. This sacrifice could be performed in a cavity for kindling fire on the floor besmeared with cowdung and mud. It should not be done in an ordinary oven meant for cooking, in iron oven, in earthernware or on ordinary floor. As all the deities are having faces of fire, the sacrificial fire should not be kindled by fanning the flame with hand, winnow, hide of black antelope or cloth. By fanning the flame with cloth, the sacrificer will contract disease; by winnowing he would sustain loss of wealth; and death, by fanning with hand. Plums, fruits, roots, curd, ghee etc. could be used as burnt offerings. When these are not available, firewood, roots of herbs, grass etc. could be used instead. Things to be offered as burnt-offerings should be purified, first by sprinkling ghee on them. In the absence of ghee, milk, curd and water may be used. Using things which are unfit as burnt-offerings will invite bad results. In VaiÓvadeva-sacrifice, half-burnt firewood used in cooking, should never be used. So also salts of any kind. After finishing VaiÓvadeva, GogrÃsa (giving rice to cow) also should be done. ## A hermit. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 7 Verse 18, that this hermit stays in the palace of Indra. (ãgveda, Maï¬ala 1, AnuvÃka 11, SÆkta 59). ## The first son of Agni called BhÃnu. In CÃturmÃsya-sacrifice, this fire VaiÓvÃnara also is worshipped along with the fire Parjanya. (M.B. Vana Parva, Chapter 221, Stanza 16). ## One of the sons born to KaÓyapa by his wife Manu. (BhÃgavata, Skandha 6). @<[Page 820b]>@ ## A sub-section of ùdi Parva in MahÃbhÃrata. This Comprises chapters 192 to 198 of ùdi Parva. ## A sub-section of VirÃÂa Parva. This comprises Chapters 70 to 72 of VirÃÂa Parva. ## The seventh Manu. There is a description of Manu Vaivasvata under Manvantara. 1) %% Descended from Vi«ïu in the following order:--BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvata Manu. 2) %% See under AvatÃra, Section "Matsya." 3) %% The wife of Vaivasvata Manu was ÁraddhÃ. Many sons were born to the couple. Prominent among them were, Yama, YamÅ, AÓvinÅkumÃras, Revanta, Sudyumna, Ik«vÃku, N­ga, ÁaryÃti, Di«Âa, Dh­«Âa, KarÆ«a, Nari«yanta, NÃbhÃga, P­«adhra and Kavi. ## A holy place. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Stanza 39, that he who bathes in this holy bath would become himself a holy tÅrtha. ## One of the four castes. (For further details see under Varïa and CÃturvarïya). ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 67). ## Son of ùpa, one of the eight Vasus. ùpa had four sons named, Vaitaï¬a, Árama, ÁÃnta and Dhvani. (Vi«ïu PurÃïa, AæÓa 1, Chapter 15). ## A hell. (See under KÃla, the Section Naraka). ## The name of river Ganges when it flows through the world of the Manes. (M.B. ùdi Parva, Chapter 169, Stanza 22). ## A river. The prominence of this river is given below: (i) This river stays in the court of Varuïa and glorifies him. (MahÃbhÃrata, Sabhà Parva, Chapter 9, Stanza 20). (ii) This river gives remission of sins. There is a spot called VirajatÅrtha, in this river. He who bathes in this holy place would shine like the moon. (M.B. Vana Parva, Chapter 85, Stanza 6). ## A son of SudhanvÃ, whose father was AÇgiras. It is mentioned in ãgveda, Maï¬ala 1, A«Âaka, 1, SÆkta 111, that Sudhanvà had three sons named ãbhu, Vibhvan and VÃja. ## A sacrifice. ## A religion or religious book (scripture). At the end of Kaliyuga, people will become thieves and lose all good qualities, and moreover fifteen branches of the Veda VÃjasaneya alone will be accepted as Regulations of life. (Agni PurÃïa, Chapter 16). ## (VùJASANEYAS). A group of Priests. Priest YÃj¤avalkya was one of the disciples of Yajur Veda-group of VyÃsa. Of the line of disciples, YÃj¤avalkya had fifteen disciples. They were called VÃjasaneyins or VÃjasaneyas. The Yajus--collection received from the god Sun were divided into fifteen groups by YÃj¤avalkya and given to each of his disciples. From that day onwards, his disciples became famous by the name VÃjasaneyas. (Br. U 7-3-7). @<[Page 821a]>@ ## A priest who was the son of Naciketas. (B­hadÃraïyaka Upani«ad, 6-4-33). ## Son of ViÓvÃmitra. He was an expounder of Vedas. (M.B. AnuÓÃsana Parva, Chapter 4, Stanza 52). ## The son of Aniruddha, who was the grandson of ÁrÅ K­«ïa. Mention is made in MahÃbhÃrata, Mausala Parva, Chapter 7, Stanza 72, that after the extermination of the YÃdavas by the mausala fight (the fight with grass grown from the filings of the iron-pestle), Arjuna anointed Vajra as the King of the remaining YÃdavas. When the PÃï¬avas began the MahÃprasthÃna (the great departure), Yudhi«Âhira called Subhadrà and instructed her to look after Vajra with particular care. (M.B. Mahà PrasthÃna Parva, Chapter 1, Stanza 8). ## A notorious asura. VajrabÃhu was born of a VidyÃdhara-damsel named Ca¤calÃk«Å, when she was raped by the asura Sahasramukha. This VajrabÃhu did penance before Áiva and obtained PÃÓupatÃstra (a divine arrow) and an impenetrable armour. After this, he caught hold of Indra and bound him. Subrahmaïya rescued Indra and killed VajrabÃhu. (Kamba RÃmÃyaïa, Uttara KÃï¬a). ## A monkey. With other monkeys VajrabÃhu got on the body of Kumbhakarïa and scratched his face and body and did much harm in the battle between RÃma and RÃvaïa. Kumbhakarïa caught hold of them and ate them. (M.B. Vana Parva, Chapter 287, Stanza 67). ## A ferocious giant who was a follower of RÃvaïa. In VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Sarga 54, mention is made that this giant was killed by AÇgada in the RÃma-RÃvaïa battle. ## A captain of the army of TripurÃsura. It is stated in GaïeÓa PurÃïa that TripurÃsura gave his captain clothes, villages etc. as presents, for bringing PÃtÃla (netherworld) under control. ## The King of PrÃgjyoti«apura. He was the son of Bhagadatta. He attacked the neighbouring Kings and defeated them. He caught hold of the sacrificial horse of Yudhi«Âhira, led by Arjuna, who fought with Vajradatta for three days and defeated him. (M.B. AÓvamedha Parva, Chapters 65 and 74). ## A daughter of MahÃbali. This VajrajvÃlà was the wife of Kumbhakarïa. (Uttara RÃmÃyaïa). ## A hell. (See the part Naraka under KÃla). ## A giant. Vajramu«Âi was the son born to MÃlyavÃn of his wife SundarÅ. Vajramu«Âi had six brothers named VirÆpÃk«a, Durmukha, Suptaghna, Yaj¤akoÓa, Matta and Unmatta and a sister named NalÃ. (Uttara RÃmÃyaïa). ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 63). ## A King of the line of ÁrÅ RÃma. The genealogy is the following. ÁrÅ RÃma-KuÓa-Aditi-Ni«adha-Nabhas-Puï¬arÅka-K«emadhanvÃ-DevÃnÅka-ãk«a-PÃriyÃtra-Bala-Vinda-VajranÃbha. Khagaïa was the son of VajranÃbha. (BhÃgavata, Skandha 9). ## An asura. PrabhÃvatÅ whom Pradyumna the son of ÁrÅ K­«ïa married, was the daughter of this asura. (For details see under PrabhÃvatÅ). ## A King who ruled over MathurÃ. He was a friend of ParÅk«it. At the request of hermit ÁÃï¬ilya, Uddhava talked to VajranÃbha about the greatness of BhÃgavata. ## An asura. This asura was born to KaÓyapa of his wife Diti. TÃrakÃsura was born to VajrÃÇga of his wife VarÃÇgÅ (For details see under PÃrvatÅ, Para 2) ## A house in heaven. MaïidvÅpa is situated above the world of BrahmÃ. This is an island in the sea of Am­ta with an area of several yojanas. All the sand particles on the shore of the sea of Am­ta are jewels. Beyond the trees of jewels standing on the seacoast, there is an iron-wall with four towers. Those who come here to see DevÅ (goddess) should get down from their vehicles here. Beyond this wall of iron, there are seven walls of bronze, copper, lead, brass, a mixture of five metals, silver and gold. They are called SaptaÓÃlas. Between the walls there are several parks such as KalpavÃÂikÃ, SantÃnavÃÂikÃ, Haricandanav­k«avÃÂikÃ, MandÃravÃÂikÃ, PÃrijÃtavÃÂikÃ, KadambavÃÂÅ etc. On passing the seven walls, several houses are seen. They are topaz-house, jacinth-house, beryl-house, diamond-house, chrysoprase-house, sapphire-house, ruby-house, emeraldhouse, etc. (DevÅ BhÃgavata, Skandha 11). ## A son of hermit Bh­gu. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 35, Stanza 125, that hermit Bh­gu had seven sons named Cyavana, VajraÓÅr«a, Áuci, Aurva, Áukra, Vareïya and Savana. ## A giant who was the brother of Khara, DÆ«aïa and Tri{??}iras. In the battle between RÃma and RÃvaïa Vajravega stood as the attendant of Kumbhakarïa and fought with ÁrÅ RÃma and was killed by HanÆmÃn. (M.B. Vana Parva, Chapter 287). ## A child of Garu¬a. (MahÃbhÃrata, Udyoga Parva, Chapter 101, Stanza 10). ## (Thunderbolt). The famous weapon of Indra. 1) %% In olden days a fierce asura named V­tra was born. The KÃlakeyas and many other asuras became his followers. They began to create havoc in the world, and cause harm to the Devas. At last under the leadership of Indra, the Devas went to Brahmà and informed him of their grievances and requested for advice as to the way of killing V­tra. Brahmà told them that only with a weapon made of the bone of the hermit DadhÅca, could V­trÃsura be killed. The Devas went to the bank of the river Áoïa and saw the hermit DadhÅca, who was the foremost of munificent men, doing penance there. Indra told him the purpose of their visit. He told the Devas to take his bone, if it was useful to them. Saying this he forsook his body. The Devas took the bones of the hermit and gave them to ViÓvakarmà who made a powerful weapon with them and gave that to Indra. They named the weapon the 'thunderbolt.' (M.B. Vana Parva, Chapter 100). 2) %% Once Indra was defeated by NarakÃsura. He went to the HimÃlayas and hid himself there. Unable to see their King Indra, the devas went to Subrahmaïya. When Indra knew this, he thought that Subrahmaïya had taken possession of the world of the gods. So he came and fought with Subrahmaïya. The thunderbolt of Indra touched the face of Subrahmaïya and wounded him. From the blood which flowed from the face of Subrahmaïya two noble men appeared who eventually became warriors of Subrahmaïya. (KathÃsaritsÃgara, LÃvÃïakalambaka, TaraÇga 6). 3) %% In Vi«ïu PurÃïa, AæÓa 1, Chapter 5 and AæÓa 2, Chapter 8, a process by which thunderbolt is made daily in the evening from the water particles thrown by Brahmins when they recite the spell GÃyatrÅ, is described. In the evening, the fierce giants called the Mandehas wish to eat the Sun. PrajÃpati had given them a curse that though their bodies would not perish they would daily meet with death. So there is a fight between these giants and the sun daily in the evening. At that time the Brahmins recite the spell GÃyatrÅ with the Brahmapervading syllable 'OM,' and throw up water. This water becomes the Vajra weapon, and burns the giant. 4) %% The hermits NÃrada and Parvata once went to the palace of the King S­¤jaya. The King worshipped them and served them for a long time, as a result of which a son was born to him. Indra decided to lessen the superior power of these hermits. Once the son of the King, who was a mere boy, was playing in the forest. At the instruction of Indra, the thunderbold took the form of a tiger and went to the forest and killed the boy. S­¤jaya became very sad. NÃrada and Parvata brought the boy to lite again and gave him to the King. (M.B. ÁÃnti Parva, Chapter 30). ## Indra who wields the weapon Vajra (q.v) ## An eternal god concerned in offering to the manes. (MahÃbhÃrata, Anu Ãsana Parva, Chapter 91, Stanza 33). ## See under Baka. ## The daughter of the giant MÃlyavÃn, ViÓravas married her. Three sons TriÓiras, DÆ«aïa and Vidyujjihva and a daughter AnupÃlikà were born to the couple (BrahmÃï¬a PurÃïa, 3: 8: 39-56; VÃyu PurÃïa, 70 34-50). But in mahà BhÃrata, mention is made only about three wives of ViÓravas, named Pu«potkaÂÃ, RÃkà and MÃlinÅ ## (BAKA DùLBHYA). A hermit of Ancient India. The information obtained from MahÃbhÃrata about this hermit is given below. (He was a member of the council of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 4, Stanza 11). (ii) Once Vaka DÃlbhya lectured to Yudhi«Âhira about the greatness of BrÃhmaïas. (M.B. Vana Parva, Chapter 26, Stanza 6). (iii) On another occasion he described the welfare of eternal beings to Indra. (M.B. Vana Parva, Chapter 193). (iv) Once he stopped ÁrÅ K­«ïa, who was going to HastinÃpura, and conversed with him on the way. (M.B. Udyoga Parva, Chapter 83, Stanza 65). (v) The hermit Baka DÃlbhya once talked about how the kingdom of Dh­tarëÂra would be made burnt offering to fire. (M.B. Áalya Parva, Chapter 41, Stanza 5). ## One of ViÓvÃmitra's sons who were expounders of the Vedas. (Mahà BhÃrata AnuÓÃsana Parva, Chapter 4, Stanza 58). ## (Using harsh words). One of the wrongs brought under the rule of chastisement in ancient India. Without caring for the truth or falsity, a man praising another with a view to tease or offend him, is VÃkpÃrusya. The teasing may be aimed at somebody with disabled members of the body or disabled organs of sense. Besides, using heart-rending words also comes under this crime. In olden days kings issued orders to fine anybody found guilty of this crime. Ordinarily the fine was 25 Païas. If the crime was committed against one who was below the level of the culprit the fine to be paid was only half. If harsh words were used against other women or people of a higher level the fine was double. (Agni PurÃïa, Chapter 258). ## A King in Ancient India. He is known by the name Dantavaktra. (For further details see under DaïÂavaktra). ## ViÓvÃmitra's son, who was an expounder of Vedas. (M.B. AnuÓÃsana Parva, Chapter 4, Stanza 53). ## An asura. It is stated in Padma PurÃïa, BhÆmikhaï¬a, how Indra killed this asura. One day Vala went to the sea for his evening worship. Devendra saw the asura, shining with the radiance of celibacy and the divine rod and deer-hide, praying on the sea-shore. Instantly Indra cut him into two with his weapon, the thunderbolt. Vala fell down motionless. Mention is made about this asura in ãgveda, Maï¬ala 1, AnuvÃka 4. (For further details see under Bala). ## (BALùKA). A forester. (For further details see under BalÃka). ## See under BalÃkÃÓva. ## See under BÃlakhilyas. ## See under Ballava. ## son of ViÓvÃmitra. He was a BrahmavÃdin. (See under ViÓvÃmitra). ## A famous monkey in the army of ÁrÅ RÃma. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Sarga 4, Verse 52). ## See under BÃliÓikha. ## See under Balvala. ## The husband of HemaprabhÃ, an unchaste woman. (See under HemaprabhÃ). ## Son of BalÃkÃÓva. He was a righteous King. Vallabha had a son named KuÓika. (M.B. AnuÓÃsana Parva, Chapter 4, Stanza 5). ## A hermit who was the first among poets and the author of RÃmÃyaïa. 1) %% Knowledge about this hermit who was the first among the poets of BhÃrata, is scanty. So we have to depend mainly on some hearsay for the life history of this sage. It is said that VÃlmÅki was the tenth son of Varuïa. But in his younger age he fell into the hands of wicked people and became a wicked man, like his friends. Then his name was not VÃlmÅki. Being a father, he had to support his family. For this purpose he used to plunder travellers. Once he happened to catch the Saptar«is (the seven hermits) who passed by that way. The hermits asked him whether his wife and children would share the sins he had incurred by plundering. The plunderer could not answer that unexpected question. He ran home and asked his wife and children if they would share the sins incurred by him. They were not prepared to do so. In a moment his life underwent a thorough change. He ran to the Saptar«is and knelt before them. They imparted to the forester, knowledge of the Vedas. The forester sat under a tree and began to sing 'RÃma RÃma.' Days and months and years passed, unknown to him. He did not know that white ants had built a shelter above him. After several years the Saptar«is returned by that way. They broke the ant-hill and took the hermit out. Because he came out of ValmÅka or white-ant-hill he came to be known as VÃlmÅki. He built his hermitage on the bank of the river Tamasà and lived there with his disciples. It was at this place that he composed the famous poem RÃmÃyaïa. (For further details see under RÃmÃyaïa). 2) %% (1) VÃlmÅki shines in the palace of Indra. (M.B. Sabhà Parva, Chapter 7, Stanza 16). (ii) Mention is made in MahÃbhÃrata, Udyoga Parva, Chapter 83, Stanza 27, that VÃlmÅki met ÁrÅ K­«ïa who was going to HastinÃpura as a messenger of the PÃï¬avas. (iii) SÃtyaki recited a poem composed by VÃlmÅki, after having killed BhÆriÓravas in the BhÃrata-battle. (M.B. Droïa Parva, Chapter 143, Stanza 57). (iv) VÃlmÅki told Yudhi«Âhira of the benefits of his devotion to Áiva. (M.B. AnuÓÃsana Parva, Chapter 18, Stanza 8). ## One of the prominent sons of Garu¬a. (MahÃbhÃrata, Udyoga Parva, Chapter 101, Stanza 11). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 12). ## An ancient hermit. 1) %% Three sons named Áala, Dala and Bala were born to King ParÅk«it by his wife SuÓobhanÃ, a princess of Maï¬Æka. In due course, King ParÅk«it anointed his eldest son Áala as King and went to the forest for penance. Once Áala went to the forest to hunt. While chasing a deer, the King asked his charioteer to bring horses capable of overtaking the deer. The charioteer told the King that such horses were available at the hermitage of VÃmadeva. They went to the hermitage of VÃmadeva and got the horses on condition that they would be returned. After the hunting, Áala reached his capital. Seeing the beauty and the vigorous nature of the horses, the King did not like to part with them. VÃmadeva sent his disciple to the court of the King to take the horses back. But the King sent him back empty-handed. VÃmadeva got angry. He came in person and demanded his horses. The King replied that Brahmins did not require such horses. While these two were quarrelling with each other, some fierce giants came there and pierced Áala with a trident and killed him. (M.B. Vana Parva, Chapter 192). 2) %% (i) He was a friend of Vasi«Âha and a priest of DaÓaratha. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a. Sarga 7, Stanza 3). (ii) Maï¬ala 4 of ãgveda was composed by VÃmadeva. (iii) VÃmadeva was a hermit who had praised the AÓvinÅdevas when he was in his mother's womb. (ãgveda, Maï¬ala 1, SÆkta 119). (iv) Once VÃmadeva tried to eat the flesh of a dog because of hunger, with a view to save Brahmins. (Manusm­ti, Chapter 10, Stanza 106). (v) He was a prominent member in the assembly of Indra. (M.B. Sabhà Parva, Chapter 7, Stanza 17). (vi) Once VÃmadeva gave advice about righteousness to King Vasumanas. (M.B. ÁÃnti Parva, Chapter 92). ## A King. Arjuna defeated this King during his regional conquest of the North. (M.B. Sabhà Parva, Chapter 27, Stanza 11). @<[Page 823b]>@ ## One of the seven sons born to Manu by his wife ÁatarÆpÃ. It is stated in Matsya PurÃïa, Chapter 4, that the Brahmin was born from the face, K«atriya from the hand, VaiÓya from the calf of the leg and ÁÆdra from the foot, of VÃmadeva, who was an incarnation of Áiva. This VÃmadeva who had five faces and a trident in his hand, fought with Candra, when TÃrà the wife of B­haspati was carried away by Candra. (Matsya PurÃïa, 4-13). ## An incarnation of MahÃvi«ïu. 1) %% There are ten main incarnations of MahÃvi«ïu. Of these, the incarnation of VÃmana is the fifth. 2) %% Two different stories occur in the PurÃïas about the incarnation of VÃmana. One story is about how MahÃvi«ïu took the incarnation of VÃmana and thrust MahÃbali an asura, down to the netherworld. This story is more widely known. In the second story the place of MahÃbali is given to the asura called Dhundhu. This is the main difference. For a comparative study, both stories are given below: a) %% The devas (gods) such as Indra and the others were born to PrajÃpati KaÓyapa by his wife Aditi and the asuras (demons) such as MahÃbali and others, by his wife Diti. The Daityas (asuras) began to harm and harass the Devas to a great extent. Once Aditi, the mother of the Devas, complained to KaÓyapa about this. He advised her to take the fast called 'Payovrata' fixing the image of MahÃvi«ïu in her heart and that he will take birth through her as VÃmana and destroy MahÃbali. According to the advice of her husband, Aditi began to take Payovrata, at the end of which MahÃvi«ïu appeared before her and asked her what her wish was. She told Vi«ïu, of her grievances and Vi«ïu consoled her and said "You have invoked me by your prayer and fast for the safety of your sons. So I will enter your womb through the penance of KaÓyapa and take birth as your son and rescue your sons." MahÃvi«ïu disappeared. Aditi worshipped her husband with devotion. By contemplation KaÓyapa knew everything. He infused the energy he had acquired by penance into Aditi, who gave birth to a son. The birth took place on the twelfth day of the month of BhÃdrapada, in the bright lunar fortnight at the auspicious moment called Abhijit, in the star of ÁrÃvaïa. The infant had four hands. While KaÓyapa and Aditi were looking on, the infant changed its form and became a dwarfish Brahmin boy. The Devas brought presents to the child. The Sun taught him the spell called SÃvitrÅmantra. B­haspati gave the Brahmastring. KaÓyapa gave the string worn round the waist. The earth gave the hide of a black antelope. Soma the Vanaspati gave a rod; Aditi gave the cloth over the privities, the sky an umbrella, the seven hermits gave KuÓa-grass, Brahmà gave a waterpot, SarasvatÅ gave a rosary and Kubera gave a pot. At that time, the powerful MahÃbali had brought the three worlds of heaven, earth and PÃtÃla (the netherworld) under his control. That Asura King performed a horse-sacrifice with the help of a BhÃrgava Brahmin. Hearing about it VÃmana started for the place of sacrifice. MahÃbali was performing the sacrifice at a place called Bh­gukacchaka on the North bank of river NarmadÃ. The priests who were performing the rites and ceremonies of the sacrifice saw VÃmana coming slowly to the sacrificial hall. They wondered whether it was the Sun, SanatkumÃra or Agni (Fire) coming to see the sacrifice. While they were standing thus, VÃmana with his umbrella, rod and water pot filled with water entered the sacrificial hall. MahÃbali welcomed VÃmana and asked him the purpose of his visit. VÃmana said "Oh King! Your words are sweet. Noble Asura! give me three feet of ground which I measure with my feet. That is all what I want." MahÃbali agreed. The teacher-priest Áukra felt some doubts regarding the identity of VÃmana. So he secretly told MahÃbali that the boy VÃmana was none other than MahÃvi«ïu and as such, he should not give any promise. But MahÃbali had already given the promise. He refused to go back upon his words. The priest Áukra got angry at this and cursed MahÃbali thus. "You boast that you are wise and learned. But you are disobedient, slow-witted and unwise. So all your prosperities will be destroyed." Though he was cursed, he did not deviate from the path of truth. He gave the promised ground to VÃmana by pouring water with the water brought in golden pot by his queen VindhyÃvalÅ. The names, AÓanà and KoÂarà also are used in the PurÃïas for VindhyÃvalÅ the wife of MahÃbali. She came out for the purpose wearing golden ornaments. MahÃbali himself washed the feet of VÃmana, who instantly began to grow and became large beyond imagination. Everybody on the spot was amazed at the unimaginable bigness of VÃmana. On that huge figure, MahÃbali saw the priest, the performers of sacrificial rites, the sacrificial hall, the universe, the elements, the qualities the senses, the mind, the individual spirits, and at the feet of the figure the world RasÃtala. He saw the earth on its feet, mountains below the knees, birds on its knees, the Maruts on its thighs, evening on its clothes, the PrajÃpatis on its privities, the noble and mighty asuras on its lions, the sky on its navel, the oceans on its stomach, Dharma (duty) in its heart, rightness and truth on its breasts, MahÃlak«mÅ holding lotus on its chest, songs of SÃman and all other voices in its neck, all the gods beginning with Indra on its hands, the points (directions) on its ears, the ether on its head, the clouds on its hair, breaths in its nose, the sun in its eyes, fire on its face, the Vedas in its words, Varuïa in its tongue, day and night agreement and disagreement in its winking and anger on its forehead. In its touch there was desire, in its radiance there was water, in its buttocks Jawlessness, sacrifice in its steps, death in its shadow, illusion in its laugh, medicines in its hairs, rivers in its veins, stones in its nails, Brahmà in its intelligence, hermits, devas etc. in its life-breaths. Thus the figure was seen by MahÃbali. VÃmana had trodden on the whole of the earth, which was completely under the cont ol of MahÃbali, with one foot, filled the whole of the sky with his large body and the four points were filled with his hands. The second step was put on Maharloka, Janaloka and Tapoloka (three worlds). No spot was left in the universe for a third step. VÃmana said:--"You have given me three feet of ground. I have measured two feet of ground. Show me the place to measure the third step. I have measured the earth with one step and the heaven with the second step. You have seen it. If you cannot keep your promise you had better go down to PÃtÃla." Bali requested him to place the third step on his head. VÃmana placed his foot on the head of MahÃbali and thrust him down to PÃtÃla. VÃmana brought Indra to the spot and anointed him as the ruler of heaven, in the presence of all the gods and hermits. Indra sent VÃmana with the LokapÃlas (Indra, Agni, Yama and Varuïa) in a divine VimÃna to the world of Vi«ïu. (BhÃgavata Skandha 8). b) %% Dhundhu, an asura boy, was born to KaÓyapa by his wife Danu. That asura did penance and pleased BrahmÃ. He made a request that he should not be killed by Indra and the other gods or anybody else. BrahmÃ, who was pleased at his penance, gave him the boon he asked. The boy Dhundhu, at the beginning of the fourth Kaliyuga, during the period of HiraïyakaÓipu, went to heaven and defeating Indra and the other Devas, established his rule there as Indra. The mighty HiraïyakaÓipu was travelling on the mountain Mandara as an official under Dhundhu. The defeated and grief-stricken Devas went to the world of Brahmà and lived there. Dhundhu, who knew this, wanted to drive them out of that place also. He requested Áukra, the priest and teacher of asuras, to tell him the means of doing it. Áukra said. "Devendra was enabled to enter the presence of BrahmÃ, because he had performed one hundred horse-sacrifices. "Hearing this, Dhundhu, with the permission of the teacher Áukra, began to perform sacrifice in the holy place called PrÃcÅna tÅrtha. Hearing that Dhundhu had begun the horse-sacrifice, Indra and the Devas trembled with fear and, leaving the world of BrahmÃ, went to the world of Vi«ïu and prayed for protection. BhagavÃn came to know of everything and consoled them and sent them back. After this MahÃvi«ïu took the form of a VÃmana and jumped into the DevikÃjala and lay afloat like a piece of dry wood. Dhundhu and the hermits saw by chance, VÃmana sinking and coming up in the water. They took the VÃmana-Brahmin out of water and asked him how he had fallen in water. VÃmana replied with shiver:--"In the family of Varuïa there was a Brahmin named PrabhÃsa, who was a scholar. I am GatibhÃsa, the younger of his two sons. After the death of father, I requested my brother to divide the property of our father. My brother quoted several rules and said that I was not entitled to get any portion of my father's wealth. I spoke against him and getting angry he caught me by my hair and threw me into the river. It is a year since I, being not able to swim, began to sink and come up in this river. Thus you have seen me here." The BhÃrgavas who were present there, requested Dhundhu thus. "Oh! King of the asuras! Be pleased to give this boy a well-furnished house, servant-maids and plenty of wealth." Hearing this Dhundhu said to VÃmana. "I will provide you with wealth, servantmaids, house, gold, cows, land, clothes etc." VÃmana humbly said to Dhundhu "Oh Lord! I do not want any wealth. It is my desire for wealth that has brought me to this plight. I request you to give me only three feet of ground." As soon as the asura-King complied with his request, VÃmana began to grow like the moon. He assumed the shape of Trivikrama to measure each of the three worlds with a foot. In two steps he measured all the worlds. VÃmana whose body was bigger than MahÃmeru became angry when he did not see place to measure the third step, and fell on Dhundhu. By this heavy fall there appeared a great cavity thirty thousand yojanas deep. BhagavÃn Vi«ïu took the asura Dhundhu and threw him into that deep pit with a mighty force, and by a shower of dust he filled the cavity. Indra with the Devas occupied the world of Gods. Leaving the asura King in the sea of dust, BhagavÃn jumped into the river KÃlindÅ and disappeared. (Padma PurÃïa, Chapter 78). ## One of the eight elephants supporting the universe. This elephant was one of the four sons of IrÃvatÅ. AirÃvata, SupratÅka and A¤jana were the other three. (BrahmÃï¬a PurÃïa, 3: 7: 292). This VÃmana was the conveyance of a famous giant in the army of GhaÂotkaca during the battle of BhÃrata. (M.B. BhÅ«ma Parva, Chapter 60, Verse 56). ## A holy place situated on the borders of Kuruk«etra. By bathing in the particular spot called Vi«ïupÃda, in this holy place and worshipping VÃmana, one could enter the world of Vi«ïu. (M.B. Vana Parva, Chapter 86, Stanza 103). ## A holy place. It is stated in MahÃbhÃrata, Vana Parva, Chapter 84, Stanza 13, that those who worship Hari (Vi«ïu) in this place will never become miserable. ## A mountain in the Krau¤ca Island. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 12). ## A great Sanskrit poet. It is believed that he lived in the 15th century. He has written several poems and plays. His poetic works are 'NalÃbhyudaya' and 'RaghunÃthacarita.' The former consists of eight KÃï¬as and the latter, thirty KÃï¬as. It is stated that VÃmanabhaÂÂabÃïa was the teacher of VidyÃraïya. Besides these two major works, he had written several poems and dramas. Imitating the poem 'MeghasandeÓa' of KÃlidÃsa, he had written a poetic work of the same type called 'HaæsasandeÓa'. A minor Drama called Á­ÇgÃrabhÆ«aïa was written by this VÃmana. It is said that this drama was acted at Vijayanagara. The two plays, named--PÃrvatÅpariïaya and 'KanakarekhÃ' were also written by the same poet. ## One of the eighteen PurÃïas. (See under PurÃïa). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 23). ## A river which is famous in the PurÃïas. The low-caste people who lived on the basin of this river, came to the RÃjasÆya (imperial consecration) of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 51, Stanza 17). ## A daughter born to PrajÃpati KaÓyapa by his wife PradhÃ. (M.B. ùdi Parva, Chapter 65, Stanza 45). ## A holy bath. The rivers Áoïa and Narmadà start from this bath. In MahÃbhÃrata, Vana Parva, Chapter 85, Stanza 9, it is stated that by visiting this holy bath one could obtain the fruits of performing a horse-sacrifice. ## A holy place situated on the boundary of Kuruk«etra. It is stated in MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 41, that if a bath is taken in this holy place one could bring about the uplift of one's race. ## The genealogy of the characters in the PurÃïas is given separately at the end of this book. ## Name of the horse of the hermit VÃmadeva. (M.B. Vana Parva, Chapter 122, Stanza 41). ## An important Parva in MahÃbhÃrata. ## (House-holder in the forest). One of the four stages of life. (See under ùÓrama). ## Monkeys are given a prominent place in the PurÃïas. Considering them as born in the family of HanÆmÃn, an ardent devotee of ÁrÅ RÃma, some worship monkeys. It is mentioned in VÃlmÅki RÃmÃyaïa that the monkeys got a prominent place first among the gods and spirits. It is stated in VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Sarga 33, that the leaders of the monkeys were BÃli, SugrÅva, AÇgada, Mainda, Gavaya, Dvivida, GavÃk«a, Gaja, Áarabha, SÆryÃk«a, HanÆmÃn, VidyunmÃlÅ, VÅrabÃhu, SubÃhu, Nala, Kumuda, JÃmbavÃn, TÃra, SupÃÂala, Sunetra, NÅla and Dadhivaktra. The social life of the monkeys, is described as follows in the VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Sarga 33. "Mahendra mountain, the HimÃlayas, the Vindhya mountain, the peaks of KailÃsa and Áveta mountain, Mandara mountain etc. are the places mostly inhabited by monkeys. On the mountains shining like the rising sun, on the east of the western ocean also monkeys live. The Monkeys which inhabit black soil are blue in colour. Monkeys which live in red arsenic caves are yellow in colour. Those which live in Mahà Meru and DhÆmra (smoky) mountain have the colour of the rising sun and are drunkards." ## Those trees which produce fruits without flowering are called Vanaspati according to Manusm­ti Chapter 1, Stanza 47. Atti (fig tree) is an example. (Apu«pÃ÷ phalavanto ye te vanaspatayas sm­tÃ÷). ## One of the seven sons of the King Gh­tap­«Âha. (BhÃgavata, Skandha 5). ## A country famous in the PurÃïas. (BhÅ«ma Parva, Chapter 9, Stanza 54). ## A country in ancient India. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 58). ## A son born to PrajÃpati KaÓyapa of his wife Danu. It is mentioned in MahÃbhÃrata, ùdi Parva Chapter 65, Stanza 25, that he was the most prominent of the ten sons of Danu. ## A son born to UrvaÓÅ from PurÆravas. The sons of UrvaÓÅ were ùyus, DhÅmÃn, AmÃvasu, Dr¬÷Ãyu ÁatÃyu and VanÃyu. (M.B. ùdi Parva, Chapter 75, Stanza 25). ## A country in ancient India. Mention is made about this country in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 56. ## A bird. The cry of this bird, is believed to forebode victory. (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a Sarga 69, Stanza 22). ## A hermit mentioned in ãgveda. Once this hermit was pushed into a well by Asuras. But he was saved by the AÓvinidevas. (ãgveda, Maï¬ala 1, AnuvÃka 1, SÆkta 116). ## A river famous in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 18) @<[Page 826a]>@ ## (BANDý, VùNDýNA). A scholar and scientist in the palace of King Janaka. He defeated the hermit Kaho¬aka in an argument and dipped him in water. (For further details see under A«ÂÃvakra). ## See under VandÅ. ## A King who was the grandson of emperor PÆru and the son of RudrÃÓva. Vaneyu was born to RudrÃÓva by a celestial woman named MiÓrakeÓÅ. Ten sons named Vaneyu, ãceyu, Kak«eyu, K­païeyu, Sthaï¬ileyu, Jaleyu, Tejeyu, Satyeyu, Dharmeyu and Santateyu, were born to this celestial woman. (M.B. ùdi Parva, Chapter 94, Stanza 8). ## An important state in ancient India. The present name of this country is Bengal. Several statements occur in the PurÃïas about VaÇga. The following are the statements about VaÇga given in the MahÃbhÃrata. (i) Arjuna visited this country during his pilgrimage. (M.B. ùdi Parva, Chapter 214, Stanza 9). (ii) BhÅmasena attacked VaÇga. (M.B. Sabhà Parva, Chapter 30, Stanza 23). (iii) The Kings of VaÇga visited Yudhi«Âhira with presents. (M.B. Sabhà Parva, Chapter 52, Stanza 18). (iv) Karïa conquered this country during his regional conquest. (M.B. Vana Parva, Chapter 254, Stanza 8). (v) In the BhÃrata battle the King of VaÇga confronted GhaÂotkaca and was defeated. (M.B. BhÅ«ma Parva, Chapter 92, Stanza 6). (vi) Once ÁrÅ K­«ïa conquered the country of VaÇga. (M.B. Droïa Parva, Chapter 11, Stanza 15). (vii) ParaÓurÃma exterminated the K«atriyas of VaÇga. (M.B. Droïa Parva, Chapter 70, Stanza 12). (viii) The low castes of VaÇga attacked the sacrificial horse led by Arjuna who killed every one of them. (M.B. AÓvamedha Parva, Chapter 82, Stanza 29). ## An asura. It is mentioned in ãgveda, Maï¬ala 1, AnuvÃka 1, SÆkta 10, that the Kings Atithigva and ãjiÓvÃ, with their armies surrounded the cities of the asuras Kara¤ja, Parïaya and VaÇg­da and that Indra helped the two Kings. ## See under Vidura II. ## A daughter of Dak«a. Dharmadeva married her. (Vi«ïu PurÃïa, AæÓa 1, Chapter 7). ## A celestial maid. She made a futile attempt to hinder the penance of the hermit DurvÃsas, and by the curse of the hermit she had to take birth as the daughter of Kundhara by Menakà in the next birth. (MÃrkaï¬eya PurÃïa, 1, 49, 56; 2, 41). ## Son of SaÇkrandana, the King of Vidarbha. Dama, a famous King of Di«Âa dynasty carried away by stealth SumanÃ, the daughter of CÃruvarmÃ, the King of DaÓÃrïa, in consequence of which Vapu«mÃn and Dama became enemies. Vapu«mÃn waited for an opportunity to take revenge and when a convenient moment came, he killed Nari«yanta the father of Dama. Indrasenà the mother of Dama told him of his father's murder and then jumping into the funeral pyre of her husband, she died. Because of grief at the loss of his parents and anger towards the slayer, Dama started with a mighty army and engaged Vapu«mÃn in a fierce battle. He killed Vapu«mÃn in the battle and with his blood he made offerings to the spirits of his parents. (MÃrkaï¬eya PurÃïa, 133). @<[Page 826b]>@ ## Daughter of the King of Sindhu. She became the wife of MÃrutta. (MÃrkaï¬eya PurÃïa, 133). ## The prominent queen of King Janamejaya. She was the daughter of SuvarïavarmÃ, the King of KÃÓÅ. (DevÅ BhÃgavata, Skandha 2). Vapu«Âamà had two sons, ÁatÃnÅka and ÁaÇkukarïa. (M.B. ùdi Parva, Chapter 95, Stanza 86). ## A warrior of Subrahmaïya (MahÃbhÃrata, Áalya Parva, Chapter 45, Stanza 64). ## A holy place near DvÃrakÃ. It was here that DurvÃsas gave BhagavÃn ÁrÅ K­«ïa boons (Vara). From that day this became a holy place. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 82, that those who take bath in this holy place would obtain the fruits of giving a thousand cows as alms. ## A holy place. Those who take bath in this holy place would obtain the fruits of giving a thousand cows as alms. (M.B. Vana Parva, Chapter 85, Stanza 35). ## An ancient hermit. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 4, Stanza 17, that this hermit stayed in the palace of Yudhi«Âhira. ## A holy place in the middle of Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 88, that MahÃvi«ïu stayed in this place for a while in the shape of VarÃha (Boar) and that those who bathe in this holy bath would obtain the fruits of performing the sacrifice Agni«Âoma. ## (Boar). One of the ten incarnations of MahÃvi«ïu. 1) %% Jaya and Vijaya, two doorkeepers of MahÃvi«ïu showed disrespect towards the famous hermits Sanaka and others who went to visit MahÃvi«ïu. The angry hermits cursed them to take birth as asuras. Accordingly Jaya and Vijaya took birth as the two asuras HiraïyÃk«a and HiraïyakaÓipu and were born from PrajÃpati KaÓyapa by his wife Diti. Even their birth itself was inauspicious. Once, while KaÓyapa was carrying on evening worship, his wife was filled with libid. She embraced KaÓyapa. Because she got pregnancy in an inauspicious moment, two asura sons were born. At the time of their birth darkness spread over the whole of the world, and some ill omens were seen. The Devas (gods) trembled. The elder son was called HiraïyÃk«a and the second son was called HiraïyakaÓipu. As HiraïyÃk«a grew up he began to quarrel with the Devas. When the fight grew fierce, he picked up the earth in his hands as a ball and went under water. There was left only water. The Devas went to MahÃvi«ïu and prayed to him in order to get the earth back. At this time Manu SvÃyambhuva, the son of BrahmÃ, was living with his father looking after his welfare. The father, who was pleased with the services of his son said. "My dear son, you should worship DevÅ, who will be pleased with your devotion and will bless you. If she is pleased with you, you will become a famous PrajÃpati." Hearing the words of BrahmÃ, SvÃyambhuva worshipped DevÅ with ardent devotion, deep meditation and severe vows and penance, at which Jagadambà was pleased. She appeared before him and asked him what boon he wanted. Manu requested that he should be permitted to carry on creation without any obstruction. DevÅ gave him permission. Manu returned to his father Brahmà and said. "Father, point out to me a solitary place. I will sit there and create subjects by the blessings of DevÅ." Only when he heard the request of his son, did Brahmà begin to think about the exigency of providing his son with such a place. For, the earth was completely under water. For a long time even Brahmà was being subjected to much inconvenience to carry on creation. Only BhagavÃn ùdi NÃrÃyaïa (Vi«ïu) could do anything in this matter. So Brahmà with the Manus, hermits and others began to meditate on MahÃvi«ïu. 2) %% Instantly the young one of a Boar jumped out of the nose of Brahmà through his breath. That divine figure of Boar stood in the air and began to grow. Within a few moments, it became a colossal Being. It grew up as big as an elephant. Soon it became as large as a mountain. Seeing this, Brahmà and the others stood in amazement. The Boar made a grunt in a loud roaring sound. The people of Janaloka, Satyaloka etc. understood that it was the sound of MahÃvi«ïu. They raised glory and praise to BhagavÃn, who heard all these praises, but without condescending to tell anything, looked at all of them with grace and love, and with a mighty force jumped into the sea. It was immensely troubled by the manes of God Almighty. Varuïa prayed to him to save him from them. BhagvÃn folded his mane and went down to the deep water and made a search for the earth. The Boar walked smelling and snorting and found out the earth. He slowly lifted it on his tusks and started from there. On the way, the fierce and wicked HiraïyÃk«a hindered him. BhagavÃn Vi«ïu used his club Nandaka and killed HiraïyÃk«a. It was besmeared with his blood; MahÃvi«ïu came up to the surface of water with the earth. He set the earth firm over the water. Thus Brahmà gave Manu a place in the earth which floated on the water like a lotus-leaf, and empowered him to perform creation. 3) %% The goddess Earth, the deity of earth which was raised to the surface of water, fell in love with MahÃvi«ïu and embraced him. He embraced her in return. These mutual embraces continued for one complete Devavar«a (year of God) and consequently the goddess Earth became tired and weak and unconscious. So the earth slid down a little under water. BhagavÃn took the form of a Boar again and lifted the earth to its original place and returned to VaikuïÂha. (BhÃgavata, Skandha 3; DevÅ BhÃgavata Skandhas 8 and 9; Agni PurÃïa, Chapter 5; Padma PurÃïa, BhÆmikhaï¬a, Chapter 91). ## A mountain near Girivraja, the capital city of Magadha. (MahÃbhÃrata, Sabhà Parva, Chapter 21, Stanza 2). ## A serpent born in the family of Dh­tarëÂra. This serpent was burned in the sacrificial fire of Janamejaya. (M.B. ùdi Parva, Chapter 57, Stanza 18). ## A Yak«a (demi god). This Yak«a remains in the palace of Kubera. (MahÃbhÃrata, Sabhà Parva, Chapter 13, Stanza 16). ## An asura. Mention is made about him in MahÃbhÃrata, ÁÃnti Parva. Chapter 227, Stanza 52. ## See under PurÃïa. ## A beetle made of jewel. Brahmà had given a boon that only he who fought with this jewelbeetle in his mouth could kill PÃtÃla RÃvaïa. This secret was known only to the giants, such as RÃvaïa. and others. This Varamaïi was kept in an underground cell of a harem near the KÃlÅ temple in the PÃtÃla. The battle between RÃma and RÃvaïa was going on. HanÆmÃn made a fort coiling his tail like a spring and RÃma and Lak«maïa stayed inside this fort. While they were sleeping, PÃtÃla RÃvaïa made a tunnel under the earth and carried away RÃma and Lak«maïa. VibhÅ«aïa knew this, only next day morning. Instantly he sent HanÆmÃn to PÃtÃla. In accordance with the advice of VibhÅ«ana, HanÆmÃn went directly to the cell in the harem, took Varamaïi and put it in his mouth. Then he fought with PÃtÃla RÃvaïa and defeated him. Thus with the help of the Varamaïi HanÆmÃn rescued RÃma and Lak«maïa. (Kamba RÃmÃyaïa, Yuddha KÃï¬a). ## A river famous in the PurÃïas. It is mentioned in VÃmana PurÃïa that the river Varaïà which flowed from the right leg and the river AsÅ, which started from the left leg of BhagavÃn, who lies in contemplation at PrayÃga, are two holy rivers. (See under VÃrÃïasÅ). ## A country in ancient BhÃrata. It is mentioned in MahÃbhÃrata, Udyoga Parva, Chapter 19, Stanza 31, that the army of the Kauravas had surrounded this country. ## (VùRù×ASý). KÃÓÅ. (Before reading the information given here refer to the details given about KÃÓÅ under KÃÓÅ and DivodÃsa). 1) %% Formerly this place was known as PrayÃga. Later it got the name VÃraïÃsÅ and then KÃÓÅ. The name VÃraïÃsÅ is originated from two rivers. BhagavÃn YogaÓÃyÅ who stays in PrayÃga was born from a portion of MahÃvi«ïu. From the right leg of YogaÓÃyÅ the river Varaïà started and from his left leg the river AsÅ started. These two rivers are praised and worshipped all over the world. The temple of YogaÓÃyÅ is situated in the place between these two rivers. As the place is situated between Varaïà and AsÅ it is called VÃraïÃsi. (VÃmana PurÃïa, Chapter 3). 2) %% (i) BhÅ«ma went to KÃÓÅ and took AmbÃ, Ambikà and AmbÃlikÃ, the daughters of the King of KÃÓÅ, to his kingdom by force. (M.B. ùdi Parva, Chapter 102, Stanza 3). (ii) VÃraïÃsÅ is a holy place of pilgrimage. By bathing in KapilÃhrada, a holy bath there, and worshipping ÁaÇkara, one could obtain the fruits of performing the sacrifice RÃjasÆya. (M.B. Vana Parva, Chapter 84, Stanza 78). (iii) The middle part of VÃraïÃsÅ is called Avimukta. Those who forsake their lives at Avimukta will obtain heaven. (M.B. Vana Parva, Chapter 84, Stanza 79). (iv) Once ÁrÅ K­«ïa made VÃraïÃsÅ a prey to fire. (M.B. Udyoga Parva, Chapter 48, Stanza 76). (v) A very great scholar named TulÃdhÃra VaiÓya once lived in VÃrÃïasÅ. (M.B. ÁÃnti Parva, Chapter 261, Stanza 41). (vi) Once, in ancient days, Áiva imparted to the hermit JaigÅ«u at this place, the eight miraculous attainments such as aïimÃ, garimà etc. (M.B. AnuÓÃsana Parva, Chapter 18, Stanza 37). (vii) VÃraïÃsÅ is equal to the capital city of Indra (AmarÃvatÅ). (M.B. AnuÓÃsana Parva, Chapter 30, Stanza 16). (viii) In ancient days a hermit named Saævartta used to come here daily to worship Áiva. It was at this place that the emperor Marutta accepted the hermit Saævartta as his priest. (M.B. AÓvamedha Parva, Chapters 6 and 7). ## The place where Duryodhana built the wax-house for the PÃï¬avas. It is believed that the modern village Varïava, 19 miles north east to Meerut in North India, is the place where this PurÃïic VÃraïÃvata stood. Information about VÃraïÃvata found in MahÃbhÃrata, is given below; (i) Once the ministers of Dh­tarëÂra made a consultation about the festival in this city. (M.B. ùdi Parva, Chapter 192, Stanza 3). (ii) VÃraïÃvata was one of the five villages requested for by the PÃï¬avas, on their return after their life in the forest. (M.B. Udyoga Parva, Chapter 31, Stanza 19). (iii) Yuyutsu, the son of Dh­tarëÂra, carried on a battle here for six months. (M.B. Droïa Parva, Chapter 19, Verse 58). ## The wife of VajrÃÇga, an asura. (For more details see under PÃrvatÅ, Para 2). ## Wife of SaæyÃti, a King of the Lunar dynasty. The father of this VarÃÇgÅ was D­«advÃn. A son named AhaæyÃti was born to VarÃÇgÅ. (M.B. ùdi Parva, Chapter 95, Stanza 14). ## An ancient Indian scholar in astronomy and astrology. (Some details regarding Vararuci are given under Bhart­hari). 1) %% It is stated in KathÃsaritsÃgara, KathÃpÅÂhalambaka, TaraÇga 1, that Vararuci was the rebirth of a GaïanÃyaka (guard of Áiva) named Pu«padanta. Once Áiva happened to tell PÃrvatÅ some previous stories of the VidyÃdharas. Pu«padanta eavesdropped and heard everything. PÃrvatÅ understood this and cursed him to become a man. Accordingly Pu«padanta was born in the city of KauÓÃmbÅ under the name Vararuci or KÃtyÃyana. (For details about the curse see under Guïìhya). 2) %% Vararuci was born as the son of the Brahmin Somadatta at KauÓÃmbÅ. AgniÓikha was another name of Somadatta. Vasudattà was the mother of Vararuci. In the previous birth, Vasudattà was a hermit maid. Due to a curse she lost her hermit-maidhood and took birth as a woman under the name Vasudattà and became the wife of Somadatta. As his father died in his childhood, Vararuci was brought up by his mother. She was in great penury after the death of her husband. One day two travellers came to her house. While they were sitting on the veranda, the sound of a conch was heard. Then the mother called Vararuci and said to him. "Son, the dance of Nanda, the friend of your father, is about to begin." Vararuci requested his mother to let him go to the temple and see the dance so that he might learn it. Hearing this, the guests were amazed. How can one learn dance by seeing only once? That was the doubt in the minds of the travellers. "Vararuci could learn anything by hearing only once," his mother said. As a test, they recited to him a portion from the Vedas. Vararuci repeated the portion to them without any mistake. After this the guests took the boy and showed him the dance and brought him back. The boy performed every item of the dance he saw, before the guests. They were immensely pleased. 3) %% The guests had actually been searching for a boy who could understand anything at the first hearing. There was reason for it. In the great city of NandarÃja, there was a great Brahmin named ÁaÇkarasvÃmÅ. He had two sons named Var«a and Upavar«a. Both married and lived in separate houses. By and by Var«a became cruel and wicked and poor. Upavar«a became learned and wealthy. The rainy season approached. In those days it was a custom for women to make a sweet food of rice flour with sugar and give it to cruel Brahmins. It was to prevent the extreme cold in the winter and the extreme heat in the summer from affecting them severely. The wife of Upavar«a made this sweet food and gave it to Var«a. When he brought it home, his wife scolded him. Var«a felt very sorry because of his foolishness. He gave up all his desires and began to worship KumÃrasvÃmÅ. KumÃrasvÃmÅ was pleased with him and blessed him with all kinds of knowledge. KumÃrasvÃmÅ had ordered him to teach all of this knowledge to one who could learn at first hearing. From that day onwards Var«a had been waiting for a disciple who could learn at first hearing. During this period there lived two Brahmins named DevasvÃmÅ and Karambhaka in the city of Vetasapura. They were friends. A son was born to each of them. The son of DevasvÃmÅ was named VyÃlÅ. The name of the son of Karambhaka was Indradatta. When VyÃlÅ was a child, his father died. Seeing their grief the father of Indradatta left the country. Both of the boys, having nobody to look after them, went to perform penance, before SubrahmaïyasvÃmÅ. Subrahmaïya ordered them in their sleep to go to Var«a in PÃÂalikÃ, the city of King Nanda, and to learn every thing from him. The boys immediately went to the city of King Nanda and enquired about the teacher Var«a. The people told them that Var«a was a fool. They were sorry to hear it. Still they did not turn back. They reached the house of Var«a, and entered the house which was the abode of rats and bats, the walls of which were crumbling due to rain as it had not been thatched for a long time. The courtyard was full of Cassiatora plants. Inside the house, here and there on the floor, Cyperus-grass was growing. The wife of Var«a who was in utter penury stood up and welcomed them. She told them about her husband. "He is waiting for a disciple who would learn everything at first hearing." VyÃlÅ and Indradatta agreed to bring such a disciple and they started on a journey in search of such a boy. They were the two travellers who came to the house of Vararuci. VyÃlÅ said all about these things to the mother of Vararuci. She was very glad and said. "Everything fits well. At the birth of my son, an ethereal voice said: "At first hearing he will learn everything. He will learn everything from the teacher Var«a. He will publish works in grammar and astronomy." If he has interest in good things he will get the name Vararuci. So I had been thinking how and where to find this teacher Var«a." Next morning, with the permission of his mother, Vararuci started for the house of Var«a, with VyÃlÅ and Indradatta. They reached the house of Var«a. Next morning they smeared and purified the floor and the three sincere and simple disciples sat facing the east. The teacher Var«a recited to them the divine spell 'Om,' and instantly all the Vedas and the ancillaries of Vedas made their appearance. The teacher commenced teaching. The three disciples learned, Vararuci hearing only once, VyÃlÅ hearing twice and Indradatta hearing thrice. Hearing these divine recitations and repetitions which were not to be heard anywhere else, Brahmins crowded to the place. King Nanda of PÃÂalÅputra praised the teacher Var«a and sent him plenty of wealth and conferred on him ranks and privileges. 4) %% Vararuci learned everything from the teacher Var«a. He went with his friends once to see the Indra-festival. There, Vararuci happened to see UpakoÓà the daughter of Upavar«a and fell in love with her. That night he did not sleep. At last he slowly closed his eyes. A divine woman clad in white garments appeared before him It seemed to him that the woman said to him. "You need not worry in this matter. UpakoÓà was your wife in the previous birth. She will marry only you. I am SarasvatÅ who pervades your body." Vararuci woke up. Next day the elders came to know of this, and gave her in marriage to Vararuci. 5) %% Education was finished. It was time for VyÃlÅ and Indradatta to give presents to the teacher Var«a. The teacher demanded a crore of Vilkas (a Venetian ducat used for neck-ornament). They were not having so much wealth. They went with Vararuci to Nanda, the King of AyodhyÃ, and the Brother-in-law of Vararuci. When they reached AyodhyÃ, they heard that the King had just died. Indradatta said "By the practice of contemplation I shall enter the body of the King. Vararuci should come and beg money of me. Till my return VyÃlÅ must keep my body." "The spirit of Indradatta immediately entered the King's body. The dead King rose up. People were struck with wonder. They celebrated a festival. VyÃlÅ kept the body of Indradatta within a temple. Vararuci went to the presence of the King and begged for a crore of Vilkas. The King called his minister ÁakaÂÃla and told him to give Vararuci a crore of Vilkas. ÁakaÂÃla, who was an intelligent man, felt some doubt in the coming to life of the King. He decided that some one might have entered the body of the King. He ordered that every dead body in the city should be burnt. Along with the bodies, the body of Indradatta also was taken by force from VyÃlÅ. At this time the King compelled ÁakaÂÃla to give the beggar Vilkas. But till the dead bodies were burnt, ÁakaÂÃla did not obey him. Because his body was burnt Indradatta had to remain in the body of the King. ÁakaÂÃla gave Vararuci the required amount. But of what use was the money? Indradatta had become the King. The King and VyÃlÅ made a secret consultation, as a result of which Vararuci was made the Prime Minister. ÁakaÂÃla was charged with Brahmahatyà and was put into a dungeon with his hundred sons. They were allowed fried and powdered grain and a 'ceratu' (a measure) of water as food for each. ÁakaÂÃla said to his sons. "My sons, all of us cannot live with so little food. The most intelligent one among us should live by eating the whole food, to take revenge on the Yoga Nanda King. Who will do so?" Sons:--We don't think that we are powerful to do that. So you must live, father! So ÁakaÂÃla ate the whole food and lived while his sons, one by one, died of hunger before his eyes. ÁakaÂÃla sat in the middle of the Skeletons with the sole purpose of taking revenge. VyÃlÅ gave the present to the teacher and went home. Indradatta and Vararuci lived as king and minister. 6) %% By and by Indradatta had fallen into bad ways. The subjects were beset with famine. The people hated the king and the minister. They made a cry to bring ÁakaÂÃla back. They obtained the permission of the king and brought ÁakaÂÃla out of the dungeon. ÁakaÂÃla knew that so long as Vararuci was alive, he could do nothing to the King Yoga Nanda. So he decided to wait for an opportunity, and accepted an office under Vararuci. One day Yoga Nanda went out for a walk. He saw in the Ganges the palm of a hand with five fingers. He called Vararuci and asked him what the sight was. Vararuci showed two fingers in that direction. Immediately the palm of the hand disappeared. The King was amazed at this and asked him for its meaning. He said "The meaning of showing fingers was that if five men unite together, they could accomplish anything. I showed two fingers, to mean that if two men unite together they also could achieve anything." At this reply the king was much pleased and ÁakaÂÃla felt miserable at the intelligence of Vararuci. On another occasion the King saw his wife looking at a Brahmin guest through the window. He got angry and ordered that Brahmin to be killed. When that Brahmin was being taken to the scaffold, a dead fish, placed for sale, laughed loud. The king asked Vararuci for its reason. Saying that he had to consider about it before giving a reply, he went out and meditated upon SarasvatÅ. DevÅ appeared and told him. "If you climb up to the top of this palm tree and sit there to night you will understand why the dead fish laughed." Vararuci did as he was told. A fierce giantess came there with her young ones. The children began to ask her for food. The giantess told them that they would get the flesh of a Brahmin next day, and that he was not killed that day because the dead fish had laughed. The young ones asked her why the dead fish laughed. The giantess said "The wives of the kings are not chaste. In all harems men live in the guise of women. Without stopping this the king was going to kill an innocent Brahmin. That is why the dead fish laughed." Vararuci, who heard this conversation, got down when the giantess was gone. He went to the king and told him why the fish laughed. The king made a sudden search in the harem. He found out some men in the dress of women. The king honoured Vararuci and released the Brahmin. One day an artist who drew portraits, came to the palace. He drew a portrait of the king and the queen and placed it before the king. The picture was life-like. The king gave the artist several presents. Once Vararuci happened to enter the bed-room of the king. He saw the picture on the wall. The picture was beautiful. Still, considering the appearance of each part of her body the queen ought to have a mole on her loin. Vararuci put that mole in the picture. When Vararuci had gone the king entered the room and saw the mole in the picture. The kingasked his servant, who that person was who had put that mole in the picture. He replied that it was Vararuci. The king thought that Vararuci had nocturnal connections with the queen. Perhaps it was in this way that Vararuci found out men in the dress of women. The king called ÁakaÂÃla to him and told him to kill Vararuci secretly. ÁakaÂÃla felt pity on Vararuci and hid him in a place. Vararuci told ÁakaÂÃla "No body can kill me. My friend is a giant. He will come to me the moment think of him. If I tell him he will swallow the whole world." When he heard this, ÁakaÂÃla desired to see the giant. Vararuci thought of him and the giant appeared. ÁakaÂÃla was terribly afraid of the giant. Vararuci made him disappear. ÁakaÂÃla asked him how he got the friendship of the giant. Vararuci replied. "While you were in the dungeon, a city chief was disappearing daily from this city. The king asked me to find out the reason. One night, while I was walking through the city, I saw this giant. He asked me. "Who is the most beautiful woman in this city?" I replied "Whoever falls in love with a woman, to him, that woman is the most beautiful. You who do not know this principle, are a fool." The giant had no answer. He said "You alone have defeated me. I am glad of it. The moment you think of me I will come and help you." Saying this the giant disappeared. Thenceforward we became friends." ÁakaÂÃla felt great respect for Vararuci. Hiraïyagupta, the son of Yoga Nanda, went for hunting. His horse ran fast and he was separated from his army and got into a deep forest far away. He ate some fruits and plums and got on a tree to rest for the night. At that time a lion chased a bear, which climbed on the same tree. The prince trembled with fear. The bear said "Do not fear. I am your friend." Both talked for a while and became fast friends. Shortly, the prince began to sleep. The lion asked the bear to push that man down. The bear said that he would not deceive his friend. The disappointed lion sat under the tree. Then the bear slept and Hiraïyagupta sat awake. The lion asked the prince to push the bear down. Thinking that he could save his life by complying with the request of the lion, he pushed the bear down. Fortunately the hold of the bear was firm and so it did not fall. The bear cursed Hiraïyagupta. "May you become mad." The king was very sorry when his son returned a mad man. The king repented that he had killed Vararuci. For this was the time when the king needed him most. ÁakaÂÃla went to the presence of the king and said that Vararuci was still alive. In accordance with the order of the king, ÁakaÂÃla brought Vararuci. The king showed him his mad son. By the blessing of SarasvatÅ, Vararuci understood that the prince had deceived his friend, and informed the king of what had happened. Immediately the prince was cured of his madness. Yoga Nanda asked Vararuci, how he knew the cause of the madness of the prince. He replied. "A man of intelligence can understand anything by symptoms and inference." He also said that in this way he knew about the mole of the queen. When the king heard this he bowed down his head. After this Vararuci left the palace. He did not stop to accept the favours of the king. Nor did he pay any heed to the compulsion of the king to stay. He reached his house. Everybody who saw Vararuci began to cry. Not knowing the reason, he stood dumbfounded. Upavar«a came to him and said that when the news about the slaughter of Vararuci reached home, UpakoÓà got into fire and his mother died of broken heart. The griefstricken Vararuci went to the forest for penance. After this ÁakaÂÃla waited for an opportunity to bring Indradatta (Yoga Nanda) down. Once he had been walking out side the city when he saw a Brahmin digging a pit. ÁakaÂÃla asked him why he was digging the pit. He replied "I stumbled on this Darbha grass. So I am rooting it out." ÁakaÂÃla resolved to make use of this Brahmin to achieve his purpose. His name was CÃïakya. ÁakaÂÃla took CÃïakya to the palace. A ceremony of offerings to the manes was being conducted in the Palace. Another Brahmin named Subandhu also came there. The king ordered 'agrabhojana' (first meal) to be given to Subandhu. CÃïakya trembled with fury. At that time his lock of hair was loosened. He took a vow that only after pacifying his anger by killing Yoga Nanda within seven days, would he tie up his lock. CÃïakya began practising sorcery against the king. The king caught burning fever and died on the seventh day. ÁakaÂÃla killed Hiraïyagupta. After this SakaÂÃla made Candragupta, the son of the real Nanda who died earlier, the king. Making CÃïakya his minister, ÁakaÂÃla went for penance. 