A A The first letter (Vowel) of all Indian languages According to the Nanartharatnamala this letter has thi following meanings:-Brahma, Visnu., Siva, tortoise courtyard, battle, harem, jewellery, sea, Parvati and bow string. ABALA is one of the fifteen devas who were the sons o Pancajanya. (M.B. Vana Parva, Chapter 22, Verse 11) ABHAYA was one of the sons of Dhrtarastra. He war killed by Bhimasena. (M.B. Adi Parva, Chapter 67 Verse 104; Drona Parva, Chapter 127, Verse 62). ABHAYAM. King Idhmajihva divided his kingdom Plaksadvipa into seven parts and gave them to hi seven sons. Abhayam is one of the parts. The other sip parts are:-Sivarir, Yamasam, Subhadrarh, Santarh Ksemam and Amrtarir. See "Idhmajihva". (Bhagavata 5th Skandha, Chapter 20, Verse 2). It is ,seen (from M.B. Sabha Parva, Chapter 30, Verse 9) that the territory known as Abhayam was conquered b5 Bhimasena. (See Foot-note) ABHIBHU. He was a King, the son of the King of Kas and a relative of the Pandavas. He was killed by the son of King Vasudana. He had a most wonderfu horse. (M.B. Udyoga Parva, Chapter 151, Verse 63 Karna Parva, Chapter 6, Verses 23-24; Drona Parva. Verses 26-27). ABHIMANYU I. He was the heroic son of Arjuna the cen tral figure of the Mahabharata, by his wife Subhadra. 1) Genealogy. He was descended from Visnu in this order Brahma-Atri-Candra-Budha-Pururavas -* Ayus - Nahusa Yayati-Puru janamejaya- Pracinva - Pravira - NamasyuVitabhaya-Sundu-Bahuvidha-Sariryati-Rahovadi - Raudrasva-Matinara-Santurodha-Dusyanta - Bharata - Brhatksatra-Hasti- Ajamidha-Rksa-Sadrvararra -Kuru jahnuSuratha - Viduratha-Sarvabhauma -Jayatsena - Raviya -Bhavuka-Cakroddhata-Devatithi - Rksa-Bhima - PratiyaS` antanu-V yasa-PAnd u-Arjuna-Abhimanyu. 2) Picraajanrna (Previous Birth)., There is a story about Abhimanyu's Purvajanma in the Mahabharata. 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 VyCaha 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. Adi Parva, Chapter 67). 3) Military Training and War. Abhimanyu received his training in arms from his father Arjuna. Later, he went with his mother Subhadra to Dvaraka and lived for some time with his uncle Sri Krsna. There he is said to have received training in arms From Pradyurnna, son of Sri Krsna. After the incognito life of the Pandavas, Abhimanyu married Uttara, daughter of the King of Virdta. War broke out between Kauravas and Pandavas. On the first day itself Abhimanyu entered into a duel with Brhatbala, King of Kosala. In the terrible conflict with Bhisma, Abhimanyu broke Bhisma's flagstaff. After that he assisted his father Arjuna to fight against Bhisma. Verses 8-13 of' Chapter 55 of Bhisma Parva of the Mahabharata describe Abhimanyu's fight with Laksmana in the second day's battle. Then he took his place in the Ardha Candra Vydha (semi-cit-ular phalanx) formed by Arjuna. He fought fiercely with the Gandharas. He attacked Salya and killed jayatsena, King of Magadha, along with his elephant. We find Abhimanyu assisting Bhimasena in M.B. Bhisma Parva, Chapters 63, 64, 69 and 94. After that Abhimanyu defeated Laksnrana in battle. Then he defeated Vikarna, Citrasena and others also. Later he took his position in the Srngataka Vyuha created by Dhrstadyumna. He started fighting with Bhagadatta. He defeated Arhbastha and Alarhbusa. Next he fbught a duel with Sudisna. After that he encountered Duryodhana, Brhatbala and others. M.B. Drona Parva, Chapter 10, Verses 47-52 are a description of Abhimanyu's heroism by Dhrtarastra. He snatched Paurava's weapon and threw it on the ground. Next lie fought with jayadratha and Salya. Then he was caught in the Cakra Vyuha (circular phalanx) of they enemies. There he inflicted great losses upon the enemy forces. Salya was stunned and his brother was killed by Abhimanyu. M.B. Drona Parva, Chapter 38, Verses 23 and 24 describe the flight of the Kauravas in fear. At this stage, even Dronacarya praised Abhimanyu's valour. Dt3ssasana fainted during his fight with Abhimanyu. Karna was defeated. Vrsasena, Satyasravas and Salya's son, Rugmaratha were slain. Duryodhana fled. Laksmana was killed. Vrndaraka, Asvatthama, Karna and others were amazed by this terrible valour of Abhimanyu. Six ministers of Karna were slain. Next, Asvaketu, son of the King of_ Magadha was killed. King Bhoja was also killed. Salya was again defeated. Satrufijaya, Candraketu, Meghavega, Suvarcas, Suryabhasa-who were all kings--were beheaded by Abhimanyu. Sakuni was wounded by Abhimanyu's arrow. Kalakeya, son of Subala was slain. M.B. Drona Parva, Chapter 40, Verses 13 and 14 say that at this stage, Prince Dussasana beat Abhimanyu to death with his mace. 4) After Death. M.B. Drona Parva, Chapter 71, Verses 12-16 say that after death Abhimanyu attained the immortal world of the Munis (Saints). King Pariksit was the son of Abhimanyu. In M.B. Svargarohana Parva, Chapter 5, Verses 18-20, we find that after his death, Abhimanyu entered the moon in his former form of Varcas. 5) Other names of Abhimanyu. In the Mahdbharata Abhimanyu has been referred to by several other names, such as ARJUNI, Saubhadra, Karsni, Arjunatmaja, Sukratmajatmaja, Arjunapara and Phalguni. 