7) %% See under PÃkkanÃr. 8) %% Vararuci began to perform penance in the Vindhya mountain. At that time a brahmin came to the hermitage of Vararuci. He informed Vararuci of the death of Yoga Nanda. Thinking about the littleness of the pleasures of the world, he began to walk through the Vindhya mountain when he saw the devil called KÃïabhÆti. Telling everything to the devil KÃïabhÆti, Vararuci started for BadaryÃÓrama to discard his body. On the way he saw a hermit who lived on water alone. In the meanwhile his finger was cut with the tip of Darbha grass and blood oozed from the wound. Vararuci, by his attainments, changed the blood into the juice of a pot-herb. The hermit cried out "Oh, I have become a man of attainments." With a laugh Vararuci said "You have not yet overcome your egoism. I did so to test you. First of all you must overcome your egoism and become wise." After saying this Vararuci went to BadaryÃÓrama and reached there. He did penance there and DevÅ appeared. According to her advice he made a fire by contemplation and burned his body in it. Then Vararuci became the old Pu«padanta and went to the presence of Áiva. ## A sister of B­haspati. The Vasu named PrabhÃsa married VarastrÅ. This woman who was an expounder of the Vedas, pervaded all the creations by the power of harmony with the Supreme Spirit. (M.B. ùdi Parva, Chapter 60, Stanza 96: VÃyu PurÃïa, 84, 15). ## The preceptor of a hermit called Kautsa. (See under Kautsa). ## A King of the Kurus. Because of his sinful deeds in the previous birth he was denied the happiness of getting children in the next birth. In the rebirth his name was ÁrÅdhara. He lived with his wife PrabhÃvatÅ for a long time, but did not get children. When the hermit VyÃsa came to his palace once, the King asked him for the reason of his remaining childless. VyÃsa replied "Oh King, hear why you have only one wife and why you do not get children. In the previous birth you had been a brahmin named Varatanu. Your wife was called ÁaÇkarÅ. When both of you were going somewhere once, you happened to see a lowcaste child falling into water. Without paying any heed to it, you went on your way. The child was drowned. Though both of you have taken births in royal families due to the several good deeds of yours, you have become childless because of that one sinful act." According to the instruction of VyÃsa, he gave Brahmins alms of gold, clothes, oxen, pumpkin etc. and performed BÃla vrata, the rite for the sake of children. Thus he got remission of his sin. Within a year he got a son loved and respected by everyone. That handsome prince became an emperor who came to be the founder of a dynasty. (Padma PurÃïa, Brahma Khaï¬a, Chapter 6). ## One of the four sons of Áuka. The other three were, P­thuraÓmi, B­hadaÇgiras and Rajata. Devendra killed them because they were against sacrifice. It is stated in BrahmÃï¬a PurÃïa that after a while from the severed heads of these sons date palm trees grew up. ## A King born in the family of Mahaujas. (MahÃbhÃrata, Udyoga Parva, Chapter 74, Stanza 15). ## Son of Soma, one of the eight Vasus. Manoharà was the mother of Varcas. Abhimanyu, the son of Arjuna was the next birth of Varcas. (For further details see under Abhimanyu). ## The son of Sucetas, a Brahmin born in the family of G­tsamada. This Varcas had a son called Vihavya. (M.B. AnuÓÃsana Parva, Chapter 30, Stanza 61). ## A mighty King of V­«ïi dynasty. The following details about him are taken from MahÃbhÃrata. (i) He was a great warrior who fought on the side of the PÃï¬avas against the Kauravas. (M.B. Udyoga Parva, Chapter 171, Stanza 17). (ii) He was present at the Svayaævara (marriage) of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Stanza 9). (iii) He confronted the Teacher K­pa in the BhÃrata battle and was killed by him. (M.B. Karïa Parva, Chapter 6, Stanza 21). ## A character in the story of Pa¤catantra. (See under Pa¤catantra). ## One of the sons born to ÁrÅ K­«ïa of his wife MitravindÃ. (BhÃgavata, Skandha 10). ## One of the seven sons of Bh­gu. The seven sons of Bh­gu were Cyavana, Áuci, Aurva, Áukra VajraÓÅr«a, Savana, and Vareïya. (M.B. AnuÓÃsana Parva, Chapter 85, Stanza 126). ## A celestial maid. There is a story in MahÃbhÃrata, ùdi Parva, Chapter 220, describing how Vargà and her friends were changed into crocodiles and had to live in water for a long time. Once there lived an 'apsaras' (celestial maid) named Vargà in DevÃraïya. She had four friends called SaurabheyÅ, SamÅcÅ, Budbudà and LatÃ. Once they were going to the house of Kubera their patron. On the way they saw a hermit. They saw the whole forest shining with the radiance of the power of penance of the hermit. They decided to entice the hermit somehow. With this intention they entered his hermitage. Seeing their dalliance and coquetry, the hermit got angry and cursed them to become crocodiles for a hundred years. They implored him with tears, for liberation from the curse. The hermit told them that in due course a noble man would come and get them out of water and that then they would obtain their original form. They walked towards a lake. On the way they saw NÃrada. They told him everything. He told them. "On the coast of the southern ocean there are five tÅrthas (holy baths) known as Agastya, Saubhadra, Pauloma, KÃrandhama and Suprasanna. You may go to these lakes and live there as crocodiles one in each. In due course Arjuna, the son of PÃï¬u will come and redeem you." According to the words of NÃrada the five celestial maids walked to the south and reached the Pa¤catÅrtha (the five holy baths) and each of them entered a lake as a crocodile. After this nobody dared to live near those holy baths. After some time Arjuna started on his pilgrimage. He passed through many places and reached the Pa¤catÅrtha. He enquired why the place was forsaken by people. The hermits told him that there was a crocodile in each of the five baths and that they would eat anybody who got into the bath. Arjuna got into a lake. Immediately a crocodile came and caught hold of him. With great difficulty he dragged it out of the lake. Instantly the crocodile changed into a beautiful damsel. The celestial maid Vargà told the amazed Arjuna her story and she added that her four friends were lying in the neighbouring four lakes. Arjuna redeemed every one of them. After this, Vargà and her friends went to DevÃraïya and Arjuna to MaïalÆra. From that day onwards the five tÅrthas came to be known as NÃrÅtÅrthas. ## An eternal God concerned with offerings to the manes. (M.B. AnuÓÃsana Parva, Chapter 91, Stanza 33). ## A King. This King stays in the Palace of Yama and worships him. (M.B. Sabhà Parva, Chapter 8, Stanza 20). ## The son of Manu CÃk«u«a. The following story, how Vari«Âha cursed the hermit Grtsamada, occurs in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 18. Indra once performed a sacrifice which lasted for a thousand years. Vari«Âha and G­tsamada, as friends of Indra were present at the sacrifice. G­tsamada committed some mistakes in the recitation of SÃmans. Vari«Âha got angry and cursed G­tsamada that he would wander in the forest as an animal for ten thousand one hundred and eighteen years. Accordingly G­tsamada wandered through forests in the form of an animal for a very long time. ## An asura. It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 227, Stanza 52, that he had been a King once and that fate made him an asura. ## Daughter of the hermit Kaï¬u. It is stated in (M.B. ùdi Parva, Chapter 195, Stanza 15, that she became the wife of the ten Pracetases. It is stated in BhÃgavata, Skandha 6, that Dak«a was born from this VÃrk«Å ## In ancient days it was the custom to add the word 'VarmÃ' to the names of K«atriyas. BrÃhmaïas had to add the word ÁarmÃ, K«atriyas the word Varmà VaiÓyas the word Gupta and ÁÆdras the word DÃsa to their names according to rules. (Agni PurÃïa, Chapter 153). ## A King of the Lunar dynasty. (BhÃgavata Skandha 9). ## Caste. The four castes of BrÃhmaïa, K«atriya, VaiÓya and ÁÆdra and the eleven castes produced by the intermingling of these four castes, only these are taken into account when we speak of Varïa. To understand about the four castes of BrÃhmaïa, K«atriya, VaiÓya and ÁÆdra, see under CÃturvarïya. To know about the eleven mixed castes that originated from the four castes, see under EkÃdaÓasaÇkara Varïas. ## See under EkÃdaÓasaÇkara Varïas. ## The teacher of Vararuci. (For details see under Vararuci). ## See under KÃlamÃna. ## An ancient hermit. The Gandharva King ViÓvÃvasu learned about the connection between the individual soul and the Universal soul, from this hermit. (M.B. ÁÃnti Parva, Chapter 318, Verse 59). ## A King of the PÆru dynasty. The father of Var«aketu was K«emaka, and his son was Vipu. (Agni PurÃïa, Chapter 278). ## I. A charioteer of King Nala. It was VÃr«ïeya who took the prince Indrasena and princess Indrasenà to Kuï¬inapura when Nala, after being defeated in the game of dice, went to the forest with DamayantÅ. After this, VÃr«ïeya went to Ayodhyà and became the charioteer of King ãtuparïa. VÃr«ïeya played an important part in finding out Nala. (For more details see under Nala). ## Another name of MahÃvi«ïu. (M.B. BhÅ«ma Parva, Chapter 27, Stanza 37). ## An ancient country. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 51, Stanza 24, that the King of VÃr«ïeya brought presents to the imperial consecration-sacrifice (RÃjasÆya) of Yudhi«Âhira. ## A King of ancient India. This King stays in the palace of Yama praising and worshipping him. (M.B. Sabhà Parva, Chapter 8, Stanza 10). ## One of the eight guardians of the quarters. 1) %% Varuïa was the son of PrajÃpati, KaÓyapa born of Aditi. He was one of the twelve sons of Aditi. So he is considered to be one of the twelve ùdityas (Sons of Aditi). The twelve ùdityas are DhÃtÃ, Aryaman, Mitra, Áakra, Varuïa, AæÓa, Bhaga, VivaÓvÃn, PÆ«Ã, SavitÃ, Tva«Âà and Vi«ïu. (M.B. ùdi Parva, Chapter 65, Stanza 15). These twelve ùdityas were the twelve Devas (gods) known as Tu«itas in the Manvantara of Manu CÃk«u«a. A statement occurs in Vi«ïu PurÃïa, AæÓa 1, Chapter 15, that when Vaivasvata Manvantara was about to begin after the end of CÃk«u«a Manvantara, the famous Tu«itas united together and took birth as the sons of KaÓyapa. 2) %% In K­tayuga the Devas approached Varuïa and said to him. "You must be the lord of all the waters, as Indra is our protector. You can live in the heart of the ocean. All the rivers in the world, and the ocean which is their husband will obey you. You will wax and wane along with Candra (Moon)." Varuïa agreed to comply with their request. All of them anointed Varuïa as the King of the waters. (M.B. Áalya Parva, Chapter 47). 3) %% Brahmà appointed Varuïa as the guardian of the western zone. VaiÓravaïa once did penance before BrahmÃ, and when Brahmà appeared before him, he made a request that he should be appointed as one of the guardians of the quarters. Brahmà replied. "I have already selected Indra, Varuïa and Yama as guardians of the points. I was thinking who, the fourth, should be, when you came. So from this day onwards, Indra shall be the guardian of the East, Yama that of the South, Varuïa, that of the West and you VaiÓravaïa shall be the guardian of the North." After saying this, Brahmà disappeared. Thus Varuïa became the guardian of the West. (Uttara RÃmÃyaïa). 4) %% Varuïa had several wives and children. Prominent among them were GaurÅ and VaruïÃnÅ. Mention is made about the sons Su«eïa, VandÅ and Vasi«Âha and daughter VÃruïÅ. CÃr«aïÅ was another wife of Varuïa. PrajÃpati Bh­gu, who died in the sacrifice of Dak«a took birth as the son of Varuïa and CÃr«aïÅ. DevÅ Jye«ÂhÃ, the daughter of Priest Áukra was another wife of Varuïa. The children of Jye«Âhà were Bala, Surà the SuranandinÅ and Adharmaka the destroyer of the elements. The semen of Varuïa fell on ValmÅka (White-ant-hill) from which the great hermit VÃlmÅki was born. Besides them, Dak«asÃvarïi, the ninth Manu was the son of Varuïa. Pu«kara was another son of Varuïa. The handsome Pu«kara was received as husband by the daughter of Soma (Candra). VandÅ, who was defeated by the hermit A«ÂÃvakra at the palace of Janaka was the son of Varuïa. (M.B. Udyoga Parva, Chapter 117, Stanza 9; ùdi Parva, Chapter 66, Stanza 52; ùdi Parva, Chapter 99, Stanza 5; Vana Parva, Chapter 134, Stanza 24; VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a Sarga 17, Stanza 13; VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 46, Stanza 36). 5) %% BhadrÃ, the daughter of Soma (Moon) was extremely beautiful. Some gave her in marriage to the hermit Utathya. Varuïa carried her away. Utathya got angry and drank up the ocean dry. Varuïa returned Bhadrà to Utathya. (For further details see under Utathya). 6) %% KaÓyapa once decided to perform a sacrifice. He made all preparations. But he did not get the required cow at the stipulated time. So he got the Homadhenu of Varuïa by theft and began to perform the yÃga (sacrifice). Varuïa knew this. Instantly he went to KaÓyapa and demanded his cow. But KaÓyapa refused to return the cow. Varuïa complained to BrahmÃ, who sent for KaÓyapa and asked him about the cow and both Brahmà and Varuïa cursed KaÓyapa that he who had taken the cow by stealth would take birth as a cowherd in Ambìi. (For further details see under KaÓyapa and Nandagopa). 7) %% For detailed story see under HariÓcandra. 8) %% (i) The Vai«ïava bow received by ÁrÅ RÃma from BhÃrgava RÃma, was given to Varuïa. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 77, Stanza 1). (ii) The capital city of Varuïa one of the eight guardians of the universe was called ÁraddhÃvatÅ. (DevÅ BhÃgavata, Skandha 8). (iii) At the time of the burning of KhÃï¬ava forest K­«ïa and Arjuna helped Agni (Fire). Agni prayed to Varuïa to supply K­«ïa and Arjuna with weapons so that they might fight with Indra. Varuïa appeared and gave Arjuna the bow 'GÃï¬Åva', a quiver which would never become empty of arrows and a banner with the emblem of a monkey depicted on it. (M.B. ùdi Parva, Chapters 234 and 237). (iv) The image of Varuïa should be dedicated in temples as sitting on a horned shark with a rope in hand. (Agni PurÃïa, Chapter 51). (v) Once Varuïa gave exhortations to Pu«kara, which he in his turn gave to ParaÓurÃma. (Agni PurÃïa, Chapter 151). (vi) It is stated in ãgveda, Maï¬ala 1, AnuvÃka 2, SÆkta 2, that Varuïa and Mitra are the Deities of rain. (vii) Once the King Marutta performed a sacrifice at which the guardians of the eight points were present. RÃvaïa came to the sacrifice and tried to do harm to the hermits. At the beginning of the attack, the guardians of the points assumed forms of various creatures and escaped from the place. Varuïa escaped in the form of a swan. (Uttara RÃmÃyaïa). (viii) RÃvaïa defeated Yama. On his return he defeated the Uragas (serpents) of PÃtÃla (Nether world). After this, he challenged Varuïa, who came out with his sons and army and fought with RÃvaïa, who won the battle. (Uttara RÃmÃyaïa). (ix) Varuïa is a member of the assembly of BrahmÃ. (M.B. Sabhà Parva, Chapter 117, Stanza 51). (x) When Arjuna went to the world of Devas, Varuïa gave him the weapon PÃÓa (rope). (M.B. Vana Parva, Chapter 41, Stanza 27). (xi) Indra, Agni, Yama and Varuïa tested Nala and finally gave him blessings. (For details see under DamayantÅ). (xii) Once Varuïa performed penance along with other gods in ViÓÃkhayÆpa. (M.B. Vana Parva, Chapter 90, Stanza 16). (xiii) Varuïa once gave ãcÅka thousand black-eared horses. (For further details see under ãcÅka). (xiv) At the coronation of ÁrÅ RÃma, Varuïa made his appearance and proclaimed that SÅtà was chaste and pure. (M.B. Vana Parva, Chapter 291, Stanza 29). (xv) Varuïa had the bow GÃï¬Åva in his possession for hundred years. (M.B. VirÃÂa Parva, Chapter 43, Stanza 6). (xvi) Once ÁrÅ K­«ïa defeated Varuïa. (M.B. Udyoga Parva, Chapter 130, Stanza 49). (xvii) ParïÃÓÃ, the mother of the King ÁrutÃyudha once worshipped Varuïa with vow and fast and Varuïa gave her boons and a club to ÁrutÃyudha. (M.B. Droïa Parva, Chapter 92). (xviii) Varuïa gave Subrahmaïya two followers named Yama and Atiyama. (M.B. Áalya Parva, Chapter 45, Stanza 45). (xix) Besides Varuïa gave Subrahmaïya an elephant. (M.B. Áalya Parva, Chapter 46, Stanza 52). (xx) Once Varuïa performed a RÃjasÆya (royal consecration sacrifice) at YamunÃtÅrtha. (M.B. Áalya Parva, Chapter 49, Stanza 11). (xxi) When Balabhadra RÃma died and his soul went to PÃtÃla (under world), there was Varuïa also among those who came to receive him. (M.B. Mausala Parva, Chapter 4, Stanza 16). (xxii) At the time of his great departure, Arjuna threw the bow GÃï¬Åva and the arrows over the sea to return them to Varuïa. (M.B. MahÃprasthÃna Parva, Chapter 1, Stanza 41). (xxiii) Words such as Aditiputra, ùditya, Ambupa, Ambupati, AmburÃÂ, AmbvÅÓa, ApÃmpati, Devadeva, Gopati, JalÃdhipa, JaleÓvara, LokapÃla, SalilarÃja, SalileÓa, Udakapati, VÃripa, YÃdasÃmbhartà and so on have been used as synonyms of Varuïa in MahÃbhÃrata. ## A Deva Gandharva. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 65, Stanza 42, that this Devagandharva was the son of PrajÃpati KaÓyapa born of his wife Muni. ## The sons of AÇgiras. (See under Payasya). ## An island famous in the PurÃïas. Mention is made about this island in MahÃbhÃrata, Sabhà Parva, Chapter 33. ## A lake of God Varuïa. It is mentioned in MahÃbhÃrata, Udyoga Parva, Chapter 98, Stanza 18, that the god Agni (Fire) always shines in this lake. ## A wife of Varuïa. ## A holy place situated in MÃthara forest in South India. (M.B. Vana Parva, Chapter 88, Stanza 10). ## A holy place at the mouth of river Indus. Mention is made in MahÃbhÃrata, Vana Parva, Chapter 82, Stanza 63, that those who bathe in this place will be filled with radiance and will enter the world of Varuïa. ## (VÃruïibh­gu). The hermit Bh­gu having died in the sacrifice of Dak«a, took birth again from the sacrifice of Varuïa. At this stage the name of Bh­gu was VÃruïibh­gu. (For further details see under Bh­gu I). ## The daughter of Varuïa. When the Devas and the Asuras churned the sea of Milk, four damsels were caused to arise by Varuïa and holy pot of Ambrosia, by Soma. The four damsels were Sulak«mÅ, VÃruïÅ, KÃmodà and Áre«ÂhÃ, of whom VÃruïÅ was married by Devas. (Padma PurÃïa, BhÆmi Khaï¬a, Chapter 119). ## A holy place situated in PÃï¬yadeÓa in South India. (MahÃbhÃrata, Vana Parva. Chapter 88, Stanza 13). ## A King of the family of AÇga. (Agni PurÃïa, Chapter 277). ## A celestial maid This celestial maid performed a dance in the palace of Indra, in honour of the visit of Arjuna. (M.B. Vana Parva, Chapter 43, Stanza 29). ## A hermit who is praised in the ãgveda. (ãgveda, Maï¬ala 1, SÆkta 116). ## Wife of the Vasu named Arka. (BhÃgavata, Skandha 6). ## A person in the story of Udayana. (See under Udayana). ## A country in India famous in the PurÃïas. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 52, Stanza 15, that the princes of this country gave presents to Yudhi«Âhira at the time of his sacrifice of royal consecration. ## A king of the Candra (lunar) dynasty. He was the eighth son of Janamejaya. (M.B. ùdi Parva, Chapter 94, Stanza 57). ## A country in ancient India. The K«atriya kings of this country took the side of the Kauravas in the BhÃrata Battle and were employed to protect BhÅ«ma. (M.B. BhÅ«ma Parva, Chapter 51, Stanza 14). ## A King who fought on the side of Duryodhana. When Abhimanyu entered Cakra-vyÆha of the army formed by Droïa this King took a vow that he would commit suicide if he did not kill Abhimanyu and then ran to the scene of the battle. In the fight between VasÃti and Abhimanyu, VasÃti was killed. (M.B. Droïa Parva, Chapter 43, Verses 8-10). ## A warrior who fought on the side of the Kauravas against the PÃï¬avas. He was killed in the fight with Abhimanyu. (M.B. Droïa Parva, Chapter 44, Stanza 8). ## Wife of Udayana. (See under Udayana). ## A group of devas (gods). It is said that in the third Manvantara there were five groups of Devas, each group containing twelve persons, known as the SudhÃmÃs, the Satyas, the Japas, the Pratardanas and the VaÓavartins. (For more details see under Manvantara). ## Another name of SatyavatÅ the mother of VyÃsa. (MahÃbhÃrata, ùdi Parva, Chapter 63). ## A son born to PurÆravas by UrvaÓÅ. (Padma PurÃïa, S­«Âi Khaï¬a, 12). ## A hermit who was the son of BrahmÃ. 1) %% Vasi«Âha with the radiance of BrahmÃ, is very famous in the PurÃïas. He had three births. i) %% a) %% Vasi«Âha is one of the mental sons of BrahmÃ. This is the first birth of Vasi«Âha. "NÃrada was born from the lap, Dak«a was born from the right thumb, Vasi«Âha from the breath (prÃïa) Bh­gu from the skin, Kratu from the hand of BrahmÃ." In this birth, ArundhatÅ was the wife of Vasi«Âha. ArundhatÅ was known by the name ôrjà also. There is a PurÃïic story behind the marriage of Vasi«Âha and ArundhatÅ. In her previous birth the name of ArundhatÅ was SandhyÃ. She was born from the passion of BrahmÃ. As soon as she was born she grew up. Seeing her exquisite beauty the PrajÃpatis were filled with excitement. Even BrahmÃ, her father, was some-what excited at her sight. Áiva, who understood this, teased BrahmÃ. Sandhyà was ashamed. Even after Áiva, BrahmÃ, PrajÃpatis and the others had gone their ways, she remained there blaming her birth. She said to herself: "The moment I was born, I grew up to be a young woman. My father and my brothers looked at me with desire. I also looked at them excitedly. As an atonement for this sin, I will burn my body in fire. I do not want a body desired by my father and brothers. With this decision she went to the mountain CandrabhÃga, which is the source of the river CandrabhÃgÃ, and began to perform penance. Brahmà who came to know of this, was filled with pity and sent Vasi«Âha to her. He went there in the form of a Brahmin boy and taught her how to perform penance. After the return of Vasi«Âha she continued the severe penance to Vi«ïu. Her penance became the subject of talk and wonder everywhere. After a short while Vi«ïu appeared before her sitting on his conveyance Garu¬a. She praised Vi«ïu. Vi«ïu was pleased with her and asked what her desire was. She said: "Lord, creatures should not be sexually excited at their birth. They should have sexual desire only when they are grown up. The three worlds must know that I am chaste. In all my births I should not look at anybody except my husband with sexual desire. The man who looks at me with sexual desire should lose his manliness and become a hermaphrodite." MahÃvi«ïu agreed to her request. It was from that day onwards that sexual desire appeared in creatures in their grown-up stage only, after they have passed the stages of infancy and childhood. MahÃvi«ïu told her. "It is preordained that this body of yours will be burnt in fire. MedhÃtithi, (MeghÃtithi), the son of Priyavrata is performing the great sacrifice called Jyoti«Âoma which is to be completed in twelve years. It is coming to a close. There is none equal to him because of this sacrifice. That great hermit's sacrifice is being performed in the basin of this river CandrabhÃgÃ. Unseen by the hermits, you should go there and get into the fire. Because of my blessing you will be born from that fire as the daughter of MedhÃtithi. You should go into the fire thinking of him whom you want to be your husband in this birth." MahÃvi«ïu touched Sandhyà with the tip of his finger. Sandhyà walked to the sacrificial hall. Seen by none, she got down into the fire. She was burnt in the blazing fire. By the order of Vi«ïu; the God fire placed Sandhyà who was burnt in the sacrificial fire, in the Solar region. The sun divided that body into two and placed them in his chariot. The upper portion became the prÃtassandhyà (dawn) between the day and the night and the lower portion became the SÃyantana Sandhyà (the evening twilight). At the end of the sacrifice, from the centre of the sacrificial fire a girl, like the flame of fire rose up. MedhÃtithi took that child in his hands and called her ArundhatÅ. The child became famous throughout the three worlds, as the name stood for the principle that on no reason what-soever will righteousness be obstructed. (Rodha means obstruction. So ArundhatÅ is one who cannot be obstructed). In some other PurÃïas ArundhatÅ is given as the daughter of PrajÃpati Kardama and DevahÆti. b) %% ArundhatÅ grew up in the hermitage of MedhÃtithi. CandrabhÃgà holy bath which was the playfield of ArundhatÅ, is even today, known as ArundhatÅtÅrtha. ArundhatÅ became five years of age. Brahmà saw her when she was playing on the ground after having taken her bath. At the instruction of BrahmÃ, ArundhatÅ was entrusted to SÃvitrÅ and Bahulà for education. SÃvitrÅ is the wife of the Sun. ArundhatÅ lived in MÃnasa lake with SÃvitrÅ, GÃyatrÅ, BahulÃ, SarasvatÅ, Drupadà and such other celestial women and completed her education. One day ArundhatÅ happened to see Vasi«Âha who was shining with radiance. They fell in love with each other. Parents and relatives and the elders came to know of this. SÃvitri patting ArundhatÅ blessed her to become the wife of Vasi«Âha. The marriage of ArundhatÅ with Vasi«Âha was conducted in the presence of the Gods. c) %% Seven sons, named Citraketu, Purocis, Viraca, Mitra, Ulbaïa, Vasubh­dyÃna and DyumÃn were born to Vasi«Âha by ArundhatÅ. All the seven of them were Brahmar«is. %% The meaning of the name Vasi«Âha is given by Vasi«Âha himself as follows:-- I am known as Vasi«Âha for two reasons. I am 'VasumÃn'. The Árutis say that Air, Earth etc. are Vasus. I have become Vasi«Âha because I have brought under control the Vasus beginning with Aïimà (the power of reducing the body to an atom). See what ArundhatÅ herself says, about the meaning of the name ArundhatÅ. "I consider mountains, earth and heaven as elements in which I live, only after considering my husband as the element in which I live. My husband is the first and foremost element in my life. Moreover I conform (anurodha) with the mind of my husband. So know me as ArundhatÅ." %% The Saptar«is (the seven hermits) once left ArundhatÅ alone in a forest and went to the Mountain HimÃlayas to gather fruits and roots. In those days, due to severe summer, the earth became a wilderness. So the hermits lived in the HimÃlayas. ArundhatÅ all alone did penance in the forest. On one day Áiva took the form of a Brahmin and going near ArundhatÅ requested her for alms. She replied: "There are only Ziziphus fruits here, and nothing else to eat." The Brahmin asked her to boil them. She placed the pot of Ziziphus fruits on the oven and sat there hearing the good stories told by the Brahmin. Thus without thinking about her hunger or thirst she sat there for twelve years hearing the stories narrated by the Brahmin. When the hermits returned from HimÃlayas, Áiva assumed his original form and said, "Hermits! This woman, sitting in the hermitage, has acquired more penance than you have acquired in the HimÃlayas. Good woman! What boon do you want?" She requested that that place should be known as the holy place called 'Badarapacana (cooking of Ziziphus fruits). Áiva allowed it. Even today that place is considered a holy place. f) %% When so many devas were dead at the sacrifice of Dak«a, Vasi«Âha also died along with them. ArundhatÅ followed her husband. After death both of them entered the firmament and became two stars. g) %% In India there is a custom of showing the women, the star ArundhatÅ. ArundhatÅ is the first of the women who took only one husband in her life. The meaning of this custom is this that this mentality of ArundhatÅ should be acquired by the married women of India. Moreover, if the star stands in front of the star Vasi«Âha, it is considered to forebode calamities in the world. (KÃlikà PurÃïa). ii) %% %% Vasi«Âha who died at the sacrifice of Dak«a took birth again from the sacrificial fire of BrahmÃ. Ak«amÃlà was the wife of this Vasi«Âha. Ak«amÃlà was the rebirth of ArundhatÅ. So, in some PurÃïas, both are shown as one. This birth of Vasi«Âha was terminated by the curse of emperor Nimi of the Ik«vÃku dynasty. (For details see under Nimi). (iii) %% In the third birth Vasi«Âha was born from a pot as the son of MitrÃvaruïas. In this birth Vasi«Âha was the brother of Agastya. (For detailed story see under Agastya, para 2). In this birth the wife of Vasi«Âha was an ArundhatÅ, who was the sister of NÃrada. Thus according to the PurÃïas, it took three births for Vasi«Âha to complete his life. It is difficult to ascertain, in which particular birth, a particular story, stated in the PurÃïas, took place. It is probable that a large number of episodes might have taken place in the second and third births. Stories connected with the life of Vasi«Âha are given below: 2) %% Vasi«Âha and ViÓvÃmitra were two herm its who quarrelled with each other throughout their lives. The quarrel between Vasi«Âha a Brahmin hermit and ViÓvÃmitra a royal hermit, is given below: (i) %% ViÓvÃmitra was a King who cared much for the welfare of his subjects. Once he went with his army to hunt. He became tired by the hunt and reached the hermitage of Vasi«Âha who welcomed them with hospitality. He told them that food would be ready when they returned after a bath. The King and his men bathed quickly and when they returned, a grand feast was ready for so many thousands. The King was in great perplexity. After the meals ViÓvÃmitra approached the hermit Vasi«Âha and asked him how he got such a grand feast ready. He replied that the cow KÃmadhenu in his hermitage was capable of granting any wish. The king desired to have the cow. He asked the hermit to exchange the cow for a crore of ordinary cows. Vasi«Âha did not agree to this. ViÓvÃmitra said that the noble and superior things of the country belonged to the King. The hermit did not agree to that also. Finally ViÓvÃmitra was about to take away the cow by force. Thus the quarrel began. Understanding the wish of Vasi«Âha KÃmadhenu held her horns and tail up and stood as a fierce and cruel figure. From the various limbs of the cow so many thousands of warriors jumped out and a fierce battle ensued in which the hundred sons and the huge army of ViÓvÃmitra met with defeat. At last ViÓvÃmitra tried to launch a direct attack against Vasi«Âha. But the arrows of ViÓvÃmitra were changed to flowers when they touched the body of Vasi«Âha. At last the King admitted that the power of the penance of a Brahmin hermit was the real power and he admitted defeat from Vasi«Âha. From that day onwards a deep-rooted, hatred against Vasi«Âha arose in the heart of ViÓvÃmitra. He left the administration of his Kingdom in the hands of his relatives and went to the south where he erected a hermitage and began to do severe penance. He acquired great powers of penance and became a royal hermit of immense attainments and the quarrel between the two great hermits Vasi«Âha and ViÓvÃmitra began. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, 5 sargas from 51). (ii) %% The next contest between the two hermits was due to the king TriÓaÇku of the Solar dynasty. TriÓaÇku wanted bodily attainment of heaven. Vasi«Âha tried to discourage the king. ViÓvÃmitra took up the matter. He began to perform a sacrifice to lift up the king bodily to heaven, and TriÓaÇku began to rise up higher and higher. But Indra did not allow him to enter bodily into the heaven. At last ViÓvÃmitra, by the power of his penance created an artificial heaven midway between the heaven and the earth and placed TriÓaÇku in that heaven. With this the gap between the two hermits widened. (For more details see under TriÓaÇku). (iii) %% By the blessing of Varuïa, a son named Lohita was born to HariÓcandra. He had promised Varuïa to sacrifice his son Lohita. But Lohita came to know of this and he left the palace. HariÓcandra was in a difficult situation. Vasi«Âha advised him to buy a son and to sacrifice him. Accordingly a Brahmin boy named ÁunaÓÓepha was bought. Vasi«Âha decided to sacrifice him. ViÓvÃmitra said that he could not be sacrificed. HariÓcandra was loved by Vasi«Âha. So ViÓvÃmitra tried to harm him as far as possible. HariÓcandra fell in the trap of VÅÓvÃmitra and lost his country, city, wite, everything and had to live in funeral places. (For detailed story see under HariÓcandra.) (iv) %% Vasi«Âha did not like the deception practised by ViÓvÃmitra, on HariÓcandra. Once ViÓvÃmitra and Vasi«Âha met in the forest by chance. Vasi«Âha scolded ViÓvÃmitra, who had only the guise of a hermit, thus: "You wicked ViÓvÃmitra! Why do you put the truthful HariÓcandra into so much misery? You are deceiving him as the stork sits in meditation and deceives the fish. So you will become a stork." ViÓvÃmitra looked at the hermit Vasi«Âha who had cursed him and said. "So long as I am a stork you shall be Kingfisher. Thus they cursed each other. Both of them became birds and went to the shore of MÃnasa lake and each building a nest on the top of trees began to live there. There was nothing but quarrel between the two birds daily. Both pecked and scratched each other to such an extent that they were covered with bleeding wounds. They looked like an Erythrina tree filled with flowers. Everybody who saw them was filled with sadness. Thus they lived there for a long time. Once the Kind-hearted BrahmÃ, the father of Vasi«Âha, saw their sorry plight. Having pity on them he came there with the other gods and delivered them both from the curse. (DevÅ BhÃgavata, Skandha 6). (v) %% ViÓvÃmitra called the river SarasvatÅ and asked her to bring Vasi«Âha along with her current. SarasvatÅ did not like the idea. Still, fearing the curse of ViÓvÃmitra she agreed to do so. The river-basin where Vasi«Âha had been performing penance was pulled down by the current of the river, and taking Vasi«Âha in the current carried him down. SarasvatÅ did not wish to leave Vasi«Âha at the mercy of ViÓvÃmitra. So when they reached the door of the hermitage of ViÓvÃmitra, she carried him further down in a swift current. ViÓvÃmitra got angry and cursed SarasvatÅ. "Let blood flow through the river." With that the water of SarasvatÅ changed to blood-colour. The gods were perplexed at this. They all gathered on the banks of the river. In the presence of the gods, both the hermits came to a compromise. Thenceforward that place became a holy tÅrtha under the name Vasi«ÂhÃpavÃha. (M.B. Áalya Parva, Chapter 42). 3) %% (i) Vasi«Âha changed Ilà a woman, into a man. (For details see under Ilà I). (ii) Wives and children. Seven sons Rajas, Gotra, ôrdhvabÃhu, Savana, Anagha, Sutapas and Áukra, were born to Vasi«Âha by his wife ôrjÃ. These seven pure and just persons were the Saptar«is (seven hermits) in the first Manvantara. (Vi«ïu PurÃïa, AæÓa I, Chapter 10). (RÃja, GÃtra, ôrdhvabÃhu Savana, Alaghu, Áukra (and Sutapas are the names given in Agni PurÃïa, Chapter 20, of the sons of Vasi«Âha born by his wife ôrjÃ). (iii) Vasi«Âha and emperor Nimi. (See under Nimi) (iv) The ãgveda of Vasi«Âha. There are ten Maï¬alas in ãgveda, of which the seventh Maï¬ala was composed by the sages of Vasi«Âha's hermitage. (v) Cursing RÃvaïa. Once RÃvaïa asked Vasi«Âha to come as his teacher and teach him the Vedas and the other scriptures. Vasi«Âha did not comply with his request. The angry RÃvaïa got Vasi«Âha a captive. But the King KuvalayÃÓva of the Solar dynasty, liberated Vasi«Âha from captivity. The rescued Vasi«Âha cursed RÃvaïa. You and your family will be exterminated by those born of the Solar dynasty." (Kamba RÃmÃyaïa, Yuddha KÃï¬a). (vi) Vasi«Âha jumped into the river. See under Ad­ÓyantÅ. (vii) In uniting TapatÅ and Saævaraïa Vasi«Âha played a very prominent part. (See under TapatÅ). (viii) It was Vasi«Âha who put a stop to the sacrifice for the extermination of the RÃk«asas (giants) performed by ParÃÓara. (See under ParÃÓara). (ix) Vasi«Âha and Mucukunda. See under Mucukunda. (x) Vasi«Âha told ÁrÅ RÃma the history of the dynasty of Ik«vÃku. (VÃlmÅki RÃmÃyaïa BÃla KÃï¬a, Sarga 73). (xi) The hermitage of Vasi«Âha was situated in the valley of mount MahÃmeru. (MahÃbhÃrata, ùdi Parva, Chapter 29, Stanza 6). (xii) The cow of Vasi«Âha was stolen by the eight Vasus See under A«Âavasus. (xiii) Vasi«Âha was the teacher of BhÅ«ma. (MahÃbhÃrata ùdi Parva, Chapter 103, Stanza 45). (xiv) Vasi«Âha participated in the Birth festival of Arjuna. (M.B. ùdi Parva, Chapter 122, Stanza 51). (xv) Vasi«Âha tried to commit suicide. (See under Ad­ÓyantÅ). (xvi) Vasi«Âha shone in the assembly of BrahmÃ. (M.B Sabhà Parva, Chapter 11, Stanza 19). (xvii) In the BhÃrata-battle an effort was made by Vasi«Âha to dissuade Droïa from the battle But it was in vain. (M.B. Droïa Parva, Chapter 190, Stanza 33). (xviii) Vasi«Âha was one of the hermits who came to visit BhÅ«ma on his bed of arrows. (ÁÃnti Parva, Chapter 47, Stanza 7). (xix) Once rain failed in the world and creatures became miserable. At that time Vasi«Âha fed the creatures. (M.B. AnuÓÃsana Parva, Chapter 137). (xx) Once Indra lost the Devaloka (the world of the Devas) and he became gloomy and miserable. Vasi«Âha went to him and consoled him. (M.B. ÁÃnti Parva, Chapter 291, Stanza 91). (xxi) Vasi«Âha was one of the hermits who were Brahmin tribal workers. (M.B. ÁÃnti Parva, Chapter 296, Stanza 17). (xxii) Once Vasi«Âha imparted knowledge to King Janaka. This exhortation is given in MahÃbhÃrata, (ÁÃntÅ Parva, six chapters from 302). (xxiii) Vasi«Âha was one of the twentyone PrajÃpatis. (M.B. ÁÃnti Parva, Chapter 334, Stanza 36). (xxiv) Vasi«Âha is considered to be one of the CitraÓikhaï¬Ås (Saptar«is--seven hermits) (See under CitraÓikhaï¬Ås). (xxv) Once Vasi«Âha talked about Puru«Ãrthas (the objects of life) to BrahmÃ. (M.B. AnuÓÃsana Parva, Chapter 6). (xxvi) Vasi«Âha talked to SaudÃsa about giving cows as alms. (M.B. AnuÓÃsana Parva, Chapter 78, Stanza 5). (xxvii) On another occasion Vasi«Âha gave advice to ParaÓurÃma and talked about the origin of Gold. (M.B. AnuÓÃsana Parva, Chapter 84, Stanza 44). (xxviii) Vasi«Âha once told ArundhatÅ how weakness was caused. (M.B. AnuÓÃsana Parva, Chapter 93, Stanza 31). (xxix) Vasi«Âha avowed that he was not one of them who had stolen the lotus flowers of Agastya. (AnuÓÃsana Parva, Chapter 23, Stanza 114). (xxx) ùpava, ArundhatÅpati, Brahmar«i, Devar«i, Hairaïyagarbha, MaitrÃvaruïi, VÃruïi, and such other words are used as synonyms of Vasi«Âha, in the MahÃbhÃrata. ## An Agni (fire). (MahÃbhÃrata, Vana Parva, Chapter 220, Stanza 1). ## Vasi«Âha tÅrtha. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 84, that he who bathes in this tÅrtha would become a Brahmin. ## A mountain famous in the PurÃïas. It is mentioned in ùdi Parva, Chapter 214, Stanza 2, that Arjuna came and sat on this mountain during his pilgrimage. ## An ancient holy bath on the banks of the river SarasvatÅ. (See under Vasi«Âha, fifth confrontation). ## A holy place near NiÓcirÃsaÇgama. This holy bath is famous throughout the three worlds. Those who bathe in this place will enjoy the fruits of performing VÃjapeya yaj¤a. (Drinking sacrifice). (M.B. Vana Parva, Chapter 87, Stanza 140). ## Wife of the Vasu named Agni. (BhÃgavata, Skandha 6). ## A group of K«atriyas. The princes belonging to this group brought presents to Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 52, Stanza 15). ## In days of yore a ghost of immense size, who was feared by all other ghosts came into existence. This ghost was buried inside the earth by the Devas. This ghost is called VÃstupuru«a. He is the deity of whatever we build on the earth. The offering made to this VÃstupuru«a on completion of a house is called "PuravÃstubali". (Agni PurÃïa, Chapter 40). ## A King named Uparicaravasu. For further details see under Uparicaravasu). ## A«Âavasus. (The eight Vasus). (For further details see under A«Âavasus). ## A son born to KuÓa, King of KanyÃkubja by his wife VaidarbhÅ. KuÓa had four sons, KuÓÃmba, KuÓanÃbha, AsÆrtarajas and Vasu. Of them KuÓÃmba built the city of KauÓÃmbÅ, KuÓanÃbha the city of Mahodayapura, AsÆrtarajas the city of DharmÃraïya and Vasu the city of Girivraja which is erected in the middle of five hills. The river MÃgadhÅ flows around this city. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a Sarga 32). ## A Vasu is mentioned in BrahmÃï¬a PurÃïa Chapter 58, as the brother of ParaÓurÃma. Vasu, RumaïvÃn, Su«eïa, ViÓvÃvasu and ParaÓurÃma were the five sons born to Jamadagni by his wife ReïukÃ. ## A son of MurÃsura. The sons of MurÃsura were, TÃmra, AntarÅk«a, Áravaïa, Vasu, VibhÃvasu, NabhasvÃn and Aruïa. (BhÃgavata, Skandha 10). ## A mighty King of the K­mi dynasty. (MahÃbhÃrata, Udyoga Parva, Chapter 74, Stanza 13). ## It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 94, Stanza 17, that the King ýlina had five sons, Du«yanta, ÁÆra, BhÅma, Pravasu and Vasu by his wife RathantarÅ. ## A scholarly Brahmin-hermit. The hermit Paila was the son of this Vasu. (M.B. Sabhà Parva Chapter 33, Stanza 35). ## Vasu is used as a synonym of Áiva in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 17, Stanza 140. ## A name of MahÃvi«ïu. (M.B. AnuÓÃsana Parva, Chapter 149, Stanza 25). ## A King. He was born to UttÃnapÃda by SÆn­tÃ. A controversy arose among hermits once, about cow-sacrifice and for a solution of the problem the hermits approached this king Vasu, who told them his perception that the sacrifice of cow was, strictly speaking, a matter of slaughter and as such it was to be forbidden. As the hermits could not agree with the King, they cursed him "Let the King go to PÃtÃla (underworld). Vasu then did very severe penance and attained heaven. (Matsya PurÃïa, 143, 18-25). ## A King who was the supporter and helper of Yudhi«Âhira. He was as mighty as the powerful Indra. (M.B. Droïa Parva, Chapter 158, Stanza 40). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 5). ## A K«atriya King. This King who was a member of the council of Yudhi«Âhira. was the ruler of PÃæÓu. It is stated in MahÃbhÃrata that this King presented Yudhi«Âhira with twentysix elephants and two thousand horses. (Sabhà Parva, Chapter 52, Stanza 27). In the BhÃrata battle this King was the support of Yudhi«Âhira and Dh­«Âadyumna. But he was killed by the arrow of Droïa. (M.B. Udyoga Parva, Chapters 151 and 171; Droïa Parva, Chapters 23 and 190; Karïa Parva, Chapter 6). ## A prince of PäcÃla, who fought on the side of the PÃï¬avas. He was killed by DroïÃcÃrya. (M.B. Droïa Parva, Chapter 21, Stanza 55). ## A King who had taken the side of the Kauravas and fought against the PÃï¬avas. He killed AbhibhÆ, the son of King of KÃÓÅ. (M.B. Karïa Parva, Chapter 4, Stanza 74). ## Mother of Vararuci. (See under Vararuci). ## (VùSUDEVA). Father of SudevÃ, a woman who had taken rebirth as a hog. (See under Sudevà III). ## Being the son of Vasudeva, ÁrÅ K­«ïa was called VÃsudeva. ## See under Pauï¬rakavÃsudeva. ## Father of ÁrÅ K­«ïa. 1) %% See under K­«ïa. 2) %% Vasudeva was the rebirth of PrajÃpati Kasyapa. Aditi and SurasÃ, the wives of KaÓyapa took birth as DevakÅ and RohiïÅ respectively. (For details see under KaÓyapa). 3) %% RohiïÅ, the wife of Vasudeva, gave birth to BalarÃma, the fighter SÃraïa, Durdhara, Dama, Piï¬Ãraka and MahÃhanu. Of DevakÅ who was also called MÃyà and AmÃvÃsÅ, the younger son K­«ïa and his beautiful sister Subhadrà were born. Vijaya, RocamÃna, VardhamÃna and Devala were sons born by UpadevÅ. The two sons AgÃvaha and Mandaga, otherwise called Angada were born of V­kadevÅ. Revanta who could not be defeated in battle, was born from SaptamÅdevÅ. The first son of Vasudeva was KauÓika, whose birth was from a VaiÓya woman called Áraddhà DevÅ when Vasudeva was travelling in the forest. Kapila, a mighty son was born by the queen ÁrutandharÃ. Saubhadra head of the archers and Abhava were born by his wife JanÃ. (Padma PurÃïa, P. 1314). 4) %% (i) Vasudeva was the son of ÁÆrasena, and the husband of DevakÅ, the father of ÁrÅ K­«ïa, the brother of KuntÅ, and the minister of Ugrasena. It was Vasudeva who sent the priest KaÓyapa to ÁataÓ­Çga to perform the purification ceremonies such as naming etc. of the PÃï¬avas. (M.B. ùdi Parva, Chapter 123, DÃk«iïÃtyapÃÂha). (ii) After the BhÃrata-battle, Vasudeva asked ÁrÅ K­«ïa and learned from him the detailed news about the battle. (AÓvamedha Parva, Chapter 60). (iii) Vasudeva fell into a swoon when he heard that Subhadrà had become unconscious. (M.B. AÓvamedha Parva, Chapter 61, Stanza 5). (iv) The ceremony of offering to the manes (ÁrÃddha) of Abhimanyu was performed by Vasudeva. (M.B. AÓvamedha Parva, Chapter 62, Stanza 1). (v) When the YÃdavas fought among themselves after drinking liquor, ÁrÅ K­«ïa went to DvÃrakà and visited Vasudeva, and requested him to protect his wives who were awaiting Arjuna. Then after kissing the feet of Vasudeva, ÁrÅ K­«ïa and Balabhadra RÃma went to do penance. (M.B. Mausala Parva, Chapter 4, Stanza 8). (vi) When the dynasty of V­«ïi was completely destroyed Vasudeva thinking about the Supreme soul in his heart forsook his body. (M.B. Mausala Parva, Chapter 7, Stanza 15). (vii) Arjuna performed the funeral rites of Vasudeva and aided his four wives to enter the funeral pyre. (M.B. Mausala Parva, Chapter 7, Stanza 19). (viii) Vasudeva entered heaven and took his place among ViÓvadevas (gods concerned with offering to the manes). (M.B. SvargÃrohaïa Parva, Chapter 5, Stanza 17). (ix) The synonyms of Vasudeva, used in MahÃbhÃrata are ùnakadundubhi, Áauri, ÁÆraputra, ÁÆrasÆnu, YadÆdvaha and so on. ## A Sanskrit poet of Kerala. VÃsudevabhaÂÂatiri was a poet who used alliteration abundantly. His important works are 'Yudhi«Âhiravijaya, Tripuradahana ÁaurikathÃ, VÃsudeva Vijaya, Gajendramok«a, Nalodaya etc. ## Daughter of NarmadÃ, a Gandharva woman. Narmadà had three daughters SundarÅ, KetumatÅ and VasudhÃ. (For more details see under Pu«potkaÂÃ). ## A holy place. Those who visit this place could enjoy the fruits of performing horse-sacrifice. If one gives offering to the manes after getting oneself purified by bathing in this holy tÅrtha (bath), one will attain the world of Vi«ïu. There is a lake of the A«Âavasus (eight Vasus) in this place. By bathing there, one could become the subject of the love and regard of the eight Vasus. (M.B. Vana Parva, Chapter 82, Stanza 63). ## A King of the country of AÇga. Once he gave advice to MÃndhÃtà on righteousness. (M.B. ÁÃnti Parva, Chapter 122, Stanza 1). ## A King. This King was the son of Pu«yamitra. (Matsya PurÃïa, 272, 28). ## One of the famous NÃgas (serpents). 1) %% The uragas and nÃgas (serpents) were born to PrajÃpati KaÓyapa by his wife KadrÆ. VÃsuki, the eldest son of KadrÆ spent his childhood with his parents. 2) %% Vinatà and KadrÆ staked on the colour of the tail of UccaiÓÓravas (A horse obtained at the churning of the sea of Milk. To win the stake, KadrÆ asked her sons to hang on the tail of UccaiÓÓravas as black hairs. But the truthful VÃsuki was not prepared to do so. KadrÆ cursed VÃsuki and the others who sided with him. From that day onwards VÃsuki and those who were cursed, separated from their mother and formed into a serpent group. (M.B. ùdi Parva, Chapters 37 and 48) 3) %% The Devas and the asuras decided to get Am­ta (Ambrosia--the celestial honey of immortalily) by churning the sea of milk. The Devas went to bring Mandara-mountain, to be used as the churning rod. Their attempt was futile. The asuras made a trial with the same result. The BhÆtagaïas (Guards) of Áiva also made a vain attempt. On the instruction of Vi«ïu, Garu¬a went and brought the mountain as easily as an eagle takes away a frog. Now VÃsuki should be brought. The Devas and Gandharvas failed in that attempt also. Garu¬a who was haughty of his strength and speed, went to the city of the nÃgas (serpents) and requested VÃsuki to come to the sea of Milk. VÃsuki replied that if the matter was so urgent he had no objection for being carried to that place. He took the middle part of VÃsuki in his beak and flew up higher and higher and reached beyond the horizon. Still the lower half of VÃsuki was lying on the ground. So he took VÃsuki in his beak as folded in two. Still the result was the same. Garu¬a became aware of the impossibility of carrying VÃsuki and returned, ashamed and disappointed. Vi«ïu rebuked him for his arrogance. After this, Áiva stretched his hand to PÃtÃla. VÃsuki became a small bangle on that hand. Thus VÃsuki was brought to the shore of the sea of Milk. (Kamba RÃmÃyaïa, Yuddha KÃï¬a). 4) %% (i) For the safety and protection of the NÃgas (serpents) VÃsuki gave his sister JaratkÃru as wife to the hermit JaratkÃru. (See under JaratkÃru). (ii) The nÃgas anointed VÃsuki as their King. (M.B. ùdi Parva, DÃk«iïÃtyapÃÂha, Chapter 36). (iii) When VÃsuki saw the serpents, born of his family, falling into the sacrificial fire of Janamejaya and dying in large numbers, he sent his nephew ùstÅka to find out a way to rescue the perishing nÃgas. (M.B. ùdi Parva, Chapter 53, Stanza 20). (iv) VÃsuki participated in the birth festival of Arjuna. (M.B. ùdi Parva, Chapter 122, Stanza 71). (v) VÃsuki advised the NÃgas to give the divine juice to BhÅmasena, in accordance with the request of ùryaka. (See under BhÅmasena). (vi) VÃsuki stays in the palace of Varuïa worshipping him. (M.B. Sabhà Parva, Chapter 9, Stanza 8). (vii) Arjuna once allured the sister of VÃsuki. (M.B. VirÃÂa Parva, Chapter 2, Slanza 14). (viii) In Tripuradahana (the burning of Tripura) VÃsuki acted as the bow-string of Áiva and as the axle of his chariot. (M.B. Karïa Parva, Chapter 34, Stanza 22). (ix) In the fight between Arjuna and Karïa, VÃsuki was a well-wisher of Arjuna. (M.B. Karïa Parva, Chapter 87, Stanza 43). (x) The Devas anointed VÃsuki as the King of the NÃgas. (M.B. Áalya Parva, Chapter 37, Stanza 30). (xi) VÃsuki gave Subrahmaïya two followers named Jaya and MahÃjaya. (Áalya Parva, Chapter 45, Verse 52). (xii) VÃsuki is one of the seven nÃgas which hold up the earth. (M.B. AnuÓÃsana Parva, Chapter 150, Stanza 41). (xiii) When BalabhadrarÃma went to PÃtÃla after his death, VÃsuki had gone there to receive him. (M.B. Mausala Parva, Chapter 4, Stanza 15). (xiv) Once VÃsuki and VÃyu tried to find out who was the more powerful of the two, in consequence of which contest Mount TrikÆÂa was broken from the vicinity of MahÃmeru and was thrown into the southern Sea. (See under TrikÆÂa). (xv) Words such as NÃgarÃÂ, NÃgarÃja, NÃgendra, Pannaga, PannagarÃÂ, SarparÃja, and so on are used as synonyms of VÃsuki in MahÃbhÃrata. ## A holy place situated on the banks of the GaÇgà in PrayÃga. BhogavatÅtÅrtha is another name of this holy bath. It is mentioned in MahÃbhÃrata Vana Parva, Chapter 85, Stanza 86, that by taking bath in this holy tÅrtha one could attain the fruits of performing the horse-sacrifice. ## A King of the dynasty of Ik«vÃku. 1) %% Descended from Vi«ïu in the following order. BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvata Manu-Ik«vÃku-Vikuk«i-ÁaÓÃda-Kakutstha (Pura¤jaya)Anenas-P­thulÃÓva-Vi«vagaÓva-Prasenajit-YuvanÃÓva-MÃndhÃtÃ-Purukutsa-Trasadasyu-Anaraïya-HaryaÓva-Vasumanas. 2) %% HaryaÓva, the King of Ayodhyà married MÃdhavÅ, the daughter of YayÃti. Vasumanas was their son. (M.B. ùdi Parva, Chapter 86, Stanza 56). 3) %% A damsel named HariïÅ was proposed to be given in marriage to Vasumanas. But another man carried her away. To know the story see under Durmada II. 4) %% (i) Once YayÃti who fell from heaven on the earth met with Vasumanas. Because of the merit of mingling with good people YayÃti attained heaven again. (M.B. ùdi Parva, Chapter 86, Stanza 56). (ii) Vasumanas entered heaven along with Kings like A«Âaka and others. (M.B. ùdi Parva, Chapter 93, Stanza 16). (iii) Vasumanas sits in the palace of Yama and praises him. (M.B. Sabhà Parva, Chapter 8, Stanza 13). (iv) He went on pilgrimages and earned fame and wealth. (M.B. Vana Parva Chapter 94, Stanza 17). (v) He was present at the horse-sacrifice of A«Âaka the son of ViÓvÃmitra. (M.B. Vana Parva, Chapter 198, Stanza 1). (vi) He once got into the aerial chariot of Indra and came and stood over the city of VirÃÂa and witnessed the battle between Arjuna and the teacher K­pa. (M.B. VirÃÂa Parva, Chapter 56, Stanza 9). (vii) It was near Vasumanas and others who had been performing the sacrifice of VÃjapeya and worshipping MahÃvi«ïu, that YayÃti fell from heaven. (M.B. Udyoga Parva, Chapter 121, Stanza 10). (viii) Vasumanas became famous under the name DÃnapati (lord of donations) because he had given YayÃti, the fruits of his good deeds. (M.B. Udyoga Parva, Chapter 122, Stanza 9). (ix) While he was the King of Kosala he conducted a consultation with B­haspati as to how he could bring about the prosperity of the country. (M.B. ÁÃnti Parva, Chapter 68, Stanza 6). ## A King who was famous in the council of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 4, Stanza 32). ## A fire. It is stated in MahÃbhÃrata, Vana Parva, Chapter 221, Stanza 27, that if a woman during her monthly course happens to touch the holy fire, an a«ÂakapÃla should be offered to the fire VasumÃn. This fire called VasumÃn now stays in the palace of BrahmÃ. (M.B. Sabhà Parva, Chapter 11, stanza 30). ## A prince of the family of Janaka. It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 309, that a hermit had given him exhortations regarding righteousness. ## An ancient K«atriya King. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 41 that this King was born from a portion of the asura named Vik«ara, the son of DanÃyu. ## A King born of the dynasty of ÁuÇga. It is mentioned in BhÃgavata, Skandha 10, that Bhadraka, otherwise called UdaÇka was the son of this King. ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 63). ## See under DharmaÓarmà I. ## A name of Karïa at the time of his boyhood. He was called by the name Vasu«eïa by his foster-father Adhiratha and his foster-mother RÃdhÃ. (See under Karïa). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 14). ## The father of Yuyudha, and the son of Upagupta. He was the King of Videha. (BhÃgavata. Skandha 9). ## One of the seven branches of the Ganges. (M.B. BhÅ«ma Parva, Chapter 6, Stanza 48). ## One of the five attendants given to Subrahmaïya by the god AæÓa. The five attendants were VaÂa, Parigha, BhÅma, Dahati, and Dahana. (M.B. Áalya Parva, Chapter 45, Stanza 34). @<[Page 840a]>@ ## One of the Saptar«is (seven hermits) of the Manvantara (Age of the Manu) of Manu SvÃroci«a. In this age of the Manu the Devendra was VipaÓcit. The Saptar«is of that Age of the Manu were ôrja, Stamba, PrÃïa, VÃta, V­«abha, Niraya and ParÅvÃn. (Vi«ïu PurÃïa, AæÓa 3, Chapter 1). ## A K«atriya King. This King was born from a portion of the asura KrodhavaÓa (MahÃbhÃrata, ùdi Parva, Chapter 63, Stanza 67). ## A country in ancient India. The people of this country were called the VÃÂadhÃnas. The following information is available about them from the MahÃbhÃrata. (i) Nakula defeated the VÃÂadhÃnas who were K«atriyas at the time of his regional conquest. (M.B. Sabhà Parva, Chapter 32, Stanza 8). (ii) Once the Kauravas surrounded this country which abounded in wealth and food. (M.B. Udyoga Parva, Chapter 19, Stanza 31). (iii) VÃÂadhÃna was one of the foremost countries in India. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 47). (iv) In the Garu¬a VyÆha of the army formed by BhÅ«ma, AÓvatthÃmà and the VÃÂadhÃnas stood at the head of disposition, in the BhÃrata-Battle. (M.B. BhÅ«ma Parva, Chapter 27, Stanza 4). (v) Once ÁrÅ K­«ïa defeated the VÃÂadhÃnas. (M.B. Droïa Parva, Chapter 11, Stanza, 17). (vi) It is mentioned in MahÃbhÃrata, Karïa Parva, Chapter 73, Stanza 17 that in BhÃrata-battle Arjuna destroyed all the armies of the country of VÃÂadhÃna. ## A King who is famous in the PurÃïas. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 31, Stanza 15, that this King was subdued by Sahadeva during his southern regional conquest. ## One of ViÓvÃmitra's sons who were expounders of Vedas. (M.B. AnuÓÃsana Parva, Chapter 4, Stanza 54). ## A country in Ancient India. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 45). ## A giant. See under Agastya, Para 5, for the story of how this asura was eaten along with his food by Agastya. ## A notorious asura (demon) born to PrajÃpati KaÓyapa by his wife Danu. (MahÃbhÃrata, ùdi Parva, Chapter 65, Stanza 28). ## A hell. For further details see the section Naraka under KÃla. ## A hermit. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 7, Stanza 14, that he sits in the palace of Indra praising and worshipping him. ## (VùYUVEGA). One of the hundred sons of Dh­tarëÂra. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 195, that he had been present at the Svayaævara (marriage) of DraupadÅ and in the Karïa Parva, Chapter 84, Stanza 2, that he was killed by BhÅmasena in the BhÃrata-battle. ## One of the famous sons of Garu¬a. (M.B. Udyoga Parva, Chapter 101, Stanza 10). ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 67). ## Son of Pratardana the King of KÃÓÅ. It is stated in MahÃbhÃrata, ÁÃnti Parva, Chapter 49, Stanza 79, that the name Vatsa was given to him because he was brought up in his childhood by calves of cows. @<[Page 840b]>@ ## A King of the family of ÁaryÃti. This King was the father of TÃlajaÇgha and Hehaya. (M.B. AnuÓÃsana Parva, Chapter 30, Stanza 7). ## (VATSABHôMI). A country in ancient India. The following information is given about this country in the MahÃbhÃrata. (i) BhÅmasena conquered this country during his regional conquest. (M.B. Sabhà Parva, Chapter 30, Stanza 10). (ii) Karïa once brought this country under control. (M.B. Vana Parva, Chapter 254, Stanza 9). (iii) During the battle of BhÃrata, the people of Vatsa were on the side of the PÃï¬avas. (M.B. Udyoga Parva, Chapter 53, Stanza 1. (iv) Deified beings (semigods) and heavenly singers had lived in this country. There is an asylum there for holy men. AmbÃ, the princess of KÃÓÅ once lived in this hermitage. (M.B. Udyoga Parva, Chapter 186, Stanza 34). (v) Ambà became a river and still flows through this country under the name AmbÃ. (M.B. Udyoga Parva Chapter 186, Stanza 40). (vi) In the battle of BhÃrata, the warriors of Vatsa stood on the left side of the disposition of the army called Krau¤cÃruïavyÆha, formed by Dh­«Âadyumna. (M.B. BhÅ«ma Parva, Chapter 50, Stanza 53). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 72). ## A hermit. Dharma, once took the form of a she-buffalo and saved VatsanÃbha from heavy rain. After this he thought that he was an ungrateful man and so he decided to forsake his body. But Dharma dissuaded him from this attempt. (M.B. AnuÓÃsana Parva, DÃk«iïÃtya PÃÂha, Chapter 12). ## The younger of the two sons of Dhruva. Utkala, the elder was a man of abstinence. So the younger brother Vatsara became the prince apparent. Vatsara married the princess named SvarvÅthÅ. Six sons named Pu«pÃrïa, Tigmaketu, ýÓa, ôrja, Vasu and Jaya were born to them. (BhÃgavata, Skandha 4). ## A hermit belonging to the Guruparamparà (the line of teachers). It was this hermit VÃtsya who wrote the famous VÃtsyÃyana SÆtra (the science of Amour). He was one of the guests at the serpant-sacrifice (Sarpasatra) of Janamejaya. (M.B. ùdi Parva Chapter 53, Stanza 9). He visited BhÅ«ma who lay on the bed of arrows. (M.B. ÁÃnti Parva, Chapter 47, Stanza). See under GuruparamparÃ. ## A country famous in the PurÃïas. This country has the name Vatsa also. (See under Vatsa) ## The art of making the crow tell the past and foretell the future. (For further details see under KÃlakav­k«ika). ## One of the eight guardians of the world. (DikpÃlakas). 1) %% VÃyu was born from the breath of ViÓvapuru«a. (ãgveda 10, 90). Tva«Âà was the son in-law of VÃyu. The eight dikpÃlakas are Indra, Vahni (Fire), Yama, Nir­ti, Varuïa, VÃyu, Kubera and Áiva. VÃyu is the guardian of the North West zone. The palace of BhagavÃn VÃyu is known as GandhavatÅ. 2) %% Once VÃyu and VÃsuki tried to find out who of the two was mightier, in consequence of which, TrikÆÂaparvata, a peak of Mount HimÃlaya, was broken from its bed and thrown into the southern ocean near LaÇkÃ. Later, the city of LaÇkà was built on this mountain. (For details see under TrikÆÂa). 3) %% BhÅmasena and HanÆmÃn are said to be the prominent sons of BhagavÃn VÃyu. It is mentioned in ãgveda, Maï¬ala 1, AnuvÃka 7, SÆkta 112, that Agni was the son of VÃyu. To make fire from wood by attrition, the hands obtain strength by the help of the life breath called VyÃna (a breath or vÃyu). It is from this, that the idea that fire is the son of VÃyu, came into existence. To know how VÃyu obtained the paternity of BhÅma and HanÆmÃn see under BhÅma and HanÆmÃn. It is stated in Brahma PurÃïa that a group of celestial maids called 'MudÃ' owes its origin to VÃyu. 4) %% Once BhagavÃn VÃyu happened to see the six beautiful daughters of KuÓanÃbha, a king, and he was excited sexually. As the princesses refused to satisfy his desire, VÃyu changed the damsels into hunchbacks, by a curse. (For detailed story see under KuÓanÃbha). 5) %% (See under NìÅcakra). 6) %% Long ago a silk-cotton tree grew up on the top of the HimÃlayas. It grew up to be a big tree spreading its branches in all directions. Birds built their nests on the branches of that big tree and hermits and animals found shelter under its shade. The silk-cotton tree became arrogant. Once NÃrada came there and praised the tree:--"How gigantic, this silk-cotton tree is! Even in a great storm its branches do not move." The praise of NÃrada made the tree more haughty. It told NÃrada that the storm etc. were its servants. NÃrada told VÃyu, what the silk-cotton tree said to him. VÃyu got angry and coming to the tree, said thus:- "You, wicked silk-cotton tree, in days of yore, when Brahmà was carrying on creation he took rest on you for a while. That is why I keep motionless when I come to you. It is not because I am afraid of you. I knew that you belittled me before NÃrada. If you are bold enough, come and fight with me." The silk-cotton tree accepted the challenge. Next day BhagavÃn VÃyu changed into a storm and blew against the tree. The tree lost leaves, flowers and fruits and stood bare. Thus within a very short time the arrogance of the tree was curbed. This story was told to Yudhi«Âhira by BhÅ«ma, to show that rendering help to a foe, will only make him haughty. (M.B. ÁÃnti Parva, 3 Chapters from 154). %% (i) When Indra cut off the wings of the mountains, BhagavÃn VÃyu saved the mountain MainÃka from this danger, by hiding it in the ocean. (VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a, Sarga 1, Stanza 126). (ii) The image of BhagavÃn VÃyu should be consecrated as sitting on the haunch of a deer, holding a flag. (Agni PurÃïa, Chapter 51). (iii) Indra sent VÃyu also along with Menakà to hinder the penance of ViÓvÃmitra. While Menakà was dancing in front of ViÓvÃmitra, VÃyu displaced her cloth. (M.B. ùdi Parva, Chapter 72, Stanza 1). (iv) It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 19, Stanza 22, that VÃyu is the messenger of the gods. (v) Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 11, Stanza 20, that VÃyu stays in the palace of BrahmÃ, praising him. (vi) Once Pradyumna tried to kill ÁÃlva. At that time VÃyu went to Pradyumna as the messenger of Gods. (M.B. Vana Parva, Chapter 19, Stanza 22). (vii) VÃyu proved that DamayantÅ was chaste. (M.B. Vana Parva, Chapter 76, Stanza 36). (viii) VÃyu declared that SÅtà was chaste. (M.B. Vana Parva, Chapter 291, Stanza 27). (ix) In Tripuradahana (the burning of Tripura) VÃyu acted as the arrow of the bow of Áiva. (M.B. Droïa Parva, Chapter 202, Stanza 76). (x) VÃyu gave Subrahmaïya two attendants called Bala and Atibala. (M.B. Áalya Parva, Chapter 45, Stanza 44). (xi) Once VÃyu advised PurÆravas about the need of a priest. (M.B. ÁÃnti Parva, Chapter 72, Stanzas 10-25). (xii) Once BhagavÃn VÃyu talked elaborately on the secrets of goodness and badness. (M.B. AnuÓÃsana Parva, Chapter 128). (xiii) BhagavÃn VÃyu once talked about the greatness of Brahmins to KÃrtavÅryÃrjuna. (M.B. AnuÓÃsana Parva, Chapter 152). ## An ancient hermit of India. It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 47, Stanza 9, that this hermit visited BhÅ«ma on his bed of arrows. ## See under VÃyucakra. ## An ancient hermit. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 4, Stanza 13, that this hermit had been a prominent figure in the palace of Yudhi«Âhira. ## A hermit. It is mentioned in MahÃbhÃrata, Áalya Parva, Chapter 38, Stanza 32, that this VÃyucakra was born from the semen kept in a pot by the hermit called MaÇkaïaka. From this same pot some other hermits such as VÃyubala, VÃyujvÃla and others were born. (See under MaÇkaïaka, Para 3). ## A son of the hermit MaÇkaïaka. (See para 3, under MaÇkaïaka). ## See under VÃyucakra. ## A son of the hermit MaÇkaïaka. See para 3, under MaÇkaïaka. ## One of the eighteen PurÃïas. (See under PurÃïa). ## A son of the hermit MaÇkÃïaka. (See para 3, under MaÇkaïaka). ## A K«atriya King in ancient India. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 63 that this King was born from a portion of the asura named KrodhavaÓa. ## A son of the hermit MaÇkaïaka. (See Para 3, under MaÇkaïaka). ## One of the sons of Dh­tarëÂra. He was present at the Svayaævara (marriage) of DraupadÅ (M.B. Araïya: Chapter 177, Verse 2). ## A royal hermit of the period of ãgveda. Mention is made about the royal hermits such as Vayya, Karkandhu and others in ãgveda, Maï¬ala 1, SÆkta 112. ## The sun of the hermit Ayodhadhaumya. (For further details see under Ayodhadhaumya). ## 1) %% The root 'Vid' in Sanskrit means 'to know'. The books composed of the knowledge of the ùryans, collected and compiled were called the Vedas. 2) %% It is said that Brahmà was the creator of the Vedas. Many say that, for the performance of sacrifices Brahmà created from Agni (fire), VÃyu (Wind) and Ravi (the Sun), the three Vedas ãg, Yajus and SÃman which are eternal and in accordance with regulations. The Vedas have two sides, the spiritual and the mundane. Moreover all the explanations of the Vedas from the BrÃhmaïas to the Bhëya of SÃyaïa, pertain to sacrifices. The literary meaning of Veda is mundane. Considering these two points and the facts that they are religious books and that they reveal the mental and social outlooks of the early ùryans, and as the origin of all the thoughts of Indians, all the Vedas, especially ãgveda, hold a lofty place. 3) %% MahÃvi«ïu incarnated as VyÃsa in DvÃpara Yuga and divided the Vedas. The first Veda consisted of four pÃdas and a hundred thousand granthas. VyÃsa divided it into four parts known as, ãgveda, Yajurveda, SÃmaveda and Atharvaveda. The sage and seer VyÃsa thus created by ãg, "Hautra" (a collection of lyrics in praise of different Gods, to be recited by the priest styled the 'hot­'), by Yajus "ùdhvaryava", (a book of sacrificial prayer, of prose formulas to be uttered by the 'Adhvaryu' priest, who performed the manual work involved in a sacrifice), by SÃman, "AudgÃtra", (Songs meant to be sung at the Soma sacrifice by a special class of priests 'UdgÃt­') and by Atharva "Brahmatva", (a collection of songs, spells and incantations, for the healing of disease, the restoration of harmony, the exorcism of evil spirits and to celebrate the power and omniscience of God) and established them separately. Paila, a scholar in ãgveda, and a disciple of VyÃsa, gave the original Veda to Indrapramiti and its Saæhità (collections) to Bëkala as gifts. Bëkala divided the Saæhità into four, and gave each of them to Baudhya and others. Yajurveda was divided into twentyfour branches. They were composed by VaiÓampÃyana of extraordinary intelligence, a disciple of VyÃsa. KÃï¬as (Chapters) such as VÃjasaneya etc. were composed later by hermits such as YÃj¤avalkya and others in the form of Sm­tis (tradition, as handing down only the tradition derived from ancient sages, to whom the Vedas were 'revealed'). Jaimini the disciple of VyÃsa, divided SÃmaveda into different branches. Sumantu and Sukarmà compiled separate SaæhitÃs (collections) from them. Sukarmà composed thousand SaæhitÃs. Sumantu the disciple of VyÃsa took the Atharvaveda and taught it to thousands of PaippalÃda disciples. By the blessings of VyÃsa, SÆta made the PurÃïa Saæhità (the collection of PurÃïas). (Agni PurÃïa, Chapter 150). 4) %% It has already been mentioned that the Vedas are four in number called ãg, Yajus, SÃma and Atharva. Each of these Vedas has branches called SaæhitÃs (collections) and BrÃhmaïas (treatises relating to prayer and sacrificial ceremony). ùraïyakas are appendices to the BrÃhmaïas. Upani«ads (secret or esoteric doctrines) are appendices of the ùraïyakas. Thus each of the Vedas has SaæhitÃs, BrÃhmaïas, ùraïyakas and Upani«ads. All these are, in a way, expositions of the Vedas. In all these expositions there are numberless SÆktas. All these taken together are called Vedic literature. In the SaæhitÃs there are lyrics in praise of different gods. All these are spells and incantations (mantras) in the form of songs. The under-currents of all these spells are Vedas and stories from the Vedas. Generally speaking the BrÃhmaïas contain prose texts giving practical observations on sacrifice which are mentioned in the songs of praise. Here and there stories from PurÃïas and epics occur. The ùraïyakas (forest-texts) got that name, because they are books of instruction to be given in the forest or writings meant for wood-dwelling hermits. As they contained esoteric spells and incantations which might cause injury even to those who were not concerned with them instruction in them was not given in towns or villages. The contents of the ùraïyakas are the allegorical signification of the rites and sacrifices and the mystic meaning of the Vedas. It has been mentioned that the Upani«ads are appendices of the ùraïyakas. Still there is not much difference between the two and hence they cannot be separated from one another so easily. The Upani«ads are called VedÃntas, (The aim and completion of the Vedas), because they are the end of the Vedas. The VedÃntas belong to the later period of the Vedic age. Instruction in VedÃntas was given only after completing the study of the mantras (Vedas) and the BrÃhmaïas. The Upani«ads contain philosophical speculations about the conception of Brahman and the Vedas. The word Veda includes the VedÃÇgas also. VedÃÇgas (Ancillaries of the Vedas) are Áik«Ã (phonetics), VyÃkaraïa (grammar), Chandas (metrics), Nirukta (etymology), Joyti«a (astronomy), and Kalpa (ritual). At first instruction is given in the study of Brahman and the study of Vedas. When more discussions and expositions on them are needed, the study of BrÃhmaïas and ùraïyakas are resorted to. In course of time the BrÃhmaïas and ùraïyakas, which contain discussions and expositions of the Vedas became independent branches of study under these names. That is why they contain mainly prose texts. There are one lakh of mantras or spells and incantations in all the four Vedas taken together. They are for blessing everybody and to make the four objects of life easily attainable. SÃÇkhyÃyana and ùÓvalÃyana sorted and grouped the mantras. Accordingly there are two thousand one hundred and ten mantras known as BrÃhmaïas. DvaipÃyana and other hermits have stated the number of granthas (verses) in ãgveda. It is said that there are one thousand nine hundred and ninety nine mantras in Yajurveda. There are one thousand eightysix branches also. The branches in Yajus are known by the names KÃïvÅ, MÃdhyandinÅ, KaÂhÅ, MadhyakaÂhÅ, MaitrÃyaïÅ, TaittirÅya, VaiÓampÃyanikà and so on. In SÃma Veda there are branches such as KauthumÅ, ùtharvaïÃyinÅ and so on; and songs such as ùraïyakam, Uktham, ôham and son on. The number of SÃmavedic verses are nine thousand four hundred and twentyfive. Sumantu, Ja¤jali, ÁlokÃyani, Áaunaka, PippalÃda, Mu¤jakeÓa and such others were responsible for the sorting and grouping of the mantras in the Atharvaveda. Altogether there are one thousand six hundred Upani«ads. (Agni PurÃïa, Chapter 271). 5) %% The religion of the ùryans became an established one when VyÃsa had created the VedasaæhitÃs. The aim of VyÃsa was to bring about uniformity in the religious observances by performing rites and rituals, religious ceremonies such as sacrifices etc. without any flaw. Following this a very wide Vedic literature grew up. The study of the Vedas, critical review of meaning, the connection between mantras and tantras (Chants and rituals), Grammar, etymology, all these became inevitable. As the Vedas could be looked at from different points of view, from very early days, various types of expositions of the Vedas came out. Seven types of commentaries, Nairukta, YÃj¤ika, VaiyÃkaraïa Jyauti«a, SÃmpradÃyika ùdhyÃtmika, AitihÃsika (pertaining to etymology, sacrifice, grammar astronomy, customs of a tribe, BrÃhma or Spiritual legends and ancient lore) were the prominent among them. When the westerners began research work in the Vedas, another branch of literature also took form, known as the ùgamikas (the historical). Even in the time of YÃska, who was an authority on Nirukta (etymology) the Vedas were expounded on the basis of legends and ancient lore. Hints to this effect are seen in YÃska's works. Mention is made about other types of expositions also, in them. The last book of importance in the SÃmpradÃyika type of exposition, was VedÃrthaprakÃÓa, of SÃyaïa. But the commentary of SkandasvÃmÅ, the books ãgarthadipikà and UdgÅthabhëya of MÃdhavÃcÃrya etc. have spread the sÃmpradÃyika type of speculations in India. There is another cult in India which believes that everything seen in the Vedas is spiritual and that the spells and incantations are esoteric. 6) %% All the gods known today are not found in the Vedas. Even those who are found do not have the prominence that is given to them now. For example, the deity Vi«ïu, worshipped as one of the three godheads today, is not as omnipotent as the Indra of the Vedas. Though Vi«ïu is praised in five spells in ãgveda, when compared with other deities, he was not of much prominence. In the Vedas the incarnation of VÃmana is not given much importance. Even though Rudra is a recognized deity and mention occurs about KapardÅ, in the Vedas, there is not a song of praise of Áiva in the ãgveda. There is no mention at all, about the worship of the Phallus, DevÅ and so on in the Vedas. The Vedas celebrate the Omniscience of Varuïa, Indra, Agni, Mitra, the Maruts and so on. The lustre of Indra was gradually dimmed with the efflux of time and he became a mere libertine in the PurÃïas. The importance of many deities such as Varuïa, Agni, Mitra, AÓvin and so on was greatly diminished in the PurÃïas. Thirtythree deities pertaining to Earth, Ether and Sky are praised in the Vedas. 7) %% Manu has given certain instructions as to how the teaching of Vedas should be conducted. 8) %% See under GuruparamparÃ. 9) %% The Indians believe that the spells and incantations and the BrÃhmaïas are not manmade, but are revelations by God. So they are considered to be beginningless and endless. The hermits are considered to be seers of the spells. It is mentioned "Mantradra«ÂÃra÷ na tu KartÃra÷". (They are seers of Mantra, not makers). In the opinion of one party, according to this maxim, it is not necessarry to search for the creators or the period of creation, of mantras. They hold that only the SÆtras (thread, clue, guide, rule, aphorism) are made by man. The westerners and the modern thinkers of India do not agree completely with this view. They believe that the early ùryans who entered India, first settled down in the Punjab and that the local civilization which they had assumed, broke out as songs of praise. In course of time, these songs of Praise took the form of ãgveda mantras (saying, song, formula). In the beginning there was only one Veda. Many believe that this state continued up to B.C. 1500. It is a fact universally acknowledged, that this Vedic literature is the most ancient literature of the world. There is difference of opinion as to the period of origin of this Vedic literature. Prof. Macdonell and Prof. Jacobi are foremost among those who have made their opinions. In the opinion of Prof. Macdonell, the Vedic literature originated in the period between B.C. 1500 and 1200. But Jacobi's opinion is that all the Vedas were made before B.C. 4000. ## The son of B­hadratha, the King of Cedi. Mention is made about him in BhÃgavata, Skandha 9. ## A name of DevÅ. When DevÅ killed Áumbha and such other Asuras, Indra got pleased with her and praised her as follows: "ÃryÃ, durgÃ, vedagarbhÃ, ambikÃ, bhadrakÃlÅ; bhadrÃ, k«emyà k«emakarÅ, naikabÃhÆ, i praise you." (agni purÃïa, chapter 12). ## A section of Atharvaveda. The hermit Mu¤jakeÓa divided Atharva Veda into five SaæhitÃs (collections) called Nak«atra Kalpa, Veda Kalpa, Saæhità Kalpa, ùÇgirasa Kalpa, and ÁÃnti Kalpa. (Vi«ïu PurÃïa, AæÓa 3, Chapter 6). ## A goddess who caused pain to living things. Adharma married HiæsÃ. Two daughters named N­tà and Nir­ti were born to them. From them Bhaya, Naraka, MÃyà and Vedanà were born. M­tyu was the daughter of MÃyÃ. Du÷kha was the son of VedanÃ. (Agni PurÃïa, Chapter 20). ## See under Veda. ## A hermit. For further details see under PramohinÅ. ## See under Veda. ## The son of a brahmin named ÁivaÓarmÃ. (See under ÁivaÓarmÃ). ## See under Vidura. ## A hermit born in the clan of Bh­gu. He was born to the hermit MÃrkaï¬eya by his wife MÆrdhanyà otherwise called DhÆmrÃ. PÅvarÅ was the wife of VedaÓiras. (Brahma: 2, 11, 7; VÃyu PurÃïa 28: 6). While VedaÓiras was doing penance once, a celestial maid named Áuci came to make him deviate from penance. A daughter was born to him by her. Yamadharma wished to kidnap that daughter. VedaÓiras cursed Yamadharma to become a river. (Skanda PurÃïa, 4: 259). ## A hermit. He was the son born to K­ÓÃÓva by his wife Dhi«aïÃ. VedaÓiras learned Vi«ïu PurÃïa from the NÃgas (serpents) in PÃtÃla (underworld) and taught it to his disciple Pramati. (Vi«ïu PurÃïa, 6: 8: 47). @<[Page 844a]>@ ## A river. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 17). ## A teacher-priest who was a disciple of the hermit Kabandha. This teacher divided Atharvaveda into four parts and gave each of his four disciples, a part. (VÃyu PurÃïa 61: 50). ## A river famous in the PurÃïas. It is mentioned in VÃlmÅki RÃmÃyaïa, Ayodhyà KÃï¬a, Sarga 49, that ÁrÅ RÃma crossed this river and entered the hermitage of Agastya. ## An ancient river. It is mentioned in MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 28, that the people of BhÃrata drank the water of this river. ## (DEVAVATý). A previous birth of SÅtÃ. (See under SÅtÃ). ## See under VyÃsa. ## Wife of BrahmÃ. (M.B. Udyoga Parva, Chapter 117, Verse 10). ## A holy bath impossible to reach. This tÅrtha is at the origin of river Indus. He who visits this holy place will attain the fruits of horse sacrifice and will enter heaven. (M.B. Vana Parva, Chapter 84, Stanza 47). ## A holy place situated on the border of Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 59, that those who bathe in this tÅrtha will obtain the fruits of giving thousand cows as alms. ## A nÃga (serpent) born in the family of Dh­tarëÂra. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 57, Stanza 17, that this serpent fell in the sacrificial fire of Janamejaya and died. ## An asura. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 65, Stanza 24, that this asura was the son born to PrajÃpati KaÓyapa by his wife Danu. It was this VegavÃn who took rebirth as the prince of Kekaya later. (M.B. ùdi Parva, Chapter 67, Stanza 10). ## A daitya (asura). A follower of the King of ÁÃlva. Mention is made in MahÃbhÃrata, Vana Parva, Chapter 16, Stanza 17, that this daitya was killed in a fight with SÃmba, the son of K­«ïa. ## An ancient river in India. This river stays in the palace of Varuïa and exalts him. (M.B. Sabhà Parva, Chapter 9, Stanza 18). ## A medicine which helps to fatten the body. (MahÃbhÃrata, Vana Parva, Chapter 117, Stanza 17). ## A woman of the race of RÃk«asas (giants). This woman was the sister of Pu«potkaÂà and KaikasÅ. (See under Akampana). ## An ancient King who was notorious for his bad rule. 1) %% Descended from Vi«ïu in the following order: BrahmÃ-SvÃyambhuva Manu-UttÃnapÃda-Dhruva-Ái«Âi-Ripu-CÃk«u«a Manu-Kuru-AÇga-Vena. 2) %% Ten sons including Kuru, were born to Manu CÃk«u«a by his wife Na¬valÃ. ùgneyÅ, the wife of Kuru gave birth to six sons AÇga and others. AÇga married SunÅthÃ. The son Vena was born by SunÅthÃ. It is mentioned in Vi«ïu PurÃïa, AæÓa 1, Chapter 13, that SunÅthÃ, the mother of Vena was the eldest daughter of Yama, and in VÃmana PurÃïa Chapter 47, that this SunÅthà was the daughter born to KÃla and M­tyu. Vena who was born as the son of the daughter of Yama was born a wicked man because of the badness of his grandfather. Vena grew up as a great sinner. A story occurs in Padma PurÃïa about an incident which caused Vena to become a great sinner. The story says that SunÅthà was the mother of Vena. In her play she used to imitate her father's job which was hurting others. One day when she went to the forest for play with her maids she saw SuÓaÇkha the son of a Gandharva named GÅtakolÃhala. That youth who was handsome in every part of his body, was doing penance meditating on the goddess SarasvatÅ for the attainment of the art of music. SunÅthà began to annoy him daily. SuÓaÇkha bore this annoyance patiently. He said only this-"Go away, go away." But she did not pay heed to his appeals. Once she became angry and struck him. Getting angry at this, SuÓaÇkha called out, "You wicked girl! Why do you annoy me? You have beaten me, who am engaged in penance, for no cause." That righteous Gandharva youth curbed his anger considering that she was a woman. She told him "My father will beat everybody in the three worlds. He will harm the wicked, and will not do any harm to the good. So he rules the country righteously." SunÅthà told all about the story to her father. Though Yama, the incarnation of righteousness, heard all that his daughter said he did not give any reply. She again went to the forest and struck him with a whip. SuÓaÇka rose up, shivering with pain and cursed her thus: "You wicked girl! When you become a house-holder and join your husband you will get a son who will be a scoffer of Devas and Brahmins and an all-round sinner." Thus cursing her he continued his penance. Vena was born according to this curse. 3) %% The hermits anointed Vena as the King. He became lord of the whole earth. He made a proclamation thus:--"Sacrifice is prohibited. Giving alms, is prohibited. Offerings of no kind should be made. Who else, other than I, can be the Yaj¤apuru«a? (the deity who eats the food of sacrifice)? I am the only lord and consumer of sacrifices." Hearing this proclamation, the hermits approached him and told him that the Vedas were the basis of righteousness, that sacrifices were ordained in them, and that if no sacrifice was performed the Devas would not be pleased and so on. But this did not make any change in his behaviour. The hermits became angry. They all gathered together and recited spells and struck him with Darbha (poa) grass and killed him. As there was no King the world fell into darkness. Because of the troubles caused by plunderers, people gathered round the hermits. Hermits joined together and churned the left hand of Vena, from which a man of short stature came out, to whom the hermits said, 'Ni«Åda' (sit). Because the hermits said Ni«Åda', Ni«Ãda came into existence from that dwarf born of the sins of Vena. Then the hermits churned the right hand of Vena. At this churning a person as big as a mountain with divine signs came out. He had bow and arrows and in his palm there were marks of a wheel and flag. Seeing this the Devas anointed him the King of the earth. He ruled righteously and brought the goddess earth (P­thvÅ) who had estranged herself from his father Vena close to him. Because he had conciliated P­thvÅ he became famous as a King. (VÃmana PurÃïa, Chapter 47). ## One of the ten sons of Vaivasvata Manu. (MahÃbhÃrata, ùdi Parva, Chapter 75, Stanza 15). ## A river famous in the PurÃïas. Information about this river, taken from MahÃbhÃrata, is given below: (i) VeïÃ-river stays in the palace of Varuïa serving him. (M.B. Sabhà Parva, Chapter 9, Stanza 18). (ii) Sahadeva defeated the ruler of the country at the basin of river VeïÃ, during his conquest of the regions of the south. (M.B. Sabhà Parva, Chapter 31, Stanza 12). (iii) Those who fast on the basin of this river for three days will go to heaven in an aerial chariot yoked with pea-cocks and swans. (M.B. Vana Parva, Chapter 85, Stanza 32). (iv) Among the rivers which originate fire, this river also is included. (M.B. Vana Parva, Chapter 224, Stanza 24). (v) It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 165, Stanza 20, that this is a river worthy to be remembered every morning and evening. ## A holy place in India. It is mentioned in Mahà BhÃrata, Vana Parva, Chapter 85, Stanza 34, that those who bathe in this place shall obtain the fruits of performing a horse sacrifice. ## A small country situated on the southernmost point of India. This country grew in size gradually and became Travancore which forms a part of Kerala State now. ## A nÃga (serpent) born in the family of Kaurava. This serpent fell in the sacrificial fire of the serpent sacrifice of Janamejaya, and was burnt to death. (M.B. ùdi Parva, Chapter 57, Stanza 12). ## A holy river in ÁÃka Island famous in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 11, Stanza 32). ## A nÃga (serpent) born in the Kaurava family. This serpent also fell in the sacrificial fire of the serpent sacrifice of Janamejaya and was burnt to death. (M.B. ùdi Parva, Chapter 57, Stanza 12). ## A Sanskrit poet who lived in the 17th century A.D. Most important of his works, is 'YÃdavarÃghavÅya.' This poem is a description of the greatness of RÃma and K­«ïa. ## A Sanskrit poet who lived in the 14th century A.D. He completed nearly hundred and twentyfive poetic works. These are written in Sanskrit and PrÃk­ta. The major poetic work "RÃghavÃbhyudaya" of VeÇkaÂanÃtha consists of twentyfour kÃï¬as. This is a beautiful poetic work. AppayyadÅk«itar has written a commentary on this work. This poet VeÇkaÂanÃtha, who was also known by the name "VedÃntadeÓika", was a great philosopher too. It is said that his native place was Tuppil, near KhÃnsi. Most of his works are based on theosophy and on the philosophy of oneness of man with God. VeÇkaÂanÃtha was born in 1268 and died in November 1369, as critics say. Even today he is esteemed and venerated as a divine person. @<[Page 845b]>@ ## A measure of weight in ancient India. (See under Trasareïu) ## A YÃdava. This YÃdava once carried away the wife of AkrÆra. (M.B. Sabhà Parva, Chapter 38). ## A YÃdava. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 254, Stanza 15, that this YÃdava was defeated by Karïa during his regional conquest. ## A king of the Lunar dynasty (CandravaæÓa). He was the son of Áatajit and the brother of MahÃhaya and Hehaya. (BhÃgavata, Skandha 9). ## An ancient hermit. This hermit shone in the assembly of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 4, Stanza 18). ## One of the seven divisions of KuÓadvÅpa. It is mentioned in MahÃbhÃrata, BhÅ«ma Parva, Chapter 12, Stanza 12, that, in all these seven divisions, Devas, Gandharvas and men live like friends and that death has no admission to this island. ## A mountain very famous in the PurÃïas. This mountain is white in colour. It is said that this mountain is on a par with the mountain Mandara in the Northern region. (M.B. Sabhà Parva, DÃk«iïÃtyapÃÂha, Chapter 33). ## A country in ancient India. (MahÃbhÃrata, Udyoga Parva, Chapter 140, Stanza 26). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 26). ## An evil spirit. In the branch of fiction Fairy stories have a prominent place. Fairy stories had a good place in India from very early times. In several stories VetÃlas (ghosts) have been introduced as characters. Though VetÃlas have got a place in most of the stories, the VetÃla, who had turned to the path of salvation in 'J¤ÃnavÃsi«Âha' and the narrator of twentyfive (Pa¤caviæÓati) VetÃla stories of KathÃsaritsÃgara are the most prominent among them. ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 13). ## The twentyfive stories told by VetÃla. (See under VetÃla). ## An ancient holy place. The goddess M­tyu once did penance in this place. (M.B. Droïa Parva, Chapter 54, Stanza 23). ## A holy place glorified by BrahmÃ. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 84, Stanza 56, that those who visit this place will obtain the fruits of Horse sacrifice and will attain the world of ÁukrÃcÃrya. ## A place near the city of EkacakrÃ. (MahÃbhÃrata, ùdi Parva, Chapter 159, Stanza 9). ## A forest. It was in this forest that BhÅmasena killed BakÃsura. (M.B. Vana Parva, Chapter 11, Stanza 30). ## A river very famous in the PurÃïas. (MahÃbhÃrata BhÅ«ma Parva, Chapter 9, Stanza 16). ## A country in India. Duryodhana had sent the army of the kingdom of Vetrika for the protection of BhÅ«ma. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 51, Stanza 7). ## (VIBHù×ÖAKA). 1) %% A hermit, born in the family of Ka yapa. Once he happened to see UrvaÓÅ. When he pondered over her, seminal flow occurred to him. An antelope swallowed it and gave birth to a son. That son was known as the hermit ã«yaÓ­Çga, when he grew up. (For details see under ã«yaÓ­Çga). 2) %% (i) Vibhaï¬aka stays in the palace of Indra and glorifies him. (M.B. Sabhà Parva, Chapter 7, Stanza 18). (ii) Vibhaï¬aka is as radiant as PrajÃpati. (M.B. Vana Parva, Chapter 110, Stanza 32). ## A mental daughter of BrahmÃ. She is considered to be the personation of Night. It is mentioned in Matsya PurÃïa, Chapter 154, that according to the instruction of BrahmÃ, VibhÃvarÅ entered the body of Umà and from that day onwards the body of Umà became dark. ## A hermit who got angry quickly. This hermit cursed his brother SupratÅka. (See under Garu¬a, para 5). ## A hermit. This hermit respected Yudhi«Âhira much. (MahÃbhÃrata, Vana Parva, Chapter 26, Stanza 24). ## One of the sons born to PrajÃpati KaÓyapa by his wife Danu. VibhÃvasu also was present at the battle between V­trÃsura and Indra. (BhÃgavata, Skandha 6). ## A king who was very liberal. It is mentioned in ãgveda, Maï¬ala 8, that this king had given MedhÃtithi a gift of fortysix thousand cows. ## Brother of RÃvaïa. The son ViÓravas was born to PrajÃpati Pulastya. RÃvaïa, Kumbhakarïa and VibhÅ«aïa were born to ViÓravas by his wife MÃlinÅ. A daughter named ÁÆrpaïakhà also was born to them. Kumbhakarïa and VibhÅ«aïa went to do penance under the leadership of their eldest brother RÃvaïa. They did severe penance and obtained various boons. The boon given to VibhÅ«aïa was to live as a righteous man. After that they came back and defeated Kubera, the ruler of LaÇkà and brought LaÇkà under their control. RÃvaïa became the ruler of LaÇkÃ. Kumbhakarïa and VibhÅ«aïa lived with their brother in LaÇkÃ. RÃvaïa married MandodarÅ. Kumbhakarïa took VajrajvÃlà the daughter of MahÃbali and VibhÅ«aïa took SaralÃ, the daughter of ÁailÆ«a a Gandharva as their wives, according to Uttara RÃmÃyaïa. RÃvaïa conquered the three worlds and was ruling as the emperor of the whole world, when ÁrÅ RÃma and Lak«maïa went to the forest, with SÅtÃ. RÃvaïa carried SÅtà away to LaÇkÃ. RÃma and Lak«maïa, with the help of the monkey-army entered LaÇkÃ. At this time RÃvaïa called together his ministers to consider the details about the battle with ÁrÅ RÃma. Every one present except VibhÅ«aïa voted for the battle. VibhÅ«aïa advised RÃvaïa to return ÁÅtÃ, the stolen property and beg ÁrÅ RÃma for pardon. RÃvaïa got angry and expelled VibhÅ«aïa from LaÇkÃ. VibhÅ«aïa joined the side of ÁrÅ RÃma and informed him of all the military secrets of RÃvaïa. In the battle which ensued RÃvaïa was killed and VibhÅ«aïa was made the king of LaÇkà by ÁrÅ RÃma. It is stated in KambarÃmÃyaïa, Yuddha KÃï¬a that according to the instruction of ÁrÅ RÃma and at the instance of Indra, ViÓvakarmà came to LaÇkà and renovated the city of LaÇkÃ. ÁrÅ RÃma returned to Ayodhyà and became the king. One day Candragupta, the second son of Sahasramukha RÃvaïa (RÃvaïa with thousand heads) stole away the daughter of SugrÅva and the daughter-in-law of VibhÅ«aïa. VibhÅ«aïa informed ÁrÅ RÃma of this. ÁrÅ RÃma, with Lak«maïa, VibhÅ«aïa, SugrÅva, HanÆmÃn and the monkey-army went to the city of Sahasramukha RÃvaïa in the middle of Milk-sea. A fierce battle ensued which lasted for three days. All the RÃk«a«as were killed. (See under SahasramukharÃvaïa). It is mentioned in Kamba RÃmÃyaïa that in the horse sacrifice performed by ÁrÅ RÃma, the control of the army was in the hands of SugrÅva and financial control was vested in the hands of VibhÅ«aïa. ## Mention is made in MahÃbhÃrata, as given below, about another VibhÅ«aïa who had ruled over LaÇkÃ. Once GhaÂotkaca went to the palace of VibhÅ«aïa as the messenger of SugrÅva. VibhÅ«aïa who heard from GhÂotkaca about Yudhi«Âhira honoured the messenger greatly and gave him a large quantity of valuable presents. ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 22). ## A King who was the descendant of YayÃti. It is stated in BhÃgavata, Skandha 9, that he was the son of K­ti and the father of Aïuha. ## Father-in-law of the daughter of the hermit Áuka. Áuka, the son of VyÃsa married PÅvarÅ, who gave birth to four sons named K­«ïa, Gauraprabha, BhÆri and DevaÓruta and a daughter named KÅrti. This daughter KÅrti was married by Aïuha the son of King VibhrÃja. Brahmadatta was the son born to Aïuha by KÅrti. (DevÅ BhÃgavata, Skandha 1). ## A King of the family of Bharata. It is mentioned in BhÃgavata, Skandha 5, that he was the son of Prastotà and the father of P­thu«eïa. ## Indra of the age of the fifth Manu. (See under Manvantara). ## Brother of Áakuni. BhÅmasena killed him in the BhÃrata-battle. (M.B. Droïa Parva, Chapter 157, Stanza 23). ## The son of the Agni (fire) called Adbhuta. (M.B. Vana Parva, Chapter 222, Stanza 26). ## One of ViÓvÃmitra's sons who were expounders of the Vedas. AnuÓÃsana Parva, Chapter 4, Stanza 57). ## A son of Sudhanvà who was the son of AÇgiras. The three sons of Sudhanvà were ãbhu, Vibhvà and VÃja. (ãgveda, Man¬ala 1, SÆkta 111). ## An ancient King of India. He was a protagonist of non-killing. He was of opinion that liquor, alcoholic medicine, honey, flesh, etc. should be avoided. It is not ordained in the Vedas that these things should be used. (M.B. ÁÃnti Parva, Chapter 265, Stanzas 3-12). ## One of the sons born to ÁrÅ K­«ïa by RukmiïÅ. (BhÃgavata, Skandha 10). ## A K«atriya King. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 61, that this King was born from a portion of the asura KrodhavaÓa. ## Father of Dh­tarëÂra. (For further details see under Dh­tarëÂra). ## A devil. In the previous birth, this devil was a K«atriya King named Harihara. This King lived as a godless man in consequence of which, he was born as a devil in his next birth. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 95). @<[Page 847a]>@ ## Minister of the king Dhruvasandhi. (For further details see under Dhruvasandhi). ## A king in ancient India. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 182, Stanza 12, that Vidaï¬a and his son Daï¬a were present at the Svayaævara (marriage) of DraupadÅ. ## A brother of Bharata. It is stated in BhÃgavata, Skandha 5, that KuÓÃvarta, IlÃvarta, BrahmÃvarta, ùryÃvarta, Bhadraketu, Sena, Indrasp­k, Vidarbha, and so on were brothers of Bharata the son of ã«abha. Nimi was his son. ## See under JyÃmagha. ## An ancient country in India. The information about this PurÃïically famous country obtained from MahÃbhÃrata, is given below: (i) Once Sahadeva, during his regional conquest, captured BhojakaÂa, a part of Vidarbha and expelled the king BhÅ«maka from the country. (M.B. Sabhà Parva, Chapter 31, Stanza 11). (ii) By the blessing of hermit Damanaka, three sons, Dama, DÃnta and Damana and a daughter, DamayantÅ, were born to BhÅ«maka the king of Vidarbha. (M.B. Vana Parva, Chapter 58, Stanza 5). (iii) Having heard about the Svayaævara (Bride selecting a suitable husband from the candidates present) of the princess DamayantÅ of Vidarbha, the gods Indra, Agni, Varuïa and Yama came to Vidarbha; (See under DamayantÅ). iv) DamayantÅ is called VaidarbhÅ because she was born in Vidarbha. (M.B. Vana Parva, Chapter 55, Stanza 12) v) RukmiïÅ, the wife of ÁrÅ K­«ïa, was the daughter of a king of Vidarbha. BhagavÃn ÁrÅ K­«ïa carried RukmiïÅ away by force. (M.B. Udyoga Parva, Chapter 158, Stanza 13) ## king born of the dynasty of Mathu. There is an interesting story about this king in the Áatapatha BrÃhmaïa. It is as follows. Videgha put Agni in his mouth and lived without talking, fearing that Agni might jump out. His priest RahÆgaïa tried to the utmost, but he could not extricate fire from the mouth of the king. Once by chance the word Gh­ta got out of the mouth of RahÆgaïa. Instantly the fire in the mouth of the king blazed into a big flame and burst out of the mouth. That fire gradually increased and began to consume the world, Rivers became dry. It seemed that even Videgha and his priest would be burnt to ashes in that blazing fire. At last Videgha got into the river SadÃnÅrÃ, which flowed through the boundary of his own kingdom, with the intention of not becoming a prey to the ever-increasing fire. With this the fire abated. ## Another name of emperor Nimi. (See under Janaka. ## The kingdom of MithilÃ. This country which lies on the North East part of India was ruled by K«atriya kings of the dynasty of Videha. It is stated in MahÃbhÃrata, Sabhà Parva, Chapter 29, that BhÅmasena had during his eastern regional conquest, conquered this country. About this kingdom which is the native country of SÅtÃ, the following information is available in MahÃbhÃrata. (i) The hermitage of ParaÓurÃma was on the North of Videha. (M.B. Vana Parva, Chapter 130, Stanza 13). (ii) The army of Videha attacked Arjuna in the battle of BhÃrata. (M.B. BhÅ«ma Parva, Chapter 117, Stanza 32). (iii) Karïa defeated the K«atriya princes of the country of Janaka. (M.B. Droïa Parva, Chapter 4, Stanza 6). (iv) ParaÓurÃma cut the K«atriyas of this country into pieces with his sharp arrows. (M.B. Droïa Parva, Chapter 70, Stanza 11). (v) This country had been giving tribute to Karïa. (M.B. Karïa Parva, Chapter 9, Stanza 33). ## A son born to Bh­gu. By his wife KhyÃti two sons DhÃtà and VidhÃtà and a daughter named Lak«mÅ were born to Bh­gu. Lak«mÅ was given in marriage to Vi«ïu. The daughter of Meru, ùyati, was married by DhÃtà and Niyati by VidhÃtÃ. The son M­kaï¬u was born to VidhÃtà by Niyati. This M­kaï¬u was the father of MÃrkaï¬eya. (Vi«ïu PurÃïa, AæÓa 1, Chapter 10). The following statements occur about DhÃtà and VidhÃtà in MahÃbhÃrata. (i) At NÃkaloka (heaven) DhÃtà and VidhÃtà took the form of women and allowed hermit UttaÇka to see them. (M.B. ùdi Parva, Chapter 3, Stanza 166). (ii) DhÃtà and VidhÃtà stood above the city of VirÃÂa to see the battle between Arjuna and K­pa. (M.B. VirÃÂa Parva, Chapter 56, Stanza 11). (iii) DhÃtà and VidhÃtà lived with Manu. (M.B. ùdi Parva, Chapter 65, Stanza 42). (iv) DhÃtà and VidhÃtà gave to Subrahmaïya two followers named Suvrata and SukarmÃ. (M.B. Áalya Parva, Chapter 45, Stanza 42). ## woman whose husband is dead. In ancient India, it was ordained how a widow should live. It was allowed for a widow to get a son by her younger brother-in law to continue the family line in case the death of her husband occurred before the couple had children. The procedure about this is given in Manusm­ti, Chapter 9. "He who goes to accept the widow with the permission of great people, should besmear his body with ghee and go to her bed in the night in a dark room. She should have only one son in this manner. After she has become pregnant, they should behave to each other as a teacher and a younger brother-in-law." ## Son of Khagaïa and the father of HiraïyanÃbha. He was a King. (BhÃgavata, Skandha 9). ## A river. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 2, Stanza 12, that this river stays in the palace of Varuïa serving him. ## One of the sons born to KaÓyapa by Manu. (Matsya PurÃïa 6: 18). ## A King born in the family of YayÃti. He was the son of Rucaka. (BhÃgavata, Skandha 9). ## A heroic K«atriya woman of India. In MahÃbhÃrata, Udyoga Parva, there is a story, how this Vidulà sent her son, who had fled from the battle-field because of fear, back to the battlefield again. The PÃï¬avas, who had completed forest-life and Pseudonymity successfully and returned to HastinÃpura were again deceived and put to shame. ÁrÅ K­«ïa's argument as a mediator was not successful, in the palace of the Kauravas. ÁrÅ K­«ïa came away from the palace of Duryodhana and entered the house of Vidura and visited KuntÅ. ÁrÅ K­«ïa asked her opinion on the idea of waging a war against the Kauravas. It is not meet and right on the part of a heroic mother to welcome a son who comes home being defeated in battle. To substantiate this point, she told ÁrÅ K­«ïa the story of VidulÃ, as given below. Vidulà was a brave woman, who lived in ancient India. Her son Sa¤jaya fought with the King of Sindhu and was defeated. When he came home Vidulà did not receive him. She emboldened him by saying that she would be more proud of a son, who had sacrificed his life, in the battlefield than one who returned home defeated. All his arguments which were excuses for his cowardice, were refuted by his mother. At last Sa¤jaya engaged again in a battle with the King of Sindhu. On hearing this story told by KuntÅ ÁrÅ K­«ïa became immensely pleased. (M.B. Udyoga Parva, 3 Chapters from 134). ## 1) %% Vidura was a superhuman being, very famous in the story of MahÃbhÃrata, as a brother of Dh­tarëÂra, as a man of colossal intelligence who had been closely watching the goings and comings of the Kauravas and the PÃï¬avas, as the adviser of Dh­tarëÂra, and as a man of immense learning and wisdom. 2) %% There is a story in MahÃ-BhÃrata, ùdi Parva, Chapter 107, which describes Vidura as born from a portion of Dharmadeva. The story is given below. Long ago there was a hermit called MÃï¬avya in India. As he was standing in deep meditation near his hermitage, the men of the King chased some thieves and came to the place where the hermit stood. The robbers placed the stolen property near the hermit and ran away. The king's men caught the hermit, and the thieves. The King ordered them to be placed on a trident. The thieves died on the trident. But MÃï¬avya was not dead. The King sawed the trident and got MÃï¬avya down. The hermit went to Dharmadeva and asked him what his blame was for suffering the punishment of the trident on him. Dharmadeva replied that the punishment was inflicted for a cruel deed he had done in his childhood. He had caught some flies and made a bunch of them by piercing them with the rib of a coconut-palm leaf. But MÃï¬avya argued that Dharmadeva was not right in punishing him because the ÁÃstras and rules of righteousness said that mistakes committed by boys below the age of twelve could not be considered to be sins. Further he cursed Dharmadeva that he would take birth on the earth from the womb of a ÁÆdrÃ. Accordingly Dharmadeva took birth from the womb of the servant of Ambikà and AmbÃlikÃ. 3) %% Vidura was born as the brother of Dh­tarëÂra and PÃï¬u. (For detailed story see under Dh­tarëÂra I, para 2). 4) %% Dh­tarëÂra, PÃï¬u and Vidura spent their younger days in HastinÃpura as inseparable brothers. Their teacher was BhÅ«ma. Vidura learned the Vedas, ÁÃstras, PurÃïas, ItihÃsas etc. also, along with the education given to a prince such as archery, club-fight, sword-fight, wrestling, controlling elephants etc. He understood that to be righteous was far better than fighting. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 108, that Vidura got the sense of righteousness, and education in fighting, at the same time. Childhood ended. As Vidura was born to a Brahmin by a ÁÆdrà woman he had no right to become King. When he grew up, the duty to find a wife for him fell on BhÅ«ma. At that time a damsel born to a Brahmin by a ÁÆdrà woman was being brought up in the palace of King Devaka. With the permission of Devaka, BhÅ«ma brought the girl and gave her in marriage to Vidura. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 114, that sons and daughters were born to the couple. 5) %% Vidura was the most intelligent and wisest man of his time, and he always favoured righteousness. Though he viewed the Kauravas and the PÃï¬avas with equal favour, in his heart he felt some partiality towards the PÃï¬avas, because they were virtuous, whereas the Kauravas were becoming more and more wicked. As this partiality arose from his sense of righteousness, nobody could blame Vidura for this. His aim was the prosperity of the Lunar dynasty of Kings. Many ill omens were seen at the time of the birth of Duryodhana. Vidura understood that if that infant grew up he would be a comet to the Lunar dynasty. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 115, that Vidura advised Dh­tarëÂra that it would be better for him to throw away that infant. The death of PÃï¬u drew Vidura closer to the PÃï¬avas. Vidura took the lead in performing the funeral rites and other ceremonies which followed. The PÃï¬avas. were very sad and miserable at the death of their father. It was at this time that Duryodhana poisoned BhÅmasena, tied him with a rope and threw him into the river Ganges. BhÅmasena was carried to the world of nÃgas (serpents). KuntÅ felt grieved at the loss of her son BhÅma, but Vidura consoled her. It was due to the wisdom of Vidura that the PÃï¬avas escaped from the disaster in the lac-house. As soon as Duryodhana had completed the lac-house, Vidura understood the deception lying hidden under it. and he informed the PÃï¬avas of everything about it. Moreover he sent a man named Khanaka and made an underground passage from the lac-house. When the lac-house was burnt down, the PÃï¬avas escaped by the under-ground passage and reached the banks of the Ganges. Vidura had sent a ferryman secretly to take them to the other side of the Ganges. When BhÅ«ma got the news that the PÃï¬avas had been burnt to death in the lac-house he became very sad. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 149, that Vidura informed BhÅ«ma secretly that the PÃï¬avas were not dead. After this event the PÃï¬avas come into the scene only at the Svayaævara (marriage) of PäcÃlÅ. BhÅ«ma and Droïa proposed that the PÃï¬avas should be brought back and be given half of the kingdom. Vidura, by his arugments convinced Dh­tarëÂra that the proposal of BhÅ«ma and Droïa was correct. Dh­tarëÂra asked Vidura to bring the PÃï¬avas back. Vidura went to the city of Drupada and brought the PÃï¬avas back and consoled their mother KuntÅ. After this Yudhi«Âhira performed RÃjasÆya (sacrifice of royal consecration). Vidura took part in it and took the charge of financial part of the sacrifice. It was after this that Duryodhana challenged Yudhi«Âhira for a game of dice. Vidura saw beforehand that this move on the part of Duryodhana was dangerous. So he talked forcibly against this, and gave warning to all concerned. As Duryodhana did not agree with Vidura, he was scolded. But Duryodhana was firm and the game was conducted. PäcÃlÅ was harassed by means of stripping and the PÃï¬avas went to the forest. It is stated in MahÃbhÃrata, Vana Parva, Chapter 3, that Vidura had been witnessing all these scenes with wet eyes. 6) %% When the PÃï¬avas were driven to the forest, Dh­tarëÂra felt sorry. He became more afraid of the people than he was sorry for the PÃï¬avas. He understood that his subjects would unite and rise against his sons. He called Vidura and asked him for a remedy. Vidura who was full of impatience, made a speech against the wickedness of the sons of Dh­tarëÂra and advised him to forsake his own sons and to bring the PÃï¬avas back and give them the kingdom. Dh­tarëÂra did not like this approach. He said that Vidura was partial to the PÃï¬avas and asked him to go away from the palace. Vidura became grieved at this. He followed the PÃï¬avas, and walking a long distance, reached the forest KÃmyaka and met the PÃï¬avas. When Vidura had gone Dh­tarëÂra felt miserable. He sent for Vidura and when he returned Dh­tarëÂra begged for pardon. Vidura again became the adviser of Dh­tarëÂra. (M.B. Vana Parva, Chapter 6). 7) %% The advice of Vidura is famous in MahÃbhÃrata. The main duty of Vidura was to console Dh­tarëÂra by speaking about righteousness when he became troubled in mind because of the constant quarrels between his sons and the PÃï¬avas. Vidura fulfilled his duty well. Duryodhana was firm on the point that not a dot of land would be given to the PÃï¬avas. ÁrÅ K­«ïa came to HastinÃpura as mediator. Duryodhana showed disrespect to him. Vidura said in strong words that it was wrong on the part of Duryodhana to have done so and compelled Dh­tarëÂra to show due respect and hospitality to ÁrÅ K­«ïa. Accordingly Dh­tarëÂra welcomed ÁrÅ K­«ïa and showed respect and hospitality. Knowing this, Duryodhana and his brothers tried to make ÁrÅ K­«ïa a captive. Vidura harshly scolded them for this attempt. Seeing all these impudent actions on the part of his sons, Dh­tarëÂra became distressed. Vidura consoled him by good exhortations. He told Dh­tarëÂra about the transience of life and the importance of the soul. When the battle was fiercely going on in the battleground of Kuruk«etra, Vidura re ained with DhrtarëÂra consoling him and giving him good advice. The death of BhÅ«ma was an unbearable grief to Vidura. He took part in the funeral of BhÅ«ma. He himself placed the body on the funeral pyre. (M.B. AnuÓÃsana Parva, Chapter 168, Stanza 11). 8) %% When Vidura failed in his attempt to ward off a pitched battle between the Kauravas and the PÃï¬avas he felt extremely miserable. Without taking part in the battle, he started on a pilgrimage. Getting the news at PrabhÃsaksetra about the end of the battle, he went to the basin of river YamunÃ. On the way he heard the news of the passing away of ÁrÅ K­«ïa, from Uddhava. Before death ÁrÅ K­«ïa had revealed that Vidura had heard UddhavagÅtà from Maitreya. This book which is in the form of a conversation between Vidura and Maitreya contains the talk between Kapila and DevahÆti. Description of the line of Manus, sacrifice of Dak«a, story of Dhruva, story of P­thu, story of Pura¤jana etc. were the subjects of the talk. (BhÃgavata, 3--4). 9) %% The BhÃrata-battle came to an end. The Kauravas were exterminated. Efforts were begun to establish law and order. In all these efforts Vidura was a help to the PÃï¬avas. Still he spent most of his time with the old Dh­tarëÂra. Yudhi«Âhira came to Dh­tarëÂra and both embraced each other. Seeing this Vidura cried aloud. Vidura advised Yudhi«Âhira how to carry on the administration of the new government. After this he decided to go to the forest to spend his last days. Dh­tarëÂra, GÃndhÃrÅ, KuntÅ, Vidura and Áakuni went to the forest. The PÃï¬avas tried in vain to prevent them from going. When Dh­tarëÂra, GÃndhÃrÅ, KuntÅ, Vidura, Sa¤jaya and others started for the forest, even BhÅmasena cried aloud. PÃï¬avas and the people of the city went along with them up to the river Ganges. On the bank of the Ganges near the hermitage of ÁatayÆpa, a hermitage was erected and Vidura and the others lived there. They lived there for nearly six years. The PÃï¬avas became unable to bear the separation from their elders. Once Dharmaputra dreamt about his mother. Next day the PÃï¬avas went to the banks of the Ganges. PäcÃlÅ, SubhadrÃ, Uttarà and many people of the city followed them. They went to the ÁatayÆpa-hermitage and saw Dh­tarëÂra and the others. But the great Vidura was not there. When asked about it he got the reply that having become abstemious and having no more desires he was wandering about. Yudhi«Âhira was greatly troubled. Next day at dawn when Yudhi«Âhira went to bathe in the Ganges, on the way he saw Vidura sitting in contemplation with a stone in his mouth. Yudhi«Âhira stood with joined palms before the lean and weak form of that sage and said "Look, Dharmaputra bows before you." He repeated this several times. But there was no change in Vidura. Yudhi«Âhira's disappointment did not last long. For, in a short while Dharmaputra saw that a divine radiance emanated from the body of Vidura and passed on to his body and that the body of Vidura fell lifeless on the ground. This union took place because both Vidura and Yudhi«Âhira were portions of Dharmadeva. After this Dharmaputra made preparations to burn the body of Vidura. Then an ethereal voice said "Vidura is abstemious. His body should not be burned." Dharmaputra went to the hermitage and informed all, about the death of Vidura. (M.B. ùÓramavÃsika Parva, Chapters 26 to 28). Mention is made in MahÃbhÃrata, SvargÃrohaïa Parva, Chapter 5, Stanza 22, that Vidura entered Svarga (heaven) and stays there in the form of Dharmadeva. ## A K«atriya who lived in PäcÃla. The story of this Vidura, who had killed a Brahmin because of his want, is given in Padma PurÃïa, BhÆmikhan¬a, Chapter 91. The story is given below: Long ago there lived a K«atriya, named Vidura, in PäcÃla. Because of penury he killed a Brahmin. After that the K«atriya discarded his lock of hair and Brahmastring and went to every house saying "Look, here am I, a slayer of Brahmin. Please, give alms to the drunkard and killer of a Brahmin." Saying thus he walked from house to house and took alms. But he did not get remission of Brahmahatyà (killing of a Brahmin). Filled with grief and sorrow and mental worry the sinner Vidura sat in the shade of a tree. At that time CandraÓarmÃ, a Brahmin of Magadha came there. He was a wicked man who had killed his teacher because of inordinate lust in consequence of which he had been forsaken by his own people. Vidura asked CandraÓarmà who wore no sign of a BrÃhmaïa, what he was. CandraÓarmà told his story to Vidura who in return told him his sinful acts. At this time another Brahmin named VedaÓarmà came there. He also was a sinner. The three of them told each other about their sinful acts. At this time VallÃla, a VaiÓya came there. He was a drunkard who had killed cows. These four desperate sinners travelled together and visited several tÅrthas (holy baths). But they did not get remission of their sins. At last they started for KÃla¤jaragiri. While these desperate sinners were living in KÃla¤jara a poor Brahmin came there. He asked them why they were so sad. They told him everything. When he heard their stories he felt pity for them. The old Brahmin said "You sinners should go to PrayÃga, Pu«kara, SarvatÅrtha and VÃrÃïasÅ and bathe in the GaÇgà on New Moon days and you will become free from sin." They obeyed the old Brahmin and went to the holy places told by him. Thus Vidura and his friends became sinless. ## A king of the Kuru dynasty. He was the son born to the great king Kuru by ÁubhÃÇgÅ, a damsel of DÃÓÃrha family. VidÆra married SampriyÃ, a princess of Madhu royal family. A son named AnaÓvà was born to her. (M.B. ùdi Parva, Chapter 95, Stanzas 39-40). ## A sub-section of ùdi Parva, comprising chapters 199 to 217, in MahÃbhÃrata. ## A king of the V­«ïi dynasty. Information got from MahÃbhÃrata about this king is given below. (i) VidÆratha also was present at the Svayaævara marriage of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Stanza 19). (ii) In MahÃbhÃrata, ùdi Parva, Chapter 218, Stanza 10, mention is made that the brightness of this king increased after his participation in the festival conducted on mount Raivata. (iii) VidÆratha was one of the seven famous and mighty kings of the Yadu dynasty. (M.B. Sabhà Parva, Chapter 60, Stanza 14). (iv) VidÆratha was a close friend of ÁiÓupÃla, ÁÃlva, JarÃsandha and so on. JarÃsandha employed this VidÆratha as the guardian of the Eastern entrance of the city of MathurÃ. When ÁrÅ K­«ïa killed his brother Dantavaktra, ÁÃlva, ÁiÓupÃla and others, VidÆratha ran to take revenge on K­«ïa. But he was killed by ÁrÅ K­«ïa. (BhÃgavata, Skandha 10). (v) It is mentioned in MahÃbhÃrata, SvargÃrohaïa Parva, Chapter 5, Stanza 16, that after death he joined the ViÓvadevas. ## A king of the PÆru dynasty. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 49, Stanza 75, that ãk«avÃn hid the son of this king in a mountain and saved him from the K«atriya-extermination of ParaÓurÃma and at that time spotted leopards brought up this child. ## A king who was the friend of the hermit Bhalanda. This king had two sons named SunÅti and Sumati and a daughter named MudÃvatÅ. One day while VidÆratha was hunting in the forest, he saw a cleavage on the earth caused by the yawning of Kuj­mbhÃsura. The king stood there for a while looking at the cleavage. Then the hermit Suvrata who had been standing close by approached the king and said. "This asura Kuj­mbha has a divine pestle with him. Because of the possession of this pestle he has become invincible and is a threat to the whole world." VidÆratha, who knew everything from Suvrata, lived cautiously. One day his daughter was carried away by this Kuj­mbhÃsura. SunÅti and Sumati confronted the asura to rescue their sister but were made captives. Finally Vatsapri, the son of the hermit Bhalanda killed the RÃk«asa (giant) and liberated princess MudÃvatÅ. (MÃrkaï¬eya PurÃïa, Chapter 113). ## A king born in the family of Bharata, the son of Du«yanta. The father of this king was Suratha and his son was SÃrvabhauma. (BhÃgavata, Skandha 10). ## Brother of Dantavaktra. When ÁrÅ K­«ïa had defeated Dantavaktra, his brother Vi¬Æratha came to fight with ÁrÅ K­«ïa and was killed in the fight. (BhÃgavata, Skandha 10). ## A king of the AÇga dynasty. Gh­ta was the father of king Vidu«a and Pracetas was his son. (Agni PurÃïa, Chapter 277). ## A maid of DevÅ UmÃ. (MahÃbhÃrata, Vana Parva, Chapter 231, Stanza 48). ## A deity. This deity is worshipped as the deity of three Vedas which are the most important of the religious or Vedic literature. Mention is made about this deity in the preface of ãgvedabhëya by SÃyaïa, as follows. Once Vidyà approached a Brahmin and said "I am your wealth. Your duty is to impart me to disciples who are pure, celibate, law-abiding and active, and who protect the treasure. I hate disciples who are jealous." ## A group of semi-gods. VidyÃdharas, Apsarases (celestial maids), Yak«as, RÃk«asas, Gandharvas, Kinnaras and so on are semigods. Of these Kinnaras are lute-players, and VidyÃdharas wear garlands, and all these groups live in the sky. (Agni PurÃïa, Chapter 51). It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 56, Stanza 8, that when attracted by spells and incantations, Indra went to the Sarpasatra (serpent sacrifice) of Janamejaya, the VidyÃdharas walked behind him (Indra). ## A Sanskrit writer on rhetorics. He was also called Agastya. He is the author of PratÃparudrÅyam. The real name of PratÃparudrÅyam is PartÃparudrayaÓobhÆ«aïam. He was a member of the court of King PratÃparudradeva who ruled over the Kingdom of WÃraÇgal from 1295 to 1323 A.D. He has written a drama of five acts, under the name "PratÃparudra KalyÃïa." PratÃparudrÅyam is a book on rhetorical figures. @<[Page 851a]>@ ## Father of Bhart­hari. See under Bhart­hari. ## A holy place in India. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 34, Stanza 52, that those who bathe in this tÅrtha (bath) would get knowledge. ## The son born to Sage Dharma, by his wife LambÃ, the daughter of Dak«a. (BhÃgavata, Skandha 6). ## A celestial maid of AlakÃpurÅ. Mention is made in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 19, Stanza 45, that Vidyotà took part in the dance performed in honour of A«ÂÃvakra, the hermit. ## A Deva Gandharva. (See under Nahu«a). ## A Yak«a who was the favourite of Kubera. This Yak«a married MadanikÃ, the daughter of MenakÃ. Once when these two were sitting on mount KailÃsa and drinking liquor the bird KaÇka born of the family of Garu¬a came there. VidyudrÆpa killed KaÇka after a small fight. Hearing about the death of KaÇka, his brother Kandara came to avenge the death of his brother. A fierce battle ensued between the two, in which VidyudrÆpa met with death. After this Madanikà accepted Kandara as her husband. (MÃrkaï¬eya PurÃïa, 2, 4, 28). ## An eternal god concerned with offerings to the manes. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 31). ## A RÃk«asa (giant). This Vidyujjihva was a friend of GhaÂotkaca. He was killed by Duryodhana in the battle of BhÃrata. (M.B. BhÅ«ma Parva, Chapter 91, Stanza 20). ## Husband of ÁÆrpaïakhÃ. A son named ÁambhukumÃra was born to the couple. As this son ÁambhukumÃra was standing like a young tree in the forest Daï¬akÃraïya, Lak«maïa cut it down by his sword. Thus ÁambhukumÃra died. (Kamba RÃmÃyaïa, Araïya KÃï¬a). ## One of the important RÃk«asa followers of RÃvaïa. This giant, by his sorcery and witch-craft, showed SÅtÃ, the head cut off from the body of ÁrÅ RÃma and his broken bow, to make her consent to become the wife of RÃvaïa. He repeated this stratagem on several occasions. (VÃlmÅki RÃmÃyaïa, Uttara KÃï¬a, Sarga 12). ## One of the sons born to ViÓravas by his wife VÃkÃ. Mention is made in VÃyu PurÃïa that this RÃk«asa lives in the city called ArvÃktala in PÃtÃla (underworld) known as MahÃtala. ## A son of TÃrakÃsura. He was one of the Tripuras. (For details see under Tripura). ## A mighty and brave RÃk«asa who was a friend of RÃvaïa. After the death of RÃvaïa, this asura, who lived in the PÃtÃla (underworld) stole away the sacrificial horse of ÁrÅ RÃma to avenge the death of RÃvaïa. Áatrughna killed VidyunmÃlÅ and redeemed the sacrificial horse. (Padma PurÃïa, PÃtÃla Khaï¬a). ## A celestial maid of AlakÃpurÅ. It is stated in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 19, Stanza 45, that this celestial maid performed a dance in honour of the hermit A«ÂÃvakra. @<[Page 851b]>@ ## A warrior of Subrahmaïya. (M.B. Áalya Parva, Chapter 45, Stanza 62). ## A RÃk«asa (giant). (For details see under Praheti). ## A RÃk«asa King. The notorious SukeÓÅ was the son of this King. (See under SukeÓÅ). ## A celestial maid born to KaÓyapaprajÃpati by his wife PradhÃ. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 65, that celestial maids such as Alambu«Ã, VidyutparïÃ, MiÓrakeÓÅ, Tilottamà and such others were famous for their beauty. ## See under MuktÃphalaketu. ## A hermit. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 125). ## A DÃnava (Asura). This asura pleased Rudradeva by penance and acquired from him the control of all the three worlds for one lakh of years, the recognition as a follower of Áiva and the kingdom of KuÓadvÅpa, as boons. (M.B. AnuÓÃsana Parva, Chapter 14). ## Ten celestial maids of Northern quarter. (M.B. Udyoga Parva, Chapter 111, Stanza 21). ## Grand-daughter of MahÃbali. (See under ÁrÅdatta). ## A famous King, born in MukuÂa VaæÓa. (MahÃbhÃrata, Udyoga Parva, Chapter 74, Stanza 16). ## A giant on the side of RÃvaïa. (VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a, Sarga 6). ## One of the two attendants given to Subrahmaïya by the ocean. The other one was SaÇgraha. (M.B. Áalya Parva, Chapter 45, Stanza 50). ## One of the six attributes of Kings. (See under åa¬guïa). ## (Image). 1) %% God, who is not discernible to the outward senses, is given embodiment and consecrated in places of worship by people. These figures are called Vigrahas (idols or images). People worship ÁÃlagrÃma, (a kind of ammonite found in the river Gaï¬akÅ), BÃïaliÇga (Phallus), mystical diagrams, animals, birds, trees, rivers, lakes, places of death etc. and so many other things. 2) %% Vigrahas are of three groups. They are:-(1) Mysterious (2) Evident-mysterious (3) Evident. ÁÃlagrÃma, Phallus etc. belong to the group mysterious. The MukhaliÇga, considered to be the image of TrimÆrti (BrahmÃ, Vi«ïu, Áiva) in the Elephanta cave, belongs to the group Evident. The image of Phallus is Evident-mysterious. In the first, there is no form or figure. In the second there are parts of the figure. The image which shows the entire figure is Evident. Some gods and goddesses possess two appearances, peaceful and fierce. Those who wish to succeed in performing cruel deeds and to vanquish enemies, worship fierce gods whereas those who wish for peace, worship peaceful Gods. ViÓvarÆpa, (assuming all shapes), Narasiæha (the man-lion), VaÂapatraÓÃyÅ (as lying on banyan-leaf) and ParaÓurÃma are fierce forms of Vi«ïu. Destroying KÃma (cupid) Gaja and Tripura are fierce forms of Áiva worshipped by some people. Generally temples with images in this form are erected outside the village or city. Owing to the differences, in the making and the materials used, the images are divided into three groups. They are portraits, Half-portraits and corrupted portraits. The whole of the figure will be made in (portraits) citras. In half-citras only the front view will be completed. Corrupted Citras are images done on the wall or rock. 3) %
% Main images are mostly Áaivite or Vai«ïavite. There will be one or two other images. Worship of DevÅ (Goddess) is one of them. The Áaivites will worship PÃrvatÅ also after Áiva and the Vai«ïavites MahÃlak«mÅ also after Vi«ïu In South India the worshippers are Áaivites and Vai«ïavites. 4) %<Áaivites.>% In India a large number of people worship Áiva. There is not much difference in the mode of worship of these various people. There are worships which are in accordance with the Vedas and which are not. Forms of worship which are SÃttvika (of goodness) and which are not, could be seen. The Áaiva worship called ParaÓupada is very ancient. The phallus at Gu¬imalla is considered to be as old as B.C. 2nd century. From this it could be inferred how old, the Áaivite worship is in India. 5) %% Of the emblems denoting Áiva, the most important is the Phallus, which is of two kinds, movable and immovable. Risen by itself and or erected and set firm and consecrated inside temples are immovable; that which is made of earth, metal, jewel, wood or stone, is movable. There are Phalluses made for the time being. They are fixed on platforms or pedestals. They are of different sizes and shapes. The Phallus is made of male stone and the pedestal of female stone. 6) %% There are various kinds of images meant to reveal various attributes of Áiva. LiÇgodbhava (originated from Phallus), CandraÓekhara, Raudra, UmÃsaæhita (with UmÃ) etc. are some of them. KÃmÃntaka (killing KÃma or Cupid), GajÃri (enemy of Gaja), KÃlÃri (Enemy of Yama) and TripuradÃhaka (burning Tripura) are figures of extermination. Áiva has the figures of blessing Caï¬eÓa, Vi«ïu, NandÅÓvara, VighneÓa and Arjuna also. There are a large number of images in various dancing poses. There are four other figures of Dak«iïÃmÆrti, such as the explanation, knowledge, yoga (or meditation, contemplation and other ways of union with the Universal Soul) and VÅïÃdhara (carrying a lute). A few other forms are Bhik«ÃÂaka (begging alms), KapÃladhÃrÅ (wearing skulls), GaÇgÃdhara (bearing the GaÇges), ArdhanÃrÅÓvara (God half of whom is a woman), V­«abhavÃhana (seated on a bull), Vi«abhak«aka (eating poison) etc. The figures of SadÃÓiva, MaheÓa, EkÃdaÓarudras (eleven Rudras), VidyeÓvara and MÆrtya«Âaka are seen occasionally here and there. There are scriptures describing these figures. 7) %% Among the gods connected with Áiva, first place is given to Gaïapati. Worship of Gaïapati was in vogue from 6th or 7th century B.C. Perhaps the images that we see today were made after this period. In South India temples dedicated to Gaïapati are not scarce. The position of Gaïapati is at the entrance of villages and fortresses, at the foot of banyan trees, at the entrance of temples and at the south-west corner of Áaivite temples. There are images of Gaïapati in the postures of standing and dancing. Main images are those with the trunk turned to the right and to the left. The trunk is turned to the right in some and to the left in others. 8) %% Subrahmaïya is worshipped only in South India. Subrahmaïya is known by various names such as KumÃra, Muruka, KÃrttikeya, Skanda, ùrumukha, Guha, and so on. Temples dedicated to Subrahmaïya are seen in plenty in Tamil Nadu. They are all situated on the tops of hills. There is sufficient proof in the poetic works of the SaÇgha period, to the fact that Subrahmaïya-worship was prevalent in South India. On excavation at the place NÃgÃrjunakoï¬a in the District of Guntur, images of Subrahmaïya were found under the earth. They were as old as 3rd century B.C. Images of Subrahmaïya are seen in various postures and shapes such as sitting, with six faces, with one face, with two hands, with four hands, sometimes with wife, in the state of having finished investiture with the Brahma-string etc. There are figures sitting on the peacock also. 9) %% Images of Áakti, Lak«mÅ, Earth-goddess, SarasvatÅ, SaptamÃt­s (Seven Mothers), Jye«ÂhÃ, Vi«ïu, the ten incarnations, the planets such as the sun etc. the deities of the weapon like the thunderbolt, Áakti (lance), NandikeÓvara, Caï¬eÓvara, ÁÃstÃ, K«etrapÃla, BrahmÃ, Guardians of the zones, AÓvinÅdevas, half gods, etc. are also dedicated and worshipped in temples. ## A serpent (nÃga) born in the race of the NÃga AirÃvata. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 57, Stanza 12, that this serpent fell in the sacrificial fire of the serpent-sacrifice performed by Janamejaya and was burnt to death. ## A soldier of the giant Khara. This Khara who confronted RÃma and Lak«maïa in Daï¬akÃraïya (forest Daï¬aka) had twelve army captains under him, including VihaÇgama, (VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 26). ## The son of Varcas who was born in the dynasty of G­tsamada. Vitatya was the son of this Vihavya. (M.B. AnuÓÃsana Parva, Chapter 30, Stanza 61). ## An asura. This asura was the son of the mighty and great Asura Huï¬a. At the time of the fierce battle between the devas and the asuras, this mighty asura Huï¬a and Nahu«a confronted each other and Huï¬a was killed. After this Vihuï¬a, the son of Huï¬a fought with Nahu«a. In the earlier part of the battle Vihuï¬a and his army suffered defeat. Vihuï¬a began to do penance in order to defeat the Devas who got terrified at this and went to MahÃvi«ïu and prayed for protection. Vi«ïu consoled them saying that he would take necessary steps. When the Devas were gone, Vi«ïu took the form of a beautiful woman and went in search of Vihuï¬a. They met each other in the garden Nandana. Vihuï¬a fell in love with her. He wanted to marry her. She said, "Oh, Handsome Vihuï¬a, I have no objection to be your wife. But there is a condition, you, must gather seven crores of KÃmoda flowers and offer them as oblation to Áiva, and then make a garland of KÃmoda flowers and put it on my neck. From that day onwards I am yours." Vihuï¬a agreed to it. He went for the flowers. He wandered over forests and mountains. Nobody had any idea of such a tree or flower. Thinking that this condition, laid by the damsel, was a deceit played upon him, he stood perplexed when the hermit Áukra saw him. He told the hermit everything. Then Áukra told him, "KÃmoda is neither a tree nor a flower. She is goddess who came up from the sea of Milk at the time of the churning. She dwells at GaÇgÃdvÃra. When she laughs pure white fragrant flowers fall from her lips, on the water of GaÇgÃ, every moment. When she is sad, the flowers that fall from her lips will be red." Vihuï¬a started for GaÇgÃdvÃra. NÃrada knew this. He came to Vihuï¬a and said, "It is difficult to reach GaÇgÃdvÃra and please KÃmodÃ, and obtain the flower. So the easiest way is to gather the flowers that come down through the water of GaÇgÃ." Vihuï¬a agreed. He took his seat on the bank of GaÇgà and waited for the flowers to come. NÃrada decided to cause harm to Vihuï¬a. So he went to KÃmodà and by way of telling her news, he informed her that the hermit Bh­gu had cursed MahÃvi«ïu and changed him into a man. On hearing this KÃmodà began to cry. Red flowers fell from her lips. They were carried down in cluster by the water of GaÇgÃ. Vihuï¬a gathered them and went to the dwelling place of Áiva. Áiva and PÃrvatÅ saw this by their inward eyes. PÃrvatÅ did not like the idea of offering red flowers at the feet of her beloved husband. Áiva found out a remedy for it. He advised PÃrvatÅ to offer pure white flowers at his feet standing as a boy. Vihuï¬a came with red flowers PÃrvatÅ appeared in the form of a boy. Both began to vie with each other in offering flowers at the feet of Áiva. Gradually it changed to a fight between the boy and Vihuï¬a. In the fight Vihuï¬a was killed. (Padma PurÃïa, BhÆmi khaï¬a, some chapters from 119). ## A minister of DaÓaratha. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 7, Stanza 3). ## A gate-keeper of VaikuïÂha. (See under Jaya). ## A Son of PurÆravas. It is mentioned in BhÃgavata, Skandha 9, that ùyus, ÁrutÃyus. SatyÃyus, Raya, Vijaya and Jaya were the sons born to PurÆravas, by UrvaÓÅ. ## A King of Kosala. It is stated in BrahmÃï¬a PurÃïa, Chapter 73, that this King Vijaya of Kosala confronted ParaÓurÃma and was defeated. ## This was the secret name given to Arjuna by Dharmaputra during the time of their pseudonymity. (M.B. VirÃÂa Parva, Chapter 5, Stanza 35), ## One of the hundred sons of Dh­tarëÂra. He joined with Jaya and Durjaya, two Kauravas and fought with NÅla, KÃÓya and Jayatsena. (M.B. Droïa Parva, Chapter 25, Stanza 45). ## The name Vijaya is used as a synonym of Áiva in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 17, Stanza 51. ## The name Vijaya is used as a synonym of Vi«ïu in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 146, Stanza 21. ## A King who ruled over the city of VÃrÃïasÅ. Vijaya destroyed the city of KhÃï¬avÅ and the forest KhÃï¬ava rose there. Later he gave the forest to Indra. The most powerful King of this dynasty was Uparicara (KÃlikà PurÃïa, Chapter 92). ## A country of ancient India famous in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 45). ## The trident of Áiva. During the journey to BhadravaÂa, of Subrahmaïya, this trident Vijaya of Áiva went behind King Yama. This trident had three prongs. (M.B. Vana Parva, Chapter 231, Stanza 37). ## A bow of Indra. This is as bright as GÃï¬Åva and as strong as the bow ÁÃrÇgadhanus of ÁrÅ K­«ïa. The bows of the Devas, considered to be most divine, are Vijaya, GÃï¬Åva and ÁÃrÇga. Vijaya belongs to Indra, GÃï¬Åva to Varuïa and ÁÃrÇga to Vi«ïu. Once Druma, a Kimpuru«a (demi god) who lived in the mountain GandhamÃdana got Vijaya from Indra. After that RukmÅ, his disciple got this bow from Druma. (M.B. Udyoga Parva, Chapter 158, Stanza 3). ## The divine bow of Karïa. It is said that this bow was the most divine of all weapons. This bow which was made by ViÓvakarmÃ, originally belonged to Indra. At that time Indra had defeated many asuras with the help of this bow. Indra gave this bow to his loved disciple ParaÓurÃma. Karïa got it from ParaÓurÃma. It is said that this bow was superior to GÃï¬Åva. It was with the help of this bow that ParaÓurÃma conquered the K«atriyas twentyone times. (M.B. Karïa Parva, Chapter 31, Stanza 42). ## The daughter of King DÃÓÃrha. The emperor Bhumanyu married her. A son named Suhotra was born to the couple. (M.B. ùdi Parva, Chapter 95, Stanza 33) ## Daughter of DyutimÃn, the King of MadradeÓa. This Vijayà was the wife of Sahadeva the son of PÃï¬u. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 95, Stanza 80, that a son named Suhotra was born to Sahadeva by VijayÃ. ## A synonym of DevÅ DurgÃ. (M.B. VirÃÂa Parva, Chapter 6, Stanza 16). ## A festival of Indians. As this festival is celebrated for nine nights from the 1st to the 9th in the bright lunar fortnight of the month of Kanni (September-October) it is known as NavarÃtri (Nine nights) and as it continues up to DaÓamÅ (the tenth night) it is called Dasra. The Hindus believe that the VijayadaÓamÅ (the victorious tenth) was the day on which DevÅ Durgà killed Mahi«Ãsura and got victory. So this day is considered to be a suitable moment to begin the learning of all the arts which would enable one to carry on a successful life. SarasvatÅ is considered the transfiguration of DurgÃ. As people became less superstitious, they began to consider the story of killing Mahi«Ãsura as a metaphorical saying, to mean the killing of ignorance. So the day of victory of DevÅ Durgà (the same as SarasvatÅ) is considered to be the auspicious moment for the beginning of learning. The warrior places his weapons, the man of literature his books and pen, the musician his musical instruments, at the feet of DevÅ and with devotion and worship receives them back from DevÅ on the VijayadaÓamÅ day at an auspicious moment. This is a festival celebrated everywhere in India. In several native states this festival used to be celebrated under the sponsorship of the royal family as a State festival. As it is believed that Mahi«Ãsura had lived in Mysore the celebration of Dasra in that State generally is on a grand scale. In Kerala, from olden times this festival was celebrated under the patronage of the Va¤ci Royal family. ## One of the eight Lak«mÅs. The duty of Vijayalak«mÅ was keeping the treasury of BrahmÃ. Once she showed carelessness in her duty. So Brahmà cursed her to go and guard the gate tower of RÃvaïa. Accordingly Vijayalak«mÅ guarded the gate of LaÇkà under the name LaÇkÃlak«mÅ. When she was hit by HanÆmÃn she obtained her original form and returned to the world of Devas. (See under LaÇkÃlak«mÅ). ## One of the five sons of emperor P­thu. VijitÃÓva decided to perform one hundred horsesacrifices and completed ninetynine. Seeing this Indra feared that he might be deposed. So he stealthily took away the sacrificial horse of VijitÃÓva. There was a fierce battle between Indra and VijitÃÓva in which Indra was defeated, and VijitÃÓva recovered the stolen horse from Indra. It was from that day onwards that this son of P­thu got the name VijitÃÓva. Being pleased with the King at this expert fighting, Devendra taught him the art of vanishing. (BhÃgavata. Skandha 4). ## Son of the bird Ku¤jala which was a famous scholar. (For further details see under SubÃhu. XIV). ## A noble YÃdava. It was this Vikadru who brought to the notice of ÁrÅ K­«ïa the fact that JarÃsandha had dared to attack MathurÃpurÅ for the eighteenth time. (M.B. Sabhà Parva, Chapter 17). ## An ancient country of India famous in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 59). ## A mountain in the vicinity of Mount Meru. (DevÅ BhÃgavata, Skandha 8). ## One of the hundred sons of Dh­tarëÂra. The following information is available in MahÃbhÃrata about this valiant fighter. (i) Vikarïa, the son of DhrtarëÂra was one of the eleven mahÃrathas. (great warriors). (M.B. ùdi Parva, Chapter 63, Stanza 39). (ii) Among the disciples of Droïa, who attacked Drupada, Vikarïa was one. (M.B. ùdi Parva, Chapter 137, Stanza 19). (iii) Vikarïa was present at the Svayaævara (marriage) of DraupadÅ (M.B. ùdi Parva, Chapter 185, Stanza 1). (iv) Vikarïa was one of those kings who stood silent and sad, being unable to answer the questions put by DraupadÅ when she was about to be stripped of her clothes. (M.B. Sabhà Parva, Chapter 68, Stanza 1). (v) Once Karïa reviled at Vikarïa. (M.B. Sabhà Parva, Chapter 68, Stanza 80). (vi) At the time of the theft of the cows of king VirÃÂa by Duryodhana and his brothers. Vikarïa fought against Arjuna. (M.B. VirÃÂa Parva, Chapter 54, Stanza 9). (vii) A severe fight followed in which the defeated Vikarïa fled from the battle-ground. (M.B. VirÃÂa Parva, Chapter 54, Stanza 41). (viii) Hit by the arrow of Arjuna, Vikarïa was wounded and he fell down from the chariot. (M.B. VirÃÂa Parva, Chapter 51, Stanza 41). (ix) On the first day of the battle of BhÃrata, Vikarïa entered in a combat with Árutasoma. (M.B. BhÅ«ma Parva, Chapter 45, Stanza 58). (x) He fought with Sahadeva. (M.B. BhÅ«ma Parva, Chapter 71, Stanza 21). (xi) Abhimanyu defeated Vikarïa. (BhÅ«ma Parva, Chapter 78, Stanza 21). (xii) GhaÂotkaca defeated Vikarïa. (BhÅ«ma Parva, Chapter 92, Stanza 36). (xiii) There was a combat between Nakula and Vikarïa. (BhÅ«ma Parva, Chapter 110, Stanza 11). (xiv) He fought with BhÅmasena. (BhÅ«ma Parva, Chapter 113). (xv) He fought with Áikhaï¬Å. (Droïa Parva, Chapter 96, Stanza 31). (xvi) He fought with Nakula and was defeated. (Droïa Parva, Chapter 107, Stanza 30). (xvii) BhÅmasena killed him. (Droïa Parva, Chapter 137, Stanza 29). ## A hermit devoted to Áiva. Mention is made in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 14, Stanza 99, that Áiva was pleased with the devotion of this hermit and appearing before him granted him boons. ## A country of ancient India. The warriors of this country joined the army of Áakuni and fought against the PÃï¬avas. (MahÃbhÃrata BhÅ«ma Parva, Chapter 51, Stanza 15). ## A king of the Solar dynasty who was afflicted with leprosy. It is stated in Padma PurÃïa, Uttarakhaï¬a, Chapter 135, that he got recovery from the disease by bathing in the river SÃbhramatÅ. ## A brother of Prahasta. (See under Akampana). ## A character in the story of Pa¤catantra. (See under Pa¤catantra). ## (VIKAèùNANA). One of the hundred sons of Dh­tarëÂra. In the BhÃrata-battle, fourteen sons of Dh­tarëÂra joined together and wounded BhÅmasena. VikaÂa was one of them. This VikaÂa was killed by BhÅmasena. (MahÃbhÃrata, Karïa Parva, Chapter 51). ## A giantess in the harem of RÃvaïa. She tried to entice SÅtà for RÃvaïa. (VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a, Sarga 23, Stanza 15). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 18). ## VikramÃditya, who is believed to be one of the mighty emperors of BhÃrata, was an extraordinarily wise, righteous and valiant ruler. There are several stories in all the languages of India, prevalent everywhere. They are generally called VikramÃditya stories. VikramÃditya was the son of MahendrÃditya, King of UjjayinÅ. MahendrÃditya and his wife SaumyadarÓanà were in great distress as they were childless. Sumati, the Prime Minister, VajrÃyudha, the army commander, and MahÅdhara, the priest, were as distressed as the royal couple. The King and the queen engaged themselves in fast and prayer. In the meanwhile, the Devas found life extremely difficult due to the wicked deeds of the barbarians, and they went to KailÃsa and told Rudradeva of their grievances. They said, "Oh! Lord! All the asuras exterminated by yourself and MahÃvi«ïu, are born on the earth as Barbarians. They commit great sins such as killing the Brahmins, obstructing sacrifices carrying away hermit damsels etc. The sacrificial offerings in the sacred fire with Vedic Mantras by Brahmins, is the food of Devas. Because of the troubles caused by the Barbarians in the earth, the sacrifices are hindered and the Devas are in trouble due to lack of food. So a being, mighty and strong enough to exterminate all the Barbarians on the earth, should take incarnation." Áiva agreed and sent the devas back to their world. Then he called MÃlyavÃn and told him to take birth as the son of MahendrÃditya in the city of UjjayinÅ. Áiva added. "You should exterminate all the Barbarians and reinstate rituals and ceremonies. The Yak«as, RÃk«asas, ghosts etc. will be under your control. You will be an emperor there with divine powers." Accordingly MÃlyavÃn took birth as the son of MahendrÃditya. That infant was VikramÃditya who became a mighty emperor later. (KathÃsaritsÃgara, Vi«amaÓÅlalambaka, TaraÇga 1). ## A King praised in the MÃrkaï¬eya PurÃïa. KÃlindÅ was his wife and Durgama his son. ## A King who was the father of Sudh­ti and the son of King Dama. It is mentioned in VÃyu PurÃïa, Chapter 86, that VikrÃnta was an ideal King who loved and cared for his subjects. ## It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 196, that this was the name adopted by KÃmadeva (Cupid) when he argued with Ik«vÃku, in the form of a Brahmin. ## A King of the family of YayÃti. This King's father was JÅmÆta, and his son was BhÅmaratha. (BhÃgavata, Skandha 9). ## A noble asura born to KaÓyapa PrajÃpati by his wife Danu. The most powerful of the DÃnavas (asuras) given birth to by DanÆ, were Vik«ara, Bala, VÅra and V­tra. (M.B. ùdi Parva, Chapter 65, Stanza 33). Of these Vik«ara took rebirth later as King Vasumitra. (M.B. ùdi Parva, Chapter 67, Stanza 41). ## A son of Ik«vÃku. It is said that Ik«vÃku was born from the spittle of Manu. It is stated in DevÅ BhÃgavata, Skandha 7, that after the death of ÁaryÃti, the RÃk«asas (giants) attacked Ayodhyà and the sons of the King having fled to different directions, Ik«vÃku continued the dynasty of ÁaryÃti in AyodhyÃ. Hundred sons beginning with Vikuk«i, were born to Ik«vÃku. Of these hundred sons fifty were employed to rule over the regions of East and North and fortyeight, to rule over the regions in the south and the west. With the remaining two sons the King stayed in AyodhyÃ, and carried on administration. One day King Ik«vÃku resolved to conduct the great sacrifice of offering to the manes called MahÃpralayaÓrÃddha, for which preparations were speedily made. The hermits such as Vasi«Âha and others arrived according to invitation. He sent his son Vikuk«i to the forest to bring the required amount of flesh for the sacrifice. Vikuk«i entered the forest and hunted hare, hog, deer etc. and collected the required quantity of flesh; but on the way home, he became tired of hunger. To appease his hunger he took a small hare from the collection cooked it and ate it. He took the balance to the King who was much pleased with his son and gave the animals to Vasi«Âha the family priest for prok«aïa (sprinkling of holy water on the animals before sacrifice). But Vasi«Âha got angry and said, "flesh which constitutes remains is not acceptable." The king understood the truth only then. He was filled with anger and distress. He expelled Vikuk«i from his country for this misdeed. Thus because he had eaten a ÁaÓa (hare) Vikuk«i got another name ÁaÓÃda. ÁaÓÃda not at all caring about the misfortune that befell him, went to the forest and lived on fruits and roots and worshipped DevÅ, with ardent devotion. Ik«vÃku died. ÁaÓÃda knew this and returned to Ayodhyà and assumed reign. He performed several sacrifices on the banks of river SarayÆ. The famous Kakutstha was the son of this Vikuk«i. (DevÅ BhÃgavata, Skandha 7). ## A VaiÓya who obtained heaven by bathing during the month MÃgha in the waters of KÃlindÅ. This VaiÓya was a deplorable sinner. Still the men of KÃla (Yama) sent Vikuï¬ala to heaven without minding his sins. This story occurs in Padma PurÃïa, ùdi Khaï¬a, Chapter 30, as follows: In days of old there lived a VaiÓya named Hemakuï¬ala in the great kingdom of Ni«adha. He was a devotee and worshipper of devas and BrÃhmaïas. He carried on trade and agriculture and by plundering he amassed much wealth. Hemakuï¬ala grew old. He thought about the frailty of life and spent a sixth part of his wealth for charitable purposes. For remission of the sins committed throughout the whole of his life, he gave alms as stipulated in the PurÃïas. After entrusting the family affairs to his sons ÁrÅkuï¬ala and Vikuï¬ala, he went to the forests for penance. His sons were young. They turned away from righteous ways and followed a path of pleasures and wickedness. They refused to pay any heed to the advice of their elders. Drinking and going to other women became their routine. Within a short time they lost their wealth. They had nothing to eat. Their friends and favourites all discarded them. Being forsaken by every body, they engaged themselves in theft or robbery. They were afraid of the king and the people, and so they shifted to the forest. They lived by hunting. At this time the elder brother was caught by a tiger. The younger brother was bitten by a snake. Thus, on the same day, both sinners met with death. The messengers of Yama took both of them to the world of Yama. According to the order of King Dharma, Vikuï¬ala got heaven and ÁrÅ Kuï¬ala got hell. Vikuï¬ala who was glad at obtaining heaven asked the men of Yama on the way, why he was given heaven. They replied, "There was a Brahmin who was wellversed in all branches of knowledge. He was the son of Harimitra. His hermitage was on the southern bank of YamunÃ. Yourself and the Brahmin became friends in the forest. Because of that friendship you were enabled to take bath in two MÃgha months in the holy waters of KÃlindÅ which is capable of washing all the sins away. By the first MÃgha bath you got remission of your sins. By the second MÃgha-bath you became eligible for the attainment of heaven." ## An ancient country in India. Mention is made in MahÃbhÃrata, BhÅ«ma Parva, Chapter 56, Stanza 9, that it was the warriors of this country who stood with the king B­hadbala on the left wing of the Garu¬a VyÆha of the army formed by BhÅ«ma, in the battle of BhÃrata. ## (VAIKU×èHA). A group of Devas (gods) in the Manvantara of Raivata. There were fourteen Devas in this group. The mother of these gods was VikuïÂhÃ. (BrahmÃï¬a PurÃïa, 2, 36, 57). ## A son born to Hasti, a king of the Lunar dynasty by YaÓodharà the princess of Trigarta. SudevÃ, a princess of the dynasty of DaÓÃrïa was his wife. AjamŬha was the son born to VikuïÂhana by his wife SudevÃ. (M.B. ùdi Parva, Chapter 95, Stanza 35). ## A hermit who was the friend of BhÃsa. This hermit did penance in PaÓcimataÂa. It is mentioned in YogavÃsi«Âha that VilÃsa and BhÃsa attained heaven by pure knowledge. ## A RÃk«asa (giant) who was the son of KaÓyapa. It is mentioned in VÃyu PurÃïa, Chapter 69, that Vilohita had three heads, three legs and three hands. ## A hell. (See the section Naraka under KÃla). ## (VILOMù). A King. In BhÃgavata, King Viloma is stated as the son of King Vahni (Fire) and in Vi«ïu PurÃïa, as the son of KapotaromÃ. ## A truthful King. Once a princess named KamadyÆ accepted Vimada as her husband at her Svayaævara marriage. The Kings and princes who were present became jealous of Vimada and prepared for war. The helpless Vimada praised the AÓvinÅdevas. The gods defeated the enemies and gave the bride to Vimada. (ãgveda, Maï¬ala 1, AnuvÃka 17, SÆkta 117). ## A King. Vimala who was the King of South India was the son of Sudyumna. (BhÃgavata, Skandha 9). ## A King of the city of RatnÃtaÂa. At the time of the horse-sacrifice of ÁrÅ RÃma, this King rendered a good deal of help to Áatrughna. (Padma PurÃïa, PÃtÃla Khaï¬a, Chapter 17). ## A female calf born from RohiïÅ, the daughter of Surabhi. RohiïÅ had two daughters called Vimalà and AnalÃ. (M.B. ùdi Parva, Chapter 66, Stanza 67). ## A nÃga (serpent) born to PrajÃpati KaÓyapa by his wife KadrÆ. (M.B. ùdi Parva, Chapter 35, Stanza 8). ## A holy place. It is stated in MahÃbhÃrata, Vana Parva, Chapter 14, Stanza 69, that he who spends a night in this holy place, observing celibacy, would attain heaven. ## A holy place. In the lakes of this place, fishes having the colour of gold and of silver play. Mention is made in MahÃbhÃrata, Vana Parva, Chapter 82, Stanza 87, that those who bathe in this holy bath would get remission of all their sins and would get to the world of Indra. ## Once Brahmà performed a sacrifice on the HimÃlayas. SarasvatÅ attended this sacrifice, on which occasion she adopted the name VimalodakÃ. (M.B. Áalya Parva, Chapter 88, Stanza 29). ## A holy place on the boundary of Kuruk«etra. By taking bath in this tÅrtha and leading a life without anger, the sins incurred by receiving bribes would be remitted. (M.B. Vana Parva, Chapter 83, Stanza 161). ## The eldest son of King Ik«vÃku. It is stated in AÓvamedha Parva, Chapter 4, Stanza 4; that he had a son named ViviæÓa. ## A South Indian hermit. (MahÃbhÃrata, ÁÃnti Parva, Chapter 208, Stanza 28). @<[Page 856b]>@ ## A hermit of ancient India. This hermit is member of the assembly of Indra. (M.B. Sabhà Parva, Chapter 7). ## A river of India famous in the PurÃïas. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 97). ## A tÅrtha (holy bath). It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 82, that in this holy bath SarasvatÅ lives in invisible form. ## Another holy place. In MahÃbhÃrata, Vana Parva, Chapter 84, Stanza 112, mention is made that one could obtain remission of all sins and the fruits of VÃjapeyayaj¤a by visiting this holy place. ## An asura born to PrajÃpati KaÓyapa by his wife KÃlà (KÃlikÃ). (M.B. ùdi Parva, Chapter 65, Stanza 34). ## A captain of the monkey army which fought for ÁrÅ RÃma. Under Vinata, the son of Áveta, there were eight lakhs of monkey-soldiers. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Áarga 26). ## A wife of KaÓyapa. KaÓyapa took the daughters of Dak«a such as VinatÃ, KadrÆ and others as wives. Two sons, Aruïa and Garu¬a and a daughter, Sumati were born to VinatÃ. (Details relating to Sumati are given in Chapter 19 of BrahmÃï¬a PurÃïa). The NÃgas (serpents) were horn to KadrÆ. For details see under Garu¬a. ## The son of Ila (Sudyumna) and the grandson of Vaivasvata Manu. After the time of his father, he became the ruler of the Western Empire. (VÃyu, 85:19). ## A devatà of the Gaïas (guards of Áiva). (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 150, Stanza 25). ## Gaïapati. ## One of the important festivals of the Hindus. This is called the day of worship of GaïeÓa. The CaturthÅ (4th day) of the bright lunar fortnight in the month of Siæha is the birth day of Gaïapati. It is a famous festival in North India. They make the images of Gaïapati, every year, and make offerings to them on this particular day. It is believed, that he who sees the moon on VinÃyaka CaturthÅ, will be subjected to dishonour and derision. This belief is based on the following story. Gaïapati is very fond of sweetmeat especially KozhukkaÂÂa (globular solid sweetmeat, called Modaka). It is the custom in North India to worship Gaïapati by offering these sweetmeats, even today, with all kinds of festivities. On one birthday Gaïapati went from house to house and ate belly-ful of modakas and returned home on his conveyance, the rat. On the way the rat saw a snake and began to tremble with fear. Due to the shivering of its legs Gaïapati fell down. The belly of Gaïapati was broken due to the fall and a large quantity of modakas came out. Gaïapati gathered everything that fell out of his belly and stuffed them again in the stomach and joining the cut edges entwined the snake tightly round the stomach. Candra who was standing in the sky seeing all these things laughed with contempt. At this, Gaïapati got wild and plucked his tusk and throwing it at the moon cursed him. "Let nobody look at you on the Gaïapati-festival day." (Brahmavaivarta PurÃïa). This story is slightly different according to GaïeÓa PurÃïa. That story is, that ÁrÅ ParameÓvara gave a plum to his elder son Subrahmaïya without the knowledge of his younger son Gaïapati, on the 4th day of a bright lunar fortnight and the moon who smiled at it, was cursed. ## One of the hundred sons of Dh­tarëÂra. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 127, Stanza 34, that Vinda was killed by BhÅmasena in the battle of BhÃrata. ## A prince of AvantÅ. It is stated that this Vinda had a brother called Anuvinda. The information obtained about Vinda from MahÃbhÃrata is given below: (i) Sahadeva defeated this Vinda at the time of his southern regional conquest. (M.B. Sabhà Parva, Chapter 31, Stanza 10). (ii) Vinda helped Duryodhana by fighting on his side with an ak«auhiïÅ of army. (M.B. Udyoga Parva, Chapter 19, Stanza 24). (iii) BhÅ«ma once said that Vinda was a noble warrior. (M.B. Udyoga Parva, Chapter 166, Stanza 6). (iv) Vinda was one of the ten commanders of Duryodhana in the battle of BhÃrata. (M.B. BhÅ«ma Parva, Chapter 16, Stanza 15). (v) On the first day of the battle of BhÃrata, Vinda fought with Kuntibhoja. (M.B. BhÅ«ma Parva, Chapter 45, Stanza 72). (vi) When Áveta, the prince of VirÃÂa, surrounded Áalya, the King of Madra, Vinda helped Áalya. (M.B. BhÅ«ma Parva, Chapter 47, Stanza 48). (vii) Once Vinda and his brother Anuvinda together attacked IrÃvÃn. (M.B. BhÅ«ma Parva, Chapter 81, Stanza 27). (viii) In the BhÃrata-battle, Vinda fought with BhÅmasena, Arjuna and VirÃÂa. Vinda was killed in the fight with Arjuna. (M.B. Droïa Parva, Chapter 99, Stanza 17). ## A prince of the kingdom of Kekaya. In the battle of BhÃrata he took the side of the Kauravas and fought with SÃtyaki, in which fight SÃtyaki killed Vinda. (M.B. Karïa Parva, Chapter 13, Stanza 6). ## A King born of the dynasty of Bharata. He was the son of MarÅci and the father of Madhu. (BhÃgavata, Skandha 5). ## One of the seven chief mountain chains. This mountain which separates South India from North India is famous in various ways in the PurÃïas. (i) Agastya kicked Vindhya down. (See under Agastya). (ii) Sunda and Upasunda, two asuras, did penance on Vindhya and got boons. (M.B. ùdi Parva, Chapter 208, Stanza 7). (iii) Because of the fierce penance of Sunda, the mountain Vindhya became hot and from that day onwards smoke comes out from Vindhya. (M.B. ùdi Parva, Chapter 208, Stanza 10). (iv) The deity of Vindhya stays in the palace of Kubera serving him. (M.B. Sabhà Parva, Chapter 10, Stanza 31). (v) On this mountain there is the eternal abode of DevÅ DurgÃ. (M.B. VirÃÂa Parva, Chapter 6, Stanza 17). (vi) Vindhya is one of the seven chief mountain chains. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 11). (vii) In Tripuradahana (the burning of Tripuras) Vindhya appeared behind the chariot of Áiva as the emblem on his flag. (M.B. Droïa Parva, Chapter 202, Stanza 71); (viii) Vindhya once became the axle of the chariot of Áiva. (M.B. Karïa Parva, Chapter 34, Stanza 22). (ix) This mountain gave Subrahmaïya two attendants named Ucch­Çga and AtiÓ­Çga. (M.B. Áalya Parva, Chapter 45, Stanza 49). (x) Mention is made in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 25, Stanza 49, that he who does penance on the Vindhya, for a month without killing any living creature, could obtain all attainments. ## A Country in ancient India. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 62). ## Wife of MahÃbali. A son named BÃïa and a daughter named KumbhÅnasÅ were born to Bali by VindhyÃvalÅ. (Matsya, 187. 40). ## An eternal ViÓvadeva (Semi-god concerned with offering to Manes). Mention is made about this ViÓvadeva in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 91, Stanza 30. ## A PurÃïically famous river in the region of five rivers (Punjab). Vasi«Âha was stricken with grief at the death of his son Áakti and jumped into this river with the help of a rope to commit suicide. The waves of the river united the knots of the rope and saved him. From that day onwards this river came to be known as VipÃÓÃ. (See under KalmëapÃda) Other information about this river given in the PurÃïas is given below:-- (i) VipÃÓà stays in the palace of Varuïa serving him. (M.B. Chapter 9, Stanza 19). (ii) Two devils named Bahi and HÅka live in this river. (M.B. Karïa Parva, Chapter 44, Stanza 41). (iii) If offering to the Manes is made in this river and celibacy is observed there for three days without anger, one could get away from death and birth. (M.B. AnuÓÃsana Parva, Chapter 25, Stanza 24). ## The name of the Indra of the age of Manu SvÃroci«a. (See under Manvantara). ## Husband of PÅvarÅ, the princess of Vidarbha. It is mentioned in MÃrkaï¬eya PurÃïa, that because of the sinful acts done by this man towards his wife he had to go to hell. ## A brother of Karïa. Arjuna killed him in the battle of BhÃrata. (M.B. Droïa Parva, Chapter 32, Stanza 62). ## An arrow. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 138, Stanza 6, that this arrow was larger and more powerful than other arrows. ## A King born in the family of Dhruva. Two sons named Ái«Âi and Bhavya were born to Dhruva by his wife ÁambhÆ. SucchÃyà the wife of Ái«Âi gave birth to Ripu, Ripu¤jaya, Vipra, V­kala and V­katejas. (Vi«ïu PurÃïa, AæÓa I, Chapter 13). ## 1) %% A DÃnava (asura) born to PrajÃpati KaÓyapa, by his wife DanÆ. DanÆ had given birth to thirtythree notorious asuras (demons). Vipracitti was the eldest of them. His younger brothers were Áambara etc. (M.B. ùdi Parva Chapter 65, Stanza 25). 2) %% (i) Siæhikà was the wife of Vipraoitti. This Siæhikà was the sister of Hiraïyaka ipu and HiraïyÃk«a and the daughter of KaÓyapa and Diti. (Vi«ïu PurÃïa, AæÓa 1, Chapter 15). (ii) It was this Vipracitti who took rebirth later as JarÃsandha. (M.B. ùdi Parva, Chapter 67, Stanza 4). (iii) Vipracitti stays in the palace of Varuïa praising and glorifying him. (M.B. Sabhà Parva, Chapter 9, Stanza 12). (iv) When MahÃvi«ïu took the form of VÃmana and began to measure the three worlds, Vipracitti with some asuras surrounded VÃmana. (M.B. Sabhà Parva, DÃk«iïÃtya pÃÂha, Chapter 38). (v) In MahÃbhÃrata, Áalya Parva, Chapter 31, Stanza 12, a statement occurs to the effect that in days of old, MahÃvi«ïu took the form of Indra and killed Vipracitti. (vi) In the war between Devas and asuras, Vipracitti was killed by Indra. (M.B. ÁÃnti Parva, Chapter 47, Stanza 11). ## A K«atriya of V­«ïi dynasty. The following information is available about him in MahÃbhÃrata. (i) Vip­thu was present at the Svayaævara marriage of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Stanza 18). (ii) He participated in the festival conducted on the mountain Raivata. (M.B. ùdi Parva, Chapter 218, Stanza 10). (iii) Vip­thu was a member of the group of YÃdavas who took the dowry to HastinÃpura in the marriage between Arjuna and SubhadrÃ. (M.B. ùdi Parva, Chapter 220, Stanza 32). (iv) Vip­thu stayed in the Palace of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 4, Stanza 30). ## An ancient king in India. It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 294, Stanza 20, that Vip­thu had been the emperor of the world. ## Brother of BalabhadrarÃma. The sons born to Vasudeva by RohiïÅ were BalabhadrarÃma, Gada, SÃraïa, Durdama, Vipula, Dhruva and K­ta. (BhÃgavata, Skandha 10). ## A mountain near Girivraja, the capital city of Magadha. Mention is made about this mountain in MahÃbhÃrata, Sabhà Parva, Chapter 21, Stanza 2. ## A hermit who was born in the dynasty of Bh­gu. There is a story showing how this hermit protected the wife of his teacher from Indra while he was the disciple of the hermit DevaÓarmÃ, in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 40. The story is given below: Ruci, the wife of the hermit DevaÓarmÃ, was extremely beautiful. DevaÓarmà was aware of the fact that Indra had often looked at his wife with covetous eyes. He had to perform a sacrifice. But he feared that if he went away from the hermitage his wife would be carried away by Indra. At last he called his beloved disciple Vipula and revealed the secret to him. The teacher told his disciple that Indra was a libertine as well as a magician and that he would appear in various forms to entice Ruci, and asked him to protect Ruci even at the cost of his life. Then DevaÓarmà left the hermitage for the sacrifice. Vipula followed the wife of his teacher, wherever she went. He feared that Indra might come even unseen by anybody. So he decided to get inside Ruci by supernatural powers of Yoga. He made Ruci to sit in front of him and stare into his eyes and through the rays of her eyes he entered inside her. Knowing that DevaÓarmà had left the hermitage, Indra came in front of Ruci. By the power of Stambhana (suppressing the use of faculties by mantra) Vipula made Ruci stand motionless staring into the face of Indra. She did not give any reply to the questions of Indra. At last Indra looked into Ruci with inward eyes and saw as in a mirror Vipula sitting inside her. With shame Indra left the place instantly. When the teacher returned on completion of the sacrifice Vipula told him all that had taken place. The teacher was pleased and told his disciple that he might ask for any boon. He got the boon to be a righteous man throughout his life and left the hermitage. It was during this period that the marriage of PrabhÃvatÅ, the sister of Ruci, took place. The marriage of PrabhÃvatÅ with Citraratha, the king of AÇga, was settled. A messenger from AÇga informed Ruci about it. Then some flowers fell from the sky near Ruci. She wore them and went to the marriage. PrabhÃvatÅ wanted to have the same flowers. Vipula was sent to bring flowers of the same kind. As Vipula was returning with the flowers, he saw two men turning a wheel. Each of them claimed that he had turned more than the other, and quarrelled with each other. One of them pointing at Vipula, said that he who told lies would get what Vipula would undergo in hell. Vipula was worried at hearing this. He proceeded on his journey. He saw six men gambling. One of them pointed at Vipula and said "A false gamester would get what Vipula would get in hell." Being flurried by these two talks, Vipula ran to his teacher to understand its meaning. He went to CampÃpurÅ and saw the teacher and asked him the meaning of what he had heard. The teacher told him, that the two who turned the wheel were day and night and the six who were engaged in gambling were the six ãtus (seasons) and that ãtus and day and night are witnesses of every sinful act committed any time. Vipula became aware of his sin. While he was staying inside the wife of his teacher, his genital touched her genital and face touched face. He had not told the teacher this. But the teacher said that it need not be considered a sin because the deed was done with no bad intention. ## An asura born to PrajÃpati KaÓyapa by his wife Danu. (MahÃbhÃrata, ùdi Parva, Chapter 65, Stanza 33). ## One of the hundred sons of Dh­tarëÂra. (M.B. ùdi Parva, Chapter 67, Stanza 103). ## A fire. This Agni was the son born to the fire named BharadvÃja by his wife VÅrÃ. This fire has other names such as Rathaprabhu, RathadhvÃna, Kumbharetas etc. It is said that along with SomadevatÃ, this Agni also would get the second portion of ùjya (ghee offerings). It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 219, Stanza 9, that this mighty fire has a wife named SarayÆ and a son named Siddhi. ## Son of a fire called Päcajanya. This agni is considered one of the VinÃyakas. (M.B. Vana Parva, Chapter 220, Stanza 13). ## A king in ancient India. Mention is made in MahÃbhÃrata, ÁÃnti Parva, Chapter 4, Stanza 7, that this king had attended the Svayaævara marriage of the daughter of King CitrÃÇgada of Kalinga. ## A king of the PÆru dynasty. B­hadratha, KuÓa, Yadu, Pratyagra, Bala and MatsyakÃla were brothers of this king. Girikà was their mother. (Agni PurÃïa, Chapter 278). ## The wife of the Agni (fire) named BharadvÃja, the son of Áaæyu. The Agni VÅra was the son of this VÅrÃ. (M.B. Vana Parva, Chapter 219, Stanza 9). ## A river of India, very famous in the PurÃïas. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Stanza 22). ## The wife of King Karandhama. She was the mother of Avik«it. Once, when serpents began to do harm to all the living and non-living things in the world, VÅrà approached her grandson Marutta and advised him to conduct a serpent-sacrifice. Marutta began the sacrifice. The serpents were terrified and sought protection from the wife of Avik«it. She being kind-hearted, made her husband intervene and stop the sacrifice. (MÃrkaï¬eya PurÃïa, Chapter 126). ## A brother of Subrahmaïya. It is stated in Skanda PurÃïa, that this VÅrabÃhu stood with Subrahmaïya and fought bravely. ## One of the hundred sons of Dh­tarëÂra. In the battle of BhÃrata he fought with Uttara and BhÅmasena. BhÅmasena killed him with his club. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 64, Stanza 35). ## A king of the country of Cedi. The daughter of SudÃmà the king of DaÓÃrïa was his wife. It was this king of Cedi who gave protection to DamayantÅ when she was forsaken by her husband Nala. (M.B. Vana Parva, Chapter 69, Stanza 13). ## One of the guards of Áiva. 1) %% There are two different opinions in the PurÃïas, regarding the origin of VÅrabhadra. There is no doubt that his birth was due to the anger of Áiva. When Áiva knew that his wife PÃrvatÅ jumped into the fire and died at the sacrifice of Dak«a, he struck his matted hair on the ground and from that, VÅrabhadra and BhadrakÃlÅ came into being. This is the version given in DevÅ BhÃgavata, Skandha 7. According to MahÃbhÃrata, ÁÃnti Parva, Chapter 284, VÅrabhadra was born from the mouth of Áiva. From each of the hairpores of VÅrabhadra, who was born from the mouth of Áiva to destroy the sacrifice of Dak«a a fearful monster was born, all of whom, formed a group of ghosts called the Raumyas. 2) %% See under Dak«a. 3) %% After the destruction of the sacrifice of Dak«a, the fearful monster VÅrabhadra, began to exterminate the entire creation. Then Áiva appeared and pacified him and said "You shall become a planet in the sky called AÇgarak«aka (Bodyguard) or MaÇgala (well being). Everybody will worship you. Those who thus exalt you, will get health, wealth and long life." (BhÃgavata, Skandha 7; VÃyu PurÃïa, 101, 209; Padma PurÃïa, S­«Âi Khaï¬a, 24). After the destruction of the sacrifice of Dak«a, VÅrabhadra severed a portion of his radiance, and from that radiance, later ùdiÓaÇkara (ÁaÇkarÃcÃrya) was born. This story occurs in Bhavi«ya PurÃïa, Pratisarga Parva. 4) %% VÅrabhadra was not only a follower of Áiva. He was a prominent general of the army. In the battle of the burning of Tripura and the Jalandhara fight, VÅrabhadra stood with Áiva and fought fiercely. (Padma PurÃïa, PÃtÃla Khaï¬a and Uttara Khaï¬a). 5) %% VÅrabhadra was the destroyer of the Asuras and the protector of the Devas. Once KaÓyapa and all the other hermits and sages with him were burnt to ashes in the wild fire that occurred in the ÁaukaÂa mountain. Instantly VÅrabhadra swallowed that wild fire and by the power of incantation, he brought to life from the ashes all the ã«is (hermits) who were burnt to death. On another occasion a serpent swallowed all the gods. VÅrabhadra killed the snake and rescued all the Devas. Once an asura called Pa¤came¬hra put into his mouth all the gods, all the hermits and BÃli and SugrÅva. Those who escaped from the danger stood agape being powerless to confront the Asura. At last VÅrabhadra attacked the asura. That great and fierce battle lasted for years. At the end VÅrabhadra killed the Asura and rescued all. Because VÅrabhadra had thus protected the Devas and the others on three occasions, Áiva became immensely pleased with him and gave him several boons. (Padma PurÃïa, PÃtÃla Khaï¬a, 107). ## A fierce RÃk«asa (giant) whom RÃma and Lak«maïa killed in the Daï¬aka forest. VirÃdha was the rebirth of Tumburu, a Gandharva who had been cursed to become a RÃk«asa. The story about ÁrÅ RÃma's liberating the Gandharva from the curse and sending him back to the world of Gandharvas, occurs in VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sargas 2 to 4, as follows. In days of old, Tumburu, a Gandharva had been serving Kubera. Once Tumburu was asked by Kubera to bring RambhÃ. Tumburu failed in bringing Rambhà at the stipulated time. Kubera got angry and cursed Tumburu to become a RÃk«asa. Tumburu requested for liberation from the curse. Kubera granted his request and said "In TretÃyuga, MahÃvi«ïu will incarnate as ÁrÅ RÃma, who with his sword will change your RÃk«asa form. You will regain your former form and will come back to the world of Gandharvas." Accordingly Tumburu took birth as the son of giant Jaya. This child born to Jaya by his wife ÁatahradÃ, grew up and came to be known by the name VirÃdha. Two extra-ordinarily long hands and the outward appearances of a giant aroused fear in every living creature. He lived in the forest Daï¬aka. It was at this time that ÁrÅ RÃma and Lak«maïa came with SÅtÃ, to live in this forest. As soon as VirÃdha saw them he ran to them with a loud cry. "With sunken eyes and swollen stomach, widened mouth and an enormous body, with a fierce appearance, of very great height an uncouth figure, body wet with fat, clad in the hide of a leopard, looking like Yama with open mouth, with three lions, two wolves, four leopards, ten spotted deer and the head of a big tusker with tusks smeared with fat, all these caught pierced in an iron trident, and shouting in a roaring sound", he ran to them and after taking SÅtÃ, he began to run. RÃma and Lak«maïa followed him. VirÃdha placed SÅtà down and, taking RÃma and Lak«maïa on each of his shoulders he began running. RÃma and Lak«maïa cut off each of his hands. But VirÃdha did not die. RÃma and Lak«maïa decided to bury him alive. VirÃdha recognized ÁrÅ RÃma and told him his story. Instantly his demoniac form changed and he regained his original form of a Gandharva. Thus Tumburu returned to the world of Devas. (See under Tumburu). ## A warrior of the kingdom of Trigarta. He took the side of the Kauravas in the BhÃratabattle and fought with Dh­«Âadyumna, in which fight he was killed. (M.B. Droïa Parva, Chapter 107, Stanza 9). ## A Gandharva. (See under Puï¬arÅkamukha). ## A King in ancient India. (MahÃbhÃrata, Udyoga Parva, Chapter 4, Stanza 16). ## An ancient King in India. He had a son named BhÆridyumna. Once this son was lost in the great forest. VÅradyumna wandered everywhere in the forest in search of his son. On the way he met a hermit called Tanu. He talked elaborately to the King about the hopes of human mind. (M.B. ÁÃnti Parva, Chapters 127 and 128). ## A cow-herdess. Once ÁrÅ K­«ïa duped RÃdhà and took the cowherdess Virajà to the region of loveplays. A mischievous maid informed RÃdhà of this. RÃdhà ran to the dancing garden and searched for the couple. ÁrÅ K­«ïa had made himself invisible. So she could not find him. She found out VirajÃ. RÃdhà opened her eyes wide and pretended that she was about to curse her. Virajà was terrified and she melted and became a river; full of anger RÃdhà went home. (DevÅ-BhÃgavata, Skandha 9). ## A nÃga (serpent) born to PrajÃpati KaÓyapa by his wife KadrÆ. (M.B. ùdi Parva, Chapter 35, Stanza 13). ## One of the hundred sons of Dh­tarëÂra. He was killed by BhÅma in the battle of BhÃrata. (M.B. Droïa Parva, Chapter 157). ## A son born from the radiance of MahÃvi«ïu. Having no desire to rule over a kingdom, he adopted penance. He had a son named KÅrtimÃn. (M.B. ÁÃnti Parva, Chapter 59, Stanza 88). ## One of the eight sons of Kavi, who was the son of Vaivasvata Manu. He had eight sons. They were Kavi, KÃvya, Dhi«ïu, ÁukrÃcÃrya, Bh­gu, KÃÓÅ, Ugra and Virajas. (M.B. AnuÓÃsana Parva, Chapter 85, Stanza 132). ## A King of the Kuru dynasty. He was the grandson of Kuru and the son of Avik«it. (M.B. ùdi Parva, Chapter 92, Stanza 54). ## A particular tower in DvÃrakÃ. Whenever ÁrÅ K­«ïa wanted to be alone he went to this tower. (MahÃbhÃrata, Sabhà Parva, Chapter 38). ## A country. It is mentioned in MahÃbhÃrata, Karïa Parva, Chapter 44, Stanza 43, that this country was to be avoided as the thought and customs and manners of this country were full of defilement. ## A King of the dynasty of AÇga. He was the son of Áibi. VÅraka had three brothers named P­thudarbha, Kaikaya and Bhadraka. (Agni PurÃïa, Chapter 277). ## A son of the King Drupada of PäcÃla. In the battle of Kuruk«etra, VÅraketu confronted Droïa and was killed by Droïa. (M.B. Droïa Parva, Chapter 122, Stanza 33). ## A King of AyodhyÃ. ## The dwelling place of the asura named NÃga. (See under NÃgÃstra). ## A King devoted to Áiva. ÁrutÃvatÅ was his wife. One day at the request of VÅramaïi, Áiva fought with YoginÅs (women doing Áakti worship). In that fight the YoginÅs defeated Áiva. @<[Page 860b]>@ ## A holy place. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 84, Stanza 51, that by visiting this holy place one could attain complete remission of one's sins. ## A PrajÃpati. Mention is made in MahÃbhÃrata, ÁÃnti Parva, Chapter 348, Stanza 41, that this PrajÃpati learned the philosophy of purity and righteousness from SanatkumÃra and taught the hermit Raibhya what he had learned. ## A nÃga (serpent) born in the family of Dh­tarëÂra. This nÃga was burnt to death in the sacrificial fire of the serpent sacrifice performed by Janamejaya. (M.B. ùdi Parva, Chapter 57, Stanza 18). ## (VýRI×ý). A daughter of BrahmÃ. First, Brahmà created the Saptar«is (the seven hermits) by his mind. After this Rudra was born from the anger of BrahmÃ, NÃrada from the lap of BrahmÃ, Dak«a from the thumb of BrahmÃ, Sanaka and the others from the mind of BrahmÃ, and the daughter VÅraïÅ from the left thumb of BrahmÃ. Dak«a married this VÅraïÅ. NÃrada took rebirth as the son of this couple. Dak«a married VÅraïÅ at the behest of BrahmÃ. At first this beautiful woman gave birth to five thousand sons. NÃrada misguided them. Dak«a got angry at this. He cursed NÃrada. Owing to that curse NÃrada had to take birth again as the son of Dak«a and VÅrani. (DevÅ BhÃgavata, Skandha 7). ## A teacher-priest. According to VÃyu PurÃïa, VÅraïÅ was a disciple of the famous teacher YÃj¤avalkya of the Yajurveda-line of disciples of VyÃsa. ## A nÃga (serpent) born in the family of PrajÃpati KaÓyapa. (M.B. Udyoga Parva, Chapter 103, Stanza 16). ## The father of Nala. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 115, Stanza 65, that this King did not eat meat. (For further details see under DamayantÅ). ## A King of Kosala. (See under Candrasena I). ## The captain of the army of the asura VyÃlÅmukha, who came to fight with Subrahmaïya. (Skanda PurÃïa, VÅramahendra kÃï¬a). ## A prince who was the son of King VÅramaïi and the relative of RukmÃÇgada. It is stated in Padma PurÃïa, PÃtÃla khaï¬a that this prince VÅrasiæha tied the sacrificial horse of ÁrÅ RÃma and fought with Áatrughna who led the horse. ## A holy hermitage. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 84, Stanza 145, that those who visit this holy hermitage would obtain the fruits of performing a horse sacrifice. ## The son of the daughter of Priyavrata. SvÃyambhuva Manu married ÁatarÆpÃ. Two sons Priyavrata and UttÃnapÃda were born to them. A daughter was born to Priyavrata. PrajÃpati Kardama married her. Three sons named SamrÃÂ, Kuk«i and Viràwere born to them. (Agni PurÃïa, Chapter 18). ## (VIRùè PURUåA). ViràPuru«a is the first incarnation of BrahmÃ. (For details see under S­«Âi). ## 1) %% The King of Matsya country. During the pseudonymity of the PÃï¬avas this King sheltered them. At the end of the pseudonymity of one year, the Kauravas had stolen the cows of VirÃÂa. In the fight which ensued Arjuna entered the battlefield with Uttara, the son of King VirÃÂa, and defeated the Kauravas and proclaimed that the life of pseudonymity was over. After that Abhimanyu married Uttarà the daughter of VirÃÂa. (M.B. VirÃÂa Parva). 2) %% (i) This VirÃÂa, the King of Matsya was born from a portion of the Marudgaïas. (M.B. ùdi Parva, Chapter 67, Stanza 82). (ii) King VirÃÂa had two sons named Uttara and ÁaÇkha. It was with these sons that he attended the Svayaævara marriage of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Stanza 8). (iii) In the regional conquest conducted by Sahadeva, before the Imperial consecration-sacrifice of the PÃï¬avas, VirÃÂa fought with him and was defeated. (M.B. Sabhà Parva, Chapter 31, Stanza 2). (iv) King VirÃÂa attended the RÃjasÆya (sacrifice of imperial consecration) of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 44, Stanza 20). (v) VirÃÂa gave as a gift to Yudhi«Âhira two thousand tuskers adorned with gold chains. (M.B. Sabhà Parva, Chapter 52, Stanza 26). (vi) The name of the wife of King VirÃÂa was Sude«ïÃ. (M.B. VirÃÂa Parva, Chapter 9, Stanza 6). (vii) During the incognito-life of the PÃï¬avas, King VirÃÂa sheltered them in his palace. He took Yudhi«Âhira as a court-favourite, BhÅmasena as the over-seer of his dining hall, Arjuna as the dancing master, Nakula as the head of the stables, and Sahadeva as the head of the cow-herds. (M.B. VirÃÂa Parva, Chapters 7, 8, 10, 11 and 12). (viii) The first wife of King VirÃÂa was SurathÃ, the princess of Kosala. A son named Áveta was born to VirÃÂa by SurathÃ. After the death of SurathÃ, he married Sude«ïà the daughter of SÆta, King of Kekaya. To Sude«ïà two sons named ÁaÇkha and Uttara and as the youngest, a daughter named Uttarà were born. (M.B. VirÃÂa Parva, DÃk«iïÃtya PÃÂha, Chapter 16). (ix) It is stated in MahÃbhÃrata, VirÃÂa Parva, DÃk«iïÃtyapÃÂha, Chapter 26, that King VirÃÂa had ten brothers. (x) VirÃÂa had two brothers named ÁatÃnÅka and MadirÃk«a. SÆryadatta is another name of ÁatÃnÅka. He was the commander of the army of VirÃÂa. MadirÃk«a was also called ViÓÃlÃk«a. (M.B. VirÃÂa Parva, Chapters 31 and 32). (xi) At the time of the theft of the cows, King VirÃÂa engaged in combat with SuÓarmÃ. (M.B. VirÃÂa Parva, Chapter 32, Stanza 28). (xii) SuÓarmà caught hold of VirÃÂa alive. (M.B. VirÃÂa Parva, Chapter 33, Stanza 7). (xiii) VirÃÂa was one of the seven prominent commanders of the army of Yudhi«Âhira. (M.B. Udyoga Parva, Chapter 157, Stanza 11). (xiv) On the first day of the battle of BhÃrata there was a combat between VirÃÂa and Bhagadatta. (M.B. BhÅ«ma Parva, Chapter 45, Stanza 49). (xv) VirÃÂa attacked BhÅ«ma. (M.B. BhÅ«ma Parva, Chapter 73, Stanza 1). (xvi) In the fight between VirÃÂa and Droïa, ÁaÇkha was killed. With that VirÃÂa ran away. (M.B. BhÅ«ma Parva, Chapter 82, Stanza 14). (xvii) There was a combat between VirÃÂa and AÓvatthÃmÃ. (M.B. BhÅ«ma Parva, Chapter 110, Stanza 16). (xviii) VirÃÂa combatted with Jayadratha. (M.B. BhÅ«ma Parva, Chapter 116, Stanza 42). (xix) VirÃÂa fought with Vinda and Anuvinda. (M.B. Droïa Parva, Chapter 25, Stanza 20). (xx) In the fight with Áalya, VirÃÂa fell down unconscious. (M.B. Droïa Parva, Chapter 167, Stanza 34). (xxi) In the battle which followed, DroïÃcÃrya killed VirÃÂa. (M.B. Karïa Parva, Chapter 6, Stanza 6). (xxii) Mention is made in MahÃbhÃrata, StrÅ Parva, Chapter 26, Stanza 33, that the funeral ceremony of VirÃÂa was conducted in a befitting manner and in MahÃbhÃrata, ÁÃnti Parva, Chapter 42, Stanza 4, that Yudhi«Âhira performed offering to the Manes for him. (xxiii) After death, VirÃÂa entered heaven and joined the Marudgaïas. (M.B. SvargÃrohaïa Parva, Chapter 5, Stanza 15). (xxiv) The synonyms used in MahÃbhÃrata for VirÃÂa are, Matsya, Matsyapati, MatsyarÃÂ, MatsyarÃja etc. ## The country called Matsya. King VirÃÂa was the ruler of this country. (See under VirÃÂa). ## The Capital of Matsya. Mention is made in MahÃbhÃrata, VirÃÂa Parva, Chapter 30, Stanza 28, that once the Kauravas and the Trigartas attacked this country. ## A prominent Parva (section) in MahÃbhÃrata. ## A horse. The two horses yoked to the chariot given to Agastya by the giant Ilvala, were called VirÃva and SurÃva. (M.B. Vana Parva, Chapter 99, Stanza 17). ## A child born to King TÃladhvaja by NÃrada, when he assumed the form of an illusive woman of beauty. (For further details see under TÃladhvaja I). ## A King who ruled over the city of SÃrasvata. His chief queen was MÃlinÅ, who was the daughter of a Yak«a. VÅravarmà stopped the sacrificial horse of the PÃï¬avas. When K­«ïa and Arjuna got ready to fight with VÅravarmà to recover the horse, VÅravarmÃ, with the help of Yama fought with them. At last K­«ïa entered into a treaty with VÅravarmà and got the horse back. VÅravarmà had five sons named SubhÃla, Sulabha, Lola, Kuvala and Sarasa. (Jaimini, AÓva: 47: 49). ## A King born in the family of Bharata. To VÅravrata who was the son of Madhu, two sons named Manthu and Amanthu were born. (BhÃgavata, Fifth Skandha). ## (VýRA×ý). See under VÅraïÅ. ## 1) %% An asura. He was the son of PrahlÃda and the father of MahÃbali. Three sons Virocana, Kumbha and Nikumbha were born to PrahlÃda by his wife Dh­ti. Virocana, though an asura, performed rites and rituals carefully. He was kind towards Brahmins. His son Bali became famous and got the name MahÃbali. (M.B. ùdi Parva, Chapter 65, Stanza 19). 2) %% (i) Once there was a controversy between Virocana and SudhanvÃ. (See under Sudhanvà II). (ii) During the time of emperor P­thu, when the asuras milked the earth Virocana stood as the calf. (M.B. Droïa Parva, Chapter 69, Stanza 20). (iii) Virocana is included among the ancient Kings of prominence. (M.B. ÁÃnti Parva, Chapter 227, Stanza 50). (iv) There is a story about the quest for knowledge about universal and individual souls, by Indra and Virocana, in ChÃndogyopani«ad, as given below. Once the Devas and the asuras approached PrajÃpati to learn about Brahman, the impersonal God. PrajÃpati told them: "ùtman (soul) is the first tattva (Essential being) which is sinless, eternal, desireless and unimaginable in the earth." Having heard this philosophy about the soul, the Devas selected Indra, and the asuras selected Virocana and to know the details, they sent them to PrajÃpati as his disciples. Indra and Virocana stayed with PrajÃpati for several years to know more about ùtman. But PrajÃpati did not reveal to them the secret about Brahman. At last to test them PrajÃpati said "Your reflection that you see in water or mirror is the ùtman (soul)." Virocana, who mistook what the PrajÃpati said as truth immediately took his bath, put on costly dress and ornaments and stood near water and saw his reflection in water. After that, taking the reflection for soul, he spread this doctrine among his people. With this the asuras accepted body as soul. But the Devas did not recognize this philosophy. They accepted the doctrine that ùtman is that essence of Nature which is alien to body and mind and which is pure. (v) There are two different statements about the death of Virocana in the PurÃïas. (1) In the battle with TÃrakÃsura, Virocana was killed by Devendra. (M.B. ÁÃnti Parva, Chapter 99. BrahmÃï¬a 1. 20. 35; Matsya: 10: 11; Padma PurÃïa, S­«Âi Khaï¬a 16). (2) The Sun God was pleased with Virocana and had given him a crown. The sun told him that death would come only if that crown was removed from the head by some body. Because of this boon Virocana became arrogant. So MahÃvi«ïu took the form of a beautiful woman and enticed Virocana towards him and taking away the crown killed him. (GaïeÓa PurÃïa 2, 29). According to NÃrada PurÃïa, MahÃvi«ïu took the form of a Brahmin and reached the palace of Virocana. There changing the righteous wife of Virocana into a mad woman he killed Virocana. (vi) Virocana had two wives called ViÓÃlÃk«Å and DevÅ. Two children, Bala and Ya odharà were born by them. The wife of the famous Tva«Âà was this YaÓodharÃ. (BrahmÃï¬a. 3: 1: 86; NÃrada PurÃïa 2: 32: BhÃgavata, Skandha 9). (vii) Virocana had five brothers named Kumbha, Nikumbha, ùyu«mÃn, Áibi and Bëkali and a sister named VirocanÃ. (VÃyu PurÃïa. 84, 19). ## A son of Dh­tarëÂra. He was also called Durvirocana. This Virocana was present at the Svayaævara marriage of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Stanza 2). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 30). ## Daughter of PrahlÃda the asura king. Tva«Âà married her. A son named Viraja was born to this couple. (BhÃgavata, Skandha 5). In VÃyu PurÃïa, it is stated that the hermit TriÓiras also was born to Tva«Âà by VirocanÃ. ## A nÃga (serpent) born in the family of Tak«aka. This serpent was burnt to death in the sacrificial fire of Janamejaya. (M.B. ùdi Parva, Chapter 57, Stanza 9). ## One of the three daughters of SurasÃ, the mother of the nÃgas (serpents). The two other daughters were Analà and RuhÃ. It is mentioned in MahÃbhÃrata, ùdi Parva, DÃk«iïÃtya PÃÂha, Chapter 66, that from this daughter VÅrudhÃ, the VÅruts such as LatÃ, Gulma, VallÅ etc were born. ## A son of AmbarÅ«a, a king of the Solar dynasty. It is stated in BhÃgavata, Skandha 9, that AmbarÅ«a had three sons called KetumÃn, Áambhu and VirÆpa. ## It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 199, Stanza 88, that once Krodha (anger) changed its form and assumed the name VirÆpa and conversed with Ik«vÃku. ## An asura (demon) ÁrÅ K­«ïa killed this asura. (M.B. Sabhà Parva, DÃk«iïÃtya PÃÂha, Chapter 38). ## One of the eight sons of AÇgiras. The eight sons of AÇgiras were VirÆpa, B­haspati, Utathya, Payasya, ÁÃnti, Ghora, Saævarta and SudhanvÃ. These sons are called the VÃruïas or the ùgneyas. (M.B. AnuÓÃsana Parva, Chapter 85, Stanzas 130-131). ## An asura. In days of old this asura had ruled over the world. (MahÃbhÃrata, ÁÃnti Parva, Chapter 227, Stanza 51). ## One of the elephants which hold up the earth from PÃtÃla (underworld). It is said that earthquake occurs when this elephant shakes its head. (For details see under A«Âadiggajas). ## A RÃk«asa (giant) who fought on the side of RÃvaïa against ÁrÅ RÃma and Lak«maïa. It is mentioned in Uttara RÃmÃyaïa that this giant was born to MÃlyavÃn by a Gandharva damsel called SundarÅ. Seven sons named Vajramu«Âi, VirÆpÃk«a, Durmukha, Suptaghna, Yaj¤akoÓa, Matta and Unmatta and a daughter named Nalà were born to MÃlyavÃn by SundarÅ. All these sons held prominent places in the army of RÃvaïa. It is mentioned in Agni PurÃïa, Chapter 10, that in the battle between RÃma and RÃvaïa, when Kumbhakarïa was killed, the army was commanded by Kumbha, Nikumbha, MakarÃk«a, Mahodara, MahÃpÃrÓva, Matta, Unmatta, Praghasa, BhÃsakarïa, VirÆpÃk«a, DevÃntaka, NarÃntaka, TriÓiras and AtikÃya. When SugrÅva devastated the army of RÃvaïa and caused havoc among the giants, VirÆpÃk«a, who was an archer got on an elephant and entered the battlefield. He confronted SugrÅva first. He thwarted the stone flung at him by SugrÅva, and struck him. For a time SugrÅva found it difficult to withstand him. But in the battle which followed, SugrÅva struck VirÆpÃk«a down and killed him. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a, Sarga 97). ## One of the thirtythree notorious DÃnavas (demons) born to PrajÃpati KaÓyapa by his wife Danu. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 22, that it was this asura called VirÆpÃk«a, who had, later, taken rebirth as King CitravarmÃ. @<[Page 863a]>@ ## An asura who was the follower of NarakÃsura. This VirÆpÃk«a was killed on the bank of the river LohitagaÇgÃ. (MahÃbhÃrata, Sabhà Parva, DÃk«iïÃtyapÃÂha, Chapter 38). ## A RÃk«asa who was the friend of GhaÂotkaca. (MahÃbhÃrata, Droïa Parva, Chapter 175, Stanza 15). ## This giant named VirÆpÃk«a was the friend of a stork called RÃjadharmÃ. (MahÃbhÃrata ÁÃnti Parva, Chapter 170, Stanza 15). (See under Gautama V). ## One of the eleven Rudras. ## A King. This King had never eaten flesh in his life. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 156, Stanza 15). ## See under VÅrudhÃ. ## In ancient days the Kings wanted to give their daughters in marriage to the most valiant youths. The custom of showing their valour before the people, before getting the damsel became more prevalent, than giving money to get the girl. Thus marrying a girl by showing his valour is called Marriage by giving VÅryaÓulka. (Áulka means Nuptial gift). (Agni PurÃïa, Chapter 4). ## An eternal ViÓvadeva. (god concerned with offerings to the Manes. (M.B. AnuÓÃsana Parva, Chapter 91, Stanza 31). ## (Treatment for poison). See under Sarpa. ## A King who was the son of Jayadratha and father of King Senajit. (BhÃgavata, Skandha 9). ## One of the three brothers of Skandadeva. The other two were ÁÃkha and Naigameya. There is a story regarding them in MahÃbhÃrata, ÁÃnti Parva, as follows:-- Skandadeva approached his father Áiva. At that time Áiva, PÃrvatÅ, Agni and GaÇgÃ, all wished in their minds that Skanda should come to him or her. Understanding the desire of each, by Yogabala (the power obtained by union with the Universal Soul) Skanda divided himself into four persons, Skanda, ViÓÃkha, ÁÃkha and Naigameya and went to each of them respectively and fulfilled their desire. (For further details see under Subrahmaïya). ## A hermit. Mention is made in M.B. Sabhà Parva, Chapter 7, Stanza 19, that this hermit stays in the palace of Indra, glorifying him. ## A Sanskrit playwright. It is believed that his period was between the centuries five and nine A.D. His prominent play is "Mudrà RÃk«asa". He is known by the name ViÓÃkhadeva also. He was the son of King BhÃskaradatta and the grandson of VaÂeÓvaradatta. Of his works, only MudrÃrÃk«asa has been found till now. ## A holy place of pilgrimage. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 90, Stanza 15, that this spot became a holy place because Indra, Varuïa and other gods did penance here. ## A son of Ik«vÃku. Mention is made in VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 47, that a son named ViÓÃla was born to Ik«vÃku, by the celestial maid Alambu«Ã and that ViÓÃla built a city named ViÓÃlÃ. This ViÓÃla had a son named Hemacandra. It was near the city ViÓÃlÃ, that AhalyÃ, the wife of Gautama, stood as stone, because of a curse. (See under ViÓÃlapurÅ). ## The queen of AjamŬha, a King of the Lunar dynasty. (M.B. ùdi Parva, Chapter 95, Stanza 37). ## The King Gaya once performed a sacrifice in the country called Gaya. Mention is made in MahÃbhÃrata, Áalya Parva, Chapter 38, Stanza 20, that SarasvatÅ attended this sacrifice assuming the name ViÓÃlÃ. ## Wife of King BhÅma the son of MahÃvÅrya. Three sons, TrayyÃruïi, Pu«karÅ and Kapi were born to BhÅma by his wife ViÓÃlÃ. (VÃyu: 37: 158). In Matsya PurÃïa, ViÓÃlà is mentioned as the wife of King Utak«aya. ## A Yak«a (semi-god). Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 10, Stanza 10, that this Yak«a stays in the palace of Kubera, glorifying him. ## A King. Vasudeva married this King's daughter BhadrÃ. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 42, that after the marriage Bhadrà was kidnapped by ÁiÓupÃla. ## One of the hundred sons of Dh­tarëÂra. Mention is made in MahÃbhÃrata, BhÅ«ma Parva, Chapter 88, Stanza 15, that this ViÓÃlÃk«a was killed by BhÅmasena in the battle of BhÃrata. ## Younger brother of King VirÃÂa. He had another name MadirÃk«a. (M.B. VirÃÂa Parva, Chapter 32, Stanza 19). ## A son of Garu¬a, (MahÃbhÃrata, Udyoga Parva, Chapter 101, Stanza 9). ## A King of MithilÃ. He was present at the sacrifice of RÃjasÆya (Imperial consecration) of Yudhi«Âhira. (BhÃgavata, Skandha 10). ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 3). ## A holy place on the basin of the Ganges. This place is in the forest BadarÅ. It is stated in MahÃbhÃrata, Vana Parva, Chapter 90, that the hermitage of NaranÃrÃyaïas, stood in this place. This city was built by the King ViÓÃla. (See under ViÓÃla). ## A river famous in the PurÃïas. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 9, Stanza 20, that this river stays in the Palace of Varuïa glorifying him. This is a holy river. One could obtain the fruits of Agni«Âoma Yaj¤a (a sacrifice) by taking a bath in this river. ## A medicine. This medicine is used to extricate the arrow-heads that might have stuck on the body. (M.B. Vana Parva, Chapter 289, Stanza 6) ## See under M­tasa¤jÅvani. ## A son born to BalarÃma by RevatÅ. (VÃyu PurÃïa, 31: 6). ## A King of the birds. It is stated in BrahmÃï¬a PurÃïa, that ViÓikha was one of the sons born to Garu¬a by ÁukÅ. ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 29). ## An asura who ruled over the world in days of old. (M.B. ÁÃnti Parva, Chapter 227, Stanza 53). ## A hermit who was the son of hermit ViÓvaka. This Vi«ïÃpÆ was once lost and was found again by the help of the AÓvins. This story is given in ãgveda, Maï¬ala 1, AnuvÃka 17, SÆkta 116. @<[Page 864a]>@ ## 1) %% BrahmÃ, Vi«ïu and MaheÓvara are the Lords of creation, sustenance and extermination of this perishable universe. These trimÆrtis (three figures) also are perishable. It is said, that one day of Brahmà will constitute thousand four-fold (catur) yugas and that during the life of BrahmÃ, fourteen Indras will fall down from heaven and die. This is a Brahmà age. The ages of two BrahmÃs constitute the age of one Vi«ïu. At the end of the age Vi«ïu also will perish. The age of Áiva is double the age of Vi«ïu. Áiva also will perish at the end of his age. (DevÅ BhÃgavata, Skandha 5). When everything perishes there comes the deluge (the great flood). After that, for one hundred and twenty Brahmà years the universe will be desolate and void. In that deep eternal silence, Vi«ïu will be seen sleeping on a banyan leaf on the surface of water. That is the beginning of the next great age. In this stage, BÃlamukunda is the name of MahÃvi«ïu. As he remains on NÃra or water he will be called NÃrÃyaïa also. The name Vi«ïu means he who possesses the habit of VyÃpana (To pervade). While Vi«ïu, who has the power to spread his control over everything in whatever condition, lies on the banyan-leaf. From his navel, a lotus-stalk grows up, and on the top of the stalk, in the lotus flower, Brahmà comes into being. Brahmà does penance before Vi«ïu and extols him. MahÃvi«ïu confers on Brahmà the power of creation of the subjects. That Brahmà perishes along with the deluge and in his place another Brahmà is born. Thus in the life-time of Vi«ïu two BrahmÃs come into being and perish. 2) %% In days of yore, when Vi«ïu was lying on the banyan leaf as BÃla Mukunda, he began to think "Who am I? Who created me? Why? What have I to perform?" -and soon an ethereal voice was heard, "I am everything. Except me, there is nothing eternal." From behind the voice MahÃdevÅ appeared, and said "Look Vi«ïu. What is there to wonder at? Whenever the universe is subject to creation, sustenance and extermination, you have taken origin by the glory of the Almighty. The Almighty or the omnipotence is beyond attributes. But we are all subjected to attributes. Your foremost attribute is Sattva (goodness-purity) Brahmà whose main attribute is the attribute of rajas (activity-passions), will originate from your navel. From the middle of the brows of that BrahmÃ, Áiva will be born, whose main attribute is Tamas (inertia darkness). BrahmÃ, by the power of Tapas (penance) will acquire the power of creation and build the world. You will be the sustainer of that world. Áiva will destroy the same world. I am DevÅ MÃyà (Illusionpersonified as the wife of Brahman), the great power depending on you for the purpose of creation." After hearing these words of DevÅ, Vi«ïu went into meditation and deep sleep of contemplation. 3) %% When injustice and lawlessness abound in the universe, Vi«ïu will incarnate in the world in various forms and shapes, and will drive away injustice and will reinstate righteousness. The basis and the indeclinable semen virile of all the incarnations, is this spirit of the universe. All Devas, all human beings and all animals are created from a portion of this soul of the universe, which in itself is a portion. BrahmÃ, first incarnated as SanatkumÃra and lived the life of a Brahmin student of chaste abstinence. The second incarnation was connected with the creation of the earth. It was the incarnation as a hog to redeem the earth which was immersed in the world of RasÃtala. The third incarnation was taken to create the sages and hermits. The Supreme God incarnated as the devahermit, NÃrada and taught Pa¤carÃtra, the Vai«ïavaÓÃstra explaining the ways of observing Karmans. Fourthly, Vi«ïu took the incarnation of Nara-NÃrÃyaïas (two hermits) and performed tapas (penance), difficult to do. The fifth incarnation was that of Kapila who taught his disciple ùsuri, a Brahmin, SÃÇkhya (one of the six systems of Indian philosophy dealing with evolution). The next incarnation was taken, according to the request of Atri, as his son under the name DattÃtreya. Seventhly he took incarnation as Yaj¤a, the son born to PrajÃpati Ruci, by his wife ùkÆti with the groups of devas (gods) such as YÃmas and others to sustain the Manvantara (age of Manu) of SvÃyambhuva. The eighth incarnation was as the son of BhagavÃn NÃbhi by his wife Meru, and the ninth was, as the inner soul of P­thu, according to the request of the sages and hermits, with a view to change the earth to such a state that medicinal herbs may grow in plenty everywhere. The tenth was, as Matsya (Fish) in CÃk«u«a Manvantara deluge; the eleventh, as turtle, to lift up the mountain Mandara; the twelfth as Dhanvantari, and the thirteenth was as MohinÅ (Charming woman). The fourteenth was that of Man-lion, the fifteenth was that of VÃmana, the sixteenth that of ParaÓurÃma, the seventeenth, that of VyÃsa, the eighteenth, that of ÁrÅ RÃma and the nineteenth was that of RÃma and the twentieth that of K­«ïa in the dynasty of V­«ïi. The twentyfirst was as Buddha in the beginning of the age of Kali. The twenty second incarnation was in the name of Kalki as the son of the Brahmin Vi«ïuyaÓas. Each incarnation is explained in places where that word occurs. See under AvatÃra. The avatÃras of MahÃvi«ïu are numerous. Thousands and thousands of incarnations originate from MahÃvi«ïu as streams flow from a lake which overflows at all times. Hermits, Manus, Devas, Sons of Manus, PrajÃpatis, all these are marks and portions of MahÃvi«ïu. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sa­ga 15; Agni PurÃïa, Chapter 5; VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Sarga 40; MahÃbhÃrata, Vana Parva, Chapter 83; DevÅ BhÃgavata, Skandha 1; M.B. ÁÃnti Parva, Chapter 121; Agni PurÃïa, Chapter 12; BhÃgavata, Skandha 10; BhÃgavata, Skandha 5; MahÃbhÃrata, Vana Parva, Chapter 272; Vana Parva, Chapter 149; ÁÃnti Parva, Chapter 339). 4) %% VaikuïÂha is the dwelling place of MahÃvi«ïu. MahÃlak«mÅ is the prominent wife. It is seen in DevÅ BhÃgavata, Skandha 9, that besides LaksmÅdevÅ, GaÇgà DevÅ and SarasvatÅ also were the wives of Vi«ïu. Lak«mÅdevÅ has taken several incarnations. Once she took birth from KhyÃti, the wife of hermit Bhrgu. At this birth DhÃtà and VidhÃtà were her brothers. On another occasion, she arose from a lotus-flower which grew up from the sea of Milk. (To know more about the wives Lak«mÅ, GaÇgà and SarasvatÅ, see under GaÇgÃ). There is none to be mentioned as the legitimate son of MahÃvi«ïu. But Brahmà is the first that could be imagined as the son of Vi«ïu. Besides, MahÃvi«ïu once created a bright son, by his mind. That son was named Virajas. ÁÃstà is another son of MahÃvi«ïu. Áiva became amorous with MohinÅ (fascinating woman)--the form which MahÃvi«ïu took at the time of the churning of the Sea of Milk. They led a short family life as a result of which the son ÁÃstà was born. (See under ÁÃstÃ). 5) %% MahÃvi«ïu had cursed and had been cursed on many an occasion. The most important of them are given below: (i) %% Once MahÃvi«ïu looked into the face of MahÃlak«mÅ and laughed for no reason. Thinking that MahÃvi«ïu had been making fun of her, she cursed him saying "Let your head be severed from the body." At this period an Asura named HayagrÅva had done penance for a thousand years and obtained several boons. One boon was that he should be killed only by a man with the head of a horse. HayagrÅva attacked the devas (gods). Though the gods fought with HayagrÅva for many thousands of years they could not kill him. Even Vi«ïu, admitted defeat. Using the bow as a prop to his chin he stood thinking, for years. In the meanwhile white ants began to eat the string of the bow. When the string was broken, the bow straightened with a sudden jerk and the head of MahÃvi«ïu was severed from the trunk and was thrown away. ViÓvakarmà cut off the head of a horse and joined it to the trunk of Vi«ïu, who instantly rose up and killed HayagrÅva. Thus satisfying the need of the gods and making the curse of Lak«mÅ come true, Vi«ïu regained his original form and returned to VaikuïÂha. (DevÅ BhÃgavata, Skandha 1). (ii) %% The Asuras who were defeated in the war with Devas, approached PulomÃ, the mother of their teacher-priest Áukra, and sought protection. PulomÃ, was the wife of hermit Bh­gu. She began to do penance for the destruction of devas. Knowing this Vi«ïu aimed his weapon, the Discus, at her and killed her. Bh­gu got angry and cursed Vi«ïu to take birth as a man and suffer the grief of separation from his wife for many years. This curse was the first cause of the incarnation of ÁrÅ RÃma. (For details see under Bh­gu, Para 4). (iii) %% Once the handsome King Revanta, mounted on the horse UccaiÓÓravas and came to VaikuïÂha. Looking at the handsome youth, Lak«mÅ stood for a while enchanted by Revanta and his horse. MahÃvi«ïu was displeased at this, and cursed her to take birth on the earth as a mare. Accordingly she was born as a mare and when the duration of the curse was over returned to VaikuïÂha. (For details see under EkavÅra). (iv) %% See under MÃyÃÓiva. 6) %% Wars are very few in the PurÃïas in which Vi«ïu had not participated directly or indirectly. As almost all of them have been dealt with in various places in this book, they are not given here. Only a few of the prominent among them are mentioned here. (i) %% Madhu and KaiÂabha are two asuras born from the ear-wax of MahÃvi«ïu. They tried to attack Brahmà and Vi«ïu killed them. (See under KaiÂabha). (ii) %% Andhaka was a notorious asura. He was the minister of Mahi«Ãsura. When war broke out between asuras and Devas, Andhaka caused havoc among the devas. At last in the fight with Vi«ïu Andhaka was killed. (DevÅ BhÃgavata, Skandha 5). (iii) %% See under V­tra. (iv) %% For the story of how Vi«ïu cut into two the asura RÃhu, see under Am­tam. (v) %% The story of Vi«ïu and Brahmà making a competitive journey to find out the crest and foot of Áiva, is given with slight variations in most of the PurÃïas. (For detailed story see under BrahmÃ, Para 5). (vi) %% see under each of those words. 7) %% The following are the prominent ornaments and weapons of Vi«ïu. (i) %<ÁrÅvatsa.>% This is a mark on the chest. It is said that this is the mark imprinted by the angry Bh­gu who kicked on the chest of MahÃvi«ïu. (See under Bh­gu). (ii) %% This is a white conch. Even by the touch of this conch man becomes wise. (For further details see under Pa¤caja I). (iii) %% VajranÃbha is another name of this weapon. Vi«ïu uses this weapon to deal with fierce enemies. This is a wheel with a hole in the centre and thousand arms going out from the centre. The outer edge is sharp. This SudarÓana Cakra is operated by putting it on the first finger and turning it round, and releasing it at the enemy. Though it is terrible for the wicked and unjust, it forebodes good to good people and so it is SudarÓana (good to look at). (iv) %% This is the club. The syllable "Ku" means the earth. Kumodaka means he who delights the earth. He who makes the earth delightful is Vi«ïu. As the club is the property of Kumodaka (Vi«ïu) it is called KaumodakÅ. (v) %% This is the jewel of MahÃvi«ïu. (Ku = the Earth. StubhnÃti = Pervades (spreads). Kustubha = ocean. Kaustubha-obtained from the sea. This jewel obtained from the sea of milk at the time of its churning, is worn by MahÃvi«ïu on his neck. This is a red Jacinth. (vi) %% This is the sword of Vi«ïu. It is stated in MahÃbhÃrata, ÁÃnti Parva, Chapter 166, that this sword was obtained from Indra. (vii) %<ÁÃraÇg.>% This is the name of the bow of Vi«ïu. This is called Vai«ïavacÃpa (the bow of Vi«ïu) also. A description is given in VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 25, as to how this bow was obtained. It is as follows: Once the Devas made Vi«ïu and Áiva quarrel with each other, to test their might. The fight between the two began. ViÓvakarmà gave each of them a bow. The bow of Vi«ïu was called Vai«ïavacÃpa; the bow of Áiva was called ÁaivacÃpa. This Vai«ïavacÃpa is ÁÃrÇga. Due to the power of ÁÃrÇga, Áiva was defeated in the fight. Getting angry Áiva gave his bow to the King DevarÃta of Videha. It was this bow that ÁrÅ RÃma broke at the time of the Svayaævara marriage of SÅtÃ. After the fight, Vi«ïu gave his bow to ãcÅka. That bow changed hands from ãcÅka to Jamadagni and from him to ParaÓurÃma, who presented this bow to ÁrÅ RÃma on his return after the marriage with SÅtÃ. (viii) %% This is the necklace of Vi«ïu. This necklace, made of five jewels stuck together, is known by the name VanamÃlÃ, also. Vi«ïu has a charioteer named DÃruka and four horses named Áaibya, SugrÅva, Meghapu«pa and ValÃhaka. Garu¬a is the conveyance of Vi«ïu. He holds conch, discus, club and lotus in each of his four hands. It is said that the discus was made by ViÓvakarmà with the dust of the Sun. In Vi«ïu PurÃïa particular mention is made about the ornaments of Vi«ïu. 9) %% The names of Vi«ïu given in AmarakoÓa and their meanings are given below. 1) Vi«ïu. He who is spread everywhere. 2) NÃrÃyaïa. (i) He who lies on water. (nÃram = water). (ii) He who had adopted NÃra (human body) in incarnations. (iii) He who enters the human society (NÃra) as JÅvÃtmà (individual soul). 3) K­«ïa. (1) of dark complexion. (2) He who does Kar«aïa (pulling or dragging) on the agha (sin) of jagat (world). 4) VaikuïÂha. (1) The son of VikuïÂhÃ. There is an incarnation as such. (2) At the time of creation twentythree Tattvas (essences-elements) did not join with one another. So Vi«ïu joined earth to water, ether to air and air to fire; Thus their individual existence was made Vikuïtha-prevented. By achieving this he became VaikuïÂha. (3) VikuïÂha means wisdom (knowledge). So VaikuïÂha is he who has acquired knowledge. (4) VaikuïÂha means holy basil (a herb). So VaikuïÂha is he who wears rosary of holy basil. (5) KuïÂha means MÃyÃ--Illusion. So VaikuïÂha is MÃyà Maya or he who is blended with Illusion. (the female creative energy). 5) Vi«ÂaraÓravas. (1) Vi«Âara--tree--banyan tree. He who is universally known as banyan tree. (2) Vi«Âara-a bundle of darbha grass. (Poa grass). He whose earlobe is like this. (3) Vi«Âara = is spread--He whose fame is spread everywhere. 6) DÃmodara. (1) Stomach is tied by a rope. (2) DÃma--names of the worlds. He who bears all the worlds in his stomach. (3) He whose habit is dama or self-restraint, is DÃmodara. 7) H­«ÅkeÓa--(1) The ýÓa-lord, of h­«Åkas--organs of senses. (2) He who makes the world h­«ta--delighted-bristling with his KeÓas--hairs. 8) KeÓava (Ka-BrahmÃ. ýÓa-Áiva). (1) The Lord of Brahmà and Áiva. (2) He who has killed KeÓÅ. (3) He who has three KeÓas (heads) i.e. BrahmÃ-Vi«ïu-ýÓa. 9) MÃdhava. (1) Dhava-husband of MÃ-Lak«mÅ. (2) He who is born of the dynasty of Madhu. (3) He who has killed Madhu. 10) SvabhÆ. He who comes into existence by himself. 11) DaityÃri the enemy of Daityas (the asuras, demons). 12) Puï¬arÅkÃk«a. (1) With ak«is-(eyes) like puï¬arÅka-(lotus). (2) He who dwells in the lotus, that is the heart of devotees. 13) Govinda. (1) He who lifted up the earth assuming the form of a hog. (2) He who protects the heaven. (3) He who redeemed the Vedas. 14) Garu¬adhvaja. He whose ensign is Garu¬a (Eagle). 15) PÅtÃmbara. He who wears yellow silk. 16) Acyuta. He whose position has no displacement. 17) ÁÃrÇgÅ. He who has the bow called ÁÃrÇga. 18) Vi«vaksena. He whose army spreads. 19) JanÃrdana. (1) He who destroys janana-birth (birth and death) (2) He who had destroyed the asuras called Janas. 20) Upendra. He who had become the younger brother of Indra by taking birth as VÃmana. 21) IndrÃvaraja. Younger brother of Indra. 22) CakrapÃïi. He who has cakra--the weapon Discus -in his hand. 23) Caturbhuja. He who has four hands. 24) PadmanÃbha. He who has lotus in his navel. 25) Madhuripu. The enemy of the asura named Madhu. 26) VÃsudeva. (1) The son of Vasudeva. (2) He who dwells in all living beings as individual soul. 27) Trivikrama. He who has measured the three worlds in three steps. (In his avatÃra as VÃmana). 28) DevakÅnandana. The son of DevakÅ. 29) Áauri. Born in the dynasty of ÁÆrasena. 30) ÁrÅpati. The husband of Lak«mÅ. 31) Puru«ottama. The noblest of men. 32) VanamÃlÅ. He who wears the necklace which reaches up to the leg and is called VanamÃlÃ. 33) BalidhvaæsÅ. He who had killed the asura called Bali. 34) KaæsÃrÃti. The arÃti-(enemy) of Kaæsa. 35) Adhok«aja. He who is not discernible to the organs of senses. 36) ViÓvambhara. He who rules over the ViÓva (world). 37) KaiÂabhajit. He who became victorious over KaiÂabha. 38) Vidhu. Expert in all things. 39) ÁrÅvatsaläcchana. He who has the mark or scar of ÁrÅvatsa on his chest. 40) PurÃïapuru«a. The earliest man. 41) Yaj¤apuru«a. He who is remembered in yÃgas-sacrifices. 42) NarakÃntaka. He who had killed Naraka. 43) JalaÓÃyÅ. He who lies in water. 44) ViÓvarÆpa. One who has the cosmic form. 45) Mukunda. He who gives salvation. 46) Muramardana. He who had suppressed Mura. 10) %% (Thousand names of Vi«ïu). The list of thousand names of Vi«ïu, is present in Padma PurÃïa, Uttarakhaï¬a, Chapter 72. In MahÃbhÃrata, AnuÓÃsana Parva, Chapter 149, also all the thousand names are given. Variations are seen in these two lists. 11) %% (i) Mention about MahÃvi«ïu occurs in several places in ãgveda. But more prominence is given to Indra. Though Vi«ïu is exalted in five ãgveda mantras (incantations), when compared with other gods, Vi«ïu is only a lesser god. The story of Trivikrama is hinted in ãgveda. But there is no mention about the incarnation of VÃmana or MahÃbali. ãgveda gives MahÃvi«ïu only the position of a younger brother of Indra. That is why the author of AmarakoÓa has given Vi«ïu synonyms such as Upendra, IndrÃvaraja etc. (ii) MahÃvi«ïu was one of those who came to see ÁivaliÇga (Phallus) when it was detached and fell down at the curse of hermit Bh­gu. (For details see under Áiva). (iii) MahÃvi«ïu gave Subrahmaïya as attendants two VidyÃdharas named Vardhana and Nandana. (M.B. Áalya Parva, Chapter 45, Stanza 37). (iv) MahÃvi«ïu gave Subrahmaïya the necklace VaijayantÅ. (M.B. Áalya Parva, Chapter 45, Stanza 49). (v) It is stated in MahÃbhÃrata, Sabhà Parva, Chapter 11, Stanza 25, that MahÃvi«ïu stays in the assembly of BrahmÃ. (vi) MahÃvi«ïu showed grace to Uparicara vasu. (M.B. ÁÃnti Parva, Chapter 337, Stanza 33). (vii) MahÃvi«ïu once took birth as the son of Aditi. From that day onwards he got the name ùditya also. (For details see under Aditi). For further details regarding MahÃvi«ïu, see under VirÃÂpuru«a, Prak­ti, Puru«a, Brahmas­«Âi, AvatÃra, Am­ta, Garu¬a, Lak«mÅ, GaÇgà etc. ## A noble Vai«ïavite devotee, who lived in Tamil Nadu. He lived in Villiputtur. It is said that he was the incarnation of Garu¬a. Vi«ïucitta had another name PeriyÃlvÃr. ùï¬Ãl who was famous among the ùlvÃrs was the daughter of Vi«ïucitta. Vi«ïucitta sang holy hymns in praise of the beloved god. The hymns of praise he sang are called PallÃï¬u. He got the name PeriyÃlvÃr or the foremost of the devotees. Once at Villiputtur, while he was getting beds ready to plant holy basil, he was attracted by a divine infant. It seemed to Vi«ïucitta that the little girl was lying among the basil plants. He took the child home and named her GodÃ. It was this Godà who became the famous ùï¬Ãl later. Legends say that the birth of ùï¬Ãl was in 97 Kali Era. Scholars say that Godà was born in the middle of 7th century. There is another story which mentions that ùï¬Ãl was born from a portion of Goddess Earth. ## A Vai«ïavite devotee who lived in ancient days. The story of this devotee who defeated his king Cola in devotion to Vi«ïu, is given in Padma PurÃïa, Uttara Khaï¬a, Chapter 110. The story is as follows. In days of old there was a king named Cola in KäcÅpura. It was because of his reign that the country got the name Cola. He had performed several sacrifices. On the banks of the river TÃmraparïÅ, stood his golden YÆpas (pegs on which sacrificial animals were tied) that the place looked like Caitraratha. Once the king went to the temple and worshipped Vi«ïu by offering flowers of gold and jewels such as chalcedony and prostrated before Vi«ïu and rose up. At that time a Brahmin named Vi«ïudÃsa from his own city came there to worship, with holy basil and water as offerings. He worshipped with the leaves and flowerbunches of holy basil. Because of his worship by holy basil, the king's worship by jewels, was dimmed. The emperor got angry and said, "Vi«ïudÃsa, you are a poor man who does not know how to worship Vi«ïu. What merit has your worship of holy basil after mine of jewels?" Both began to contest on this point. At last the king said "Let us see who between us will get oneness with Vi«ïu first, you or I" After saying this the king went to his palace. He appointed Mudgala the high priest and began to perform a sacrifice to Vi«ïu. The sacrifice was going on with pomp and festivities. Vi«ïudÃsa also was immersed in devotion to Vi«ïu to the best of his abilities. Once VisïudÃsa, after his usual prayer and meditation prepared rice-food. But somebody took away the cooked rice unseen by Vi«ïudÃsa. Fearing that he would miss the time for his evening prayer, he did not think of cooking food again. Next day also he cooked food and went for evening prayer. On that day also the rice was stolen. This continued. One day after cooking the food, Vi«ïudÃsa waited close by in a hidden corner. He saw a low-caste man who was a mere skeleton because of famine, stealing the cooked rice and feeling pity on him he said, "Stop, stop. How can you eat it without any oily thing? See, take this ghee also." Saying so he drew near. The out-caste was terrified at this and ran away. On the way he stumbled and fell. Vi«ïudÃsa ran to the spot and fanned him with his cloth. When he rose up the figure in the place of the low-caste was that of the real ÁrÅ NÃrÃyaïa with conch, discus and club held in his hands. Because of devotion Vi«ïudÃsa stood benumbed. While the King Cola and the people were looking on, Vi«ïudÃsa got into the divine VimÃna and went to the world of Vi«ïu. ## Son of the Brahmin named Vasudatta. The story of Vi«ïudatta is quoted to prove that bad omens at the beginning of a journey is a warning that the journey would not be fruitful and that it would be rather dangerous. When Vi«ïudatta became sixteen years old he decided to go to the city of ValabhÅ for his education. Seven Brahmin boys of his age gathered together and joined him. Deciding not to separate from each other, they started for ValabhÅ, without the knowledge of their parents. When they proceeded a little further they saw a bad omen. Vi«ïudatta stood undecided, but the others pressed him on and they continued their journey. Next day by evening they reached a village of forest tribes. After walking through the village they reached the house of a woman. They got her permission to stay there for the night. They all lay in a corner. Immediately all slept. Vi«ïudatta alone lay awake. When the night advanced, a man entered the house. The woman and the man talked for a while and carried on sexual sports, and they lay together and slept. A light was burning in the room. Vi«ïudatta saw everything through the cleavage of the shutters, and thought. "I am sorry that we have come to this house. He is not her husband. Sure! she is a harlot." As he was thinking thus, foot-steps were heard in the courtyard. A young man fixed his servants in their places. Then he entered the house and saw Vi«ïudatta and his friends. The new-comer was also a forest-man. He had a sword in his hand. He was the owner of the house. Vi«ïudatta said that they were travellers. When he heard it, without saying anything he got inside and saw his wife sleeping with her lover. With the sword in his hand, he cut off the head of the lover. He did not kill the woman, who did not know that her lover was killed. The forester laid the sword down and lay in the same bed and slept. The light was burning. After a while the woman woke up, and saw her husband who had cut her lover into two. She stood up quickly and took the trunk of her lover and placed it on her shoulder and taking the head in one hand, went out and hid them in the pile of ashes. Then she returned and lay down. Vi«ïudatta had followed her stealthily and seen what she had done. He also returned and sat in the midst of his friends. She rose up and took the sword of her husband and killed him with it. Then coming out she cried aloud. "Oh dear! These travellers have killed my husband." The servants woke up and came to the house and saw their master lying dead. They tried to attack Vi«ïudatta and his friends. Vi«ïudatta told them everything that he had seen, and showed them the head and the trunk of her lover, hidden in the ashes. When they saw this they understood everything. They tried the woman. At last she admitted the crime. They expelled her and drove her away. After this the travellers returned to their homes. (KathÃsaritsÃgara, Madanama¤cukÃlambaka, TaraÇga 6). ## A child of Garu¬a. (MahÃbhÃrata, Udyoga Parva, Chapter 101, Stanza 13). ## A great disease used by people to defeat their enemies. The antidote for Vi«ïujvara is Áivajvara. In ancient days, in the fight between ÁrÅ K­«ïa and BÃïa, Áivajvara was sent against ÁrÅ K­«ïa by BÃïa and to prevent it ÁrÅ K­«ïa sent Vi«ïujvara against BÃïa. (BhÃgavata, Skandha 10). ## VaikuïÂha. It is mentioned in DevÅ BhÃgavata, Skandha 7, that this world is situated on the top of Mahà Meru along with the worlds of Indra, Agni, Yama, Áiva, Brahmà etc. ## The queen of the king named ÁatÃnÅka. SahasrÃnÅka was the son born to Vi«ïumatÅ and ÁatÃnÅka. (KathÃsaritsÃgara, KathÃmukhalambaka, TaraÇga 1). ## A place at the source of the river GaÇgà See under GaÇgÃ. ## A holy place. It is stated in MahÃbhÃrata, Vana Parva, Chapter 83, that by bathing in this place and worshipping VÃmana, one could attain the world of Vi«ïu. This place is on the bank of the river VipÃÓÃ. It is mentioned in Droïa Parva, Chapter 8, that Arjuna, in his dream, had travelled with ÁrÅ K­«ïa to the world of Áiva and had, on the way, visited this holy place. ## A Mantra (spell) taught to DevÅ KÃtyÃyanÅ by Áiva. (See under PÃrvatÅ). ## (Form of worshipping Vi«ïu). There are conventions regarding the form of worship of Vi«ïu and his satellite gods. The general form of that worship is given below: Lak«mÅ, GaÇgÃ, DhÃtÃ, VidhÃtÃ, YamunÃ, Navanidhis (nine treasures), VÃstupuru«a, Áakti, KÆrma (turtle) Ananta (serpent) and P­thivÅ (Earth) are the satellites of Vi«ïu. First you must bow before Acyuta, (Vi«ïu) with all his satellites. Then worship Dharma (Virtue) Wisdom, self-renunciation, Supernatural power and Lawlessness, Ignorance, Want of Self-renunciation and want of supernatural powers, and then Bulb, Stalk, Lotus, Filament and pericarp of the lotus and, the four Vedas, four Yugas (ages) and the three attributes, Sattva (purity) Rajas (passion) and Tamas (darkness). After this the three Maïdalas (regions) of Arka (the Sun) Soma (the Moon) and Vahni (fire). After this the nine powers should be worshipped. VimalÃ, Utkar«iïÅ, J¤Ãna, KriyÃ, Yoga, Prahva, Satya, KÃnti and ýÓa are the nine powers. In the same way, DurgÃ, SarasvatÅ, Gaïapati and K«etrapÃla also should be worshipped. As the next step heart, head, lock of hair, armour, eyes and the weapons should be worshipped. Then worship the conch, the Discus the club, the lotus, the mark ÁrÅvatsa, the Kaustubha, the VanamÃlÃ, the Earth, Guru and Garu¬a. With prayer and oblations offered to Indra, Agni Yama, Nir­ti, Varuïa, VÃyu, Kubera, ýÓa, Ananta and BrahmÃ, who are the guardians of the ten directions and the weapons and conveyance and Kumuda and the others (the four mountains standing near the Mahà Meru) and Vi«vaksena (Vi«ïu) Vi«ïupÆjà will be finished. By performing this worship of Vi«ïu and his satellites, one could attain all one's wishes. (Agni PurÃïa, Chapter 21) ## One of the eighteen PurÃïas. Vi«ïu PurÃïa is the description of the activities in VarÃha Kalpa (the age of VarÃha--Boar). There are twentythree thousand granthas in this PurÃïa. It is stated in Agni PurÃïa, Chapter 272, that if this book Vi«ïu PurÃïa is given as a gift along with cow and water on the full moon day of the month of ù«Ã¬ha, the giver would attain the city of Vi«ïu. (For further details see under PurÃïa). ## Another name of ParÅk«it. ## See under ÁivaÓarmÃ. ## A Vrata (fast or vow) taken thinking of Vi«ïu in mind. By taking this vow, one could get what one desires for. Worship Vi«ïu, after bathing his image on the first day of the vow of four days, beginning with the second day of the bright lunar fortnight in the month of Pau«a, with mustard; on the next day with gingelly seeds; on the third day with Orris root and on the fourth day with all the medicinal herbs. 'All the medicinal herbs', means medicine such as MäcÅ, Oris root, Costus, Bitumen (stone juice), Saffron, Curcuma, bulb of KaccÆri, Flower of Michelia Champaca and bulb of Cyperus grass. After bathing the image as given above, Vi«ïu must be exalted on the first day by the name K­«ïa, on the second day by the name Acyuta, on the third day, by the name Ananta and on the fourth day, by the name H­«ÅkeÓa. The worship should be performed by offering flower, on the feet on the first day, on the navel on the second day, on the eyes on the third day and on the head on the fourth day, and Candra should be given oblations and exalted by names such as ÁaÓÅ on the first day, Candra on the second day, ÁaÓÃÇka on the third day and Indu on the fourth day. It is ordained in Chapter 177, of Agni PurÃïa, that the worship of Vi«ïuvrata should be conducted in this way. This is a form of worship observed by Kings, women and Devas (gods). ## A King. He was the son of Trasadasyu. It is mentioned in BrahmÃï¬a PurÃïa that Vi«ïuv­ddha who was a K«atriya by birth, became a Brahmin by penance. ## Another name of KalkÅ. (For further details see under KalkÅ). ## The charioteer of BhÅmasena. In the BhÃratabattle Bhagadatta struck him and he fell unconscious. (M.B. BhÅ«ma Parva, Chapter 95, Stanza 76). ## A prince of Kekaya. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 82, Stanza 3, that this prince was killed by Karïa in the battle of BhÃrata. ## A YÃdava prince born to K­«ïa by TrivakrÃ. This prince who was the disciple of NÃrada had written the book, "SÃtvatatantra". (BhÃgavata, Skandha 10). ## Mention is made in MahÃbhÃrata, Sabhà Parva, DÃk«iïÃtyapÃÂha, Chapter 38, that ÁrÅ K­«ïa had a wife called ViÓokÃ. ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 5). ## Father of RÃvaïa. 1) %% ViÓravas was the son born to Pulastya the son of BrahmÃ, by his wife Havirbhuk. The son VaiÓravaïa was born to him by his wife Ilabilà (I¬abi¬Ã) and RÃvaïa and his brothers by his wife KaikasÅ. In MahÃbhÃrata, Vana Parva, Chapter 274, there is a story about the birth of VaiÓravaïa (Kubera) as son to ViÓravas. The son VaiÓravaïa was born to Pulastya. VaiÓravaïa rejected his father Pulastya and served his grandfather BrahmÃ. Pulastya did not like this. He generated another son ViÓravas from half of his body. ViÓravas tried to wreak vengeance on VaiÓravaïa, who took refuge near BrahmÃ, who was much pleased at VaiÓravaïa and granted him immortality, the state of being the owner of wealth, the position of 'LokapÃla', connection with Áiva, a son named NalakÆbara, the city of LaÇkÃ, the Pu«paka VimÃna, the lordship of the Yak«as and the title RÃjarÃja (King of Kings). 2) %% Kubera engaged three beautiful RÃk«asa damsels, Pu«potkaÂÃ, RÃkà and MÃlinÅ to attend on ViÓravas. Pu«potkaÂà had the name KaikasÅ also. KaikasÅ gave birth to RÃvaïa and Kumbhakarïa. Khara and ÁÆrpaïakhà were born to RÃkà and MÃlinÅ gave birth to VibhÅ«aïa. (M.B. Vana Parva, Chapter 275, Verse 7). ## A holy place situated on the boundary of the country ùnartta. Kubera was born in this place. (MahÃbhÃrata, Vana Parva, Chapter 89, Stanza 5). ## See under BrahmÃ, Para 12). ## A nÃga (serpent) born in the family of KaÓyapa. (MahÃbhÃrata, Udyoga Parva, Chapter 103, Stanza 16). ## The time, when night and day are equal, is called Vi«uvat. (Vi«ïu PurÃïa, AæÓa 2, Chapter 8). ## A K«atriya King. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 67, Stanza 36, that this King was born from a portion of MayÆra, an asura. ## A daughter of PrajÃpati Dak«a. (MahÃbhÃrata, ùdi Parva, Chapter 65, Stanza 12). ## A story about the birth of five Indras, on earth, in the form of PÃï¬avas, is given in MahÃbhÃrata, ùdi Parva, Chapter 196, Stanza 29. ViÓvabhuk is one of them. The remaining four were, BhÆtadhÃmÃ, Áibi, ÁÃnti and TejasvÅ. ## The fourth son of B­haspati. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 219, Stanza 17, that it is this ViÓvabhuk, who sits in the stomach of all living things and digests food. This Agni (fire) is particularly worshipped in sacrifices. The PurÃïas say that the river GomatÅ is the wife of this Agni (fire). ## An asura. Mention is made in ãgveda, Maï¬ala 1, AnuvÃka 17, SÆkta 117 that the race of this Asura was destroyed by the AÓvinÅdevas. ## A celestial maid. She is one of the prominent celestial maids such as UrvaÓÅ and others. Once King YayÃti played with ViÓvÃcÅ. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 122, Stanza 65, that ViÓvÃcÅ had attended the birth festival of Arjuna and sang some songs. Her duty is to stay in the palace of Kubera and serve him. (M.B. Sabhà Parva, Chapter 10, Stanza 11). ## An asura. Mention is made in MahÃbhÃrata, ÁÃnti Parva, Chapter 227, Stanza 52, that this asura also had been a ruler of this world. ## A group of Devas. Dharmadeva married ten daughters of Dak«a, ViÓvà was one of them. ViÓvadevas are the sons of ViÓvÃ. The SÃdhyas were born from SÃdhyÃ, the Marutvans from MarutvatÅ, the Vasus from VasÆ, the BhÃnus from BhÃnÆ and the Devas who boast about MuhÆrta (auspicious moment) were born from MuhÆrtÃ. Lambà gave birth to Gho«a and YÃmÅ to NÃgavÅthÅ. (Vi«ïu PurÃïa, AæÓa 1, Chapter 15). ## An ancient King in India. He was the son of emperor P­thu born in the dynasty of Ik«vÃku and the father of the King Adri. By giving alms of cows, he became famous. Vi«vagaÓva was a pure vegetarian. (M.B. Vana Parva, Chapter 20, Stanza 3; AnuÓÃsana Parva, Chapter 76, Stanza 25; AnuÓÃsana Parva, Chapter 115, Stanza 58). ## A King born in the dynasty of PÆru. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 27, Stanza 14, that this King was defeated by Arjuna during his Northern Regional conquest. ## A King of the AÇga dynasty. He was the son of Jayadratha. (Agni PurÃïa, Chapter 277). ## A King descended from YayÃti. This King was the son of Suvrata and the father of Ripu¤jaya. (BhÃgavata, Skandha 9). ## The third son of B­haspati. He has the intelligence of all the living beings in all the worlds. That is why he was given the name ViÓvajit. (M.B. Vana Parva, Chapter 219, Stanza 16). ## An asura. It is mentioned in MahÃbhÃrata, ÁÃnti Parva, Chapter 227, Stanza 53, that in days of yore, this asura had been ruling over the world and that because of his fate he had to leave this world. ## A hermit of the period of ãgveda. Once Vi«ïÃpÆ the son of this hermit was lost. The father praised the AÓvinidevas, who showed him his son as one shows a lost cow. (ãgveda, Maï¬ala 1, AnuvÃka 8, SÆkta 116). ## The architect of the Devas. 1) %% ViÓvakarmà is the son of PrabhÃsa, the eighth of the Eight Vasus. VarastrÅ, the sister of B­haspati, a celibate woman who had attained Yogasiddhi (union with the Universal Soul) and travelled all over the world was the wife of PrabhÃsa. PrajÃpati ViÓvakarmà was born to PrabhÃsa by VarastrÅ. This ViÓvakarmà was the inventor of innumerable kinds of handicrafts, the architect of the gods, maker of all kinds of ornaments, and the most famous sculptor. He was the maker of all the aerial chariots of the Devas. (Vi«ïu PurÃïa, AæÓa 1, Chapter 15). 