6) Other -details. King Pariksit was the son of Abhimanyu. Janamejaya was born as his son. It was janame- There seems to be some difference of opinion regarding the number of. parts into which King Idhmajihva divided Plaksadvipa. In the Bhagavata the number mentioned is seven; but in the Malayalam version of the Bhagavata (By Ramanujan Eluttacchan) the number is eight. The original Bhagavata says; "`~ivath Yamasarh, Subhadrarh, ggantari,, Ksematn, Amrtarir Abhayam it Varsani tesu girayo nadya'sca saptaivabhijizatah". In tae 'Malayalam Bhagavata arr, eighth division called ~ivadata is seen, jaya who performed Sarp4satra. (A yaga) Satanika was the son of Janamejaya. Satanika had a son named Sahasranika. King Udayana, the jewel of the Candra Vamsa (Lunar dynasty) was born to Sahasranika by the goddess Mrgavati (See `Udayana', stories about this Udayana are very famous. Kaltdasa has mentioned in his "Meghaduta" about the old rustics who thronged the country-sides to tell and listen to Udayana stories). (Kathasaritsagara, Madana Kancukalarizbaka, 4th Taranga ). ABHIMANYU II. One"of the sons of Mann. The ten sons born to Mann by Nadvala were: Kuru, Puru, Satadyumna, Tapasvi, Satyavan, Suci, Agnistoma, Adhiratra, Sudyumna and Abhimanyu. (Visnu Purina, Section 1, Chapter 13) . ABHIMANYU VADHA PARVA. A part (branch) of Drona Parva. (See "Mahabharata"). ABHINAYA. In Agni Purina, 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 Sattvika, Vacika, Angika and Aharya depending on Sattva, Vak, Anga and Aharya. Besides these, another division known as Abhimanika (Abhimanottha) may also be mentioned. This signifies the expression of rasas like Srngara. There are two kinds of Srngara known as Sambhoga and Vipralambha. Four varieties of Vipralambha called Purvanuraga Vipralambha, Mana Vipralambha, Pravasa Vipralambha and Karuna Vipralamb.ha are mentioned. The union after Vipralambha is Sarhbhoga-Srngara. All Sattvika bhavas are included in Srngara. All these have to be expressed through Abhinaya. ABHTRU. A Rajarsi who was born of the sixth Kalakeya. (M.B. Adi Parva, Chapter 67, Verse 53). ABHISAKAM. A Janapada (Village) of ancient India. The warriors of this Janapada were called Abhisakas. (M.B. Bhisma Parva, Chapter 18, Verse 12; Chapter 93, Verse 2) . ABHISARAM. A Janapada of ancient India. (M.B. Bhisma Parva, Chapter 9, Verse 94). ABHISARI. Arjuna conquered this city, which was one of the ancient cities of India, in the course of his Digvijaya (conquest of the world). ABHISYANTA. A son born to Maharaja Kuru by Vihini. Ile had three brothers named Caitraratha, Muni and Janamejaya. Abhisyanta was the younger brother of Asvavin and elder brother of Caitraratha. (M.B. Adi Parva, Chapter 94, Verses 50-51). ACALA I. 1) General. Acala was the son of Subala, a King of' Gandhara. He was gakuni'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 Yudhisthira's Rajasuya. (A very expensive sacrifice-yaga-performed by an emperor.) (M.B. Sabhi Parva, Chapter 34, Verse 7) . 3) Acala had a brother named Vrsaka. In the battle between the Kauravas and Pandavas, Arjuna killed Acala and Vrsaka. (M.B. Drona Parva, Chapter 30, Verse 11). 4) One night Vyasa summoned the departed holy souls and Acala also was among them. (M.B. Asvamedhika Parva, Chapter 32, Verse 12). ACALA II. Name of a bull. Among the parsadas of Skanda we see the bull named Acala. (MA Salya Parva, Chapter 85, Verse 74). ACALA III. An epithet of Mahivisnu. Among the thousand names of Mahavisnu we see the name Acala also. (M.B. Anusasana Parva, Chapter 149, Verse 92). ACALA. Subrahmanya, who was born from Siva's semen which fell into the fire, was made Commanderin-Chief (Generalissimo) by the gods to kill Tarakasura. A large number of warriors and mothers were assigned to assist him. A woman named Acala was included among those mothers. (M.B. Salya Parva, Chapter 40, Verse 14). ACCHODA. A spiritual daughter of the Pitrs. (For further details see "Amavasu"). ACCHODASARAS. A river, who was the daughter of the Pitrs called Agnisvattas. (Hari Varhsa, Chapter 18, Verse 26). ACYUTA. (See Visnu). ACYUTAYU. He was a heroic warrior on the Kaurava side. Srutayu was the brother of Acvutayu. Both of them were killed by Arjuna in the Kaurava-Pandava battle. These heroes attacked Arjuna and Sri krsna furiously with their arrows and Arjuna had some difficulty in killing them. (M.B. Drona Parva, Chapter 93, Verses 7-42) . ACYUTA STHALA. This is an ancient village in India. In ancient times Sudras of mixed castes inhabited this region. (M.B. Vana Parva, Chapter 129, Verse 9). ADHARMA. A description of the lineage of Adharma is found in Agni Purina. Himsa (violence) is the consort of Adharma. The couple procreated two children, Anr to and Nikrti, and from them sprang up Bhaya (fear), Naraka (Hell), Maya (illusion), Vedana (pain) etc, And, out of them Maya brought forth Death, the destroyer of (all) objects. Vedana, in its turn produced Sorrow and Grief out of Raurava. From Death were born Disease, Senility, Sorrow, Intense desire and Anger. (Agni Purina, Chapter 20). ADHARMA. Adharma is a person who is an embodiment of Adharmas. (M.B. Adi Parva, Chapter 66, Verse 53) . Adharma's wife Nirrti delivered 3 children; Bhaya, Mahabhaya and Mrtyu. Adharma had another son, Darpa (conceit) born of Wealth. (M.B. Sand Parva,h Chapter 90, Verse 27). ADHASIRAS I was a great sage. Sri Krsna is said to have met the sage on his way to Hastinapura. (M.B. Udyo~-''a Parva, Chapter 33, Verse 64). ADHASIRAS 11. There is a reference in Visnu Purana to a hell called Adhassiras. (Visnu Purina, Part 2, Chapter 6). ADHIRA. A King; also a great devotee of Lord Siva. Once he decreed death penalty on an innocent woman. He also destroyed with his own hands a temple of Siva. As a consequence of those two sinful deeds he became a devil after death. Ultimately by the grace of Siva he cast off the devil's form and became an attendant of Siva. (Padma Purina, Patala Khanda, Chapter 111). ADHIRAJYA. A Kingdom in ancient India, described in Bhisma Parva, Chapter 9, Verse 44. Today this place is known as Rewa. ADHIRATHA. Foster father of Karna. 1) Lineage. Descended from Vistiu thus : Brahma-AtriCandra-PururavassAyus - Nahusa - Yayati - Anudruhyu- Sadanara-Ralanara-Srnjaya-Titiksa- Krsadratha-HomaSutapas - Bali - Anga - Dadhivahana - DravirathaDharmaratha - Citraratha - Satyaratha - RomapadaCaturanga-Prthu - Camba - Haryamga - BhadrarathaBrhadratha-Brhanmanas jayadratha - Dhrtavrta - Satyakarma-Adhiratha-Karna (foster son). 2) Foster father of karna. Sage Durvasas had taught Kunti some mantras to get children, and Kunti, then unmarried, tested the first mantra with the Sun-god as her object. The Sun-god appeared before Kunti and from his power she conceived and duly delivered a child, Karna. Fearing obloquy Kunti concealed the child in a box and floated it on the river, Ganges. At the time Adhiratha, a great comrade of Dhrtarastra 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 Radha brought up the child with pleasure. The child was named Vasusena, and the child grew up to become the famous Karna and favourite friend of Duryodhana. (M.B. Adi Parva, Chapters 67 and 130; Vana Parva, Chapter 309; Devibhagavata, Skandha 2). 3) Some particulars. Adhiratha was King of Anga. He was a Suta (charioteer) and Karna grew up as his son. Karna was sent to Hastinapura to be trained in the use of weapons, and it was here that Duryodhana 'and Karna developed their friendship and alliance. (M.B. Adi Parva, Chapter 147, Verse 3). Sri Mahadevibhagavata, in Chapter 3 relates the following incident : "Thus lamenting Kunti sent the box concealing Karna, 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. Raja Adhiratha bathing in the river saw the box floating in the river". These facts prove that Adhiratha was not only the King of Anga but a good charioteer as well, and further a very good friend of Dhrtarastra. 4) We come across Adhiratha on the occasion of the trial of skill in the use of arms between the Kauravas and the Pandavas. When Karna entered the lists the Pandavas questioned his nobility of birth. Seeing Karna's great humiliation and discomfiture Duryodhana enthroned him immediately as King of Anga. Vyasa, who witnessed the scene has given a picturesque description of it. ADHOKSAJA. A synonym of Maha Visnu. (Kamsariradhoksajah-Amarakosa) . ADHRIGU. A great sage (Maharsi) who lived during the Rgvedic period. (Rgveda, Mandala 1, Anuvaka 16, Sukta 112) . ADHRSYA. A river. (M.B. Bhisma Parva, Chapter 9, Verse 24). ADHYAPAYANA. A disciple of the great preceptor of Atharvaveda, Sumantu. He divided Atharvaveda into two parts and gave one to Utatthya and the other to Vedadarsana. (Bhagavata, Skandha 12). ADITI. 1) Genealogy. Ka~yapa, grandson of Brahma and son of Marici married Aditi, daughter of Daksaprajapati. Aditi had twelve sisters: Diti, Kala, Danayus, Danu, Simhika, Krodha, Prtha, Visva, Vinata, Kapila, Muni and Kadru. (Mahabharata, Adi Parva, Chapter 65, Verse 12). Devas are sons born to Kasyapa by Aditi and hence they are known as Aditeyas also. Kasyapa married all the thirteen sisters including Aditi, and all living beings owe their origin to them. (See Kasyapa) . 2) Descendants. 33 sons were born to Aditi. 12 of thei are called Dvddasadityas, viz. Dhata, Aryama, Mitr, Sakra, Varuna, Ariisa, Bhaga, Vivasvan, Pusa, Savit,' Tvasta and Visnu. Amongst the other 21 sons are tl 11 Rudras and 8 Vasus. (See M.B. Adi Parw Chapter 65, Verse 15). 3) Main incidents. 1. How Mahdvisnu was born as tI son of Aditi. The Mahabharata and the Ramayan refer to a story about the birth of Mahavisnu as th son of Aditi. Visnu entered the womb of Aditi Vamana (Dwarf). This story was related by the sag Visvamitra to the boys Rama and Laksmana whi: they were accompanying the sage in the forest. Whe they entered Siddhasrama Visvamitra pointed to tl latter that the Asrama was sacred, because Mahavisn had stayed there for long as Vamana. The Dev induced Mahavisnu to obstruct the sacrifice (yaga being performed by Emperor Mahabali, son Virocana. At that time Aditi, the wife of Kasyal was doing penance so that Mahavisnu might be box as her son, and accordingly he entered her woml 1000 years later she gave birth to Visnu, and that chi] was known as Vamana. (See Vamana; also M.l Vana Parva, Chapter 272, Verse 62, Anusasana Parv; Chapter 83, Verses 25 and 26, as also Valmiki Ram' yana, Canto 29) . 2. Rebirth of Aditi. Once Kasyapa made all arrange ments to perform a sacrifice (yaga). Having failed t get the suitable cow for it, he stole Varuna's cow an conducted the yaga. Not only that, Kasyapa refuse to return the cow even after the yaga was ove Varuna in hot anger rushed to Kasyapa's hermitag~ Ka~yapa was absent, and his wives, Aditi and Suras did not treat Varuna with due respect. The enrage Varuna cursed them to be born in Gokula. He al: complained about the matter to Brahma. Brahma to] Kasyapa : "Since you, a learned person, have stole the cow, may you along with your wives be born i Gokula and tend cows". Accordingly Kasyapa an his wives, Aditi and Surasa, were born respectively Vasudeva, Devaki and Robin! in Gokula in the 28t Dvapara yuga. (This story has been told by Vya: to Raja janamejaya). (Devibhagavata, Skandha 4). 3. Aditi in prison. Devaki is Aditi reborn. There w~ reason for Devaki being imprisoned on the orders Kariisa. When Kasyapa was living in an Asrama wii Aditi and Diti he was so much pleased with tl services of Aditi that he asked her to beg for ar boon she wished. Accordingly she prayed for a ideal' son. The boon was readily granted, and Inch was the son thus born to her. The birth of Inch engendered jealousy in Diti towards Aditi, and sl also demanded a son equal to Indra. Kasyapa oblige Diti also. As Diti advanced in pregnancy and he beauty also increased Aditi got jealous of the .form and she called her son Indra and told him that unle something seas done in time, Diti would deliver child equal to him (Indra) thus relegating him pr( bably to the place of second Deva. Thus admonishe by his mother the artful Indra approached Diti an told her: "Mother, I have come to serve you". Di was greatly pleased. Indra's services drove Diti t sleep very quickly, and Indra used the opportunit to enter the womb of Diti and cut into 49 pieces the child with his weapon, the Vajra. The child in the womb bean crying on receiving cuts with Vajra when Indra asked it not to cry. (Ma ruda, don't cry) and so the child got out of Diti's womb as 49 Marutas (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 Nahusa functioned, for a time as Indra. (See Nahusa). In the 28th Dvapara yuga Aditi transformed as Devaki had to be a captive of Karnsa, and Kainsa killed her children by dashing them on the ground. (Devibhagavata, Skandha 4). 4. Narakdsura stole the earrings of Aditi. Narakasura, who turned out to be a curse and menace to the three worlds consequent on the boon he got from Visnu, attacked Devaloka once, and carried off Indra's royal umbrella and Aditi's earrings. Mahavisnu incarnated himself as Sri Krsna, killed Narakasura in battle and got back the earrings etc. (M.B. Udyoga Parva, Chapter 48, Verse 80; Sablla Parva, Chapter 38, Verse 29; Bhagavata Dasama Skandha). 5. Mahdai snu became seven tunes son to Aditi. Once, desirous of having children Aditi cooked food (rice) sitting herself in the entrails of Mount Mynaka (M.B. Aranya Parva, Chapter 135, Verse 3; . Dharmaputra, in the course of singing the glories of Lord Krsna after the great war refers to Visnu having taken birth seven times in the womb of Aditi. (M.B. Santi Parva, Chapter 43, Verse 6). 6. Budha cursed Aditi. A story in the Mahabharata 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 to ! 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 lift after that. This caused Budha to lose his temper and he cursed her that (Aditi) she would become the mother of Vivasvan in his second birth as Anda, when she would suffer pain in her abdomen. (M.13. Santi Parva, Chapter 34, Verses 96-98). 7. Former birth of Aditi. Du-ring the former years (period) of Svayambhuva Manu the Prajapati called Sutapas, along with his wife Prsni did Tapas for 12000 years. Then Mahavisnu appeared before them, and Prsni prayed for a son like Vis.,iu himself, and Mahavisnu was born as her son named Prsnigarbha. This story is related by Sri Krsna to his mother on his birth as the son of Vasudeva. (Bhagavata, Dasama Skandha, Chapter 3) . She, who became the wife of Prajapati as Prsni before Svayambhuva Mann, and was born again as Devaki, the wife of Vasudeva is one and the same person. ADRA. A King of the Solar dynasty. (See Surya Varimsa) . ADRI was a King, the son of Visvagasva and father of Yavanasva. (M.B. Vana Parva, Chapter 202, Verse 3). ADRIKA. A nymph (devastri). There is a story in Devibhagavata about her being cursed by a Brahmin and turned into a fish. ADRSTABHAYA is the curse put on King Janamejaya by Sarama, the dog of the Devas. While Janamejaya, son of Pariksit was conducting, along with his brothers, a yaga of long duration at Kuruksetra the son of Sarama went to the place and was thrashed by the brothers of Janamejaya. Seeing her weeping child Sarama 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 Adrstabhaya. When the yaga was over Janamejaya got rid of the curse by getting sage Somasravas do certain proper rites. ADRSYANTI, wife of sage Sakti, the son of Vasistha and mother of sage Parasara. Kalinasapada, a king of the Iksvaku dynasty reached the hermitage of Vasistha during a hunting expedition when Sakti, eldest of the hundred sons of Vasistha came walking towards him. False pride prevented either of them from giving way