2) %% Though mention is made about many children of ViÓvakarmà in Various PurÃïas, five sons and four daughters are mostly spoken of. When MahÃvi«ïu took the incarnation of ÁrÅ RÃma for a stipulated purpose, the devas took birth as monkeys in forests, to help MahÃvi«ïu. Mention is made in VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 18, that Nala a very big monkey was begotten by ViÓvakarmÃ. The other four sons of ViÓvakarmà are mentioned in Vi«ïu PurÃïa, AæÓa 1, Chapter 15. Four sons named AjaikapÃt, Ahirbudhnya, Tva«Âà and Rudra were born to ViÓvakarmÃ. The great hermit and sage ViÓvarÆpa was the son of Tva«ÂÃ. Hara, BahurÆpa, Tryambaka, AparÃjita, V­«Ãkapi, Áambhu, KapardÅ, Raivata, M­gavyÃdha, Áarva, and KapÃlÅ are the eleven Rudras. They are the ýÓvaras (gods) of the three worlds. It is said that in this way there are one hundred Rudras with shining radiance. The daughters of ViÓvakarmÃ:--The four prominent daughters are Saæj¤Ã, CitrÃÇgadÃ, SurÆpà and Barhi«matÅ. The Sun married Saæj¤Ã. Sun got three children, Manu, Yama and YamÅ by Saæj¤Ã. (Vi«ïu PurÃïa, AæÓa 3, Chapter 2). Priyavrata, the brother of UttÃnapÃda, married SurÆpà and Barhi«matÅ. Of these the first wife gave birth to ten sons named AgnÅdhra, Idhmajihva, Yaj¤abÃhu, MahÃvÅra, RukmaÓukra, Gh­tap­«Âha, Savana, MedhÃtithi, VÅtihotra and Kavi and last of all a daughter named ôrjjasvatÅ. Of these Kavi, Savana and MahÃvÅra became abstemious and well-versed in Brahmavidyà (theosophy). By the other wife three other sons Uttama, TÃmasa and Raivata were born to Priyavrata. These grew up to be famous and gradually became lords of Manvantaras. This Priyavrata lived with his sons and ruled over the country for eleven Arbuda ages (Arbuda = ten crores). In spite of his old age, his faculties or his body did not become weak. (DevÅ BhÃgavata, Skandha 8). CitrÃÇgadà was the fourth daughter of ViÓvakarmÃ. Gh­tÃcÅ was her mother. The young and beautiful CitrÃÇgadà one day went to bathe in the river in the Naimi«a forest. When she got into the water the prince Suratha, the son of King Sudeva came there. Their eyes met. Both fell in love with each other. In spite of the advice of her maids she succumbed to the desire of the King. Knowing this her angry father ViÓvakarmà came to her and said, "Since you have deviated from the path of righteousness and abandoned your soul to a libertine, you will not have marriage, and hence you will not enjoy the pleasures of having a husband or child." As soon as she was cursed, the river SarasvatÅ carried the prince Suratha thirteen yojanas down along with her current. Because the King was washed away by the current CitrÃÇgadà fell down unconscious. The maids sprinkled the water from the river SarasvatÅ on her face. Still she lay there as dead. Thinking that she was dead, her maids went in different ways to fetch firewood and fire. When the maids were gone, she came to herself and looked on all sides. Seeing none of her maids in the vicinity, she felt miserable and jumped into the river SarasvatÅ, and the current carried her down and pushed her into the great river GomatÅ. Being aware of her future, the great river GomatÅ pushed her down and placed her in a big forest where lions, leopards, tigers etc. lived in plenty. A Guhyaka (a section of Yak«as) who was going through the sky, saw CitrÃÇgadà in the forest, and in reply to his enquiry she told her story to him. Guhyaka blessed her and advised her to go to the temple close by and to worship ÁrÅkaïÂheÓvara, so that every thing might end well. Accordingly CitrÃÇgadà reached ÁrÅkaïÂheÓvara on the south of KÃlindÅ, bathed in the Yamunà at noon and went to the temple and bowed before ÁrÅkaïÂha MaheÓvara. At that time the hermit ãtadhvaja, well-versed in SÃmaveda came there to bathe. The hermit called CitrÃÇgadà and enquired about her. She told the hermit all that had happened to her. Hearing her story, the hermit became angry and cursed ViÓvakarmÃ. "Let that ViÓvakarmà who has behaved so cruelly towards his own daughter become a monkey." Then he called CitrÃÇgadà and said to her. "Good girl, go to the holy place called SaptagodÃvara and worship HÃÂakeÓvara MahÃdeva. DevavatÅ, the daughter of the asura KandÃramÃlÅ the hermit woman DamayantÅ, the daughter of ù¤jana, a Guhyaka, and VedavatÅ the daughter of Parjanya would come there. At the time when these three young women meet together at HÃÂakeÓvara, you will unite with your husband." Being overjoyed at the words of the hermit, CitrÃÇgadà went to SaptagodÃvara, lived there and worshipped Áiva. ãtadhvaja went on his way. ViÓvakarmÃ, transformed into a huge monkey, was causing havoc and devastation in the forest. Once the five-year-old son of ãtadhvaja, called JÃbÃli had gone to bathe in the river. The ViÓvakarmà monkey chased this boy and caught him and taking him to the top of a Banyan tree, placed him close to the branches and tied him fast with creepers. After this the monkey went to MahÃmeru. As the second adventure, the monkey separated DamayantÅ from her father A¤jana, a Guhyaka. DamayantÅ was born to A¤jana by the celestial maid PramlocÃ. Hermit Mudgala had once prophesied that this DamayantÅ would become the prominent wife of a King. The delighted DamayantÅ was once about to get into the water of the holy bath HiraïvatÅ, with her maids when the ViÓvakarmÃ-monkey ran to the spot and the terrified DamayantÅ jumped into the river and was carried down by the current. She floated down and got into a forest. It was in this forest that JÃbÃli was tied to the banyan branches. DamayantÅ saw JÃbÃli. Each said to the other about the cruel deeds of the monkey. After that according to the advice of JÃbÃli, DamayantÅ went to the temple of ÁrÅkaïÂheÓvara on the basin of the river YamunÃ. After worshipping ÁrÅkaïÂheÓvara, she wrote on the wall of the temple, a poem about the misfortunes of herself and JÃbÃli and stayed in that place engaged in worshipping god. The next confrontation of the monkey was with VedavatÅ the daughter of Parjanya. VedavatÅ was born to Parjanya by a celestial woman Gh­tÃcÅ. Once while VedavatÅ was playing in the forest, the monkey saw her. He addressed her DevavatÅ, intentionally mispronouncing her name. She replied, "You monkey. I am not DevavatÅ, I am VedavatÅ." Instantly the monkey ran to her. VedavatÅ quickly climbed on a hibiscus tree. The monkey kicked at the tree and broke it. VedavatÅ held fast to a strong branch of the tree. The monkey took the branch and threw it on to the sea. Every movable and immovable thing in the world thought a tree was falling down from the sky. Seeing VedavatÅ falling down, a Gandharva said, "Oh dear, Brahmà himself had said once that this damsel would become the chief wife of Indradyumna, the famous hero, the son of Manu the great King who has completed thousand yÃgas (sacrifices)." Hearing the words of the Gandharva, Indradyumna the son of Manu, broke that branch into thousand pieces by his arrows. Though the branch was destroyed, Indradyumna could not find where VedavatÅ had fallen. She floated into a part of the forest. All alone she walked on and on and reached the temple of ÁrÅkaïÂheÓvara, on the bank of YamunÃ. DamayantÅ who had reached the temple earlier and VedavatÅ met each other and talked about their experiences. Thus due to the wickedness of the ViÓvakarmÃ-monkey JÃbÃli the son of ãtadhvaja came to be tied, on to the banyan tree and DamayantÅ and VedavatÅ to be staying helpless in the temple of ÁrÅkaïtheÓvara. At this time the hermit GÃlava reached the temple of ÁrÅkaïÂheÓvara. He saw DamayantÅ and VedavatÅ and felt pity on them. Next day GÃlava started for SaptagodÃvara to take a bath in KÃrttika. DamayantÅ and VedavatÅ followed the hermit. They reached SaptagodÃvara and dipped in Pu«kara bath. Under water they saw several Virgin fishes gathered round a whale begging him for love. The whale was saying harsh words to them rejecting their request. The fish virgins again told the whale. "Don't you see the hermit GÃlava going about with two beautiful damsels. If this righteous hermit does not fear slander, why should you, who live under water fear it?" The whale replied. "GÃlava doesn't fear people because he is daring and blind with love." Hearing these words of the fishes, GÃlava became ashamed of himself. So without coming up he stayed under water. The two girls finished bath and got on the bank, and waited for GÃlava. ViÓvakarmÃ's daughter CitrÃÇgadÃ, who had reached the place earlier, met the two girls. They told each other their stories. "As ãtadhvaja had prophesied, DamayantÅ the daughter of A¤jana and VedavatÅ the daughter of Parjanya have arrived." Thought CitrÃÇgadÃ. "If DevavatÅ the daughter of the asura KandÃramÃlÅ, also is come, I could unite with my husband Suratha." CitrÃÇgadà became glad. At this time DevavatÅ, the daughter of KandÃramÃlÅ, ran to the spot, being chased by the ViÓvakarmà monkey. The reader might remember that DamayantÅ had written a poem on the wall of the temple at ÁrÅkaïÂheÓvara when she had gone there at the instruction of JÃbÃli who had been tied on to a branch of a tree. At noon on that day ãtadhvaja had gone to the temple at ÁrÅkaïÂheÓvara and happened to see the poem. Then only did he understand that his son JÃbÃli had been tied to a tree by a monkey. By then five hundred years had elapsed. ãtadhvaja was aware of the fact that the only person capable of liberating JÃbÃli, was Áakuni the son of Ik«vÃku. ãtadhvaja reached Ayodhyà instantly and told Ik«vÃku. "Oh, mighty King! hear me, please! A monkey has made my virtuous and learned son JÃbÃli, a captive and bound him on a tree, within the boundary of your kingdom. Nobody in the world except your son Áakuni will be capable of rescuing him." Áakuni accompanied ãtadhvaja to the forest. They saw the tall huge banyan tree with bulky roots hanging on all sides and on the top of the tree, on a lofty place, the son of ãtadhvaja entangled and entwined by creepers. Seeing the network of creepers around the body of the hermit's son, Áakuni began to send arrows one after another and cut off all the creeper's knots. ãtadhvaja climbed up the tree. Seeing his father, JÃbÃli bowed his head to his father. ãtadhvaja was not capable of extricating his son. The prince put down his bow and arrow and tried to untie the knots of the creepers that held his body to the branch. Though a sturdy man he could not do it. At last they cut the branch close to his body and got JÃbÃli down. A piece of the branch was stuck to his back. Thus with his son JÃbÃli bearing a piece of lumber on his back and Áakuni bearing bow and arrows, ãtadhvaja came to KÃlindÅ. ãtadhvaja, Áakuni and JÃbÃli wandered about for years in search of DamayantÅ and the others. After nearly a hundred years, with despair JÃbÃli bearing the lumber on his back, went with his father to Kosala. The king of that country was Indradyumna, the son of Manu. He welcomed the hermit with hospitality. ãtadhvaja talked about DamayantÅ. Indradyumna claimed that he had once saved a young woman by his arrows from the branch of a tree. They all started in search of the girls. They reached BadaryÃÓrama, where they saw a young hermit. From the conversation it was revealed that the young hermit was Suratha. When he learned everything he stopped penance and accompanied them. Under the leadership of ãtadhvaja, they reached SaptagodÃvara and saw CitrÃÇgadÃ. In the meanwhile Gh­tÃcÅ, sad and miserable, was wandering over the mountain of the rising sun, searching for her lost daughter CitrÃÇgadÃ. She met the cursed monkey form of ViÓvakarmà and asked it, "Oh! monkey! have you seen a girl?" The monkey told her every thing that took place. Gh­tÃcÅ also reached SaptagodÃvara. The monkey followed close behind her. As soon as JÃbÃli saw the monkey he got angry and jumped forward to wreak vengeance. ãtadhvaja checked his son and told him the history of ViÓvakarmÃ. The monkey separated the piece of the branch from the back of JÃbÃli, who had been bearing it on his back for the last thousand years. ãtadhvaja was immensely pleased at this and asked the monkey what boon he wanted. The monkey said. "Brahman, if you wish to give me a boon, please recall your curse. Great hermit! I am ViÓvakarmà the father of CitrÃÇgadÃ. I became a monkey because of your curse. Let all the sins I have incurred because of the mischief of a monkey, be remitted." Hearing this ãtadhvaja said. "Your curse will end when you get a strong and sturdy son by Gh­tÃcÅ." Hearing this Gh­tÃcÅ rose up in the sky. The monkey also jumped up and followed her. The monkey was attracted by the beauty of Gh­tÃcÅ. Later, on the mountain named KolÃhala, the monkey enticed Gh­tÃcÅ and wooed her. She consented and they lived thus for a long time. Then they went to the Vindhya mountain. On the bank of the GodÃvarÅ, a sturdy son was born to them. This son was the strong sturdy huge monkey Nala, who helped ÁrÅ RÃma. On the birth of a son ViÓvakarmà regained his former form. He returned to SaptagodÃvara with Gh­tÃcÅ. GÃlava also came there. With the hermit GÃlava at the head, the priests made burnt offerings and began the performance of the marriage ceremony. The Gandharvas sang and the celestial maids danced. The first marriage was between DevavatÅ the daughter of KandÃramÃlÅ and JÃbÃli. Then Indradyumna married VedavatÅ. Next, Áakuni married DamayantÅ, the daughter of A¤jana, and lastly Suratha married CitrÃÇgadÃ. (VÃmana PurÃïa, Chapters 63 and 64). 3) %% (i) ViÓvakarmà shines in the assembly of Indra, in the form of a hermit. (M.B. Sabhà Parva, Chapter 7, Stanza 14). (ii) The palace of Yama was built by ViÓvakarmÃ. (M.B. Sabhà Parva, Chapter 8, Stanza 34). (iii) ViÓvakarmà lived in water and built the palace of Varuïa. (M.B. Sabhà Parva, Chapter 9, Stanza 2). (iv) ViÓvakarmà stays in the palace of Brahmà and serves him. (M.B. Sabhà Parva, Chapter 11, Stanza 31). (v) ViÓvakarmà once performed a sacrifice in Brahmavana. (M.B. Vana Parva, Chapter 114, Stanza 17). (vi) The aerial chariot Pu«paka was made by ViÓvakarmÃ. (M.B. Vana Parva, Chapter 161, Stanza 37). (vii) It was with an illusive ensign, made by ViÓvakarmÃ, flying in front of the chariot that Arjuna fought against the Kauravas at VirÃÂa. (M.B. VirÃÂa Parva, Chapter 46, Stanza 3). (viii) Once ViÓvakarmà quarrelled with Indra and created the son ViÓvarÆpa with three heads. (See under ViÓvarÆpa). (ix) ViÓvakarmà made the bow called Vijaya and gave it to Indra. (M.B. Karïa Parva, Chapter 31, Stanza 42). (x) During the burning of Tripura, ViÓvakarmà made a divine chariot and gave it to Áiva. (M.B. Karïa Parva, Chapter 34, Stanza 16). (xi) To the reception and feast given by BharadvÃja to Bharata, who was going to the forest in search of Ári RÃma who had gone to live in the forest, ViÓvakarmà and Tva«Âà were also invited. (VÃlmÅki RÃmÃyaïa, AyodhyÃkÃï¬a, Sarga 91). (xii) ViÓvakarmà once cut the face of a horse and attached it to the headless body of MahÃvi«ïu. That figure was given the name HayagrÅva. It was this HayagrÅva figure of MahÃvi«ïu, which killed the asura HayagrÅva. (See under HayagrÅva). (xiii) ViÓvakarmà should be dedicated in temples in the form of wearing Ak«asÆtra. (Agni PurÃïa, Chapter 51). (xiv) It is stated in KathÃsaritsÃgara, Madanama¤cukÃlambaka TaraÇga 8, that Maya, the architect of the asuras, was the son of ViÓvakarmÃ. (xv) LaÇkà was built by ViÓvakarmÃ. (Uttara RÃmÃyaïa). (xvi) ViÓvakarmà once made a heaven for hermit ùtreya. (See under ùtreya). (xvii) Tilottamà was made by ViÓvakarmÃ. (See under TilottamÃ). (xviii) ViÓvakarmà once turned the sun in his turning machine. (See under Saæj¤Ã). ## An eternal god (ViÓvadeva) concerned with offerings to the Manes. (M.B. AnuÓÃsana Parva, Chapter 91, Stanza 36). ## An ancient hermit. It is mentioned in MahÃbhÃrata, Sabhà Parva DÃk«iïÃtyapÃÂha, Chapter 7, that he shines in the palace of Indra. ## A synonym of Vi«ïu. ## A royal hermit of immense attainments. 1) %% Descended from Brahmà in the following order BrahmÃ--Atri--Candra--Budha--PurÆravas -Vijaya--Hotraka--Jahnu--Puru--BalÃka--Ajaka--KuÓa--KuÓanÃbha--GÃdhi--ViÓvÃmitra. 2) %% Six beautiful daughters were born to KuÓanÃbha the son of King KuÓa. The hermit Brahmadatta married them. After this a son named GÃdhi was born to KuÓanÃbha. Two children named SatyavatÅ and ViÓvÃmitra were born to GÃdhi. SatyavatÅ was married to ãcÅka; As he was born in the family of the famous king KuÓa, ViÓvÃmitra got the name KauÓika also. His kingdom was KÃnyakubja. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 34). 3) %% ViÓvÃmitra and Vasi«Âha were two hermits who were hostile to each other throughout their lives. A quarrel with Vasi«Âha, persuaded ViÓvÃmitra to become a hermit. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, Sarga 51). The hermit Vasi«Âha erected his hermitage and did penance in the country of ViÓvÃmitra. Once, while engaged in hunting ViÓvÃmitra saw NandinÅ in the hermitage of Vasi«Âha, and wanted to have her. In the battle which ensued between Vasi«Âha and ViÓvÃmitra, the hermit Vasi«Âha came out victorious. The ashamed ViÓvÃmitra gave up his kingdom and went to forest to do penance. ViÓvÃmitra became a royal hermit of great attainments. There were constant confrontations between the RÃjar«i and the Brahmar«i (King-hermit and Brahmin-hermit). (For the detailed story of the quarrels between ViÓvÃmitra and Vasi«Âha see under Vasi«Âha, para 2). 4) %% The histories of ViÓvÃmitra, Vasi«Âha and HariÓcandra are intertwined as a triple string. ViÓvÃmitra made HariÓcandra, the most renowned of the men of veracity, go begging. HariÓcandra and ViÓvÃmitra. Their history begins from King TriÓaÇku of the Solar dynasty. Formerly the name of TriÓaÇku was Satyavrata. Aruïa was the father of Satyavrata. When Aruïa was reigning the prince Satyavrata was leading a wicked life. He once entered the wedding hall of a Brahmin and carried away the bride by force. When the king knew this, he expelled the prince from the palace. Vasi«Âha, as the family priest, was behind the cruelty on the part of the king towards his son. It was because of this that ViÓvÃmitra crossed the path of Satyavrata. Satyavrata went to the forest and lived like a low-caste man. King Aruïa repented his rashness. Entrusting his kingdom to Vasi«Âha, Aruïa went to the forest to do penance. For twelve years there was no rain in the country. Famine broke out. ViÓvÃmitra's wife and three children were in great difficulty. The hermit had been engaged in penance. So the wife of the hermit decided to sell the middle son for the sake of maintaining the rest and started for the market with her children. On the way Satyavrata met them and learned the whole story. He told her not to sell the child. He agreed to give them food till the arrival of ViÓvÃmitra. The agreement was that he would tie the meat, obtained by hunting, to a tree outside the hermitage, every day. Satyavrata carried out the promise. One day he did not get anything from hunting. He caught hold of Vasi«Âha's cow which had been grazing in the forest and killed it and gave its flesh to the family of ViÓvÃmitra. On coming to know this Vasi«Âha cursed him and changed his form into that of a caï¬Ãla (low-caste). Moreover, as he had incurred three sins such as stealing of a bride, anger of father and cow-slaughter, he came to be called TriÓaÇku from that day onwards. Weighed down by these sins, he tried to commit suicide. DevÅ appeared before him and gave him back his original form and his kingdom. After the death of Aruïa, TriÓaÇku assumed the reign. HariÓcandra was his son. After giving the country to his son, TriÓaÇku requested Vasi«Âha to perform the sacrifice to send him to heaven bodily. Vasi«Âha said that it was impossible for him. Vasi«Âha's enemy ViÓvÃmitra took up the task. He lifted TriÓaÇku bodily, up to heaven. But he was denied admittance in heaven and so ViÓvÃmitra created an artificial heaven between the earth and heaven and made TriÓaÇku stay there. ViÓvÃmitra was keeping up hostile attitude towards the kings of the Solar dynasty. In reality it was not the hostility towards the Solar dynasty, but it was his enmity against Vasi«Âha. ViÓvÃmitra did not like Vasi«Âha's being the family-priest of the kings of the Solar dynasty. So ViÓvÃmitra kept up an attitude of antipathy towards them. This is the background of the quarrel between HariÓcandra and ViÓvÃmitra. HariÓcandra took CandramatÅ, the daughter of Áibi, as his first wife. Besides her, he had ninetynine wives. But they had no children. At last according to the advice of Vasi«Âha he went to the basin of the Ganges and did penance before Varuïa. ViÓvÃmitra did not like this. Varuïa appeared and said that HariÓcandra would get a son. The king had promised that he would give his son as a sacrificial animal to Varuïa. CandramatÅ became pregnant and delivered a son. He was named RohitÃÓva. Even after the lapse of a month, the son was not given to Varuïa. On several occasions Varuïa demanded the child; and HariÓcandra would give some excuses. Finally the king agreed to hand him over to Varuïa at the age of eleven after his Upanayana (investiture with the Brahma string). The boy completed his tenth year. Preparations were being made in the palace, for Upanayana, when Varuïa arrived. The prince, who was aware of the fact that his father would sacrifice him after his Upanayana, ran away from the palace at night. Varuïa asked the king to hand over the boy to him. The king was in great perplexity. Varuïa cursed the king that he would catch the disease called Jalodara (dropsy). Thus the king became a sick man. RohitÃÓva heard from travellers that his father was ill. On many occasions he wanted to return to the palace. But Indra appeared before him in the form of a Brahmin and dissuaded him from going to the palace. HariÓcandra called Vasi«Âha and asked him to suggest a remedy for this woe and misery. Vasi«Âha advised him to fulfil somehow or other, the promise made to Varuïa. The hermit continued. "Sons are of ten types. A son bought for price also is included in this. So it is enough if a son is bought for price and is sacrificed. Some Brahmin may be found, who will be willing to sell his son. If you please Varuïa thus, you will be cured." The King was delighted to hear this. He instructed his minister to find out any Brahmin who was willing to sell his son. A greedy Brahmin was found out. His name was AjÅgarta. He had three sons. He was prepared to sell the second son, ÁunaÓÓepha. The minister agreed to give him hundred cows in return. Up to this time ViÓvÃmitra had been waging only a shadow war against the Kings of the Solar dynasty. From this moment he entered the scene of war. The minister bought ÁunaÓÓepha and brought him to the palace. ViÓvÃmitra also arrived at the palace. He sympathised with ÁunaÓÓepha who was crying pitiably. He asked the King to release the boy, and gave a warning that if the boy was not set free, the sacrifice would be obstructed. The King said that he was doing so to get recovery from illness, that he would give ViÓvÃmitra a good deal of wealth, and requested him not to cause any hindrance to the sacrifice. These words and the misery of the boy kindled the anger of ViÓvÃmitra. He called ÁunaÓÓepha and taught him Varuïamantra (spell) and told him to repeat the mantra when he was lying on the slaughter-stone and that he would escape death. ÁunaÓÓepha did as he was told. Varuïa became pleased with him and appearing before the King said, "Leave ÁunaÓÓepha and perform the sacrifice. You will get recovery." Saying so Varuïa disappeared. Immediately the King was cured of his disease. At the order of the King ÁunaÓÓepha was set free. The sound 'Jaya Jaya' (victory) reverberated in the sacrificial hall. ÁunaÓÓepha got up and asked. "Oh great men. Who is my father now? Some said that it was AjÅgarta. Some others argued that it was HariÓcandra. Some said that it was Varuïa." At this time Vasi«Âha stood up and said. "Oh, great men, please stop arguing. I shall give reply in accordance with the convention of Vedas. When he bargained on the price of his son and received the cost AjÅgarta lost his paternity. Thenceforward HariÓcandra who bought the boy became his father. From the moment he had issued orders to bind the boy and place him on the slaughter-stone, he also had lost his paternity. The claim of Varuïa to his paternity, because the boy had been saved from death by him, does not hold good. Any god will be pleased, when praised and glorified with great laudatory mantras and will confer upon the supplicant wealth, life, cow, land, salvation etc. There is nothing unusual in this. But it was ViÓvÃmitra who taught him the Varuïa-spell in his pitiable and dangerous situation. So ViÓvÃmitra alone has claim to the boy's paternity." Those who were present, accepted this decision. Immediately ViÓvÃmitra took ÁunaÓÓepha with him and went to his hermitage. Hearing about the recovery of the King, RohitÃÓva returned to the palace from the forest. HariÓcandra received him with tears of joy. The King, with his wife and son led a happy life and ruled over his subjects with justice and truth. At this time, HariÓcandra (of Kakutstha's family) accepting Vasi«Âha as the main priest performed the famous sacrifice of RÃjasÆya (Royal) consecration with ceremonies and festivities. With this the fame of HariÓcandra spread far and wide. At this point begins the next stage of confrontation between ViÓvÃmitra and HariÓcandra. Vasi«Âha once reached heaven. ViÓvÃmitra also reached there at the same time. The devas greeted both honourably. But ViÓvÃmitra saw that Vasi«Âha was shown some partiality. This was unpalatable to ViÓvÃmitra, who asked Vasi«Âha. "What excellence have you, more than I?" Vasi«Âha replied. 'Have you not heard about HariÓcandra, the King of the Solar dynasty? It is the noblest dynasty in the world. The familypriesthood of this dynasty also is laudable. My disciple HariÓcandra of that royal family has recently performed the sacrifice of RÃjasÆya. I was the Supreme priest of the function. This is a covetable position not attainable to many. Moreover, there is none in the world, more truthful, firm of character, more charitable and more liberal than HariÓcandra. This is a fact." ViÓvÃmitra got up angrily and aruged that HariÓcandra was not truthful. He staked all the fruits of his penance to prove this. From that day onwards ViÓvÃmitra began to make moves to instigate HariÓcandra to deviate from the path of truth. Once HariÓcandra, while he was hunting, met a lonely woman in the forest. She was moaning. The King asked why she was lamenting. She replied. "Oh King. I am SiddhirÆpiïÅ (a goddess who helps people to attain anything). ViÓvÃmitra is doing penance to possess me. I request you to protect me." The King promised her to see that she was not subjected to the molestation of ViÓvÃmitra any longer. After that HariÓcandra went to the hermitage of ViÓvÃmitra and made an enquiry. He then asked the hermit to stop penance, as his severe, intense, penance was harmful to many people in the country. The King returned to the palace. ViÓvÃmitra got angry and stood up. Up to this time only a cold war existed between them. Hostility became open now. ViÓvÃmitra began to make moves against HariÓcandra quickly. He changed a fierce asura into a hog and sent it to the garden of HariÓcandra. The hog destroyed the garden. All the attempts made by the guards to drive the hog away ended in failure. They informed the King. The King mounted on a horse and with weapons started for the garden. Without paying any heed to the arrows of the King, the hog ran away. The King began to chase it. The hog seemed to be near. Then it was away, then in front of the King and suddenly it appeared behind him. Then it would disappear instantly. In this manner the hog played around the King. After a while, the King was separated from his army and was entrapped, all alone, in a thick forest. He did not find any way out. He lost his way in the forest. As he was thus walking slowly, he saw a stream of pure water in front of him. Both the King and the horse drank from the stream. As he was standing thus without knowing the way to return home, ViÓvÃmitra went to him in the guise of an old Brahmin. The King honoured the old man, and told him that he was HariÓcandra, the King of AyodhyÃ, and that by chasing a hog which destroyed his garden, he had reached the forest. He continued telling the old Brahmin who had helped him. "You might have heard that HariÓcandra, the King of AyodhyÃ, had performed the sacrifice RÃjasÆya. I am that same King. It is my vow to give anybody what he asks for. If you want money or anything for sacrifice or for any other purpose, just come to AyodhyÃ. I will give you whatever you want." The old man was pleased. He told the King that the jungle-stream flowed through a holy place and that it would be better to offer the gift after taking a bath in the river. The King purified himself by bathing in the river and then said. "Sir, I am ready to offer gifts. State your needs. It is my vow to give what is requested. At the time of the RÃjasÆya I acted so towards all of you and took a vow that I would do so in future also. I am glad because I have met you on the bank of this holy stream. So tell me quickly what you want." Brahmin:--"Oh King, I have heard about your fame. Moreover there is nobody in the world equal to HariÓcandra, born of the Solar dynasty, the son of TriÓaÇku in liberality. Such is the opinion of hermit Vasi«Âha. There is nothing more to know about you, oh, King, who is such a man of liberality. I have only one desire. The marriage of my son is being conducted. I do not possess enough money for the marriage. I want only a help for the same." The King thought it to be a very simple request, and promised to give the required amount. ViÓvÃmitra by illusion customary to Gandharvas created a young man and a young woman, and showed them to the King saying that they were his son and daughter. Then the Brahmin who was delighted by the promise, showed the King the way to the palace. After making all arrangements for the marriage, ViÓvÃmitra approached King HariÓcandra. The King asked him what amount he required. "Give me your kingdom with all the elephants, horses, chariots, jewels and wealth in it", said ViÓvÃmitra. The King who had been led to this deception by ViÓvÃmitra, having no go, agreed. Thus ViÓvÃmitra obtained the kingdom and everything that HariÓcandra possessed. It is conventional that whenever a gift is given to Brahmins, a dak«iïà (monetary gift) also should be given along with it. Otherwise the gift will be futile. The King asked the Brahmin what he wanted as dak«iïÃ. He demanded two and a half BhÃras of gold as dak«iïÃ. The King agreed to give that also. But where to get this amount from, since he had lost his kingdom and everything? Having sunk deep in misery due to the deceit of ViÓvÃmitra, the King sat on the soil, cursing his fate. Seeing this, the queen ran to him and cried. While he was telling his wife every thing, ViÓvÃmitra came there and said: ViÓvÃmitra:--"Hariscandra! According to the gift hand over your country and everything instantly. I must have the dak«iïà of two and a half BhÃras of gold also just now." HariÓcandra:--"Sir! According to my promise receive everything now. We are leaving the country instantly. But since I have given you everything that I had, how can I give you dak«iïÃ? Everything I had, has become yours. The amount for dak«iïà has yet to be procured. So receive the gift now. The dak«iïà shall be given as early as possible." After giving everything to the hermit, the King left the country with only the cloth he had been wearing. His wife and child followed him. The hermit also followed the King compelling him to give him the dak«iïÃ. The King told him that only after paying this debt would he eat any food, and that he would pay the amount within a month. ViÓvÃmitra, unwillingly agreed to this. With his wife CandramatÅ and his young son, HariÓcandra reached KÃÓÅ. After a month ViÓvÃmitra came to KÃÓÅ for the amount of dak«iïÃ. Finding no go, CandramatÅ said to her husband. "My Lord! sell me to some one and clear off this debt." The King with tears agreed to this proposal. Because of their woe and misery, both fell on the ground and fainted. The child sat near them hungry and crying. ViÓvÃmitra stood near them compelling them to pay the amount. When HariÓcandra came to himself, he sold his beloved wife to a Brahmin in the village close by. The Brahmin who bought CandramatÅ was ViÓvÃmitra. HariÓcandra was not aware of this. After counting out a crore of gold pieces in a cloth and placing it on the ground ViÓvÃmitra caught hold of CandramatÅ by her hair and dragged her away. He bought the crying child also paying its price. The Brahmin led the mother and the child, beating and dragging them along, like animals. They disappeared from the sight of the King. ViÓvÃmitra again came before HariÓcandra and asked for the money. HariÓcandra gave ViÓvÃmitra, all the money he got. The hermit was not satisfied. ViÓvÃmitra said that the money given, was not an adequate amount as dak«iïà when the importance of the great sacrifice RÃjasÆya was considered and that if he was to get the full benefit of the sacrifice he had to satisfy him by giving him the requisite amount. The King accepted everything the hermit said without any objection. ViÓvÃmitra compelled him for payment. The King requested for time. ViÓvÃmitra allowed time till sunset that day. As soon as ViÓvÃmitra had gone HariÓcandra walked on with bent head, calling out. "Does anybody want me? Will anybody buy me for price?" Instantly Yamadharma came there as an outcaste and bought HariÓcandra. The name of the outcaste was PravÅra. He bought HariÓcandra to guard the funeral ground and to collect tax on dead bodies. ViÓvÃmitra quickly ran to the place. The outcaste gave ViÓvÃmitra ten yojanas of land which yielded jewels, in the region of PrayÃga and severed his connection. ViÓvÃmitra went on his way. The outcaste King took HariÓcandra to the funeral ground. Day and night HariÓcandra had to guard the entrance of the funeral ground. At this juncture HariÓcandra's son died of snake bite, while he was playing with other children on the bank of the Ganges. His mother CandramatÅ fainted and fell down, the moment she heard about it. As soon as she recovered, she lamented over the death of her son for a long time. Then she requested her master for permission to go and see the dead body of her son. But she was not given permission. She repeatedly pleaded crying all the while. Then the Brahmin, her master, got angry and said. "You slave! If your son it dead, let him be dead. Is it any loss to you? It is my money that is lost. You go and do your work. If not I will operate this whip well on you. Remember that. You know the biting pain of this whip. Stop wailing and lamenting." CandramatÅ persisted in her request to allow her to go and see the dead body of her son. Not only did he refuse to allow her to see the dead body of her son, but also beat her. With tears she turned to her duties. It was night. The Brahmin took his meals and lay down to sleep. CandramatÅ was sitting at his feet massaging his legs. When it was nearly midnight that stone-hearted old Brahmin said. "Now you may go. Complete the funeral and return before dawn. Your usual work in the morning should not be left undone. If so, you know the consequences." Hearing these words, CandramatÅ ran to the place where the dead body of her son lay. The son lay on the grass dead and stiff, with the face and body turned blue due to poison. She saw that face in the flash of a lightning. She cried aloud. Hearing the cry people of the neighbouring houses ran to the spot. CandramatÅ did not give any reply to their questions Some thought her to be a ghost. Some wanted to kill her. Some caught her by the hair. Some struck at her. At last they tied her with a rope and dragged her to the funeral place. They asked HariÓcandra who was standing there, to cut her into pieces. He refused to kill a woman. The outcaste King came there and giving HariÓcandra a big sword asked him again and again to cut her into pieces. CandramatÅ and HariÓcandra did not recognize each other. At last, finding it difficult to disobey his master, HariÓcandra raised the sword to cut her. Then CandramatÅ shouted. "You outcaste. My son is lying dead on the bank of the Ganges near this town. Let me bring his body and cremate it. Allow me this much time. After that I will come and sit here to be cut into pieces by you." HariÓcandra agreed to it. Crying all the way CandramatÅ went to the bank of the Ganges and brought the dead body of her son to the cremation place. Seeing her pitiable condition HariÓcandra went close to the dead body and removing the shroud looked at the corpse. Because of poison the body of the child was blue and ugly and as HariÓcandra and CandramatÅ had undergone so thorough a change they did not recognize each other. But from her lamentation and talk, he understood that the woman was his wife CandramatÅ. He also cried aloud. CandramatÅ recognized her husband. Still HariÓcandra said that if the child was cremated without collecting the usual fee, it would be deceiving his master. At last both of them decided to commit suicide before the night ended. Without loss of time HariÓcandra gathered half-burned fire-wood, and built a pile big enough to burn the child's body and for them to jump into it. He laid the child on it and set fire to it. HariÓcandra and CandramatÅ stood with closed eyes ready to jump into the burning fire. Then Brahmà appeared there and prevented them from jumping into the fire. Indra and the Devas showered Am­ta (Ambrosia). The child came to life and got out of the fire. The King and the queen regained their shining bodies and royal garments and ornaments. The outcaste who was the master of HariÓcandra was really, Dharmadeva. All the Devas blessed HariÓcandra and ViÓvÃmitra returned the kingdom to the truthful HariÓcandra. Their subjects were overjoyed at the return of their King and queen. After that Rohita was anointed as the King of Ayodhyà and the Devas went with HariÓcandra to heaven. (DevÅ BhÃgavata, Skandha 7). 6) %% See under RÃma, Paras 5, 6, 7 and 8. 7) %% ViÓvÃmitra had proficiency in wielding all types of weapons. He taught RÃma and Lak«maïa all that he knew about weapons. See under Astra. 8) %% Once ViÓvÃmitra was doing very severe penance. Indra feared him. So wishing to hinder the penance of ViÓvÃmitra somehow Indra called Rambhà to him and said to her. "RambhÃ, you dress well and dance before ViÓvÃmitra. Somehow his penance must be hindered. I shall take the form of a cuckoo, and help you by singing." Indra and Rambhà reached the forest of penance. The cuckoo began to sing and there was the atmosphere of spring season. Rambhà danced before ViÓvÃmitra. The concentration of the hermit was broken. The hermit got angry and cursed Rambhà and changed her into a rock. She entreated for redemption from the curse. The hermit told her that after ten thousand years a Brahmin named BhÆritejas would touch the rock, by which touch she would get her original form. (VÃlmÅki RÃmÃyaïa, BÃlakÃï¬a, Sarga 64). 9) %% See under TriÓaÇku. 10) %% See under Áakuntalà and KadalÅgarbhÃ. 11) %% Once ViÓvÃmitra did penance to obtain the position of Kubera, who employed the celestial maid Vidyutprabhà to obstruct the penance of ViÓvÃmitra. She came to the forest in which ViÓvÃmitra was doing penance and tried to entice the hermit by her beauty. But when she saw that her beauty did not attract the hermit, she assumed a fearful form. Seeing this form, the hermit cursed her. "You shall retain this fearful form and live like a giantess." She requested for redemption. The hermit said that when ÁrÅdatta, the son of KÃlanemi, touched her hair she would be redeemed from the curse. After many years KÃlanemi was born in the country of MÃlava as the son of a brahmin named Yaj¤asena. A son named ÁrÅdatta was born to this KÃlanemi. Once ÁrÅdatta happened to see this giantess in a forest and caught hold of her by the hair. Instantly she got her original form. (KathÃsaritsÃgara, KathÃmukhalambaka, TaraÇga 2). 12) %% Once, at the end of Tretà Yuga and the beginning of DvÃpara Yuga, there was no rain for twelve years. Famine prevailed every-where. The people were in utter want and misery. Hermits left their hermitages and wandered about. In a crowd ViÓvÃmitra lost his wife and children and entered a forest and travelled all alone. He entered the hut of a low-caste (Paraya) and begged for food. But none of them even talked to him. He again requested for something to eat. Nobody cared for him. The hermit fell on the veranda due to weakness. ViÓvÃmitra saw in the hut some decayed flesh and intestine of a dog placed in a corner of the kitchen. He decided to steal some of it to appease his hunger. The Caï¬Ãlas slept when the night advanced. But the lord of the house lay pretending to sleep. ViÓvÃmitra slowly entered the kitchen, and opened the pot in which the intestine of the dog was kept. The owner of the house asked, "Who is that?" ViÓvÃmitra replied that he had stolen because of his hunger. The eyes of the caï¬Ãla were filled with tears because of pity. He said: "dog is lower than jackal, that is what men say, of all the parts of its body, the lowest is its posterior." Though he said so, he felt glad since he had given ViÓvÃmitra food. (M.B. ÁÃnti Parva, Chapter 141). 13). %% See under Vasi«Âha, para 2, sub-para 5. 14) %% ViÓvÃmitra had many sons. Their names are given in Chapter 4, AnuÓÃsana Parva. 15). %% ãgveda, Maïdala 5, was composed by the ViÓvÃmitra-family. Variations are observed in the two versions of statements about ViÓvÃmitra, occurring in ãgveda and the PurÃïas. The confrontations between Vasi«Âha and ViÓvÃmitra occur in ãgveda also. The last four sections of SÆkta 15 of ãgveda, Maï¬ala 3, AnuvÃka 4, are meant to scold Vasi«Âha. Here ViÓvÃmitra curses Vasi«Âha's family in various ways. In the 'Annotations of SÃyaïa', mention is made that the disciples of Vasi«Âha freed ViÓvÃmitra from the vow of silence, and that instantly these mantras (chants) dawned in his mind. Though the enmity between Vasi«Âha and ViÓvÃmitra is seen in ãgveda, such elaborate stories as seen in the PurÃïas do not occur in ãgveda. But ViÓvÃmitra procured a prominent place in ãgveda because this hermit rescued SudÃsa from danger and forded him across rivers, and took ÁunaÓÓepha as his son. Of these two incidents the first is not given much importance in the PurÃïas. Though the second one occurs in the PurÃïas, the version is different from that of ãgveda. From this it is presumed that the stories taken from ãgveda underwent a thorough change before they appeared in the PurÃïas. 16) %% (i) The famous hermit GÃlava was the son and disciple of ViÓvÃmitra. (For further details see under GÃlava). (ii) It was ViÓvÃmitra who lighted the torch for KalmëapÃda in his quarrel with Vasi«Âha. (See under KalmëapÃda). (iii) ViÓvÃmitra earned Brahminhood by tapas (penance). (M.B. Áalya Parva, Chapter 40, Stanza 12). (iv) Mention is made in MahÃbhÃrata, ùdi Parva, Chapter 122, Stanza 51, that ViÓvÃmitra was present at the birth festival of Arjuna. (v) KalmëapÃda killed all the sons of Vasi«Âha because of the persuasion of ViÓvÃmitra. (M.B. ùdi Parva, Chapter 175, Stanza 41). (vi) It was at a place on the bank of the river KauÓikÅ that ViÓvÃmitra got Brahminhood. (M.B. Vana Parva, Chapter 87, Stanza 13). (vii) ViÓvÃmitra and his sons once performed a sacrifice at the forest Utpala. (M.B. Vana Parva, Chapter 87, Stanza 15). (viii) ViÓvÃmitra once drank soma (a liquor) with Indra at a place called KanyÃkubja. After that it was proclaimed that ViÓvÃmitra was no longer a K«atriya but a Brahmin. (M.B. Vana Parva, Chapter 87, Stanza 17). (ix) Once Dharmadeva came in the guise of Vasi«Âha and tested ViÓvÃmitra, who remained there with food on his head for hundred years. (See under GÃlava, para 3) (x) During the time of the BhÃrata-battle ViÓvÃmitra entered the battle-field and compelled Droïa to stop the battle forthwith. (M.B. Droïa Parva, Chapter 190, Stanza 35). (xi) ViÓvÃmitra was considered the most prominent of the hermits of the Northern countries. (M.B. ÁÃnti Parva, Chapter 208, Stanza 33). (xii) ViÓvÃmitra was one of the hermits who visited BhÅ«ma on his bed of arrows. (M.B. AnuÓÃsana Parva, Chapter 26, Stanza 5). (xiii) Once ViÓvÃmitra talked about the dangers of bribery to V­«Ãdarbhi. (M.B. AnuÓÃsana Parva, Chapter 93, Stanza 43). (xiv) Once ViÓvÃmitra explained the secrets of duty. (M.B. AnuÓÃsana Parva, Chapter 126, Stanza 35). (xv) ViÓvÃmitra was one of the hermits who cursed SÃmba to give birth to an iron pestle, when the end of the V­«ïi dynasty drew near. (M.B. Mausala Parva, Chapter 1, Stanza 15). ## A holy place situated on the boundary of Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 131, that those who bathe in this holy place will get the status of a BrÃhmaïa. ## A holy place, on the banks of the river KauÓikÅ. The hermitage of ViÓvÃmitra stood in this place. (M.B. Vana Parva, Chapter 110, Stanza 22). ## A King. For a time this King was miserable as he was childless. But by the blessing of Áiva, ViÓvÃnara got a son named G­hapati by his wife ÁucismitÃ. G­hapati was destined to have life only up to three years. But it is mentioned in Skanda PurÃïa that within this short period G­hapati learned the whole of SÃÇgaveda and obtained long life from Áiva. ## A Sanskrit literary critic who lived in India in the 14th century A.D. SÃhityadarpaïa is the most important work of this poet of Orissa. This work on criticism in ten chapters, deals with all the aspects of a literary work. KuvalayÃÓvacarita, RaghuvilÃsa, PrabhÃvatÅ, CandrakalÃ, NarasiæharÃjavijaya etc. are the other works of this author. Most of these are not yet found. KuvalayÃÓvacarita is a poetic work in PrÃk­ta and RaghuvilÃsa is a great poetic work. PrabhÃvatÅ and Candrakalà are dramas. NarasiæharÃja is a historic work. ## The second son of the Agni (fire) called Manu. It is mentioned in the Vedas that this fire is the King of all the worlds. (M.B. Vana Parva, Chapter 221 Stanza 17). ## The son of P­thu, a King of the Solar dynasty. He was the father of the King Candra and grandfather of YuvanÃÓva. (DevÅ BhÃgavata, Skandha 7) ## A Gandharva King. At the time of emperor P­thu, when the Gandharvas made the earth a cow and milked her for various things, it was the Gandharva ViÓvaruci who did the milking. (M.B. Droïa Parva, Chapter 69, Stanza 25). ## A RÃk«asa (giant). Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 9, Stanza 14, that this giant sits in the palace of Varuïa glorifying him. ## The son of Tva«ÂÃ, the son of ViÓvakarmÃ. This ViÓvarÆpa is also known as TriÓiras. (For further details see under Indra, Para 7). ## The wife of Sage Dharma. It is stated in VÃyu PurÃïa that from sage Dharma, a daughter named Dharmavratà was born to ViÓvarÆpÃ. ## A fire. ãgveda, Maï¬ala I, AnuvÃka 2, SÆkta 24, states that this fire exists in water. ## brother of ParaÓurÃma, who had four brothers named RumaïvÃn, Suhotra, Vasu and ViÓvavasu. (BrahmÃï¬a PurÃïa, Chapter 58). ## A Gandharva King. The following information about this King is taken from the PurÃïas. (i) The father of this Devagandharva was PrajÃpati KaÓyapa and his mother was PradhÃ. (M.B. ùdi Parva, Chapter 25, Stanza 47). (ii) Pramadvarà was born to ViÓvÃvasu by the celestial maid MenakÃ. (See under PramadvarÃ). (iii) ViÓvÃvasu was present at the Birth-festival of Arjuna. (M.B. ùdi Parva, Chapter 122, Stanza 22). (iv) This ViÓvÃvasu learned from Soma, CÃk«u«Åvidyà (the art of seeing all) and taught Citraratha, a Gandharva the same art. (M.B. ùdi Parva, Chapter 169, Stanza 43). (v) He was present at the Svayaævara (marriage) of DraupadÅ. (M.B. ùdi Parva, Chapter 186, Stanza 7). (vi) ViÓvÃvasu stays in the palace of Indra glorifying him. (M.B. Sabhà Parva, Chapter 7, Stanza 22). (vii) It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 10, Stanza 25, that he stays in the palace of Kubera praising him. (viii) This Gandharva recited a poem at the sacrifice performed by Jamadagni. (M.B. Vana Parva, Chapter 90, Stanza 18). (ix) Kabandha, the asura, who stopped RÃma and Lak«maïa, was the changed form of ViÓvÃvasu by a curse (See under Kabandha). (x) It was this ViÓvÃvasu who played the lute in the sacrifice performed by emperor DilÅpa. (M.B. Droïa Parva, Chapter 61, Stanza 7). (xi) Once ViÓvÃvasu asked hermit YÃj¤avalkya twentyfour questions. When he got satisfactory answers, the Gandharva returned to heaven. (M.B. ÁÃnti Parva, Chapter 318, Stanza 26). (xii) It was ViÓvÃvasu and some other Gandharvas who took away UrvaÓÅ from PurÆravas. (See under PurÆravas). (xiii) At the time of emperor P­thu, when the earth was milked, the thing the Gandharvas got were those befitting them, In the course of the milking ViÓvÃvasu stood as the calf. (BhÃgavata, Skandha 4). ## A minister of King Áauri. This minister wanted the King to be just. Áauri and his four brothers Khanitra, UdÃvasu, Sunaya and MahÃratha were the sons of PrajÃpati. The main ruler of the kingdom was Khanitra. The others were Governors of the East, West North and South divisions of the kingdom. The four brothers had a priest each named Suhotra, KuÓÃvarta, Pramati and Vasi«Âha respectively. ViÓvavedÅ gathered these four priests together and created four wicked fairies and sent them against Khanitra the King. The fierce fairies attacked Khanitra. But because of his purity and cleanliness the fairies had to admit defeat. The fairies came back and attacked their creators, the four priests and ViÓvavedÅ who had planned the programme, and killed all the five of them. (MÃrkaï¬eya PurÃïa, Chapter 314). ## An eternal ViÓvadeva (gods concerned with offering to the Manes). (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 91, Stanza 34). ## A ball made of wood. The Kaurava boys played with this ball and by accident the VÅÂà fell in a well. It is mentioned in MahÃbhÃrata, ùdi Parva, Chapter 130, Stanza 17, that the teacher Droïa recovered it from the well by shooting a number of arrows, one upon the tail of another. ## A King of the PÆru dynasty. He was the son of the King ManasvÅ and father of King Áuï¬u. (Agni PurÃïa, Chapter 278). ## An asura. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 9, Stanza 65, that this asura stays in the palace of Varuïa praising and worshipping him. ## A King of the dynasty of Janaka. He was the son of Dharmadhvaja and the brother of K­tadhvaja. VÅtadhvaja had a son named KhÃï¬ikya. (BhÃgavata, Skandha 9). ## A YÃdava. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 14, that Vitadru was one of the seven Kings of the Yadu dynasty. ## Another name of King. EkavÅra, otherwise known as Haihaya. (For further details see under EkavÅra). ## A part of PÃtÃla (underworld). (For details see under PÃtÃla). ## When arguments, which do not serve, either to establish one's own points or to cut the points of the opponent, are employed in a debate, it is called Vitaï¬ÃvÃda. (M.B. Sabhà Parva, Chapter 36, Stanza 4). @<[Page 878a]>@ ## A son of Dh­tarëÂra of the Kuru dynasty, (M.B. ùdi Parva, Chapter 94, Stanza 58). ## A river famous in the PurÃïas. Mention is made about this river in ãgveda. Important rivers mentioned in ãgveda are, KubhÃ, Sindhu, SuvÃstu VitastÃ, AsiknÅ, Paru«ïÅ, ÁatadrÆ, SarasvatÅ and YamunÃ. These rivers were more important than the Ganges in those days. Mention is made about the Ganges only once in ãgveda. Perhaps the ùryans were not acquainted with the Gangetic basin in those days. The region from the rivers Kubhà to Yamunà was ùryadeÓa (the country of the ùryans). The information about this river Vitastà given in MahÃbhÃrata is given below:-- (i) The river Vitastà is the same river as Jhelum in Kashmir. The deity (goddess) of this river stays in the palace of Varuïa and praises him. (M.B. Sabhà Parva, Chapter 9, Stanza 19). (ii) By worshipping the DevatÃs and the Manes after taking bath in this river, one could obtain the fruits of performing the sacrifice VÃjapeya. In Kashmir, Tak«aka the King of the NÃgas has a famous palace known as Vitasta. (M.B. Vana Parva, Chapter 82, Stanza 39). (iii) Once four hundred horses with black ears, owned by Brahmins were caught in the current of this river and carried away. (M.B. Udyoga Parva, Chapter 119, Stanza 8). (iv) If anybody bathes in the waves of the river VitastÃ, with vow and fasts, for seven days he would become as pure as a hermit. (M.B. AnuÓÃsana Parva, Chapter 25, Stanza 7). (v) Once PÃrvatÅ made a speech before Áiva on the duties of women, after receiving advice from rivers. The river Vitastà was one of the rivers which advised PÃrvatÅ. (M.B. AnuÓÃsana Parva, Chapter 146, Stanza 18). ## Another name of hermit DÅrghatamas. This Vitatha was the foster-son of Bharata. (For further details see under Bharata 1 and DÅrghatamas). ## Son of Vihavya, who belonged to the dynasty of G­tsamada. It is mentioned in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 30, Stanza 62, that Vitatya was the father of King Satya. ## A fire. It is ordained that the offering (Puro¬ÃÓa) prepared for oblation, should be put in the fire formed by the blending of the fires GÃrhapatya and ùhavanÅya with Dak«iïÃgni (a fire). (M.B. Vana Parva, Chapter 225, Stanza 25). ## A King in ancient India. VÅtihotra was one of the ten sons born to Priyavrata by his wife Barhi«matÅ, the daughter of ViÓvakarmÃ. AgnÅdhra, Idhmajihva, Yaj¤abÃhu, MahÃvÅra, Hiraïyaretas, Gh­tap­«Âha, Savana, MedhÃtithi and Kavi were the brothers of VÅtihotra. (BhÃgavata, Skandha 5). ## The husband of ÁabarÅ in her previous life. (See under ÁabarÅ). ## The eldest of the hundred sons of TÃlajangha. When TÃlajaÇgha was defeated by ParaÓurÃma, he and his men went to the HimÃlayas under the leadership of VÅtihotra and hid themselves there. They returned when ParaÓurÃma had gone to Mahendragiri for penance. (BrahmÃï¬a PurÃïa, Chapter 89). ## A Kingdom of ancient India. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 70, Stanza 12, that all the K«atriyas of this country were exterminated by ParaÓurÃma. ## An attendant of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Stanza 28). ## An air (wind) which blows very speedily. This wind will be transformed to a fierce storm which will cause havoc everywhere. At the time of the great flood this Vivaha will blow away the cloud called ValÃhaka in consequence of which destruction and devastation will become rampant on earth. (M.B, ÁÃnti Parva, Chapter 328). ## 1) %% In ancient India marriage was considered to be a sacrifice performed in accordance with social customs. Marriage was allowed to those who had completed education at the age of sixteen. (SamÃvartana). Father or teacher teaches the pupil the Vedas and VedÃÇgas. When the education is completed the teacher or father makes him sit on a seat decorated with flowers, sandalwood etc. and do GodÃnavrata. Then he is offered Pa¤cÃm­ta (milk, curd, butter, honey and water). This is called SamÃvartana. With this his brahmacarya ends, and he is allowed to marry and lead the life of a house-holder. Marriage is a ceremony with four secondary rites Viz, KanyÃdÃna, ÁacÅyÃga, VivÃha, CaturthÅkarman. If the husband is dead, or lost, or has renounced the world, or has become a eunuch or is expelled from society, the woman is allowed to take another husband. If the husband dies, the wife should be given to the brother of the husband. If there is no brother she could accept anybody whom she likes. 2) %% The woman and man should not be of the same Gotra (family). One could marry a girl who is above seven generations on the paternal line and above five generations on the maternal line. Eight types of marriages allowed in Manusm­ti, Chapter 3, are given below: (i) %% A man of good qualities and good family is asked to come and receive the damsel. This is BrÃhma. The radiance of this marriage will give the man prosperity. (ii) %<ùr«a.>% After getting a couple of cows from the bridegroom the bride is given to him. (iii) %% The virgin is given to the man, who had requested for her hand as a duty. (iv) %% The virgin is offered to the master who is engaged in performing a sacrifice. (v) %% Marriage between a man and a woman with equal love on either part. (vi) %<ùsura.>% Giving money in return for the damsel and marrying her. This type is mean. (vii) %% Carrying the damsel away by fight or force. (viii) %% Marrying a damsel when she is sleeping or lying unconscious. ## A King in ancient India. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 4, Stanza 21, that this King was a prominent member of the assembly of Yudhi«Âhira. @<[Page 879a]>@ ## The Sun. 1) %% SÆrya (Sun) has a large number of synonyms. But prominence is given to two of them, MÃrtaï¬a and VivasvÃn in the PurÃïas. Twelve devas were born to PrajÃpati KaÓyapa by his wife Aditi. As these twelve were the sons of Aditi they were called ùdityas. The DvÃdaÓÃdityas (the twelve ùdityas) are Vi«ïu, Áakra, Aryaman, DhÃtÃ, Tva«ÂÃ, PÆ«Ã VivasvÃn, SavitÃ, Mitra, Varuïa, AæÓu and Bhaga. These twelve ùdityas were, in the previous Manvantara (Age of Manu) of Manu CÃk«u«a, twelve Devas called the Tu«itas. When the CÃk«u«a Manvantara came to an end and the Vaivasvata Manvantara was about to begin, the twelve Tu«itas met together and after a consultation, they took birth as the sons of Aditi. In this birth they were known by the name DvÃdaÓÃdityas. (Vi«ïu PurÃïa, AæÓa 1, Chapter 15). 2) %% As Aditi was pregnant, Candra went to the hermitage asking for alms. Due to her difficulties of pregnancy Aditi was not in a position to rise up instantly and greet the visitor. Candra thought that it was due to disrespect. So he cursed her. Let the child in your womb die." At this Aditi became miserable. KaÓyapa saw her crying incessantly and asked for the cause. Aditi told him all that had happened. KaÓyapa blessed her and said that the infant would not die. Thus the child which was lying dead in the womb came to life again. As the 'aï¬a' (egg-embryo) of VivasvÃn went m­ta (died) by the curse of Candra, he came to be called MÃrtaï¬a (he who has aï¬a which has become m­ta). When the child was born he was given the name VivasvÃn. 3) %% VivasvÃn married Saæj¤Ã, the daughter of ViÓvakarmÃ. The first child born to VivasvÃn by Saæj¤Ã was Vaivasvata Manu. The SÆrya (Solar) dynasty begins from this Vaivasvata Manu. Saæj¤Ã again gave birth to two children Yama and YamÅ. Then finding it difficult to bear the fierce brightness of the sun Saæj¤Ã gave her place to her maid ChÃyà otherwise called SavarïÃ, and went to the house of her father. ViÓvakarmà did not like this action on the part of his daughter. So Saæj¤Ã took the form of a mare and went to the pastures of North Kuru. Thinking ChÃyà to be his wife Saæj¤Ã, VivasvÃn went to bed with her. She conceived and gave birth to two sons and a daughter. The sons were named SÃvarïi and Áani and the daughter was named TapatÅ. ChÃyà loved her own children more. The children of Saæj¤Ã were grieved at this. Yama once lifted his leg to kick her. "Let that leg be broken." ChÃyà cursed him. The miserable Yama ran to his father and said. "Father, this mother hates us and loves SÃvarïi and Áani more. It is true that I lifted up my leg. But my leg did not touch mother's head. Father, I request you to pardon the wrong I have done because of my ignorance. Have pity on me and tell me how to save my leg from breaking." VivasvÃn said to Yama that his leg would not be broken, but because of the curse worms would bite his leg. VivasvÃn understood that ChÃyà was not the real mother. He went to ViÓvakarmÃ. ViÓvakarmà put VivasvÃn on his turning machine and by turning lessened his brightness. VivasvÃn who was made more handsome by turning, found out his wife Saæj¤Ã, and approached her. But thinking him to be somebody else she moved away from him. In the meanwhile two male persons were born from the nostrils of Saæj¤Ã. There is another story that these two persons were the AÓvinidevas. VivasvÃn and Saæj¤Ã came home. As a retribution for the wrong he had done, Yama ruled over his subjects justly and earned the name DharmarÃja. (VÃmana PurÃïa, Chapter 21; Bhavi«ya PurÃïa, Chapter 47; MahÃbhÃrata, ùdi Parva, Chapter 171). 4) %% (i) In MahÃbhÃrata, Vana Parva, Chapter 3, the 108 names of VivasvÃn are given. (ii) VivasvÃn lived in this world and defeated all his enemies. (M.B. Vana Parva, Chapter 315, Stanza 19). (iii) VivasvÃn performed sacrifice in strict accordance with the instructions given in the Vedas and gave as Dak«iïà (gift) to the priest, PrajÃpati KaÓyapa, the southern quarter. From that day onwards the south got the name Dak«iïadiÓÃ. (M.B. Udyoga Parva, Chapter 109, Stanza 1). (iv) In days of yore MahÃvi«ïu advised VivasvÃn "AnaÓvaratÃkarma-yoga". VivasvÃn advised this art to his son Vaivasvata Manu. (M.B. BhÅ«ma Parva, Chapter 28, Stanza 1). (v) VivasvÃn is included among the twentyeight PrajÃpatis. (M.B. ÁÃnti Parva, Chapter 334, Stanza 36). (vi) He learned from MahÃvi«ïu SÃtvatadharma and taught his son Vaivasvata Manu the same in TretÃyuga. (M.B. ÁÃnti Parva, Chapter 348, Stanza 50). (vii) The AÓvinikumÃras, NÃsatya and Dasra, are the sons of VivasvÃn. They were born through the nose of his wife Saæj¤Ã. (M.B. AnuÓÃsana Parva, Chapter 150, Stanza 17). ## An asura. Mention is made in MahÃbhÃrata. Udyoga Parva, Chapter 105, Stanza 12, that this asura was killed by Garu¬a. ## An eternal god concerned with offerings to the Manes. (M.B. AnuÓÃsana Parva, Chapter 91, Stanza 31). ## The first human being who performed sacrifice. This VivasvÃn is considered to be the father of Manu and Yama. (ãgveda 8. 52; 10; 14, 16). In TaittirÅyasaæhitÃ, mention is made that people of the earth are the children of this VivasvÃn. (TaittirÅya SaæhitÃ, 6. 5. 6). ## An asura who was the follower of Kaæsa. It is mentioned in BhÃgavata, Skandha 10, that the asuras Pralambaka, CÃïÆra, T­ïÃvarta, Mu«Âika, Ari«Âaka, KeÓÅ, Dhenuka, Agha, Vivida and some others had been the followers of Kaæsa who caused havoc among the people. ## A king of KuÓadvÅpa. He was the son of Hiraïyaretas. (BhÃgavata, Skandha 5). ## The son of king ViæÓa of the Solar dynasty. ViæÓa had fifteen sons beginning with KhanÅnetra. (M.B. AÓvamedhika Parva, Chapter 4). ## A son of Dh­tarëÂra. The following information about him is given in MahÃbhÃrata. (i) This prince was present at the Svayaævara marriage of DraupadÅ. (ii) He was caught hold of and bound by the Gandharvas in Dvaitavana (a forest). (See under Gho«ayÃtrÃ). (iii) In the battle between the VirÃÂas and the Kauravas following the stealing of cows, this ViviæÓati, was defeated by Arjuna. He ran away from the battle-field. (M.B. VirÃÂa Parva, Chapter 61, Stanza 43). (iv) In the battle of BhÃrata, ViviæÓati confronted BhÅmasena and Sutasoma and was killed. (M.B. Droïa Parva, Chapter 25, Stanza 93). ## An asura. Mention is made in MahÃbhÃrata Vana Parva, Ch. 16, Stanza 22, that this asura fought with CÃrude«ïa, the son of RukmiïÅ and was killed. ## One of the hundred sons of Dh­tarëÂra. He was killed by BhÅmasena in the battle of BhÃrata. (M.B. Karïa Parva, Chapter 51, Stanza 12). ## One of the three sons of the hermit ÁataÓ­Çga. He killed Sudeva, the commander of the army of AmbarÅ«a and he also was killed in a battle. (M.B. ÁÃnti Parva, DÃk«iïÃtya PÃÂha, Chapter 98). ## A son of Nahu«a. (BhÃgavata, Skandha 9; Vi«ïu PurÃïa, Chapter 4). ## A king born in the family of Manu SvÃyambhuva. He was the son of HavirdhÃna. Six sons named PrÃcÅnabarhis, Áukra, Gaya, K­«ïa, Vraja and Ajina, were born to HavirdhÃna by his wife Dhi«aïÃ. (Agni PurÃïa, Chapter 16). ## A king born to emperor AjamŬha by his wife KeÓinÅ. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 94, Stanza 31, that he was the brother of Jahnu and RÆpiïa. ## (VãJINAVùN). A king of the Yaduclan. He was the son of Kro«Âu and father of KuÓaÇku (BhÃgavata, Skandha 9). ## Controls ordained by Vedic SaæhitÃs are called Vratas. It is known as tapas (penance) also. Vratas are Avadama etc. When it involves mortifications of the body (tapas) it is called tapas or penance. Controlling the organs of sense is called niyama (control). Vrata, fast and restraining or control are always good. (Agni PurÃïa, Chapter 175). ## An ancient hermit. Mention is made in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 125, Stanza 77, that this hermit had conversed with the Manes about offerings made to them. ## Daughter of the hermit named Kuïigarga. (For further details see under Kuïigarga). ## The father of Jayadratha, the king of Sindhu. (See under Jayadratha I). ## A king born in the Puru dynasty. He favoured the PÃï¬avas. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 200, Stanza 73, that in the BhÃrata battle, AÓvatthÃmà killed him. ## A king of the V­«ïi dynasty. This king took the side of the PÃï¬avas in the BhÃrata battle and was killed by BÃlhÅka. (M.B. Droïa Parva, Chapter 24, Stanza. 49). ## The king of the country Trigarta. He was the father of SuÓarmÃ. (M.B. ùdi Parva, Chapter 185, Stanza 9). ## One of the five sons, born to the king ùyus by his wife SvarbhÃnÆ. The remaining four sons were Nahu«a, Raji, Gaya and Anenas. (M.B. ùdi Parva, Chapter 75, Stanza 25). ## A kind of goblin. It is mentioned in MahÃ-BhÃrata, Vana Parva, Chapter 231, Stanza 16, that once the semen of Áiva fell scattered over the trees and that these goblins were born from that. Human flesh is the food of these goblins. It is said those who want children need only worship these V­ddhikÃs. ## A sub-section of Vana Parva, comprising Chapters 259 to 261. @<[Page 880b]>@ ## A hermit who was born in the family of emperor P­thu. AntardhÃna and VÃdÅ were the two sons of P­thu. A son named HavirdhÃna was born to AntardhÃna by his wife Áikhaï¬inÅ. Dhi«aïà who was born in the family of Agni, became the wife of HavirdhÃna. PrÃcÅnabarhis, Áukra, Gaya, K­«ïa, V­ja and Ajina were the six sons of HavirdhÃna by Dhi«aïÃ. Of these, PrÃcÅnabarhis became a great PrajÃpati. (Vi«ïu PurÃïa, AæÓa 1, Chapter 14). ## The son of Kro«Âà who was born in the family of Manu. He was the father of hermit U«aÇgu (M.B. AnuÓÃsana Parva, Chapter 147, Stanza 23). ## A son born to Dh­«Âaketu, the king of Kekaya by his wife DÆrvÃ. (BhÃgavata, Skandha 9). ## A son of ÁrÅ K­«ïa. born by his wife MitravindÃ. (BhÃgavata, Skandha 10). ## An asura. This asura wanted to bring the Devas under his control. "How to achieve it? The only way is to please one of the three god-heads." The asura saw NÃrada and asked him which of the three god-heads could easily be pleased. NÃrada replied that it was Áiva. V­ka resolved to please Áiva and began to do penance. He cut each of his organs and offered it in the fire as oblation. At last when V­kÃsura was beginning to cut his head to offer it in fire, Áiva made his appearance, and asked him what his wish was. The boon he requested for, was that any one whose head he touched with his finger should die instantly. Áiva granted that boon. The asura decided to try the boon, on the giver himself first. Terrified at this, Áiva began to run. The asura chased him. At last Áiva sought protection from Vi«ïu. Assuming the form of a boy, MahÃvi«ïu stood on the way and stopped V­kÃsura, who was running after Áiva. The boy asked him why he was running. The asura told the boy everything. Then the boy laughed and said "Oh! Asura! What Áiva said was a lie. He has no divine power now. He was making fun of you. Not an ant would die by the touch of your fingers. You just try on your head and see for yourself." Hearing this the asura became dejected. He thought what the boy said was true. The poor creature touched his own head with his finger. The moment he touched his head, he fell down dead. (BhÃgavata, Skandha 10). This story has similarity with that of BhasmÃsura. (See under BhasmÃsura). ## A king. It is stated in MahÃbhÃrata, ùdi Parva, Chapter 185, Stanza 10, that this king had been present at the Svayaævara (marriage) of DraupadÅ. Mention is made in MahÃbhÃrata, Karïa Parva, Chapter 25, Stanza 16, that this king was killed by a mountain King in the battle of BhÃrata. ## A warrior who fought on the side of the PÃï¬avas. He was killed by the teacher Droïa in the battle of BhÃrata. (M.B. Droïa Parva, Chapter 21, Stanza 16). ## An ancient King who was a pure vegetarian. (M.B. AnuÓÃsana Parva, Chapter 115, Stanza 63). ## One of the sons born to ÁÆra by his wife MÃri«Ã. V­ka married DÆrvÃk«Å. Two sons named Tak«a and Pu«kara were born to the couple. (BhÃgavata Skandha 9). ## A grandson of Dhruva who was the son of UttÃnapÃda. Two sons named Ái«Âi and Bhavya were born to Dhruva by his wife ÁambhÆ. SucchÃyÃ, the wife of Ái«Âi gave birth to five sinless sons named Ripu, Ripu¤jaya, Vipra, V­kala and V­katejas. (Vi«ïu PurÃïa, AæÓa 1, Chapter 13). ## A brother of V­kala. (See under V­kala). ## It is stated in VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, Sarga 14, Stanza 29, as follows about the origin of V­k«as (trees). PrajÃpati KaÓyapa married AnalÃ, the daughter of Dak«a. Trees yielding good fruits were given birth to by AnalÃ. ## The ancient Indians believed that consecration of Trees and gardens (parks) were means of remission of sins and attainment of heaven. As the consecration of trees is a divine ritual it has to be performed as ordained in the Vedas. The rites are given below: As the first item of the consecration ceremony of a tree, besmear it with all kinds of medicinal herbs, and adorn it with flour and flowergarlands and make it wear good clothes. Then make on it perforations for the ears with golden needle, and anoint ointment for eyes with golden wire. Place on the dais prepared at the foot of each tree, seven fruits and pots (KalaÓas) and make invocations. After this, offerings and sacrifices to Indra and the other gods should be given. Again invocation should be made with burnt offerings to Vanaspati. From the middle of the trees alms of cows should be given. Brahmins should bathe the trees with pots placed on the dais, reciting spells and incantations of anointment, and of ãg, Yajur and SÃma Vedas along with instrumental music. The owner of the trees should be given bathing water by himself. Then the owner should give cows, lands, ornaments and clothes as gift. After having done so much, food with milk should be given for four days and burnt offerings should be made with gingelly etc. and butea. The gift to the priest should be double the gifts given to others. (Agni PurÃïa Chapter 70). ## A Yak«a. Mention is made in MahÃbhÃrata, Sabhà Parva, Chapter 10, Stanza 11, that this Yak«a lives in the palace of Kubera. ## The name V­k«Ãyurveda is used for the conventional rules about planting trees near dwelling places. According to V­k«Ãyurveda it is good to plant Itti (wave-leafed fig-tree) on the North side of the house. Ficus Indica (banyan) should be plantd on the east. Mango tree on the south and Ficus Religiosa (banyan) on the west of the house. Thorny trees should grow up by themselves on the south side of the house. Garden should be close to the house. SvÃtÅ, Hasta, RohiïÅ, Áravaïa and MÆla are considered to be good stars for planting trees. Stars good for taking trees, across river or in vehicle and to take down into ponds, are Hasta, MaghÃ, ùrdrÃ, AÓvinÅ, Pu«yam and Jye«ÂhÃ. The stars mentioned above are good for planting Neem tree, Jonesia Asoca, Calophyllum, Mimosasirisha, Acacia PriyaÇgu, Syzygium, Mimusops and pomegranate tree. The distance between trees should be twenty rods. This distance is the best. Sixteen rods is medium. But it should never be less than twelve rods. If the tree does not bear fruit, the stem should be examined by cutting with a knife. Then mix powdered vermifuge seeds with ghee and smear it on the cut. Then water the tree. If fruits are destroyed before they ripen, mix the powders of horse-gram, black-gram, green-gram, barley and sesam with ghee and smear the tree and water it. Watering the tree with water and ghee will make the tree flower and yield fruits quickly. Mix powdered dung of sheep, powdered Barley, sesam, and cow's flesh with water and keep it for seven days. Then water the tree with this water. This will make any tree yield more fruits and flowers. Watering the trees with fish-water will make them yield fruits more quickly. Mixture of Vermifuge seed, fish and rice is a good manure. This manure is a good remedy for all diseases of trees. (Agni PurÃïa Chapter 281). ## Wife of the asura named Jalandhara. (See under MÃyÃÓiva). ## See under SvarïÃ. ## One of the hundred sons of Dh­tarëÂra. It is mentioned in MahÃbhÃrata. Droïa Parva, Chapter 127, Stanza 33, that he was killed by BhÅmasena in the battle of BhÃrata. ## A warrior who fought on the side of the Kauravas against the PÃï¬avas. Abhimanyu killed this warrior. (M.B. Droïa Parva, Chapter 47, Stanza 12). ## A warrior of Subrahmaïya. (M.B. Áalya Parva Chapter 45, Stanza 64). ## An asura (demon). He is included among those who ruled over this earth in days of old. (M.B. ÁÃnti Parva, Chapter 227, Stanza 51). ## A King of the family of Bharata who was the son of ÁakuntalÃ. It is stated that he had a brother called Durmar«aïa. (BhÃgavata, Skandha 9). ## An incarnation of Áiva in the form of an ox. The following is a story that occurs in Áiva PurÃïa, ÁatarudasaæhitÃ, about this incarnation. When the Devas and the Asuras united together and churned the sea of milk, ever so many noble objects rose up to the surface of the sea. Several beautiful damsels also came up. Vi«ïu grew amorous of them and thus thousands of sons were born by them. These sons who were born in the PÃtÃla (Nether world), by and by, came up and began to do harm to the dwellers of the earth. At this time Áiva took the incarnation in the form of an ox to study the situation properly. In this disguise Áiva entered PÃtÃla and took by stealth the SudarÓana (the weapon of Vi«ïu) and drove him to heaven. When Vi«ïu had gone from PÃtÃla, he had advised his sons to stay in PÃtÃla. V­«a who came to know of this, cursed them:--"Any man, other than the peaceful hermits and DÃnavas (asuras) who are born from my portion, who enters PÃtÃla shall die." From that day onwards, the world of PÃtÃla became a forbidden place for men. ## One of the sons of KÃrtavÅryÃrjuna. It is mentioned in BrahmÃï¬a PurÃïa, that this prince escaped from the K«atriya extermination of ParaÓurÃma. ## An Indian river famous in the PurÃïas. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 35). ## Son of Subala, the King of GÃndhÃra. He was the brother of Áakuni. In the battle of BhÃrata, this V­«abha, with his five brothers, attacked IrÃvÃn, who killed the five brothers. V­«abha alone escaped death. (M.B. BhÅ«ma Parva, Chapter 90, Stanza 33). ## An asura. Ari«Âa was another name of this asura (See under Ari«Âa). @<[Page 882a]>@ ## A YÃdava King who was the son of Anamitra. This V­«abha married JayantÅ, the daughter of the King of KÃÓÅ. (Matsya PurÃïa, 45, 25-26). ## A mountain near Girivraja, the capital city of Magadha. (MahÃbhÃrata, Sabhà Parva, Chapter 21, Stanza 2). ## A King. When V­«abhÃnu was cleaning the ground for performing sacrifice, once, he got a girl named RÃdhÃ. He brought her up as his own daughter (Padma: Brahma: 7). In Brahmavaivarta PurÃïa, V­«abhÃnu is mentioned as the father of RÃdhÃ. ## Another name of ÁrÅ K­«ïa. (M.B. Udyoga Parva, Chapter 70, Stanza 7). ## A mountain near the Mandara mountain. Arjuna once dreamt that he travelled to the world of Áiva with ÁrÅ K­«ïa. It is mentioned in M.B. Droïa Parva, Chapter 80, Stanza 33, that in this dream travel they visited this mountain V­«adaæÓa also. ## 1) %% An ancient saintly King in BhÃrata. This King V­«adarbha and another King named Seduka were righteous as well as experts in wielding main and subordinate weapons. After completing the education of Vedas, a brahmin once approached King Seduka and begged as alms some horses for giving gift to his teacher. The Brahmin said "It is my wish that you will give me these horses as alms." Seduka said that he had not enough wealth or horses to give the teacher's gift. Seduka sent the Brahmin to V­«adarbha. The Brahmin went to V­«adarbha and begged as alms a thousand horses. The King whipped the Brahmin. He asked the King why he was punished as he had done no wrong. The King asked the Brahmin who was beginning to curse. Ho. Brahmin! Whom are you about to curse? Him who has not given you alms or another Brahmin? The Brahmin said. "O, King I am sent here by Seduka. I begged as he had instructed." The King said. "This evening I shall give you all the tax-collection of this day. You who have been whipped ought not to be sent emptyhanded." Accordingly the whole of the taxcollection of that day was given to the Brahmin. (M.B. Vana Parva, Chapter 196). 2) %% (i) It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 8, Stanza 29, that V­«adarbha stays in the palace of Yama glorifying him. (ii) When he was reigning, he made a law that all his subjects should give gold and silver as alms to Brahmins (M.B. Vana Parva, Chapter 196, Stanza 3). ## Another name of UÓÅnara the King of KÃÓÅ. (See under UÓÅnara). ## A King of KÃÓÅ. V­«Ãdarbhi who was the son of V­«adarbha, was known by the name YuvanÃÓva also. He gave as alms, various kinds of jewels, women, beautiful houses etc. and entered heaven. (M.B. ÁÃnti Parva, Chapter 234, Stanza 24). ## A famous son of Áibi. The following is a story given in MahÃbhÃrata about this V­«Ãdarbhi. Once the seven hermits started for going round the earth. At this time V­«Ãdarbhi had been performing a sacrifice. V­«Ãdarbhi invoked the seven hermits and gave them his son as a gift. The child died before long. As famine was prevailing everywhere the hermits were weak and worn out by hunger. They wished to eat the flesh of the child. V­«Ãdarbhi tried to dissuade the hermits from this beastly action in vain. At last the angry King created a wicked fairy to kill the hermits. Though the fairy attacked the hermits, Indra, who had lived with the seven hermits killed the fairy. V­«Ãdarbhi was not at all behind his father Áibi in liberality. There are various stories in MahÃbhÃrata to illustrate this. ## A son of emperor Áibi. He had three brothers named Bhadra, SuvÅra and Kekaya. (BhÃgavata, Skandha 9). ## A King born in the line of PravÅra. (MahÃbhÃrata, Udyoga Parva, Chapter 74, Stanza 16). ## See under SÅtÃ, Para 1. ## A royal hermit spoken of in ãgveda. ãjrÃÓva was the son of this hermit. (See under ãjrÃÓva). ## Son of Subala the King of GÃndhÃra. The following information about him is taken from MahÃbhÃrata. (i) He was present at the Svayaævara marriage of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Stanza 5). He was present at the RÃjasÆya sacrifice (royal consecration) of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 84, Stanza 7). (ii) He was a prominent archer of the army of the Kauravas. (M.B. Udyoga Parva, Chapter 168, Stanza 1). (iii) In the battle of BhÃrata this V­«aka was killed by Arjuna. (M.B. Droïa Parva, Chapter 30, Stanza 2). (iv) V­«aka also was there among those brave men of the Kuru family who appeared on the surface of the Gangetic water by the invocation of VyÃsa. (M.B. ùÓramavÃsika Parva, Chapter 32, Stanza 12). ## A KaliÇga prince. It is mentioned in MahÃbhÃrata, Karïa Parva, Chapter 5, Stanza 33, that he also was killed in the battle of BhÃrata. ## One of the eleven Rudras. The eleven Rudras are Hara, BahurÆpa, Tryambaka, AparÃjita, V­«Ãkapi, Áambhu, KapardÅ, Raivata, M­gavyÃdha, Sarpa and KapÃlÅ. (Agni PurÃïa, Chapter 18). (See under EkÃdaÓa rudras). ## Another name of MahÃvi«ïu. (M.B. ÁÃnti Parva, Chapter 342). ## A hermit. Mention is made in MahÃbhÃrata, AnuÓÃsana Parva, Chapter 66, Stanza 23, that with so many other hermits, he also attended the sacrifice performed by the gods. ## One of the sons of Karïa. As he was following the sacrificial horse of Yudhi«Âhira as its protector, he was killed by BabhruvÃhana. (Jaimini BhÃrata, AÓvamedha Parva, 30). ## A warrior on the side of the Kauravas. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 80, Stanza 33, that this warrior stood in the heart of the Garu¬a-disposition of the army formed by Droïa. ## A King born in the line of Bharata, the son of Du«yanta. He was the son of CaturaÇga and the grandson of RomapÃda. (BhÃgavata, Skandha 9). ## A hermit. Mention is made in MahÃbhÃrata, Vana Parva, Chapter 26, Stanza 24, that this hermit honoured and loved YudhisÂhira. ## A King praised in ãgveda. It is mentioned in ãgveda, Maï¬ala 1, AnuvÃka 10, SÆkta 51, that once Indra took birth as the daughter of this King under the name MenÃ. ## An asura. Mention is made in MahÃbhÃrata, ÁÃnti Parva, Chapter 227, Stanza 53, that this asura had once ruled over the earth and that because of the attacks of KÃla, he had to leave the earth. ## An ancient hermit. When ÁrÅ RÃma returned from his forest life, the hermits such as V­«aÇku, Kavi«a, Dhaumya, Raudreya, NÃrada, VÃmadeva, Saurabhi, A«ÂÃvakra, ÁrÅÓuka, Bh­gu, LomaÓa and Maudgala, from the west came and bowed before him. (Uttara RÃmÃyaïa). ## A noble Asura. The following information about him is taken from MahÃbhÃrata. (i) V­«aparvà was born to PrajÃpati KaÓyapa by his wife Danu. (M.B. ùdi Parva, Chapter 65, Stanza 24). (ii) He took rebirth in the earth as King DÅrghapraj¤a. (M.B. ùdi Parva Chapter 67, Stanza 15). (iii) He had a daughter named Áarmi«ÂhÃ. (See under DevayÃnÅ). ## II. An ancient royal hermit. It is stated in MahÃbhÃrata, Vana Parva, Chapter 156, Stanza 15, that an ethereal voice was heard by the PÃï¬avas, who were living in the forest, that they should visit this royal hermit. Accordingly the PÃï¬avas visited the hermit and he received them cordially. This King rendered them various helps such as giving them directions for going through the forests. It is stated in Vana Parva, Chapter 177, that on the return journey also the PÃï¬avas entered the hermitage of this hermit and received hospitality. ## A holy place. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 95, Stanza 3, that the PÃï¬avas visited this holy place during their life in the forest. ## A son of Karïa. The following information is taken from MahÃbhÃrata about him. (i) V­«asena was a famous warrior in the army of the Kauravas. (M.B. Udyoga Parva, Chapter 167, Stanza 23). (ii) In the BhÃrata-battle he confronted the prominent archers such as ÁatÃnÅka, PÃï¬ya, Abhimanyu, Arjuna, Drupada, SÃtyaki, Nakula and others. (M.B. Droïa Parva). (iii) In the fight with Arjuna, he was killed. (M.B. Karïa Parva, Chapter 85, Stanza 35). (iv) Among the brave souls of the Kurus who were invoked to the surface of the river GaÇgà by VyÃsa, V­«asena also was present. (M.B. ùÓramavÃsika Parva, Chapter 32, Stanza 10). ## A King who shines in the council of Yama. It is mentioned in MahÃbhÃrata, Sabhà Parva, Chapter 8, Stanza 13, that this King glorifies Yama. ## Mention is made in MahÃbhÃrata, Udyoga Parva, Chapter 167, Stanza 23, about a proud and honoured V­«asena who attended the RÃjasÆya (sacrifice of royal consecration) of Yudhi«Âhira. ## A famous King of the Yadu dynasty. 1) %% Descended from Vi«ïu in the following order: BrahmÃ-Atri-Candra-Budha-PurÆravas-ùyus-Nahu«a-YayÃti-Yadu-Sahasrajit-Áatajit-Hehaya-Dharma-Kuïi-Bhadrasena-Dhanaka-K­tavÅrya-KÃrtavÅryÃrjuna-Madhu-V­«ïi. 2) %% (i) The birth of ÁrÅ K­«ïa was in the family of V­«ïi. (See the genealogy of ÁrÅ K­«ïa). (ii) The line of Kings beginning with V­«ïi is called the dynasty of V­«ïi. (M.B. ùdi Parva, Chapter 217, Stanza 18). (iii) Thinking that the jewel Syamantaka had been stolen by K­«ïa himself, V­«ïi took a hostile mentality towards K­«ïa. (BrahmÃï¬a PurÃïa, 3: 71: 1). (iv) V­«ïi had two wives named GÃndhÃrÅ and MÃdrÅ. Five sons were born to him by MÃdrÅ. (VÃyu: 94: 14; MahÃbhÃrata, ùdi Parva, Chapter 211; 1-2; 5: 8). ## (VãTRùSURA). A mighty and fierce asura. 1) %% V­tra was the rebirth of emperor Citraketu. Citraketu and his wife K­tadyuti prayed to AÇgiras, as a result of which a son was born to them. That son died in his infancy. But AÇgiras brought him to life again. Brahmà and NÃrada taught Citraketu theosophy. Citraketu sat in contemplation for eight days and changing himself to a Gandharva he flew through the sky. As he was flying, he saw PÃrvatÅ sitting on the thigh of Áiva and laughed aloud. Knowing this PÃrvatÅ cursed him to become an asura. V­trÃsura was the rebirth of the emperor according to this curse. (BhÃgavata, Skandha 6). 2) %% Two stories are mentioned about the birth of V­trÃsura. One story is that KaÓyapa created him from fire. The other story is that V­tra was the son of Tva«ÂÃ. Both are given below: (i) HiraïyakaÓipu was born to PrajÃpati KaÓyapa, by his wife Danu. MahÃvi«ïu killed him on being requested by the Devas. Danu was grieved at the death of her son. So KaÓyapa gave her another son. He was Vala or Bala. Indra killed him with his weapon, the thunderbolt. KaÓyapa got angry and plucking a hair from his matted hair, made a burnt offering of it, saying "Let a son who would be the killer of Indra be born." Immediately a huge giant, as black as antimony with yellow eyes was born from the fire. That asura, clad in the hide of antelope with sword in hand, opening his mouth, from which two huge tusks protruded, very wide, and shining with radiance cried out in a voice of thunder, "Oh! Sage! Order me, what am I to do?" KaÓyapa ordered him to kill Indra. He named the monster V­tra. (Padma PurÃïa, BhÆmi Khaï¬a, Chapter 23). (ii) It was PrajÃpati Tva«Âà who created V­tra to kill Indra. He had sufficient reasons for it. From the very beginning Indra and Tva«Âà were enemies. Tva«Âà begot a son named TriÓiras otherwise called ViÓvarÆpa, for the purpose of killing Indra. This ViÓvarÆpa had three heads. One was meant for drinking Surà (a liquor), the second for drinking Soma (liquor) and the third for eating food. ViÓvarÆpa was a BrÃhmaïa. Still, as his mother was an asura, he loved the asuras and mingled with them. Indra knew about the behaviour of ViÓvarÆpa. He concluded that it was blasphemy and wickedness. Indra who was afraid of ViÓvarÆpa, got angry and cut off his heads. Of the heads of ViÓvarÆpa, that which drank Soma became a bird called Kapi¤jala, that which drank Surà became a bird called KalapiÇga, and that which ate food became the bird Tittiri (partridge). Brahmahatyà (the sin of killing Brahmin) took shape and went against Indra. Though Indra could have destroyed it, he joined his hands and received it. At the end of the year he cut it into four pieces and divided them among earth, water, tree and woman. The earth received it with the boon that depressions will be filled. That sin is now seen as salt beds. Water got it with the boon, "Will be swollen when joined". That sin is foam and bubbles. The tree got it with the boon, "Will not die even if cut into pieces". That sin is the sap of the tree. Women got it with the boon, "Amour will last without break". That sin is the menstruation of women. When Tva«Âà heard that his righteous son was killed by Indra unreasonably, he became angry and began to make burnt offerings with spells and incantations of Atharvaveda. This offering continued for eight days. On the eighth day at night, an extremely bright male person arose from the fire pit. He rose higher and higher as the flame of fire. Then that figure of power asked Tva«ÂÃ. "Father! what is my name? What have I to do for you? What is the reason for your grief?" He said that he was prepared to drink up the ocean dry or smash the mountains, or prevent the sun and the moon from moving or any such thing for the sake of his father. The father ordered him to kill Indra. From that day onwards V­tra got ready to kill Indra. (DevÅ BhÃgavata, Skandha 6). 3) %% Hearing about the prowess, strength, and the martial radiance of V­trÃsura, Indra grew afraid of him and began to think about means and ways to kill him. Indra called the Saptar«is (seven hermits) and sent them to V­tra. His intention was to make a treaty. The seven hermits approached V­tra and requested him to make a treaty with Indra, and told him that Indra was prepared to give half of the position of Indra. V­tra:--Look hermits! If Indra honestly desires to be in peace with me, I have no objection. But what is the surety that Indra will not deceive me? Hermits:--If Indra proves to be false and deliberately deceives you, he has agreed to bear the sin of Brahmahatyà incurred, by himself. V­tra agreed to make a treaty on this condition. The hermits took V­tra to the palace of Indra. Seeing V­trÃsura who was coming to be friends with him Indra rose from his royal chair and offered half of it to V­tra. Both embraced each other and vowed that they would be brothers born from the same womb. Thus having engaged V­tra in a treaty deceitfully, Indra waited for an opportunity to kill V­tra. Once Indra sent Rambhà to infatuate V­tra. "Look, beautiful girl! Make V­tra senseless somehow so that I may kill him." Hearing this, with a beautiful laugh, Rambhà went with her maids to the Park Nandana and waited for V­trÃsura. At this time V­tra, with some DÃnava friends, came to the park Nandana for entertainment. Indra walked beside watching for the opportunity to kill him. Without fearing any danger from Indra, V­tra walked through the park, seeing the celestial maids singing and dancing and playing various games in the garden, and they reached a corner where Rambhà had been singing sweet songs and swinging with her maids. This sight made V­tra amorous. He approached Rambhà and prayed to her to become his wife. Under that sandalwood tree Rambhà asked him. "Oh handsome youth! I am RambhÃ. I came here with my maids to play. Who are you, my Lord?" V­tra: "Beautiful maid! I am the son of KaÓyapa and the friend of Indra. I enjoy half the position of Indra. I, V­tra, have brought the three worlds under my control. I shall be complete in all aspects, if I could marry you." Rambhà agreed to the marriage on condition that V­tra would not gainsay her in anything. They engaged in amorous plays and Rambhà made the Brahmin drink liquor in large quantities and he became unconscious. Indra took this opportunity and sent his thunderbolt which took away the life of V­tra. Instantly Indra became affected with sins such as Brahmahatyà etc. (Padma PurÃïa, BhÆmikhaï¬a, Chapters 23 and 24). 4) %% (i) Indra washed away the sin of Brahmahatyà incurred by killing V­tra, at the place called KarÆ«a. (See under AÇgamalada). (ii) It was at the time of the killing of V­tra by Indra, that JaÂÃyu and SampÃti made bets and flew up to the region of the Sun. (VÃlmÅki RÃmÃyaïa, Ki«kindhà KÃï¬a, Sarga 58, Stanza 4). (iii) Mention about the conflict between Indra and V­trÃsura occurs in various places in the ãgveda. ãgveda, Maï¬ala 1, AnuvÃka 16, SÆkta 80 refers to the battle between Indra and V­tra. In many other SÆktas songs about Indra and V­tra occur. (iv) Mention is made in MahÃbhÃrata, ùdi Parva, Chapter 65, Stanza 33, that V­tra was the son born to PrajÃpati KaÓyapa by his wife Danu. (v) It was V­trÃsura who took rebirth later as King MaïimÃn. (M.B. ùdi Parva. Chapter 67, Stanza 44). (vi) The thunderbolt of Indra hit on the head of V­trÃsura and was broken into ten big pieces and hundred small pieces. (M.B. ùdi Parva, Chapter 169, Stanza 50). (vii) It is stated in MahÃbhÃrata, Udyoga Parva, Chapter 9, Stanza 48, that V­trÃsura was born from the fire of Sorcery and witchcraft of Tva«ÂÃ. (viii) In the fight between Indra and V­tra, Indra was swallowed by V­tra. But Indra contracted the members of his body and became smaller and smaller and came out of V­tra's belly. (M.B. Udyoga Parva, Chapter 9, Stanza 52). (ix) Once the teacher-priest Áukra asked V­tra certain questions to all of which V­tra gave proper answers. (M.B. ÁÃnti Parva, Chapter 279, Stanza 13). (x) V­tra entered heaven after his death. (ÁÃnti Parva, Chapter 180, Stanza 57). (xi) Everybody was terrified because the fight of Indra with V­tra prolonged without any termination. At last V­tra gaped and taking this opportunity, Indra sent his weapon the thunderbolt into the mouth of V­tra. Thus V­tra met with death. (M.B. Vana Parva, Chapter 101, Stanza 15; Udyoga Parva, Chapter 10, Stanza 30; ÁÃnti Parva, Chapter 232, Stanza 9; ÁÃnti Parva, Chapter 283, Stanza 59). (xii) In MahÃbhÃrata, the words, Asura, AsuraÓre«Âha, Asurendra, Daitya, Daityapati, Daityendra, DÃnava, DÃnavendra, Ditija, SurÃri, TvëÂar, ViÓvÃtmà etc. are used as synonyms of V­tra. ## A nÃga (serpent) born to PrajÃpati KaÓyapa by his wife KadrÆ. (M.B. ùdi Parva, Chapter 35, Stanza 10). ## VyÃdhi, JarÃ, ÁokÃ, T­«ïà and KrodhÃ, were the daughters of M­tyu (Death). (Agni PurÃïa, Chapter 20). ## The minister of King ÁrÅdatta, described in KathÃsaritsÃgara. Besides VyÃghrabhaÂa, he had three more ministers named MahÃbala, Upendrabala and Ni«ÂhÆraka. ## A King who fought on the side of the PÃï¬avas. This King who was a great fighter on the chariot, fought with the teacher Droïa. It is mentioned in MahÃbhÃrata, Droïa Parva, Chapter 16, Stanza 32, that he was killed by Droïa. ## A prince of the country of Magadha. He took the side of the Kauravas and was killed in the battle of BhÃrata by SÃtyaki. (M.B. Droïa Parva, Chapter 107, Stanza 31). ## A warrior of PäcÃla, who fought on the side of the PÃï¬avas against the Kauravas. Karïa wounded him in the battle of BhÃrata. (M.B. Karïa Parva, Chapter 56, Stanza 44). ## A follower of Subrahmaïya. (MahÃbhÃrata, Áalya Parva, Chapter 45, Stanza 59). ## An ancient hermit. He was the father of Upamanyu. (M.B. AnuÓÃsana Parva, Chapter 14, Stanza 45). ## An asura who fought against Subrahmaïya. In the fight with Subrahmaïya this asura was killed. (Skanda PurÃïa, ùsura KÃï¬a) ## The sage VyÃsa who is the author of the MahÃ-BhÃrata. 1) %% Descended from Vi«ïu in the following order: BrahmÃ-Vasi«Âha-Áakti-ParÃÓara-VyÃsa. 2) %% VyÃsa was born to hermit ParÃÓara by a fisherwoman named KÃlÅ. His name when he was a child was K­«ïa. As his birth took place in an island (DvÅpa) he got the name K­«ïadvaipÃyana. After dividing the Vedas he got the name VedavyÃsa. He is the composer of MahÃbhÃrata, one of the greatest books in worldliterature. The births of great men, generally will be wonderful. Behind the birth of VyÃsa also there is a wonderful story. As has already been mentioned, KÃlÅ, a fisherwoman was the mother of VyÃsa. There is a story about this KÃlÅ also. When king Vasu of Cedi went to the forest for hunting, he saw the coition of animals and he had seminal discharge. The king sent that semen to his queen. But on the way it fell in the river KÃlindÅ and was eaten by a fish. This fish was a celestial maid named Adrikà transformed to fish by a curse. The fish conceived and got into the net of a fisherman, who lived on the banks of KÃlindÅ. When this fish was cut open a male and a female infant were seen inside. The male child was given to the king himself. The fisherman brought up the girl naming her KÃlÅ. As the girl had the gandha (smell) of matsya (fish), she got the name 'Matsya-gandhÃ', also. This fisherman was also a ferryman. KÃlÅ used to help her father in ferrying people across the river KÃlindÅ. She grew up and became a young woman. Once the hermit Parasara came by that way to go to the other side of the river. At that time, the fisherman who has been taking people across the river, was sitting on the bank of the river and having his meals. As soon as ParÃÓara came, the innocent fisherman--the fosterfather of MatsyagandhÃ--called her, who was standing close by and asked her to take the hermit across the river. The hermit got into the boat. Matsyagandhà began to row the boat. The beauty of the damsel sitting in front of him and the little waves of the river, combined together had the effect of arousing passion in the hermit. He became sexually excited and sat close to her. Discerning his intention she moved away from him and prayed to him humbly not to violate her chastity. She repeated her prayer. The hermit ParÃÓara created an artificial fog around the boat. The smell of fish was gone from her and the fragrance of Musk took its place. The hermit created an artificial island in the middle of the river. They got down on the island and acted a love drama. She became pregnant. ParÃÓara said to her. "Beautiful girl! Even after your confinement you shall remain a virgin. A son, who will be a portion of Vi«ïu, a man of purity, famous throughout the three worlds, highly learned, the teacher-priest of the whole world, shall be born to you. He will divide the Vedas and will be exalted by the people of the world." After this the great hermit took his bath in Yamunà and went away. The pregnancy of KÃlÅ was completed instantly and she gave birth to a very handsome boy in that island of YamunÃ. As soon as he was born, he grew up and became a hermit radiant with devotion and assuming a vow of purity and abstinence he said to his mother. "Mother! You can go anywhere, as you please. You need have no worry on my account. I am about to go for penance. When anything unpleasant happens to you, just think of me. The moment you wish to see me, I will be there by you. I wish you a happy life. I am going." Saying thus the brave boy walked away. (DevÅ BhÃgavata, Skandha 2; MahÃbhÃrata, ùdi Parva, Chapters 60 to 63). 3) %% %% Two sides, the spiritual as well as the material, are seen in the life of VyÃsa. It was after the marriage of Áantanu, a king of the Lunar dynasty, with his mother KÃlÅ, otherwise known as SatyavatÅ, that VyÃsa came into contact with HastinÃpura. Participating in all the vicissitudes of the PÃï¬avas and the Kauravas was the worldly side of the life of VyÃsa. But the major part of his life was spent in living as a hermit in his hermitage in the forest with a large group of disciples; teaching them the Vedas. A small description of that spiritual life is given below: ii) %% We do not see K­«ïadvaipÃyana, who had grown up to a youth at the time of his birth, for many years after his departure, bidding adieu to his mother. He might have been living with hermits in the forests, learning Vedas from them. After this he appears on the banks of river SarasvatÅ as a teacher and Priest. As he was doing penance there, he saw two sparrows, legs and beaks red, without even down feathers, crying for food, and the parent birds, with the utmost care and tenderness feeding them. They flew about here and there and gathered food and came back quickly. Because of joy at the sight of their parents, the little ones opened their ruby-red mouths with cries and throbbing. They kissed the young ones and fed them. The young sparrows hid under the wings of their father and mother and enjoyed the surroundings by thrusting out their heads and looking on all sides. %% Seeing this, the paternity instinct in him was aroused. He understood that love of children was merely for the sake of love, that this love was pure and simple. Moreover there is the maxim that a man without a son has no right to aspire for heaven. Sad and silent, thinking of these things he walked on unwillingly and reached the vicinity of the HimÃlayas. Still, he was doubtful. He began to consider about the deity, before whom he had to do penance for the fulfilment of his wish. He could not decide. As he was sitting in thought, NÃrada came there. From the talk of VyÃsa, NÃrada knew that childlessness was the cause of his sorrow. NÃrada advised him that for the attainment of Puru«Ãrthas (objects of life) penance was to be done before DevÅ. Accepting that advice, VyÃsa went to a place near MahÃmeru to do penance. When VyÃsa began penance, the celestial maids also commenced their work of hindering the penance. It was Gh­tÃcÅ who confronted VyÃsa. She took the form of a parrot of five colours and flew in front of VyÃsa. The hermit was excited at the beauty of Gh­tÃcÅ and sat forgetting himself. As he sat there thinking of the infatuating beauty of the parrot, seminal discharge occurred to him. He became a slave to this infatuation, when he was engaged in making fire by attrition. In this amorous state of mind he was quite unaware of the seminal discharge or its falling on the pieces of wood used for attrition. He continued attrition. Then a very bright, divine person appeared from the pieces of wood. At the birth of a person, without attachment to a womb, all the worlds were delighted. The hide of black antelope, water pot, hermit's rod etc. fell from the sky. Birth rituals and ceremonies, according to the custom, were conducted by VyÃsa. As he was born from the semen discharged at the sight of the Áuka (parrot) the infant was named Áuka. As soon as he was born Áuka began to grow by divine power and shortly became a boy of shining radiance. After investiture with the Brahma-string, the boy was sent for education to the hermitage of B­haspati, the teacher of the devas. Áuka completed his education with B­haspati and having performed SamÃvarta and offering of gift to the teacher, he returned home to his father. %% Áuka commenced advanced study under his father VyÃsa. Besides Áuka, VyÃsa had disciples such as VaiÓampÃyana, SÆta, Paila, Jaimini and others also, living with him. The hermitage of VyÃsa soon grew up to be a great educational institution, with plenty of disciples. %% In the meanwhile Áuka married and lived the life of a householder in the hermitage of his father, for a time. Then forsaking his family and his father, Áuka went to the peak of KailÃsa and began to do penance meditating on Áiva. At last he became a divine person who had obtained complete attainments, and breaking the top of the peak open, he rose up into the sky and shone there as a second Sun. The devas who saw Áuka rising up by breaking the peak of KailÃsa and staying up in the sky, praised him. This untimely separation of his son had undermined the firmness of the mind of VyÃsa. Filled with grief, he left his hermitage and wandered here and there calling out his son by name. He could not find his son. At last he reached the peak of KailÃsa where his son had been doing penance. Standing there he called aloud his son by name cryingly. ParamaÓiva appeared before the lamenting father and consoled him. Thus getting a little bit of peace of mind, VyÃsa returned to his hermitage and lived there. The sorrowing VyÃsa, was made still more sorrowful by the departure of his beloved disciples, Asita, Devala, VaiÓampÃyana, Sumantu, Jaimini and others who had been living in the hermitage and who had departed, having finished their education. All the surroundings of the hermitage seemed to him filled with pain. At last he thought about his mother. (DevÅ BhÃgavata Skandha 1). 4) %% %% Within this period many changes had taken place in HastinÃpura and the bank of YamunÃ. Áantanu the king of the Lunar dynasty had married GaÇgÃdevÅ, who had disappeared after giving the king a son named Devavrata (BhÅ«ma). BhÅ«ma grew up. Once Áantanu was hunting in the forest when he was attracted by the sweet smell of musk. Tracing the origin of that smell, the king reached the fisherman's hut on the banks of the YamunÃ. That smell proceeded from KastÆrigandhà (SatyavatÅ) the mother of VyÃsa. The king fell in love with her. He returned to the palace, sad and silent. Learning the cause of his father's sadness, Devavrata went to the fisherman's hut and took ÁatyavatÅ to the palace to be given to his father. Devavrata had taken a vow that the kingdom would be given to the son born to SatyavatÅ and that he would remain unmarried, throughout his life. Because he had taken so terrible a vow, Devavrata came to be called BhÅ«ma from that day onwards. Two sons named CitrÃÇgada and VicitravÅrya, were born to Áantanu. CitrÃÇgada died when he was young. VicitravÅrya married Ambikà and AmbÃlikÃ, daughters of the King of KÃÓÅ. VicitravÅrya also died before any children were born to him. It seemed as if the family was about to become extinct. At this juncture SatyavatÅ thought about her son VyÃsa. ii) %% The mother thought about him, and instantly he reached HastinÃpurÅ. Because of her compulsion, two sons were born, one each to Ambikà and AmbÃlikà from VyÃsa. The son of Ambikà was Dh­tarëÂra and the son of AmbÃlikà was PÃï¬u. Vidura was the son born to VyÃsa by their maid. iii) %% From this time onwards we see VyÃsa as the spiritual teacher of the Kauravas and the PÃï¬avas. Behind all the movements of these two families we could see the hand of VyÃsa. Thus though he came to HastinÃpurÅ and gave advice to the members of the family frequently, his main abode was his hermitage. VyÃsa's contact with HastinÃpura could be seen up to the MahÃprasthÃna (the great departure) of the PÃï¬avas. In all the administrative affairs up to this period, VyÃsa also had a part. The situations in which VyÃsa had taken part in the lifevoyage of the Kauravas and the PÃï¬avas are given below. (i) VyÃsa gave the boon that hundred sons would be born to GÃndhÃrÅ. (M.B. ùdi Parva, Chapter 114, Stanza 8). (ii) VyÃsa cut the mass of flesh given birth to by GÃndhÃrÅ into a hundred pieces and kept them in hundred pots. (M.B. ùdi Parva, Chapter 114, Stanza 17). (iii) VyÃsa consoled GÃndhÃrÅ by telling her that over and above hundred sons a daughter also would be born to her. (M.B. ùdi Parva, Chapter 115, Stanza 16). (iv) VyÃsa consoled the PÃï¬avas who had been living in the forest with their mother KuntÅ, after the death of PÃï¬u their father. (M.B. ùdi Parva, Chapter 155, Verse 5). (v) On another occasion VyÃsa came to the PÃï¬avas and told them the stories of the previous births of PäcÃlÅ. (ùdi Parva, Chapter 168). (vi) VyÃsa rendered all possible help to the PÃï¬avas to marry PäcÃlÅ. (M.B. ùdi Parva, Chapter 195). (vii) Very often VyÃsa was a member of the council of Dharmaputra. (M.B. Sabhà Parva, Chapter 4, Stanza 11). (viii) It was VyÃsa who sent Arjuna to the north, BhÅmasena to the east, Sahadeva to the south and Nakula to the west for regional conquest. (M.B. Sabhà Parva, DÃk«iïÃtyapÃÂha, Chapter 26). (ix) VyÃsa engaged himself in making various arrangements in the RÃjasÆya (sacrifice of royal consecration) of Yudhi«Âhira. (M.B. Sabhà Parva, Chapter 33, Stanza 34). (x) At the end of the RÃjasÆya, VyÃsa predicted the future of Yudhi«Âhira. (Sabhà Parva, Chapter 46, Stanza 1). (xi) When the RÃjasÆya ended, VyÃsa anointed Yudhi«Âhira. (Sabhà Parva, Chapter 53, Stanza 10). (xii) VyÃsa advised Dh­tarëÂra to prevent Duryodhana from doing injustice. (M.B. Vana Parva, Chapters 7 and 8). (xiii) When the PÃï¬avas were living in the Dvaitavana (forest) VyÃsa visited them and taught Yudhi«Âhira the art of Pratism­ti. (M.B. Vana Parva, Chapter 36, Stanza 24). (xiv) He sent Sa¤jaya to Dh­tarëÂra to tell him about the greatness of Arjuna and ÁrÅ K­«ïa. (M.B. Udyoga Parva, Chapter 69, Stanza 11). (xv) He gave Sa¤jaya the power of having the eye of a seer penetrating beyond time and space (Divya d­«Âi). (M.B. BhÅ«ma Parva, Chapter 2, Stanza 10). (xvi) VyÃsa consoled Yudhi«Âhira who was stricken with grief in the course of the battle of BhÃrata. (M.B. Droïa Parva, Chapter 71, Stanza 23). (xvii) When Yudhi«Âhira cried over the death of GhaÂotkaca in the battle of BhÃrata, VyÃsa came to Yudhi«Âhira and consoled him. (M.B. Droïa Parva, Chapter 183, Stanza 58). (xviii) He talked to AÓvatthÃmà about the greatness of Áiva and ÁrÅ K­«ïa. (M.B. Droïa Parva, Chapter 201, Stanza 56). (xix) When SÃtyaki was about to kill Sa¤jaya, VyÃsa turned him back from the attempt and rescued Sa¤jaya. (M.B. Áalya Parva, Chapter 29, Stanza 39). (xx) VyÃsa argued and established that the act of cursing AÓvatthÃmà on the part of ÁrÅ K­«ïa was correct. (M.B. Sauptika Parva, Chapter 16, Stanza 17). (xxi) VyÃsa prevented GÃndhÃrÅ from her intention to curse the PÃï¬avas. (M.B. StrÅ Parva, Chapter 14, Stanza 7). (xxii) When the battle of BhÃrata was over, VyÃsa advised Yudhi«Âhira about matters regarding the administration of the country. (xxiii) Yudhi«Âhira felt grieved at the death of relatives and friends in the battle of BhÃrata and he decided to commit suicide. But VyÃsa dissuaded him from that attempt. (M.B. ÁÃnti Parva, Chapter 27, Stanza 28). (xxiv) VyÃsa walked to the place where BhÅ«ma lay on the bed of arrows and visited him. (M.B. ÁÃnti Parva, Chapter 45, Stanza 5). (xxv) VyÃsa advised Yudhi«Âhira to perform AÓvamedha (horse sacrifice). (M.B. AÓvamedha Parva, Chapter 3, Stanza 8). (xxvi) VyÃsa advised the PÃï¬avas to go to King Marutta for wealth when the battle of BhÃrata was over. (AÓvamedhika Parva, Chapter 3, Stanza 20). (xxvii) VyÃsa consoled UttarÃ, who was lamenting over the death of her husband. (AÓvamedha Parva, Chapter 62, Stanza 11). (xxviii) He consoled Arjuna who was crying over the death of his son. (AÓvamedha Parva, Chapter 62, Stanza 14). (xxix) VyÃsa advised Yudhi«Âhira on the various arrangements which were to be made for the conducting of horse-sacrifice. (AÓvamedhika Parva, Chapters 62 to 72). (xxx) VyÃsa went to Dh­tarëÂra, who had gone to the forest after the BhÃrata-battle and pacified him. (M.B. ùÓramavÃsika Parva, Chapter 28). (xxxi) VyÃsa brought the spirits of those who died in the BhÃrata-battle, to the surface of the river Ganges, by the power of his penance and Dh­tarëÂra and the others saw them. (See under Dh­tarëÂra, Para 7). (xxxii) At the instruction of VyÃsa, all the K«atriya widows immersed themselves in the river Ganges and everyone of them entered the world of her husband. (M.B. ùÓramavÃsika Parva, Chapter 33, Stanza 18). (xxxiii) When the Yadu-clan was completely destroyed, Arjuna went to the hermitage of VyÃsa and talked with him. (Mausala Parva, Chapter 8). (xxxiv) VyÃsa had been an adviser of King Janamejaya. (See under Janamejaya). 5) %% Once a wicked man took rebirth as a worm. This worm was crawling in haste for life in front of a cart coming at great speed. He saved the worm and gave it Brahminhood, and in the next birth it became a Brahmin who lived in peace and comfort. (M.B. AnuÓÃsana Parva, Chapter 117). 6) %% Towards the close of his life VyÃsa again entered the caves of HimÃlayas. VyÃsa who had steered through a very wide and rough sea of life, was in a position to understand clearly the various sides of human life. In the mind of that sage, who sat in deep contemplation in the eternally silent caves of the HimÃlayas, the events of his past life began to line up one after the other. From that inward instigation the PurÃïetihÃsas (the Myths and legends) took form. It might have been during this period that VyÃsa divided the Vedas and composed PurÃïas and UpapurÃïas. One does not go wrong in saying that it was the composing of the MahÃbhÃrata that brought VyÃsa very close to the later generations. The stories of the Kauravas and the PÃï¬avas, flowed through his mind as a river flows down crushing down the banks on either side. A scribe was necessary to take them down in the form of verses. VyÃsa informed Brahmà of this need. Brahmà replied "Gaïapati is the only person capable of taking down every thing that you sing." Accordingly VyÃsa thought of Gaïapati, who came to the side of VyÃsa, and he informed Gaïapati of his need. Gaïapati said that he was willing to do the work on condition that VyÃsa would go on singing unceasingly, so that he might not have to stop the iron pen. VyÃsa said that while he would be singing the poems without stopping, Gaïapati should not take down this and that without grasping the meaning. Both agreed to this condition and the composing of the MahÃbhÃrata commenced. Within two years and a half the great poetic work was finished. The great disciples of VyÃsa, such as VaiÓampÃyana, Jaimini and such others sang them and learned them by heart and published them in the world. (M.B. ùdi Parva, Chapter 1). 7) %% It is stated in the PurÃïas that in every Manu's age, a VyÃsa will be born. It is mentioned in Vi«ïu PurÃïa, AæÓa 3, Chapter 3, as to who were the persons who took birth as VyÃsa in a particular Manu's age and which were the Vedas and branches of Vedas they had divided. It is given below: During the age of Manu Vaivasvata, in each of the past DvÃparayugas, the Veda had been divided by great hermits, twentyeight times. Twentyeight Veda-VyÃsas have passed, each of whom had divided the Veda into four parts in each DvÃpara Yuga. It was Brahmà himself who had divided the Veda into four in the first DvÃparayuga. PrajÃpati was the VedavyÃsa in the second DvÃparayuga. In the third, VyÃsa was the teacher-priest Áukra; in the fourth B­haspati; in the fifth the Sun; and in the sixth the all powerful DharmarÃja. It was Indra in the seventh, Vasi«Âha in the eighth, SÃrasvata in the ninth, and TridhÃmà in the tenth. It was TriÓikha in the eleventh, BharadvÃja in the twelfth, AntarÅk«a in the thirteenth, VarïÅ in the fourteenth, TrayyÃruïa in the fifteenth, Dhana¤jaya in the sixteenth, Kratu¤jaya in the seventeenth and Jaya in the eighteenth. Next BharadvÃja comes as VedavyÃsa and Gautama after BharadvÃja. It was hermit HaryÃtmà who was the next VyÃsa, and then comes VÃjaÓravas. The Next VyÃsa was T­ïabindu born in the clan of SomaÓu«ma. He was followed by ãk«a. otherwise called VÃlmÅki born in the family of Bh­gu. Áakti is the Next VyÃsa. After that ParÃÓara, then JÃtÆkarïa and then K­«ïadvaipÃyana. They are the twentyeight VedavyÃsas. Each one of these had divided the Veda which had been one at the beginning of each DvÃparayuga, into four Vedas. It is AÓvatthÃmÃ, the son of Droïa, who is going to be the VedavyÃÓa of the coming DvÃparayuga. 8) %% (i) Most of the scholars are of opinion that the period of VyÃsa was between 1800 and 1500 B.C. (ii) ApÃntaratamas was the rebirth of VyÃsa. (See under ApÃntaratamas). (iii) In MahÃbhÃrata, the word K­«ïa, K­«ïadvaipÃyana, DvaipÃyana, SatyavatÅsuta, SatyavatyÃtmaja, PÃrÃÓarya, ParÃÓarÃtmaja, BÃdarÃyaïa, VedavyÃsa etc. are used as synonyms of VyÃsa. (iv) The word VyÃsa means he who describes elaborately. "He became VyÃsa because he had described all the Vedas". (M.B. ùdi Parva, Chapter 63, Stanza 88). Vyas = describe (Differentiate the branches and divide). ## An ancient holy place on the border of Kuruk«etra. It is said that because of his grief due to the separation of his son, VyÃsa tried to commit suicide at this place. He who visits this place would get the fruits of giving thousand cows as alms. (M.B. Vana Parva, Chapter 83, Stanza 93). ## A forest near Kuruk«etra. It is mentioned in MahÃbhÃrata, Vana Parva, Chapter 83, Stanza 93, that he who bathes in the holy bath named ManojavatÅ tÅrtha in this forest, would get the fruits of giving thousand cows as alms. ## A King. It is stated in MahÃbhÃrata, ÁÃnti Parva, Chapter 127, Stanza 3, that this King remains in the palace of Yama. ## It is mentioned in Manusm­ti, Chapter 8, that administering the law was of eighteen types in ancient India. i) Pertaining to giving and taking. ii) Pertaining to the property entrusted to another for keeping. iii) Selling the property by anybody other than its owner. iv) Appropriating gain to oneself in a combined transaction. v) Not handing over the property which was given as a gift. vi) Non-payment of salary. vii) Disobeying orders. viii) Retaining and doubting the ownership after the completion of a transaction of selling or buying. ix) A law suit between the owner of the cattle and the cowherd or shepherd. x) Dispute about boundary. xi) Striking another. xii) Reviling others xiii) Theft and robbery. xiv) Violence. xv) Stealing another's wife. xvi) Matrimonial responsibilities. xvii) Partition. xviii) Gambling. Whenever difference of opinion arises between two persons on any of the matter given above, the King should interfere and make a decision. For one reason or another, if the King could not attend the court, three learned Brahmins should enter the court and conduct the trial sitting or standing, and they should not conduct the trial walking to and fro. This was the practice of courts in ancient India. ## A King born in the dynasty of Bharata, the son of Du«yanta. It is mentioned in BhÃgavata, Skandha 9, that Vyoma was the son of DÃÓÃrha and the father of JÅmÆta. ## An eternal ViÓvadeva (deity concerned with offerings to the Manes). (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 91, Stanza 35). ## Son of MÃyÃsura. For the story how K­«ïa killed this asura, see under K­«ïa, para 24. ## (VYôÖHORASKA). One of the hundred sons of Dh­tarëÂra. Mention is made in MahÃbhÃrata, BhÅ«ma Parva, Chapter 96, Stanza 23, that VyƬhoru was killed by BhÅmasena in the battle of BhÃrata. ## (Disposition of an army). Disposition of an army of four parts, (infantry, cavalry, elephants and chariots) in the battlefield, the arrangement of it, in various forms. It is said that during the period of MahÃbhÃrata, there were various forms of disposition of the army. Some of them are given below: i) ArdhacandravyÆha. (like a Crescent moon) (M.B. BhÅ«ma Parva, Chapter 56) ii) Garu¬avyÆha. (M.B. BhÅ«ma Parva, Chapter 56). iii) Krau¤cavyÆha. (M.B. BhÅ«ma Parva, Chapter 60). iv) CakravyÆha. (wheel-shaped) (M.B. Droïa Parva, Chapter 34). v) MakaravyÆha. (shark-like) (M.B. BhÅ«ma Parva, Chapter 69). vi) Maï¬alavyÆha. (circular) (M.B. BhÅ«ma Parva, Chapter 81). vii) Maï¬alÃrdhavyÆha. (Semi circular) (M.B. Droïa Parva, Chapter 20). viii) VajravyÆha. (Diamond-shaped) (M.B. BhÅ«ma Parva, Chapter 81). ix) ÁakaÂavyÆha. (cart-shaped) (M.B. Droïa Parva, Chapter 7). x) ÁyenavyÆha. (Vulture-like) (M.B. BhÅ«ma Parva, Chapter 69). xi) SarvatobhadravyÆha. (fortified all-round) (M.B. BhÅ«ma Parva, Chapter 99). xii) SuparïavyÆha. (kite-shaped) (M.B. Droïa Parva, Chapter 20). xiii) SÆcÅmukhavyÆha. (Like the needle-eye) (M.B. BhÅ«ma Parva, Chapter 77). ## A country of ancient India. (M.B. BhÅ«ma Parva, Chapter 9, Stanza 31). ## A King of the PÆru dynasty, who was righteous and just. He performed many sacrifices. His wife was BhadrÃ, daughter of King Kak«ÅvÃn. It is said that this Bhadrà was the most beautiful woman in India. As the King led a libidinous life with this queen Bhadrà he met with an untimely death. When the King died, he had no children. Bhadrà cried for a long while embracing the dead body of the King. Then the spirit of Vyu«itÃÓva, without the body, said to her. "My love. Lie with me in your own bed on the eighth or fourteenth day of your menstruation. I will give you sons." She acted according to the wish of the King and got seven sons from the dead body. Her sons were three Satvas and the four Madras. (M.B. ùdi Parva, Chapter 120). ## A King of the dynasty of Dhruva. This King was the son of King PuÓpÃrïa, by his wife PrabhÃ. Prado«a, NiÓÅtha and others were brothers of Vyu«Âa. A son named Sarvatejas was born to this King. (BhÃgavata, Skandha 4). ## Another name for day-time. ## This letter means "YÃga", "YÃtÃ" (one who goes) or "hero". (Agni PurÃïa, Chapter 348). ## See under YaduvaæÓa. ## Mother of the King Sagara. (For more details see under Sagara). ## The founder of YÃdava VaæÓa or Yadu VaæÓa. 1) %% From Vi«ïu were descended in the following order:--BrahmÃ--Atri--Candra--Budha--PurÆravas--ùyus--Nahu«a--YayÃti--Yadu. 2) %% The origin of Yadu VaæÓa is from Atri. Candra, DurvÃsas and DattÃtreya Muni were the sons of Atri by AnasÆyÃ. Budha was born to Candra, PurÆravas was born to Budha, ùyus was born to PurÆravas, and Nahu«a was born to ùyus. Two children, ùyati and YayÃti were born to Nahu«a. YayÃti had two wives, Áarmi«Âhà and DevayÃnÅ. Three sons, Druhyu, Anudruhyu and PÆru were born to Áarmi«ÂhÃ. The PÆru vaæÓa takes its origin from PÆru. YayÃti had two sons by DevayÃnÅ. They were Yadu and Turvasu. The descendants of Yadu are the YÃdavas. Four sons, Sahasrajit, Kro«ÂÃ, Nala and Ripu were born to Yadu. Sahasrajit had a son, Áatajit. Three sons MahÃbhaya, Veïuhaya and Hehaya were born to Áatajit. Of them Hehaya became famous under the name of EkavÅra and founded the Hehaya vaæÓa. The Hehayas and BhÃrgavas were on terms of enmity. Dharma was born to Hehaya, and Kunti or Kuïi was born to Dharma. Kuïi had four sons--SadÃjit, MÃhi«mÃn, Bhadrasena and Durdama. Dhanaka was the son of Bhadrasena and Dhanaka had four sons--K­tavÅrya, K­tÃgni, K­tavarmà and K­taujas. Of them, K­tavÅrya who was the eldest, was the father of KÃrtavÅryÃrjuna. From here, Yadu vaæÓa continues from KÃrtavÅryÃrjuna. He had five sons, Jayadhvaja, ÁÆrasena, V­«abha, Madhu and ôrjjita. V­«ïi was the son of Madhu, the fourth of them. From this point, Yadu vaæÓa continues from V­«ïi. YÃdava vaæÓa from this stage is also known as V­«ïi vaæÓa. V­«ïi had four sons--Sumitra, YudhÃjit, Vasu and SÃrvabhauma. Yadu vaæÓa continues from YudhÃjit. He had two sons, Áini and Nimna. Áini's son was Satyaka and Satyaka's son was SÃtyaki. SÃtyaki had another name, YuyudhÃna. Jaya was SÃtyaki's son. Kuïi was the son of Jaya, Anamitra was the son of Kuïi and P­Óni was the son of Anamitra. P­Óni's sons were Citraratha and Ávaphalka. Vi¬Æratha and KukÆra were born to Citraratha. ÁÆra was the son of Vi¬Æratha. Áini was the son of ÁÆra, Bhoja was the son of Áini, H­dÅka was the son of Bhoja. Four sons, DevavÃha, GadÃdhanvÃ, K­taparvà and ÁÆra, were born to H­dÅka. ÁÆra married MÃri«Ã and their children were Vasu, DevabhÃga, DevaÓravas, ùnaka. S­¤jaya, KÃkÃnÅka, ÁyÃmaka, Vatsa, KavÆka and Vasudeva. Vasudeva married DevakÅ, the sister of Kaæsa. ÁrÅ K­«ïa was their son. Pradyumna was the son of ÁrÅ K­«ïa. Aniruddha was the son of Pradyumna and Vajra was the son of Aniruddha. The last known link of that branch of Yadu vaæÓa was Vajra. Kaæsa also belonged to Yadu vaæÓa. KukÆra who was the brother of Vi¬Æratha was the ancestor of Kaæsa. Ugrasena who was a lineal descendant of KukÆra, was the father of Kaæsa. The PurÃïas mention DevakÅ, the mother of ÁrÅ K­«ïa as Kaæsa's sister. But in fact she was not his direct sister. Ugrasena, Kaæsa's father, had a brother named Devaka. This Devaka had three sons, DevÃpa, Upadeva and Sudeva. DevakÅ, ÁrÅ K­«ïa's mother was the daughter of DevÃpa. DevakÅ had six sisters who were--ÁrutadevÃ, ÁÃntidevÃ, UpadevÃ, ÁrÅdevÃ, Devarak«ità and SahadevÃ. AkrÆra who went to Ambìi also belonged to another branch of Yadu vaæÓa. P­Óni who was of the ninth generation from V­«ïi, had two sons--Citraratha and Ávaphalka. AkrÆra was the son of Ávaphalka. 3) %% (i) Once YayÃti wanted his son Yadu to transfer the latter's youthfulness to YayÃti. The son refused to oblige the father who therefore pronounced a curse that Yadu's descendants would not enjoy kingship. (For detailed story, see under YayÃti). (ii) Yadu's descendants are called YÃdavas. (M.B. ùdi Parva, Chapter 95, Verse 10). (iii) Yadu was the son of DevayÃnÅ and the grandson of ÁukrÃcÃrya. Although Yadu was a hero, he was dullwitted. He did not obey his father. He used to despise his father and brothers. His capital city was HastinÃpura. He became dull-witted after the loss of his kingdom by the curse of his father. (M.B. Udyoga Parva, Chapter 149). 4) %% ÁrÅ K­«ïa was one of the most important members of the Yadu VaæÓa. That family continued only for 36 years more after the end of the BhÃrata Yuddha. At the end of the thirtysix years, evil omens began to appear in DvÃrakÃ. Whirlwinds began to blow furiously. Frightened birds began to fly helterskelter. Rivers began to flow upwards. The whole land was enveloped in mist. Comets continued to drop from heaven, scattering sparks of fire. The sun's disc was eclipsed with clouds of dust. At that time, one day, the sages ViÓvÃmitra, Kaïva and NÃrada happened to come to DvÃrakÃ. A band of YÃdavas, under the leadership of SÃmba, gathered round the sages to make fun of them. They dressed SÃmba like a pregnant woman and asked the sages what child "she" would bear. The enraged sages replied that the "Child" would be an iron pestle which would be the cause of the death of all the YÃdavas. Besides, they added that, with the exception of RÃma, (Balabhadra RÃma) and K­«ïa, the whole of YÃdava VaæÓa would come to ruin. Next day SÃmba did give birth to an iron pestle. The frightened YÃdavas recalled the curse of the sages. They reported the matter to their king. The king, in deep gloom, had the pestle filed into dust and ordered his men to throw the dust into the sea. People recalled GÃndhÃrÅ's curse on ÁrÅ K­«ïa after the BhÃrata Yuddha. The curse was that the family of ÁrÅ K­«ïa who was the cause of all mischief, would be wiped out within a period of 36 years. At that time, women began to be stolen from DvÃrakà every night by a dark woman monster. ÁrÅ K­«ïa's weapon, Cakra slipped out of K­«ïa's grip and rose up to heaven, in the very presence of the V­«ïis. Seeing these evil omens, the alarmed V­«ïis and Andhakas began to leave the place on a pilgrimage. They reached the shore of PrabhÃsa tÅrtha. The Uddhavas parted company with the YÃdavas there. Nobody prevented the Uddhavas. ÁrÅ K­«ïa who saw that the end of the YÃdavas was approaching, also kept silent. The YÃdava leaders in despair, took to drinking. Intoxicated by drinking they began to quarrel. The particles of the iron pestle thrown into the sea, were carried and deposited on the shore by the waves. They began to sprout into a kind of grass. The blades of this grass soon transformed themselves into iron pestles. The YÃdavas pulled them out and began attacking each other with them. Most of them were beaten to death by their own kinsfolk. ÁrÅ K­«ïa who was in a state of trance in "YogÃsana", was hit on his toe by an arrow shot by a hunter and he fell into SamÃdhi. Balabhadra RÃma renounced his body and went to PÃtÃla. After that the sea advanced and submerged the whole of DvÃrakÃ. (M.B. Mausala Parva). ## There is another Yadu mentioned in the PurÃïas, who was the son of Uparicara Vasu. MahÃbhÃrata, ùdi Parva, Chapter 68, Verse 31, says that this Vasu was never defeated by anyone at any time. @<[Page 890b]>@ ## King of Yadus. There are references to this king in many places in the 1st Maï¬ala of ãgveda. ## A sage born in KaÓyapa gotra. (For further details, see the word UpayÃja and PäcÃlÅ). ## A Yaj¤akartà (Performer of Yaj¤as) celebrated in the ãgveda. ## An incarnation of MahÃvi«ïu. SvÃyambhuva Manu had two sons, Priyavrata and UttÃnapÃda and three daughters, ùkÆti, DevahÆti and PrasÆti. Ruci PrajÃpati married ùkÆti. Yaj¤a was their son. DevÅ BhÃgavata, 8th Skandha mentions that this Yaj¤a was an incarnation of ùdi NÃrÃyaïa. Yaj¤a had a sister named Dak«iïÃ. They were twins. They married each other. The twelve sons who were born to them were the Devas known as YÃmas, during the SvÃyambhuva Manvantara. (Vi«ïu PurÃïa, Part 1, Chapter 7). Yaj¤a's twelve sons were:--To«a, Prato«a, Santo«a, Bhadra, ÁÃnti, I¬aspati, Iddhma, Kavi, Vibhu, Sraghna, Sudeva and Virocaka. Their father Yaj¤a was the Indra of SvÃyambhuva Manvantara. (BhÃgavata, 4th Skandha). ## An ancient sage who was the son of Priyavrata and grandson of SvÃyambhuva Manu. SvÃyambhuva Manu had two famous sons named Priyavrata and UttÃnapÃda. Of these, Priyavrata married SurÆpà and Barhi«matÅ, the two daughters of ViÓvakarmÃ. Yaj¤abÃhu was the son of Priyavrata by SurÆpÃ. The ten sons born to Priyavrata and SurÆpà were:--AgnÅdhra, Iddhmajihva, Yaj¤abÃhu, MahÃvÅra, RukmaÓukra, Gh­tap­«Âha, Savana, MedhÃtithi, VÅtihotra and Kavi. They had a daughter, ôrjjasvatÅ. BhÃgavata, 8th Skandha). ## A youthful sage. In Agni PurÃïa. Chapter 6, it is stated that this youth was shot dead with an arrow by DaÓaratha, mistaking him for an elephant, on the bank of the river SarayÆ. But VÃlmÅki RÃmÃyaïa says that the name of the boy-sage who was shot dead by DaÓaratha was "Áravaïa". For more details see 3rd Para under DaÓaratha. ## A BrÃhmaïa. There was a BrÃhmaïa village called Mahat at the foot of the YÃmuna mountain, between the rivers GaÇgà and YamunÃ. This BrÃhmaïa was born and brought up here. There is a story in Padma PurÃïa, Chapter 92, about him, which says that by mistake he was taken to hell by KÃla's messenger and that he was reluctant to leave hell. The story is as follows:-- Once Yama (KÃla) ordered his agent to bring the BrÃhmaïa named Yaj¤adatta, who lived in Mahat village, born in Vasi«Âha gotra and was gentle, scholarly and well-versed in Yaj¤a practices. He was specially warned that he should not make a mistake as there was another BrÃhmaïa with the same name who lived in the neighbourhood and who resembled Yaj¤adatta in appearance, learning and in every other respect. But in spite of Yama's specific warning, his agent brought the wrong person. Yama, with his sense of justice, received him with due respect and allowed him to return to the world. But Yaj¤adatta was not willing to return to the world. ## See under PÃÂalÅputra. ## A BrÃhmaïa made famous in the PurÃïas. He was the son of ÁivaÓarmÃ. (For detailed story, see under ÁivaÓarmÃ). @<[Page 891a]>@ ## A RÃk«asa who fought against RÃma and Lak«maïa in the forest. Khara, DÆ«aïa and TriÓiras were the three RÃk«asas who declared war on ÁrÅ RÃma. Yaj¤aÓatru was one of the twelve military commanders of Khara. VÃlmÅki RÃmÃyaïa, Araïya KÃï¬a, 26th Sarga, mentions that the twelve heroes who were Khara's commanders were:- ÁyenagÃmÅ, P­thugrÅva, Yaj¤aÓatru, VihaÇgama, Durjaya, KaravÅrÃk«a, Paru«a. KÃlakÃrmuka, MeghamÃlÅ, MahÃmÃlÅ, SarpÃsya and RudhirÃÓana. ## See under Pa¤catantra. ## Drupada, the son of King of PäcÃla. (For more details see under Drupada). ## A warrior of Subrahmaïya. There is a reference to him in MahÃbhÃrata, Áalya Parva, Chapter 45, Verse 80. ## An ancient sage who was a profound scholar. 