to the other. The King got angry and whipped Sakti. Sakti cursed the king and he was converted into a demon. This happened at a period when sages Vasistha and Vi4avamitra were at logger-heads. Visvamitra got admitted into the body of King Kalmasapada a demon called Kirnkara, and the king set out to take revenge upon Sakti, the son of Vasistha. The King was further promised all support by Vi"svamitra. Kalmasapada ate up all the hundred sons of Vasistha. Overcome with grief Vasistha attempted suicide many a time. But the spirit (Atman) did not quit the body. Thus sunken in grief Vasistha lived in his hermitage with Adrsyanti, wife of Sakti. One day Vasistha heard distinct sounds of the chanting of the Vedas and Adrsyanti told him that a child of his son, Sakti, was developing in her womb and that the vedic sounds heard were sounds produced by that son chanting the vedic hymns. Vasistha thus was happy to hear that the dynasty will not become extinct and, so, gave up all ideas of suicide. Another day Kalnrasapada in the guise of the demon hurriedly came to devour Adrsyanti and Vasistha gave him redemption from the curse. He was restored to his old state and form. Adrsyanti duly gave birth to a son, and the child grew up to become Parasara, father of Vyasa. While the Pandavas, in the course of their forest life, were passing the banks of river Ganga at midnight, a Gandharva named Ariigaraparna enjoying in the river-water clashed with Arjuna, and he was defeated. The story of Adrsyanti is one of the many stories told by Arng5raparna to the Pandavas. (M ~B. Adi Parva, Chapters 175-178). AGASTYA. 1) Genealogy. Descended from Visnu in this order Brahma-Marici-Kasya.pa-Surya-Agastya. 2) Birth. A story occurs in Uttara-Rama-Carita about the birth of Agastya. Nimi was the son of Iksvaku of the Surya dynasty. When he ascended the throne he decided to celebrate a sacrifice of long duration. He invited Vasistha to perform the sacrifice. But Vasistha, 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 Satananda, the son of the great hermit Gautama and the sacrifice was begun. Vasistha did not like this. He cursed Nimi that life might be separated from his body. Nimi retorted with the same curse. Vasistha's spirit separated itself from his body and began to roam about in the sky. At .last he requested Brahma to provide him with a body. Brahma granted his wish and said that he would be born again from Mitra and Varuna. When the spirit of Vasistha returned to the earth it was Mitra and Varuna moving about, having only one body for both. Vasistha's spirit entered into that body. One day Mitra-Varuna happened to see the celestial beauty, Urvasi on the seashore. They embraced Urvasi and immediately the spirit of Vasistha entered the body of Urvasi. After this Mitra and Varuna separated themselves from one another and assumed two different bodies. Varuna approached Urvasi with lustful desire, but rejecting him Urvasi accepted Mitra. Varuna had seminal flow and this semen was taken and kept in a pot. At the sight of this, remorse and passion arose in Urvasi 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 Varuna. After a few days the pot broke open by itself and two babies came out. One was Agastya and the other Vasistha. As these two were born of the semen of Mitra and Varuna, they came to be known as Maitravarunis later. This story partly occurs in ganti Parva of Mahabharata, Verse 343 of Chapter 88. 3) Education. Very little is mentioned in the Puranas 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 Mahabharata, Adi Parva, Drona says to Arjuna as follows: "Agnivesa, 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 Agnivesa the teacher of Drona was a disciple of Agastya, his proficiency in the art of using weapons could easily be discerned. 4) Marriage. 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 (Pitrs) 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 obtain a King of Vidarbha was doing penance to son. Agastya collected the quintessence of all living beings, with which he created an extremely beautiful lady and named her Lopamudra. Agastya gave Lopamudra 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 Lopamudra 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, Lopamudra 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, Lopamudra accompanied Agastya. It is mentioned in Vana Parva, Chapter 130, Verse 5, that they were married at Mahasindhutirtha. After their marriage they went to Garigadvara. (Mahabharata; Vana Parva, Chapter 96 ) . 5 ) The story of horn Agastya ate Patdl4i. While Agastya was doing severe penance, Lopamudra 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 Lopamudra in the hermitage he went in search of money. He at first approached King Srutarva, who produced accounts of his income and expenditure and convinced Agastya that he was having no balance at all. Agastya, accompanied by Srutarva, then proceeded to King Bradhnasva. He also produced accounts and refused to help A~gastya, who then followed by Srutarva and Bradhnasva went on to the wealthy King Trasadasyu, who also producing his accounts refused to reorder 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 Vatapi. 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 Vatapi considered Brahmins as their enemies. The elder brother converted the younger one (Vatapi) 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. "Vatapi, come out". Breaking the stomach of the,guest open, Vatapi would come oat. In this way Ilvala had killed a good number of Brahmins. It was at this j ancture 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 Vatapi loudly. But Agastya slowly said, "Vatapi, jirno bhava" (Let Vatapi be digested) and immediately Vatapi 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 Viravan and not extricate himself from the hold of the snake, who eventually informed Bhima of its previous history. When Bhima understood that the serpent was none other than Nahusa, a King of the Surya dynasty (Solar), he felt sorry for him. Dharmaputra, who came there in search of Bhima, talked with Nahusa, who immediately regained his original form and went to heaven. (Mahabharata, Chapter 17 of Udyoga Parva; Chapter 179 of Vana Parva; Chapter 342 of Santi Parva). 9) How Agastya drank up the ocean. Indra ruthlessly killed Vrttrasura, who had been harassing the Gods, with the help of the Kalakeyas. The frightened Kalakeyas 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 Vasistba and Cyavana. All the Brahmins on the earth were terribly afraid of the Kalakeyas. The gods went to Visnu and prayed for protection. Visnu informed them that the Kalakeyas 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 Visnu 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 Kalakeyas were killed. Now the Gods again approached Visnu and made representation about the loss of the ocean. Visnu told them that by the penance of Bhagiratha the divine Ganga would fall into the earth and then the ocean will be filled. In this way the earth regained its lost ocean. (Mahabharata, Vana Parva, Chapters 101 to 105). 10) Agastya cursing Kubera and his companion. In the course of their sojourn in forest, the Pandavas visited several holy places and reached the proximity of the Himalayas. Leaving his brothers behind, Aijuna went up the Mahameru to worship Siva. Years passed by. At last his brothers also started for the Mahameru in search of Arjuna and with the help of the hermits Vrsaparva and Arstisena, they reached Kuberapuri (the capital of Kubera). There Bhima destroyed the army of Kubera and killed Maniman, his friend and favourite. Dharmaputra, repenting of his younger brother's iniquity bowed before Kubera and asked hint 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 Maniman and myself were going, in a chariot, to be present at the singing and chanting just begun at Kusa'Vati. At that time Agastya was standing in his hermitage on the bank of Kalindi, performing Sun worship. When Maniman saw this from the sky, he spat on the head of Agastya, who instantly getting wild cursed me. "Lo, Kubera, your friend Maniman spat on my head in your sight. So this Maniman 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 Maniman you will be liberated from the curse." It is this curse that brought about the death of Maniman and the army. When Kubera saw Bhima face 'to face his curse was - revoked. (Mahabharata, Vana Parva, Chapter 160). 11) Agastya cursing Maraca and Tddakd. The boys Rama and Laksmana went to the forest with ViAvamitra for protecting sacrifice. When they entered the Tadaka forest Visvamitra told them the story of Tadaka thus :- Tadaka is the daughter of Suketu, a semi god of the tribe Yaksa. Being childless for a long time Suketu was miserable and began to do penance before Brahma, who blessed him and granted his wish and a daughter was born to him. This daughter was named Tadaka. Brahma blessed her, giving her the strength of one thousand elephants. Tadaka grew up and became a young woman. Suketu gave her in marriage to Sunda, son of Iharjha. Tadaka gave birth to a son called Marica. When Sunda was killed, Tadaka got wild and ran into the hermitage of Agastya causing much havoc there. At this Agastya got angry and cursed her to become a Raksasi (giantess) and instantly the bodies of Tadaka and Marica were deformed. Tadaka could not control her anger and she demolished the hermitage of Agastya. (Valmiki Ramayana, Balakanda). 12) The story of the theft of lotus. Once Bhrgu, Vasistha and other hermits went on a pilgrimage, with Indra as their leader. On the way they reached Brahmasaras, in tire holy place of Kausiki. 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. (Mahabharata, Anusasana Parva, Chapter 94). 13) How Agastya burned the Asuras (demons). (This story occurs in the Mahabharata as, having been told by the God Vayu to Bhisma as a discourse on the greatness of Agastya, and Bhisma reiterating it to Arjuna) . Once the God:, 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 Patala (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. (Mahabharata, Anusasana Parva, Chapter 155, Verses 1 to 13). 14) Indra's conflict with Agastya. 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. (Malzabharata, Asvamedhika Parva, Chapter 92). 