1) %% PurÃïas say that this sage spent the major part of his life at the court of King Janaka. He was also King Janaka's priest. In Agni PurÃïa, Chapter 16, it is mentioned that Kalki was YÃj¤avalkya's priest. MahÃbhÃrata, AnuÓÃsana Parva, Chapter 4, Verse 51, mentions that YÃj¤avalkya was a "BrahmavÃdÅ son" of ViÓvÃmitra. 2) %% Once King Janaka conducted a YÃga. At that time he wished to find out the most eminent among the sages. He promised to present a thousand cows to the sage who was a consummate scholar. A bag of gold coins was also tied to each horn of the cows. Janaka announced that the sage who claimed to be a consummate scholar might come forward and take the cows with him. No one among the numerous sages who were present, dared to come forward. YÃj¤avalkya, however, ordered his disciple to take the cows home with him. The other sages questioned his right to claim the cows. YÃj¤avalkya asserted his right to do so. One of the sages named ArthabhÃga stood up and asked him the following question:-- ArthabhÃga:--When a man who has not acquired divine knowledge dies, his "J¤Ãnendriyas" (senses of knowledge) are also merged with it. How is it possible for him to accept another body afterwards? "YÃj¤avalkya:--Karma (action) becomes the cause of his rebirth." Next Kahola and many other sages put various questions to him. The substance of their talk is given below:-- Kahola:--What have you to say about the invisible and omnipresent Brahman? YÃj¤avalkya:--Your soul is the omni-present Brahman. The soul has no hunger or thirst, fear or desire, old age or death. Those who wish to know the soul, become sages after transcending love of wife, children or worldly riches. The two qualities essential for sages are scholarship and spiritual knowledge. GÃrgÅ:--Who is the warp and woof of everything? YÃj¤a:--It is Brahman. Do not ask further; if you do, your head will be broken to pieces. ùruïi:--Who is he who exists within? (AntaryÃmÅ). YÃj¤a:--He who is contained in Jagat (the universe) without the knowledge of Jagat, he whose body is Jagat, he who controls Jagat as antaryÃmÅ, he is within every one. He cannot be seen, but he sees. He cannot be heard; but he hears. He is capable of thinking; but he is beyond our thoughts. He exists as one who sees, hears and thinks, in all creatures. GÃrgÅ:--I have two questions to ask. They are as sharp and pointed as two arrows. By what force is fixed that which is above Heaven, below the earth and that which is between them, like warp and woof? YÃj¤a:--By the sky. GÃrgÅ:--By what force is the sky held in position like warp and woof? YÃj¤a:--Under the command of God, the sun and moon do not deviate from their orbits. The sky and the earth remain in their respective places. Rivers run making the fields fertile. One who lives and works without the ability to know God does not obtain immortality. He who dies without knowing God is a K­païa (spiritual bankrupt). On the contrary, he who knows God attains Mok«a. ÁÃkalya:--How many gods are there? YÃjÇa:--Thirtythree. They are--8 Vasus, 11 Rudras, 12 ùdityas, Indra and PrajÃpati. The 8 Vasus are-Agni, P­thvÅ, VÃyu, AntarÅk«a, ùditya, Dyau (Heaven), Candra and Stars. The 11 Rudras are the combination of the 10 j¤Ãnendriyas and the working of the mind. The ruling deities of the 12 months are known as the 12 ùdityas. They receive into them our lives and our Karmans (actions). YÃj¤avalkya gave suitable answers to all other questions of ÁÃkalya. At last, he asked ÁÃkalya:--"Now I will ask you a question. Whom do the Upani«ads describe? If you do not answer, your head will break." ÁÃkalya could not answer it. He dropped down with a broken head. He asked the other scholars who had gathered there, if any of them wanted to ask him more questions. But no one came forward. All remained dumb. Then he continued:--"Fresh leaves sprout from a tree which has been cut. If the seed is destroyed, the tree does not grow out of it. How is it that a man is born again after his death?" No one was able to answer that question. Thus after defeating all of them in argument, YÃj¤avalkya went home with the cows. 3) %% On another occasion, YÃj¤avalkya went to see King Janaka. The King asked him whether he had come for getting cows or to ask abstruse question. The sage answered that he had come for both. Their conversation continued as follows:-- Janaka:--Jita Muni has said that "Vacana" (word) is Brahman or God. What is your opinion? YÃj¤a:--It is correct. But did he say which is the body and abode of God? Janaka:--No. YÃj¤a:--In that case he has said only onefourth about God. Vacana is god's body and sky, his abode. Brahmavidyà depends on the word. The word is Parabrahman. Janaka was highly pleased. He decided to give a thousand bulls to the sage. But YÃj¤avalkya said that his father's principle was to give effective knowledge to the pupil and not to receive any dak«iïà (Payment) from him. Janaka again wanted YÃj¤avalkya to explain clearly what "Brahma VidyÃ" means. YÃj¤a:--Just as a person can reach his destination by walking or by travelling in a chariot or by sailing in a boat, in order to secure peace for the soul, you are depending on the Upani«ads. But although one is learned in Vedas and ùgamas, or adored by others or wealthy, or well-versed in Upani«ads, unless one has known God--unless one acquired Brahmaj¤Ãna--one cannot be said to be gratified. Do you know where you will go after renouncing your body? Janaka:--I do not know. YÃj¤a:--I shall tell you. The deity of the right eye is "Inda" (light). People call it "Indra". The deity of the left eye is IndrÃïÅ, the wife of Indra. Indra is eater and IndrÃïÅ is food. In a state of consciousness they are separated. (Then the soul is called VaiÓvÃnara). In a state of dream, the two are united. (Then the soul is called Taijasa). In a state of slumber, the soul is in "Prj¤Ãa" state. (Since there is no activity it is called PrÃj¤a). In the fourth or "TurÅya" state, one becomes capable of transcending the three other states and to attain Parabrahman. It is a state of fearlessness transcending birth and death. The King who was pleased by this teaching dedicated the kingdom of Videha and even himself to the sage. 4) %% After some years YÃj¤avalkya went again to Janaka's court. At that time also there was a philosophical discussion between the King and the sage in the form of questions and answers. Janaka:--Which is the light that gives us guidance during the day time? YÃj¤a:--The Sun. Janaka:--After sunset which is the light that guides us? YÃj¤a:--The Moon. Janaka:--And in the absence of the sun and moon? YÃj¤a:--Agni. Janaka:--Which is the light that guides us in the absence of the sun, moon and Agni? YÃj¤a:--Vacana. Janaka:--Which is the light that shines in the absence of all these luminaries? YÃj¤a:--ùtmajyotis (soul's light). Janaka:--Who is ùtman? YÃj¤a:--"Puru«a" who is formed by the union of "vyÃna" in prÃïas (lives) and jyotis (light) in the heart. The soul is disposed to action with the help of intelligence. In the end it transcends the body, senses and mind and attains Mok«a. In the state of consciousness the soul's activities become manifest to us. When in sleep, after deputing "PrÃïa" for the protection of the body, the soul remains outside the body. The senses become inactive. Therefore we should never wake up one who is asleep. When the soul remains in the body and the senses are active, it is in a most vigilant state. Thus the soul is above the states of wakefulness, dream and slumber. The soul is the divine light of pure energy. Janaka who was pleased, gave the sage a thousand cows more. After that YÃj¤avalkya spoke about liberation from worldly bonds. YÃj¤a:--The soul has no connection with the three conditions. Just as the actions in a dream do not affect the soul, the actions in a wakeful state also do not affect it. Just as a fish jumps from one side of the river to the other and back again, life keeps jumping from the state of wakefulness to the state of slumber and vice versa. Just as a kite goes up flying and then comes back to its nest, one moves from the state of wakefulness to sleep and back again. In deep slumber, he merges with God, but he does not know that. In that state, the father or the mother does not have the knowledge that they are the father or mother. After that YÃj¤avalkya explained the nature of the soul and the various aspects of its working in a state of wakefulness and of slumber. He added:--"As long as there is "KÃma" (desire) there is "Karman" also. Life goes on passing from birth to death and from death to birth. One attains perfection when one is above all desires, and acquires the highest divine knowledge. He is liberated from birth and death and becomes immortal. By j¤Ãna, dÃna and tapas we become self-purified and thus become worthy of the highest divine grace. We have to go from the world of Karman (action) to the world of Ãtman (soul). One who has acquired Brahmaj¤Ãna (knowledge of Brahman) becomes a BrÃhmaïa. Hearing these famous teachings of YÃj¤avalkya, Janaka became his permanent disciple. 5) %% YÃj¤avalkya had two wives named KalyÃïÅ and MaitreyÅ. After giving his all to his wives he passed into immortality. (B­hadÃraïyaka; M.B. ÁÃnÂi Parva, Chapters 3-9). 6) %% YÃj¤avalkya has written a Sm­ti on the subject of law. "MitÃk«arÃ" is its famous commentary. MitÃk«arà is the highest authoritative treatise on Law in South India. 7) %% (i) YÃj¤avalkya flourished in Yudhi«Âhira's assembly. (M.B. Sabhà Parva, Chapter 4, Verse 12). (ii) He was also a member of Indra's assembly. (M.B. Sabhà Parva, Chapter 7, Verse 12). (iii) YÃj¤avalkya was the priest at the RÃjasÆya Yaj¤a of Dharmaputra. (M.B. Sabhà Parva, Chapter 33, Verse 35). (iv) YÃj¤avalkya had his knowledge of Vedas from SÆryadeva. (M.B. ÁÃnti Parva, Chapter 318, Verse 6). ## 1) %% The Caturvedas are:--ãgveda, Yajurveda SÃmaveda and Atharvaveda. Vi«ïu PurÃïa, Part 3, Chapter 5, mentions that VaiÓampÃyana, the disciple of VedavyÃsa, divided Yajurveda into twentyseven branches and taught them to his disciples. Among those disciples there was YÃj¤avalkya, the son of BrahmarÃta. It was VyÃsa who divided the Vedas into four parts. After dÅviding them, the sage VyÃsa taught ãgveda to Paila, Yajurveda to VaiÓampÃyana, SÃmaveda to Jaimini and Atharvaveda to Sumantu. The rules for Japa, Homa etc. of Yajurveda were taught to VyÃsa by Agnideva. If all the rules of Yajurveda are correctly observed, all desires will be fulfilled. There are special rules for the observance of homa for the fulfilment of particular desires. ## An Indian town. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 46). ## 1) %% A class of Semi-gods. There are chiefly three classes of inhabitants in Heaven:--Devas, Gaïadevas and Upadevas. Gaïadevas consist of the 12 ùdityas, 10 ViÓvadevas, 8 Vasus, 36 Tu«itas, 64 ùbhÃsvaras, 49 Anilas 220 MahÃrÃjikas, 12 SÃdhyas and 11 Rudras. Among the Upadevas there are 10 subdivisions. They are, VidyÃdharas, Apsaras, Yak«as, RÃk«asas, Gandharvas, Kinnaras, PiÓÃcas, Guhyakas, Siddhas and BhÆtas. 2) %% There are different views relating to the origin of the Yak«as. In MahÃbhÃrata, ùdi Parva, Chapter l we find that the Yak«as took birth after BrahmÃ's birth from "ViràPuru«a's" aï¬a. According to a statement in Agni PurÃïa, Chapter 19, Yak«as and RÃk«asas were born from MunÅ, the grand daughter of KaÓyapaprajÃpati. Thus Yak«as and RÃk«asas are related as brothers. In MahÃbhÃrata, ùdi Parva, Chapter 66, Verse 7, there is another passage which says that Yak«as are the progeny of the sage Pulastya. 3) %% i) Once Áukadeva sang the story of MahÃbhÃrata to the Yak«as. (M.B. ùdi Parva, Chapter 1, Verse 108). (ii) Lakhs of Yak«as remain in Kubera's assembly, worshipping him. (M.B. Sabhà Parva, Chapter 10, Verse 18). (iii) There are Yak«as in BrahmÃ's assembly also. (M.B. Sabhà Parva, Chapter 11, Verse 56). (iv) Kubera is the King of Yak«as. (M.B. Vana Parva, Chapter 111, Verse 10). (v) BhÅmasena once drove away Yak«as and RÃk«asas. (M.B. Vana Parva, Chapter 16, Verse 57). (vi) On another occasion, Sunda and Upasunda defeated and persecuted the Yak«as. (M.B. Vana Parva, Chapter 208, verse 7). ## A Graha (Evil Spirit) connected with Yak«as. MahÃbhÃrata, Vana Parva, Chapter 230, Verse 53, mentions that people become mad owing to the adverse influence of this Graha. ## A place made famous in the PurÃïas. In DevÅ BhÃgavata, 5th Skandha, there is a statement saying that it was at this place that the DÃnava called Rambha took a she-buffalo as his wife. ## A sub-division of Vana Parva, in MahÃbhÃrata, Chapters 158 to 164 of Vana Parva, are included in this sub-division. ## An incarnation of Áiva. The devas were puffed with pride when they secured Am­ta by churning the ocean of milk. In order to allay their pride, Áiva took birth as Yak«eÓvara. One day he put a blade of grass on the ground before them and asked them to take it up. Although the Devas tried their best, they were not able even to move it. It was only then that they became convinced of their own incapacity. (Áiva PurÃïa, Áatarudra SaæhitÃ). ## (YAKåI×ý). Women folk of Yak«as. Agni PurÃïa, Chapter 50 mentions that the images of Yak«Å to be installed in temples should have fixed and long eyes. MahÃbhÃrata, Vana Parva, Chapter 54, Verse 105, states that Yak«iïÅ is a DevÅ and by eating the prasÃda (naivedya) of the DevÅ one would be absolved of the sin of Brahmahatyà (killing a BrÃhmaïa). ## A famous sacred place situated on the borders of Kuruk«etra. By bathing at this place one's desires would be fulfilled. The place is also famous for offering worship to the Pit­s. A visit to this place will be rewarded with the benefit of AÓvamedha YÃga. MahÃbhÃrata, Vana Parva, Chapter 83, Verse 23 mentions that this tÅrtha was founded by ParaÓurÃma. ## (RùJAYAKåMù). The disease of consumption (Tuberculosis). There is a story in MahÃbhÃrata which says that this disease was created by Dak«a PrajÃpati. (For more details see under Candra). @<[Page 893b]>@ ## KÃla. (For more details see under KÃla). ## A band of special gods of the SvÃyambhuva Manvantara (See under Manvantara). ## One of the BrahmavÃdÅ sons of ViÓvÃmitra. (M.B. AnuÓÃsana Parva, Chapter 4, Verse 51). ## A prostitute. In KathÃsaritsÃgara, ÁaktiyaÓolambaka, 1st TaraÇga, there is a story about her as follows:-- In the city of CitrakÆÂa Ratnavarmà a wealthy VaiÓya, had a son named ýÓvaravarmÃ. In order to avoid his son falling under the influence of prostitutes, the father decided to teach "veÓyÃtantram", to ýÓvaravarmà while he was a boy. YamajihvÃ, the prostitute undertook this task for a reward of 1000 Ni«kas. (a gold coin of that time). After completing his education on the wiles and tricks of prostitutes, he was sent by his father to start a trade with a capital of five crores of Ni«kas. ýÓvaravarmà and his friend Arthadatta on their way, stopped at a park on the outskirts of the city of Käcanapura. There he fell a victim to the bewitching charms of a prostitute named SundarÅ. He spent the lion's share of the money given by his father, on her. On the advice of his friend Arthadatta he was about to leave the place when SundarÅ pretended to be in danger of falling into a well and asked for his help. ýÓvaravarmà was again caught in her trap and he was forced to spend the res of his money also on her. When he was rendered penniless the prostitute and her mother deserted him. ýÓvaravarmà returned home to his father, empty-handed. Ratnavarmà took his son to Yamajihvà again and told her the whole story. He said that his son fell into this plight because YamajihvÃ's training was not effective. After listening to the whole story, Yamajihvà promised to recover the whole amount lost by ýÓvaravarmÃ. She brought her trained monkey named "ùla" and placed 1,000 Ni«kas before him. She taught him to swallow the whole amount. After that, she taught him to give out by vomiting, the swallowed money in instalments of twenty, thirty, forty etc., as ordered. Then Yamajihvà said to ýÓvaravarmÃ:--"Take this monkey with you and go to SundarÅ's place. Make him swallow the money in secret and get it again from him, in instalments, in her presence. She would think that the monkey is an inexhaustible source of wealth and would be prepared to buy it at any cost--even by offering her whole wealth in return. At first you must pretend to be unwilling to part with the monkey. In the end, you must make him swallow 2,000 Ni«kas which he would be able to give out in two days at the rate of 1,000 on each day. Exchange him for her whole wealth and leave the place immediately." With this advice Yamajihvà sent ýÓvaravarmà with the monkey. He went to Käcanapura in the company of his friend Arthadatta after receiving two crores of Ni«kas from his father. When SundarÅ knew that ýÓvaravarmà had come again with more money, she welcomed him with due respect and invited him to live with her. He accepted her invitation and took up his residence there. One day, he brought the monkey into the house and in the presence of SundarÅ asked him to produce various amounts of money for different purposes. The monkey promptly vomited the various amounts separately without making any mistake. SundarÅ and her mother MakarakaÂÅ were naturally amazed at the marvellous performance of the monkey. ýÓvaravarmà explained that the monkey was capable of giving in this way, 1,000 Ni«kas daily. SundarÅ made up her mind to purchase the wonderful animal at any price. She requested ýÓvaravarmà to give her the monkey in exchange for the crores of Ni«kas she had taken from him earlier. But he turned down her request. At last she persuaded him to sell the monkey to her for the entire wealth she possessed. ýÓvaravarmà secretly made the monkey swallow 2,000 Ni«kas before handing it over to SundarÅ and left the place at once to go to SvarïadvÅpa for trade. ùla, the monkey gave SundarÅ 1,000 Ni«kas on each of the first two days, but on the third day she was disillusioned. In her disappointment and anger, she beat ùlan. The enraged monkey attacked both SundarÅ and MakarakaÂÅ and harmed them by biting and tearing with its nails. They in turn, beat him to death. Thus SundarÅ lost all her ill-gotten wealth and was reduced to utter poverty and distress. ## A region in ancient India. The inhabitants of this place were called "Yamakas". MahÃbhÃrata, Sabhà Parva, Chapter 52, refers to the presents offered by the princes and people of Yamaka at Yudhi«Âhira's AÓvamedhayaj¤a. ## Yama's assembly. This assembly is described in MahÃbhÃrata, Sabhà Parva, Chapter 8. It was ViÓvakarmà who built YamasabhÃ. It is 100 yojanas in length and 100 yojanas in width. Although it is illuminated with sun-light it has an equable temperature. Sadness, old age, hunger or thirst are unknown there. There is a dense growth of Kalpav­k«as. All the dead people who were famous in ancient times are members of this assembly. ## A daughter of SÆrya. One of the wives of SÆrya was Saæj¤Ã, the daughter of ViÓvakarmÃ. Three children, Manu, Yama and YamÅ, were born to SÆrya by Saæj¤Ã. (Vi«ïu PurÃïa, Part 3, Chapter 2). ## A wife of Dharmadeva. The ten wives of Dharmadeva are--ArundhatÅ, Vasu, YÃmÅ, LambÃ, BhÃnu, MarutvatÅ, SaÇkalpÃ, MuhÆrtÃ, SÃdhyà and ViÓvÃ. (Vi«ïu PurÃïa, Part 1, Chapter 15). ## A daughter of Dak«a PrajÃpati. She was one of the wives of KaÓyapa. (BhÃgavata, 6th Skandha). ## Another name for the river KÃlindÅ. (See also under KÃlindÅ). 1) %%-The water in the river KÃlindi is black in colour. There is a story behind the changing of the colour of this river-water into black. Originally it was clear. After the death of SatÅ, Dak«a's daughter, Áiva broke up Dak«a yÃga and went about rambling round the world. KÃmadeva who saw Áiva who had lost his wife (SatÅ) shot him with "UnmÃdÃstra" (an arrow causing madness and excitement). Áiva, in his excitement, always thinking about SatÅ, wandered about, finding peace and rest nowhere. In his excited and restless state he plunged himself into KÃlindÅ river. Just then, the clear water of the river turned black. (VÃmana PurÃïa, Chapter 6). 2) %% The PurÃïas declare that by bathing in the holy KÃlindÅ one attains heaven. There is a stroy illustrating this in Padma PurÃïa, Chapter 30, as follows:-- Long ago, in K­tayuga, there lived in the country of Ni«adha, a very wealthy VaiÓya, by name Hemakuï¬ala. By doing various kinds of business, he had earned eight crores of golden coins. By that time he was advancing in age. At this stage he began to think of the transitoriness of worldly pleasures and set apart one-sixth of his entire wealth for charitable purposes. He built two temples--one for Vi«ïu and the other for Áiva. He offered daily worship to the gods and spent money in generous hospitality. His two sons, ÁrÅkuï¬ala and Vikuï¬ala were growing up. He entrusted the burden of domestic affairs to them and went to the forest to perform austere tapas, after which he attained Vi«ïuloka. His sons, who were intoxicated with their affluent and luxurious life, deviated from the path of virtue and began to indulge in all kinds of sensual pleasures. It did not take long for them to be reduced to utter poverty. Their relatives and dependants left them to their fate and at last, they began to resort to stealing. For fear of the King, the public and the law, they changed their residence to the woods. One of them went to a mountain and the other to a forest. One day, the elder brother was caught by a tiger and the younger was bit by a snake. Both of them died on the same day. Yama's agents took both to Yamaloka. DharmarÃja (Yama) ordered the elder brother to be sent to Naraka (Hell) and the younger one (Vikuï¬ala) to be sent to Heaven. Vikuï¬ala who knew that he did not deserve Heaven by any standards, asked Yama's agent how this had happened. The agent gave him this answer:--"There was a BrÃhmaïa well-versed in Vedic lore, who was the son of Harimitra. His ÃÓrama was on the southern bank of YamunÃ. While you were living in the forest, you were associated with him. As a result of that contact, it so happened that you bathed for two months in the holy river KÃlindÅ, the waters of which have the power of absolving sinners. By your bath in the first month you were liberated from all sins. By the second you have become eligible for Heaven. You have qualified yourself for the eternal bliss of Heaven, by that holy act." Yamunà is being worshipped as a goddess. Devotees of this goddess imagine her as riding on a tortoise, carrying a water pot in her hand and is of black complexion. (Agni PurÃïa, Chapter 50). ## A town in ancient India. (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 51). ## A mountain, made famous in the PurÃïas, standing between the rivers GÃÇgà and YamunÃ. (M.B. AnuÓÃsana Parva, Chapter 68, Verse 3). ## An island in the river YamunÃ. It was on this island that VyÃsa was conceived as the result of the union of sage ParÃÓara with SatyavatÅ. (M.B. ùdi Parva, Chapter 60, Verse 2). ## A sacred place. MahÃbhÃrata, Vana Parva, Chapter 84, Verse 44, mentions that the man who bathes here obtains the reward of AÓvamedha YÃga and enters Heaven. ## A holy tÅrtha on the bank of the river SarasvatÅ. MahÃbhÃrata, Áalya Parva, Chapter 49, Verse 11, refers to a RÃjasÆya Yaj¤a performed at this place by Varuïa, the son of Aditi. ## One of the royal qualities like Sandhi, Vigraha etc. (For more details see under åa¬guïas). @<[Page 895a]>@ ## A subdivision of MahÃbhÃrata, Udyoga Parva. Chapters 47-71 of Udyoga Parva, are included in this Parva. ## A King of the city called ÁobhÃvatÅ. He was one of the chief characters in the sixth story told by the famous VetÃla in KathÃsaritsÃgara. ## Father of Kalki, the tenth incarnation of MahÃvi«ïu. Agni PurÃïa, Chapter 16, mentions that towards the end of Kaliyuga all people will become atheists, there will be an intermixture of castes and all people will become thieves and devoid of virtue. At that time, the 15 branches of the Veda called VÃjasaneyas alone will be the authority. Mlecchas (low-class people) assuming the form of Kings will begin to eat human beings. Agni PurÃïa states further that at that time, Lord Vi«ïu will incarnate as Kalki, the son of YaÓas and YÃj¤avalkya's priest and after training himself in archery and weapons, annihilate all Mlecchas. ## A woman follower of Subrahmaïya. (M.B. Áalya Parva, Chapter 46, Verse 10). ## A sister of PäcÃlÅ. (BhÃgavata, 9th Skandha). ## A famous Sanskrit Grammarian of ancient times. Although the people of India always believed in the greatness of the Vedas, the Vedas became unintelligible even to scholars owing to changes in language and differences in grammar. It was YÃska and SÃyaïa who saved the country from that plight. YÃska became famous by composing "Nirukta" (etymology). There is a reference to this ancient sage in MahÃbhÃrata, Chapter 342, Verse 72. ## A son of King Manobhadra. Padma-PurÃïa, KriyÃkhaï¬a mentions that YaÓobhadra happened to be born in a royal family because in his previous birth he had bathed in the GaÇgÃ. ## Foster-mother of ÁrÅ K­«ïa. How she became ÁrÅ K­«ïa's fostermother, is explained in a story given in BhÃgavata, 10th Skandha:-- Once Droïa, one of the A«Âavasus, and his wife DharÃ, caused displeasure to BrahmÃ. In his anger, Brahmà cursed them to be born in the world as human beings and to spend a life-time on earth, tending cattle. Droïa became sad and with tears in his eyes, prayed to Brahmà that during his life on earth he should be blessed with Vi«ïu's darÓana. Brahmà granted that prayer. It was in fulfilment of this prayer that Droïa was born as Nandagopa and Dharà as YaÓodà in Ambìi. ## Son of Durmukha, who fought on the side of the PÃï¬avas against the Kauravas. (MahÃbhÃrata, Droïa Parva, Chapter 184, Verse 5). ## A son of ÁrÅ K­«ïa by RukmiïÅdevÅ. (M.B. AnuÓÃsana Parva, Chapter 14, Verse 33). ## Daughter of King Trigarta. She was married by Hasti, King of the PÆru dynasty and they a had a son named VikaïÂha. (M.B. ùdi Parva, Chapter 95, Verse 35). ## The name of ýÓÃna's city. DevÅ BhÃgavata, 8th Skandha mentions that god ýÓÃna, the ruler of the north-eastern part, lives in the city called YaÓovatÅ. ## A princess. (See under EkavÅra). ## A muni (sage) who followed the VÃnaprasthadharma. He attained Heaven as a VÃnaprasthadharmÅ. (M.B. ÁÃnti Parva, Chapter 244, Verse 17). ## A king who was the eldest son of Nahu«a and the eldest brother of YayÃti. MahÃbhÃrata, ùdi Parva, Chapter 75, Verse 31, mentions that he became a yogÅ and lived in the forest. ## One of the sons of ViÓvÃmitra. (MahÃbhÃrata, AnuÓÃsana Parva, Chapter 4, Verse 58). ## A community-group. They were perhaps enemies of yaj¤as. There are references to them in various parts of the ãgveda. ## An incarnation of Siva. ùhuka, a forestdweller and his wife who lived in Arbuda (Abu) mountain were blessed by YatinÃtha and as a result of the blessing they were born as Nala and DamayantÅ in their next birth. (Áiva PurÃïa, Áatarudra SaæhitÃ). ## One of the sons of KaÓyapa and SurasÃ. All RÃk«asas who were born in this family are known as "YÃtudhÃnas". ## A RÃk«asÅ who was born from the sacrificial fire when King V­«Ãdarbhi performed a yÃga. As directed by the king, she proceeded to the forest to destroy the Saptar«is. She remained there as the owner of the tank in which the sages used to take bath. Seeing her standing alone there, they enquired who she was. She answered that she was guarding the tank. She allowed them to enter into the tank after each of them explained the meaning of his name. Accordingly, the sages Atri, Vasi«Âha, KaÓyapa, ViÓvÃmitra, Gautama and BharadvÃja explained the meaning of their names before getting down into the tank. At last when sage Áunassakha's turn came, he said that he was not prepared to explain in detail, the meaning of his name and that she should be satisfied with his statement that he was the sage Áunassakha. YÃtudhÃnÅ became angry on hearing it and insisted on his giving the meaning of his name. Áunassakha with a single stroke with his "tridaï¬a" (trident) killed her. Áunassakha was really Indra himself. (M.B. AnuÓÃsana Parva, Chapter 93). ## A Devaguru. (See under GuruparamparÃ). ## A son of Dharmaputra. MahÃbhÃrata. ùdi Parva, Chapter 95, Verse 76, states that this prince was born to Dharmaputra by DevikÃdevÅ, daughter of GovÃsana, king of Áibi land. ## A native of Yaudheya country. MahÃbhÃrata, Sabhà Parva, Chapter 52, Verse 14, mentions, that the Yaudheyas had participated in Yudhi«Âhira's RÃjasÆya. ## A king. According to Matsya PurÃïa, he was the son of Prativindhya. ## Minister of Prince Udayana who is celebrated in the PurÃïas. ## A particular caste. MahÃbhÃrata, ÁÃnti Parva, Chapter 207, states that they were Caï¬Ãlas and were as ignorant as animals and birds. ## MÃndhÃtÃ, the son of YuvanÃÓva. (For more information see under MÃndhÃtÃ). ## Son of SÃtyaki the YÃdava King. This hero who escaped from the ruin of the YÃdava dynasty was presented with the region lying in the SarasvatÅ river valley, by Yudhi«Âhira. (M.B. Mausala Parva, Chapter 8, Verse 19). ## A sage. (See under ArvÃvasu). ## MahÃbhÃrata, ÁÃnti Parva, Chapter 208, Verse 26, refers to YavakrÅta who was the son of AÇgiras and the supporter of the eastern land. ## A famous river in BhÃratavar«a (MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 30). @<[Page 896a]>@ ## 1) %% There are many references to Yavanas and the land of Yavanas in the PurÃïas. There is a statement in MahÃbhÃrata, ùdi Parva, Chapter 85, Verse 34, that the Yavana rase takes its source from Turvasu, the son of YayÃti. There is another version in MahÃbhÃrata, ùdi Parva, Chapter 174, Verse 36, that Yavanas were born from the womb and the sides of NandinÅ. 2) %% (i) Arjuna's brother Sahadeva once conquered the Yavana land. (M.B. Sabhà Parva, Chapter 31, Verse 73). (ii) MahÃbhÃrata, Sabhà Parva, Chapter 32, Verse 17, mentions that on another occasion, Nakula defeated the Yavanas. (iii) According to MahÃbhÃrata, Vana Parva, Chapter 188, Verse 35, the world will be filled with Yavanas and other Mleccha (low class) kings. (iv) In the course of his conquests, Karïa once subdued the Yavanas. (M.B. Vana Parva, Chapter 254, Verse 8). (v) MahÃbhÃrata, Udyoga Parva, Chapter 19, Verse 21, mentions that king Sudak«iïa of KÃmboja approached Duryodhana with an "Ak«auhiïÅ" along with the Yavanas, to take part in BhÃrata Yuddha. (vi) MahÃbhÃrata, BhÅ«ma Parva, Chapter 9, Verse 65 states that at the time of MahÃbhÃrata, Yavana land was part of India. (vii) Originally Yavanas were K«atriyas. But they became ÁÆdras by the curse of BrÃhmaïas. (M.B. AnuÓÃsana Parva, Chapter 35, Verse 18). (viii) Once there was a duel between a Yavana king and Mucukunda. (For further details, see under Mucukunda). ## A particular region of Plak«advÅpa. BhÃgavata, 5th Skandha says that Plak«advÅpa had seven divisions which were-Áivam, Yavasam, Subhadram, ÁÃntam, Mok«am, Am­tam and Abhayam. ## A king of the PÆru dynasty. BÃhyÃÓva was his father. Five sons were born to BÃhyÃÓva. They were Mukula, S­¤jaya, B­hadi«Âha, YavÅnara and Kramila. These five persons became famous in later ages under the name of PäcÃlas. (Agni PurÃïa, Chapter 278). ## An ancient holy place in India. King YayÃti conducted a YÃga at this place. From that time the place became sacred. (M.B. Áalya Parva, Chapter 41, Verse 32). ## An eminent king of the Lunar dynasty. 1.) %% From Vi«ïu were descended in the following order--BrahmÃ--Atri--Candra--Budha -PurÆravas--ùyus--Nahu«a--YayÃti. Sage Atri had three sons--Candra, DurvÃsas and DattÃtreya--by his wife AnasÆyÃ. Candra's son was Budha, Budha's son was PurÆravas, PurÆravas's son was ùyus, ùyus's son was Nahu«a who had six sons--Yati, YayÃti, SaæyÃti, ùyÃti, Ayati and Dhruva. YayÃti had two wives, DevayÃnÅ and Áarmi«ÂhÃ. Two sons, Yadu and Turvasu, were born to DevayÃni. Of them, Yadu became the founder of YaduvaæÓa. Áarmi«Âhà had three sons who were Druhyu, Anudruhyu and PÆru. The PuruvaæÓa traces its origin to Puru. 2). %% YayÃti married DevayÃnÅ, the daughter of sage Áukra and Áarmi«ÂhÃ, the daughter of V­«aparvÃ. There is a story behind this marriage, given in MahÃbhÃrata, ùdi Parva, Chapter 76. Once there was keen rivalry between Devas and Asuras. For achieving victory Devas accepted B­haspati and Asuras accepted Áukra as their preceptors. Although Devas slaughtered all Asuras they were restored to life by Áukra by the power of his mantra. Devas and Asuras resumed their battle. "M­tasa¤jÅvanÅ" (the art of reviving the dead) was then unknown to the gods. Devas sent the handsome youth Kaca to Áukra, to learn M­tasa¤jÅvanÅ from him. There, Kaca fell in love with DevayÃnÅ, Áukra's daughter. But after acquiring the knowledge about M­tasa¤jÅvanÅ he returned, without marrying DevayÃnÅ. At the time of his departure, Kaca and DevayÃnÅ cursed each other. DevayÃnÅ's curse was that Kaca's newly acquired knowledge would not produce the desired result, while Kaca's curse was that DevayÃnÅ would not be married by any youthful ­«i. Áarmi«Âhà was the daughter of V­«aparvÃ, the Daitya king. DevayÃnÅ was the daughter of Áukra, the Daitya preceptor. One day they were enjoying a bath in a forest brook with their maids, after leaving their clothes on the bank of the stream. At that time Devendra who came that way, transformed himself into a strong wind and carried all the clothes to a place and put all of them in a heap. Seeing this, the women rushed out of the water and in the hurried confusion in snatching their garments DevayÃnÅ and Áarmi«Âhà happened to put on each other's clothes. A quarrel took place between them on this mistake and the angry Áarmi«Âhà pushed DevayÃnÅ into an unused well. Thinking that DevayÃnÅ was dead, Áarmi«Âhà and her maids went to the palace. At this time, YayÃti who was a king of the lunar dynasty happened to come there exhausted after his hunting. After rescuing DevayÃnÅ from the well and enquiring about her identity and the circumstances in which she fell into the well, he returned to his palace DevayÃnÅ sent her maid GhÆrïikà to her father and informed him about her mishap. The father, sage Áukra became angry towards V­«aparvÃ, and came down from Daityaloka and settled down in the forest with his daughter. Afraid of his preceptor's curse and anger, V­«aparvà came to Áukra and offered profuse apologies to him for his daughter's misconduct. But Áukra answered that he would be prepared to forgive only if Áarmi«Âhà with 1000 maids would go and serve DevayÃnÅ. Finding no other way, V­«aparvà yielded to the condition. Soon Áarmi«Âhà and her 1000 maids went to the forest and began to serve DevayÃnÅ. Áukra returned to Daityaloka. Some time after this, YayÃti came to the forest one day for hunting. There he met DevayÃnÅ, being attended by many maids. In the conversation that followed, DevayÃnÅ was able to recognize YayÃti. She fell in love with him. But YayÃti insisted that he was not prepared to marry her without the consent of ÁukrÃcÃrya. So she sent one of her maids to her father and informed him of her desire. The sage readily agreed and had their marriage performed. He also presented them 1,000 maids. After the ceremony, YayÃti returned to his palace with his bride. Áarmi«Âhà and the 2,000 maids also accompanied them. (M.B. ùdi Parva, Chapters 76-81). 3) %% After his arrival in his capital city, YayÃti made arrangements for DevayÃnÅ's residence in his own palace while Áarmi«Âhà took up her residence in AÓokavanikÃ. In due course, DevayÃnÅ gave birth to a son. The sight of the child roused the motherly instincts of Áarmi«Âhà who spent a thousand years in heartburning. One day, while she was brooding alone in her garden, YayÃti happened to come there. As they met, their hearts were moved by tender feelings. Áarmi«Âhà approached YayÃti and begged for a son. But he tried to evade her by pleading that it was not proper to do anything in violation of Dharma. But in the end, he had to yield to her earnest supplications and philosophical arguments. Thus Áarmi«Âhà conceived a son in secret. When the child was born and it grew up, DevayÃnÅ's mind was constantly vexed with the thought as to who was the father. Once in an angry mood she questioned Áarmi«Âhà herself about it. She answered that the child's father was a sage whose identity she could not ascertain in the excitement of her union with him. Any way, this answer satisfied DevayÃnÅ. Soon after, another son was born to DevayÃnÅ. The first boy was named Yadu and the second son, Turvasu. As a result of the secret relations between YayÃti and Áarmi«ÂhÃ, three boys were born to her and they were named Druhyu, Anudruhyu and PÆru, respectively. These boys also grew up in AÓokavanikÃ. Once DevayÃnÅ was in her garden with her husband and children. Just then, Áarmi«ÂhÃ's children also happened to come there. DevayÃnÅ who somehow had her own suspicions, enquired of them their parentage and the innocent children replied that their mother was Áarmi«Âhà and their father was YayÃti. DevayÃnÅ who became furious, immediately went to Asuraloka and informed her father Áukra about it. On hearing it, the sage who was beside himself with anger owing to his paternal affection, cursed YayÃti so that he fell a victim to the infirmities of old age. YayÃti entreated Áukra to withdraw the curse since he had not enjoyed his youth to the full. Áukra lifted the curse by assuring him that one of YayÃti's sons would accept his father's old age in exchange for his youth and the son would be crowned King after YayÃti. (M.B. ùdi Parva, Chapters 82 and 83). 4) %% YayÃti asked his eldest son Yadu for his youthfulness. But the latter was not prepared to exchange it for his father's old age. Next the father approached his younger sons, Turvasu, Druhyu, and Anudruhyu, with the same request, but all of them in turn refused to oblige him. Even though YayÃti promised to return the youthfulness to them after a thousand years, they refused to exchange it for his old age. YayÃti in his anger, cursed Yadu that his progeny would never become Kings. Turvasu's family would be completely destroyed and Druhyu would float down the river, with unfulfilled desires and faded prosperity. PÆru wholeheartedly accepted his father's old age in exchange for his youth and went to the forest. From that day YayÃti began his reign with a cheerful heart. (M.B. ùdi parva, Chapters 84 and 85). In Padma PurÃïa, there is a slightly different version about the way in which YayÃti fell a victim to the infirmities of old age. It is as follows:--Seeing the rigorous observance of YayÃti's virtuous life, Devendra began to be alarmed at the thought that he might be dislodged from his place. He called his charioteer MÃtali and ordered him to bring YayÃti with him to Indraloka. When MÃtali failed in his mission, Devendra sent some Gandharvas to enact the drama of "VÃmanÃvatÃra" before YayÃti. Enchanted by the charm and performance of Rati on the stage, the King became irresistibly fascinated by the female sex. Once the RÃk«asÅ named Jarà and Madana got access to YayÃti's body. While in that state, one day he went to the forest for hunting. There he happened to meet a beautiful girl named "AÓrubindumatÅ". From her companion-maid, ViÓÃlÃ, the King came to know of her history. ViÓÃlà said to YayÃti--"Long ago when KÃmadeva was burnt Rati was in deep grief. The gods were moved to pity by her tears and they restored KÃma to life. Rati who was extremely happy, began to shed tears of joy. A beautiful girl was born from the tears which fell from her left eye. This maid who is standing before you is that girl. She is now looking for a suitable person for her Svayaævara." On hearing this story the King expressed his desire to marry her. AÓrubindumatÅ agreed to become his wife on condition that he exchanged his old age with some young person for his youthfulness. YayÃti returned to his palace and asked each of his sons to give him his youth. PÆru alone fulfilled his father's desire. After this YayÃti married AÓrubindumatÅ. But he was compelled to submit to another condition also, that he should not maintain any contact with his other wives. DevayÃnÅ and Áarmi«Âhà naturally, became distressed and furious when they saw YayÃti and AÓrubindumatÅ as husband and wife. So YayÃti asked Yadu to kill both of them. But Yadu refused to obey him. YayÃti who became angry at this, cursed his son that one of his descendants would marry his uncle's daughter and become heir to his mother's wealth. After some time, on MenakÃ's advice, AÓrubindumatÅ urged YayÃti to go on a visit to Heaven. So he entrusted his kingdom to PÆru and went to VaikuïÂha. 5) %% The PurÃïas describe YayÃti as a noble and eminent King. Some of the events which took place during his reign and which deserve special praise, are given below: (i) %% Once when King YayÃti was in the company of his subjects, a BrÃhmaïa approached him with a request for Gurudak«iïÃ. At once YayÃti gave him a gift of 1,000 cows. (M.B. Vana Parva, Chapter 195). (ii) %% See para 6 under GÃlava. (iii) %% After a thousand years, YayÃti handed over his kingship to PÆru and went to the forest. He spent many years living in Bh­gutuÇga in the company of sages, and feeding on fruits, roots, etc. and in the end died in the forest and attained Heaven. (iv) %% YayÃti remained in Heaven for many years. Once he insulted the Devas, Indra and other gods and kings in the divine assembly. The gods looked at one another, wondering who this proud fellow was. They asked how this man reached Heaven without renouncing his pride. In the meantime YayÃti lost his balance and fell down from Heaven to the earth. While descending, he prayed that he should fall in the midst of good men. Just at this time, four kings named Pratardana, Vasumanas, Áibi and A«Âaka were performing a YÃga in Naimi«Ãraïya. YayÃti happened to fall head downwards into their midst. But since they caught him in his fall he did not crash to the ground. He explained his story to them. They allowed him to accept the fruit of their Yaj¤a and to go to Heaven. But since he was a K«atriya he told them he had no right to it. Just then, his daughter MÃdhavÅ arrived there. She allowed him to take half of the divine grace which she had earned and with the help of it YayÃti ascended to Heaven again. (M.B. Udyoga Parva, Chapter 120). 6) %% (i) YayÃti witnessed the battle between Kauravas and PÃï¬avas which was fought as a result of the theft of King VirÃÂa's cows. (M.B. VirÃÂa Parva, Chapter 56, Verse 9). (ii) In MahÃbhÃrata, Sabhà Parva, Chapter 8, Verse 8, it is stated that King YayÃti continues to be in Yama's assembly. (iii) YayÃti once gave 1,000 cows to a BrÃhmaïa as "Gurudak«iïÃ". (M.B. Vana Parva, Chapter 195). (iv) He came riding in Indra's chariot and witnessed the battle between Arjuna and K­pÃcÃrya, from the sky. (M.B. VirÃÂa Parva, Chapter 56, Verse 9). (v) MahÃbhÃrata, Udyoga Parva, Chapter 115, men tions that YayÃti had conducted 1,000 YÃgas and that he was the leader of all Kings. ## A holy place. MahÃbhÃrata, Vana Parva, Chapter 82, Verse 48, mentions that a visit to this place will give the same reward as an AÓvamedha YÃga. ## A particular section of Brahmins. Their special feature is that they wander about here and there, following the course of life of the sages. MahÃbhÃrata, ùdi Parva, Chapter 13, mentions that the reputed sage JaratkÃru was a YÃyÃvara. ## A country in ancient India. In MahÃbhÃrata, Vana Parva, Chapter 254, we read that this country was conquered by Karïa. ## A sage who was the grandson of SvÃyambhuva Manu and son of ÁraddhÃ. Yoga was born to Áraddhà by Dharma. (BhÃgavata, 4th Skandha). ## It is J¤Ãna that reveals Brahman. Yoga is the concentration on Brahman. Agni PurÃïa, Chapter 372, mentions that Yoga is the perfect union of JivÃtmà and ParamÃtmÃ. In fact Yoga is activity with the body as its basis. It may be doubted how a mere physical karman helps ParabrahmadÃrÓana. But Mahar«is assert that there is an inseparable connection between matter and soul. Matter and soul are merely the two phases of the single "Astitva". The object of Yoga is to achieve union with Parabrahman; in other words, to attain Mok«a. The recitation of mantras is important in many disciplines connected with the practice of Yoga. The letters and words of mantras are so arranged that their recitation in the proper manner produces profound and favourable effects in the body. The habitual recitation of mantras helps the practice of Yoga. There are two broad divisions of Yoga--HaÂha Yoga and RÃja Yoga. The two are interconnected and have to be practised simultaneously. HaÂha Yoga is mainly concerned with disciplining the body by various kinds of exercises. Standing in Pa¤cÃgni with the arms held aloft; standing on one leg or standing on the head are some of these exercises. RÃja Yoga aims at arousing Praj¤Ã by control of the senses. RÃja Yoga involves the practice of eight disciplines. They are:--Yama, Niyama, ùsana, PrÃïÃyÃma, PratyÃhÃra, DhÃraïÃ, DhyÃna and SamÃdhi. An account of each of these is given below:-- i) %% Yama means refraining from evil courses or sinful things like cruelty or dishonesty. Yama demands the practice of AhiæsÃ, satya, asteya, brahmacarya and aparigraha. (Ahiæsà = non-violence or not killing any creature. Satya = truth; practising truth in thoughts, words and deeds. Asteya = not stealing. Brahmacarya = sexual continence. Aparigraha = not coveting wealth or pleasures which are not absolutely necessary). ii) %% While Yama is a negative discipline, Niyama is a positive one. It requires the positive practice of virtuous courses. Niyama includes five things:-Áauca (cleanliness), Santo«a (contentment), Tapas (penance and austerities), SvÃdhyÃya (study of the Vedas and incantations or mantras) and ýÓvarapraïidhÃna (prayer and meditating on God). Áauca means not only cleanliness of the body, but also of the mind. The mind must be purged of all 'malas' like kÃma, krodha and lobha. Tapas means ability to endure opposites (dvandvas) like heat and cold or joy and sorrow. SvÃdhyÃya is "study of philosophical works." ýÓvarapraïidhÃna--dedicating all actions unto God. iii) %<ùsana.>% The way of sitting or posture. Different postures have been prescribed for different actions. First of all, the yogÅ must choose a suitable place. (The place must be level, neat, free from stones, fire or gravel, agreeable to the mind and not causing irritation to the eyes). (ÁvetÃÓvatara). Different Ãsanas like PadmÃsana, SvastikÃsana and SiddhÃsana have been prescribed for the practice of Yoga. Putting the left leg on the right thigh and the right leg on the left thigh, holding the right toe with the left hand and the left toe with the right hand, place the chin on the chest and look at the tip of the nose. This is PadmÃsana. Sitting upright with the feet tucked under the hips is SvastikÃsana. Placing the left leg under the genitals, put the right leg on it. Insert the chin into the pit of the throat; control the senses; with steady eyes look at the point between the eye-brows. This is SiddhÃsana which will break open the doors to Mok«a. iv) %% This is regulation of breathing. Inhale air through the left nostril, retain the air in the lungs for a few minutes and then exhale it through the right nostril. The process may be reversed--that is inhalation through the right nostril and exhalation through the left. This is the first step in PrÃïÃyÃma. Exhaling the breath and then not inhaling for some time is called recaka; the opposite process is called pÆraka. The object of prÃïÃyÃma is to awaken Kuï¬alinÅ. v) %% This is a process of withdrawing the five senses from the outer world. A man who practises PratyÃhÃra becomes oblivious of the outer world. This helps the concentration of the mind on the ùtman. vi) %% Withdrawing the mind from outer objects and concentrating it on the self. vii) %% Meditation, concentrating the mind on several places like BhrÆmadhya and nÃbhÅcakra. Repeating the sacred syllable OM is very useful in dhyÃna. viii) %% In SamÃdhi the soul and mind unite, the mind merging into the soul. SamÃdhi is defined thus:-- When the mind and soul unite just as salt and water unite, that state is called SamÃdhi. ## The form of DevÅ in the state of Yoga. It was YogamÃyÃdevÅ who transferred the seventh child of DevakÅ (BalabhadrarÃma) from her womb to that of RohiïÅ. (DevÅ BhÃgavata 4th, Skandha). ## Third daughter of MenÃ. She was the wife of the sage JaigÅ«avya. (Padma PurÃïa, S­«Âi Khaï¬a). ## A community of famous yogins. Kavi, Hari, Antarik«a, Prabuddha, PippalÃyana, ùvirhotra, Drumila, Camasa and Karabhojana belonged to this community. They were the sons of the sage ã«abha and used to go about naked, everywhere. This community of yogins participated in the yaj¤a of Nimi, King of Mithilà and gave him advice on BhÃgavatadharma. (BhÃgavata, 4th Skandha). ## A sacred place on the Udaya mountain. (MahÃbhÃrata, Vana Parva, Chapter 84, Verse 95). ## A sacred place in North India. A bath in this place will make a person handsome and he will get the reward of a gift of 1000 cows. (M.B. Vana Parva, Chapter 82, Verse 84). ## A King in ancient India. There is a passage in MahÃbhÃrata, Udyoga Parva, Chapter 4, Verse 20, which mentions that the PÃï¬avas had sent an invitation to this King to take part in the war. ## (i) In ancient times in India war was considered a "RÃjadharma". A war declared under this law was known as "Dharmayuddha" (ii) It is forbidden to use a weapon describing it falsely as another weapon. The use of arrows heated in fire, is also against Dharmayuddha. (iii) It is also against the rules of Dharmayuddha to kill a person who gets down from the chariot, a eunuch, one with joined palms, one who squats on the ground, one who seeks refuge, one who is asleep, one who is naked, an unarmed person, one who has come to witness the fight, one who is fighting with another, one whose weapon is broken, one who is bereaved by the death of a son or other relative, one who is vanquished, one who flees from battle, and one who refuses to attack in return etc. (iv) If a warrior fleeing from battlefield is killed by his enemy, he carries with him his master's sins. (v) All the grace earned by the young man who flees from battle, passes to his master. (vi) The soldier himself may take all booty in the battle except chariots, horses, elephants, umbrellas, wealth, corn, cows, women, weapons, silver and gold. (vii) All costly articles, seized in battle, such as gold, silver, jewels etc. are to be handed over to the King, according to the Vedas. (Manusm­ti, Chapter 7). ## A Kekaya King. This YudhÃjit was the brother of KaikeyÅ, DaÓaratha's wife, and the uncle of Bharata. DaÓaratha's death took place at the time when Bharata was living in Kekaya country, at the invitation of YudhÃjit. (VÃlmÅki RÃmÃyaïa, BÃla KÃï¬a, 73rd Sarga). ## A King of AvantÅ. LÅlÃvatÅ, the daughter of YudhÃjit was married by SudarÓana of the Ik«vÃku dynasty. In course of time their relations became hostile and they separated. At last YudhÃjit exiled SudarÓana from his country and crowned his own brother, Áatrujit as King of AyodhyÃ. (See under Dhruvasandhi). ## A YÃdava King. In Padma PurÃïa, S­«Âikhaï¬a and in Matsya PurÃïa, it is stated that YudhÃjita was the son of Anamitra by P­thvÅ. ## A warrior who fought against the Kauravas from the side of the PÃï¬avas. The following references are made to him in the MahÃbhÃrata. (i) YudhÃmanyu was a prince of the PäcÃla royal family. (M.B. Udyoga Parva, Chapter 17, Verse 5). (ii) He took his position in the battle as the bodyguard of Arjuna. (M.B. BhÅ«ma Parva, Chapter 15, Verse 19). (iii) YudhÃmanyu's war-horse was a wonderful animal, both in spirit and shape. (M.B. Droïa Parva, Chapter 23, Verse 3). (iv) In BhÃrata Yuddha he fought against K­tavarmÃ, Duryodhana, K­pÃcÃrya, Citrasena the brother of Karïa, and AÓvatthÃmÃ. K­pÃcÃrya defeated him. He (YudhÃmanyu) killed Karïa's brother Citrasena. (Droïa Parva, Chapters 92, 130; Karïa Parva, Chapters 61, 83). (v) YudhÃmanyu met with his death in his fight against AÓvatthÃmÃ. (M.B. Sauptika Parva, Chapter 8, Verse 38). ## See under Dharmaputra. ## See under Manvantara. ## In the PurÃïas there are references to a mountain called Yugandhara. The inhabitants of that place were known as Yugandharas. In MahÃbhÃrata, Vana Parva, Chapter 129, Verse 9, there is a statement that these people used to drink the milk of camels and donkeys. ## A warrior who fought against the Kauravas from the PÃï¬ava party. He attacked DroïÃcÃrya in the battle and was killed by him in the end. (M.B. Droïa Parva, Chapter 16, Verse 30). ## A Deva Gandharva. MahÃbhÃrata, ùdi Parva, Chapter 122, Verse 56, mentions that he participated in Arjuna's birth festival. ## A sage who was a SÃmavedin. There is a story about this sage in Pa¤caviæÓa BrÃhmaïa:-YuktÃÓva who was a scholar in Vedas and ÁÃstras once abducted two new-born babies and killed them. As a result of that sin, he lost all his Vedic knowledge. To recover his lost learning, he started an austere tapas. After many years of tapas, he got back the whole of his Vedic knowledge. ## A military commander of RÃvaïa. In the battle between ÁrÅ RÃma and RÃvaïa, he was killed by HanÆmÃn. (VÃlmÅki RÃmÃyaïa, Sundara KÃï¬a, 46: 32). ## A RÃk«asa. In the battle between ÁrÅ RÃma and RÃvaïa, this RÃk«asa was killed by the monkey Mainda. (VÃlmÅki RÃmÃyaïa, Yuddha KÃï¬a 76: 34). ## A son of King Bhoja of the YaduvaæÓa. King Bhoja had six sons, who were--Nimroci, KiÇkaïa, V­«ïi, Sahasrajit, Áatajit and Yutajit. (BhÃgavata, 9th Skandha). ## A King of the Ik«vÃku dynasty. 1) %% From Vi«ïu were descended in the following order:--BrahmÃ-MarÅci-KaÓyapa-VivasvÃn-Vaivasvata Manu-Ik«vÃku-Vikuk«i-ÁaÓÃda-Kakutstha (Pura¤jaya)-Anenas-P­thulÃÓva-Prasenajit-YuvanÃÓva. This YuvanÃÓva was the father of MÃndhÃtÃ. 2) %% (i) YuvanÃÓva performed many YÃgas. (M.B. Vana Parva, Chapter 126, Verse 5). (ii) Once he drank water which had been subjected to special mantras (incantations) and as a result he became pregnant. MÃndhÃtà was born by cutting open his belly. (For more details see under MÃndhÃtÃ). (iii) YuvanÃÓva once received a wonderful sword from King Raivata. He presented that sword to King Raghu. (M.B. ÁÃnti Parva, Chapter 166, Verse 78). (iv) In MahÃbhÃrata, AnuÓÃsana Parva, Chapter 115, Verse 61, it is stated that he had received "ParÃvaratattva" (ability to know the highest and the lowest) because he had renounced meat-eating. ## Another YuvanÃÓva was the grandson of Vi«vagaÓva of the Ik«vÃku dynasty and the son of Adri. This YuvanÃÓva was the father of King ÁrÃva. (M.B. Vana Parva, Chapter 202, Verse 3). ## MahÃbhÃrata, ÁÃnti Parva, Chapter 234, Verse 15, refers to another YuvanÃÓva who was the son of V­«adarbha. He attained Heaven by offering gifts of jewels, women and dwelling houses. ## A King of the Ik«vÃku dynasty who was the grandson of MÃndhÃtÃ. There is reference to him in the ãgveda. (ãgveda, 10; 134). ## Another name for SÃtyaki. For further details, see under SÃtyaki. ## 1) %% Son of Dh­tarëÂra by a VaiÓya woman. He is not included in the 100 sons of Dh­tarëÂra. Yuyutsu is referred to by another name, "Karaïa" in MahÃbhÃrata, ùdi Parva, Chapter 68, Verse 113. 2) %% (i) It was Yuyutsu who disclosed to the PÃï¬avas that once Duryodhana gave poisoned food to BhÅmasena. (M.B. ùdi Parva, Chapter 128, Verse 37). (ii) Yuyutsu was present at the Svayaævara of DraupadÅ. (M.B. ùdi Parva, Chapter 185, Verse 2). (iii) In BhÃrata Yuddha, Yuyutsu joined the PÃï¬ava party. (M.B. BhÅ«ma Parva, Chapter 43, Verse 100). (iv) He was an eminent warrior and an honest and mighty hero. Many Kings attacked him in the city VÃraïÃvata. He was not able to fulfil his desire to kill all of them. (M.B. Droïa Parva, Chapter 10, Verse 58). (v) In BhÃrata Yuddha he fought with SubÃhu and cut off his hands. (Droïa Parva, Chapter 25, Verse 13). (vi) The bullocks tied to Yuyutsu's chariot were killed by Bhagadatta's elephant. (M.B. Droïa Parva, Chapter 26, Verse 56). (vii) Yuyutsu severely rebuked the Kauravas who rejoiced over the death of Bhagadatta. (M.B. Droïa Parva, Chapter 72, Verse 60). (viii) Yuyutsu was defeated in his fight with UlÆka. (M.B. Karïa Parva, Chapter 25. Verse 11). (ix) As advised by ÁrÅ K­«ïa and Dharmaputra, Yuyutsu went to HastinÃpura with the ladies of the royal family. (M.B. Áalya Parva, Chapter 29, Verse 86). (x) On his return after the battle, Yuyutsu described the details of the battle to Vidura. (M.B. Áalya Parva, Chapter 29. Verse 21). (xi) At the suggestion of Dharmaputra, Yuyutsu began to attend on Dh­tarëÂra to serve him. (M.B. ÁÃnti Parva, Chapter 41, Verse 17). (xii) Yuyutsu was guarding HastinÃpura when the PÃï¬avas went to the HimÃlayas to get money from Marutta. (AÓvamedha Parva, Chapter 63, Verse 24). (xiii) Under the leadership of Yuyutsu, the PÃï¬avas offered Jaläjali (offering libations of water) to Dh­tarëÂra. (ùÓramavÃsika Parva, Chapter 39, Verse 12). (xiv) When the PÃï¬avas departed on their MahÃprasthÃna after handing over the reign of the country to ParÅk«it, it was Yuyutsu who was entrusted with the task of supervising ParÅk«it and the country. (M.B. MahÃprasthÃna Parva Chapter 1, Verse 6). (xv) In MahÃbhÃrata the following names are given for Yuyutsu:--DhÃrtarëÂra, Dh­tarëÂraja, Dh­tarëÂraputra, Karaïa, Kauravya, Kaurava and VaiÓyÃputra. ## There is a reference to another Yuyutsu who was the son of Dh­tarëÂra by his wife GÃndhÃrÅ in MahÃbhÃrata, ÁÃnti Parva, Chapter 67, Verse 93.