1:5 ) Story of Gajendramoksa (The redemption of an elephant) . In the Bharata a story occurs, as to how Agastya cursed King Indradyumna, and turned him to an elephant. While Indradyumna, the King of Pandya was absorbed in deep meditation on Visnu, 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 Huhu, 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 Hahn and he was deformed into a crocodile. This pond which was in the Trikuta 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 Mahavisnu appeared before them, cut them asunder with his Cakrayudha (the wheel-weapon) and both were given deliverance. (Bhagavata, 8th Skandha, Chapter 2). 16) Agastya teaching Sri Rrdma the Jditya-hrdaya Mantra (A hymn in praise of the Sun). When Sri Rama was fighting with Ravana in Lanka, dejection befell bim, his heart being weighed down with faintness, for a little while. Ravana 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 Sri Rama the Adytya-hrdaya Mantra, a hymn in praise of the Sun-god and when gri Rama chanted that mantra, he resumed fight with Vigour and Ravana was defeated and slain. (Valmiki Ramayana, Yuddha Kanda, Sarga 107 ) 17) How the slant of the earth was rectified 6y seating Agas ya. The matrimonial ceremony of gri Paramevara and Parvati was held in the Himalayas. On that auspicious occasion all the living beings of the world were present, and as a result the Himalayan region sank down and the earth slanted to that side. To keep the equilibrium of the earth, Siva sent Agastya to the south. Accordingly Agastya reached Kuttalam, where there was a temple dedicated to the worship of Visnu. Agastya had besmeared his forehead with ashes and so admission to the temple was denied to him, by the devotees there who were Vaisnavites. By his own power Agastya turned himself into a vaisnavite and got into the temple, and immediately the image of Visnu in the temple changed by itself into a givalinga(idol representing giva). Since then the temple at Kuttalam has remained a temple of diva. Agastya proceeded to the southernmost point of the earth and sat there and because of his weight the earth regained its normal position. (Skanda Purana). 18) Agastya and the Kraunca Mountain. When Agastya passed the Vindhya mountain and proceeded to the South a Raksasa (giant) called Kraunca hindered his way. By his power the Raksasa caused to fall everywhere a very heavy rain. Agastya sprinkled a few drops of water from his waterpot on Kraufica, who instantly became a mountain. Telling him that he would get deliverance from the curse when the weapon of Subrahmanya struck him, Agastya continued his journey to the South. (Skanda Purdna. ). 19) Agastya and the River Kaveri. Once Surapadma, an Asura (demon) drove the Gods out from heaven. Indra came to Siyali a place in the district of Tanjavur (T anjore) and began to do penance to please diva. Rain was completely stopped. Agastya had compressed the river Kaveri and held the water in his waterpot. Ganapati 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 Subrahmanya and granted Agastya a boon. "Your waterpot will always be full". Since then there had never been shortage of water in the Kaveri. (Skanda Purana). 20) Agastya in the palace of Bhadrdsva. Once Agastya lived in the palace of Bhadrasva as his guest for seven days. Agastya praised Kantimati the queen on several occasions. The King wanted to know the reason. Agastya said : During her previous birth Kantimati was the handmaid of a rich man. On one occasion of dvadasi (twelfth night after full moon) in the month of Tula (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 Kantimati. The King and the queen were much pleased at this explanation of Agastya and thenceforward they began to observe dvadasi as a day of fasting. (Vayu Purana). 21) Agastya cursing Urvasi, Yayanta and Ndrada. Once Agastya went to the realm of the Gods, as a guest of Indra. On that day a performance of dance by Urvasi was held in honour of Agastya. In the midst of the dance Urvasi's eyes fell on Jayanta and she fell in love with him; her steps went out of beat. Narada also went wrong slightly in playing on his famous lute called Mahati. Agastya got angry and cursed Urvasi, Jayanta and Narada. According to the curse Jayanta became a bud. Urvasi was born in the earth as a woman called Madhavi and `Mahati' the lute of Narada became the lute of the people of the earth. 22) Agastya cursing DusPanya. Dupanya was the last son of the King of Pataliputra. The wicked Duspanya had slain a large number of babies, and the King therefore expelled him from the palace. Duspanya 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 Sutisna and asked him to gc and bathe in the Agnitirtha (a bath) in the Gandhamadana mountain and bring some water from the tirtha and sprinkle it on the spirit of Duspanya. Sutisna acted accordingly and immediately the spirit of Duspanya received divine figure and entered heaven. (Seta Mahatmya ) . 23) Hors Agastya got golden Bangle. 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 treta yuga (the third age) there lived a King named Vidarbha. I am his son and my name is 8veta. 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 Brahma how, I, a dweller of heaven, got this hunger. Brahma 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 Brahma 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 Sveta offered to Agastya the golden bangle given by Brahma and then he vanished and the corpse also disappeared. Sveta went to heaven. (Uttara Ramayana). 24) Other informations concerning Agastya. (1) Agastya had a brother called Suds a. (Agnipurana, Chapter 7) . (2) Sutisna was Agastya's disciple too. (Seta Mahatmya ) . (3 ) Ilvala. and Vatapi were the sons of the giantess Ajamukh~ In the valley of a mountain Ajamukhi prayed to Durvasas for love and thus Ilvala and Vatapi were born from Durvasas. These two sons demanded that Durvasas should impart to them all his merits of penance. Getting angry Durvasas cursed them that they would meet with death at the hands of Agastya. (Skandapurana, Asura Kanda). (4) Agastya had been the priest of the King Khela. (Rgveda, 112th Sukta). (5) When Sri Rama returned to Ayodhya: with Sita from Lanka, hermits from various parts visited him, among whom, Dattatreya, Namuci, Pramuci, Sri Valmiki, Soma, Kandu, Agastya and their disciples were from the South. ( Uttara Ramayana). AGASTYA SARAS ( 6 ) Agastya gave Sri Rama 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 Ramayana ) . ( 7) Once Agastya visited the hermitage of Apastamba. He asked Agastya, who, of Brahma, Visnu and diva, was the Supreme deity. Agastya replied: "These three are only three different manifestations of the one supreme Being". ( Brahmapurana ) . (8) For the story of how Agastya cursed the sons of Manibhadra and transformed them to seven palms, see the word `Saptasala'. (9 ) There was a hermit called Sutisna, to whom Sri Rama and Laksmana paid a visit when they were wandering in the forest. This Sutisna is the younger brother of Agastya. (fee the word Sutisna). (10) Agastya cursed Suka and deformed him into a Raksasa. ( See the word guka ii.). 25) Conclusion. 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 Kuta hills. Agastya who had travelled throughout the length and breadth of Bharata had several hermitages. In the Valmiki Ramayana, Aranyakanda, 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 Sri Rama a bow got from Visnu, when the brothers visited his hermitage. Agastya had accompanied Sri Rama and his followers on his return journey to Ayodhya from Lanka, with Situ after killing Ravana. There is a legend in the Tamilnad that Agastya was a member of the first two `Sanghas' (groups) of the "three Sanghas", 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 `Tolkapyam', which is considered to be the oldest grammar, was written by Tolkapyar, one of the twelve disciples of Agastya. Even today in certain temples in the Tamilnad, Agastya-worship is carried on. Kambar, has mentioned about Agastya m his Ramayana. 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 Gita ; in the Varahapurana, Palupalopakhyana. 2 ) Agastya Sarnhita; in Pancaratra. 3) Agastya Samhita, in the Skandapurana. 4) Siva Sariihita, in Bhaskara Samhita. 5) Dvaidha-nirnaya Tantra. AGASTYA KLTTA. This is the sacred mount where the sage, Agastya, sat and did penance during his sojourn in the southern parts of India. In the Kiskindha Kanda of Valmiki Ramayana we find King Sugriva commanding that all .his soldiers going in search of Sita should pay homage to the sage Agastya. AGASTYA PARVATA. This is a mountain in South India believed to belong to the K-alanjara mountain range. Agastya Kuta is in this mountain. AGASTYA SARAS. This is another name for Agastya tirtha. AGASTYA-ASRAMA. The Puranas make mention of several asramas connected with sage Agastya. The Pandavas during their exile visited an asrama of this name. This is situated near Paficavati twentyfour miles to the south-east of Nasik. It is known as Agastya-giri now. (9loka 20, Chapter 80; and gloka 1, Chapter 96 of Vana Parva, M.B.). The Mahabharata mentions another Agastya Asrama near Prayaga. Dharmaputra along with Saint Lomasa stayed here for some time. Valmiki describes an a'rania of this name which Rama and Laksmana visited during their exile in the forests. (Chapter 11, Aranya Kanda of the Ramayana). AGASTYA TIRTHA. This is one of the five tirthas or sacred places of worship lying scattered in the southern. ocean. The other four are the following: (1) The Saubhadra tirtha (2) The Pauloma tirtha (3) The Karandhama tirtha and (4) the Atipavana tirtha. These five were known as Pafica tirthas and many saints used to live there. There laved in each of these tirthas one huge and fierce crocodile and all the saints living there, afraid of these crocodiles, deserted their places one by one. (Ref : Sloka 3, Chapter 220 of Adi Parva, M.B. For more details see under Pafica tirtha) . AGASTYA VATA. This is a sacred shrine in the neighbourhood of the Himalayas. Arjuna paid a visit to this place while he was living with his brothers in the forests during their period of exile. (Sloka 2, Chapter 214 of Adi Parva, M.B. ). AGATI. A city. Two sons Taksaka and Chattraketu were born to Laksmana (tire brother of Sri Rama) by his wife Urmila. The court of the eldest prince T-aksaka was situated in the city of Agati. Formerly this place was known as Kanakhala and was occupied by forest tribes. Exterminating these forest tribes, Laksmana built a city there and apportioned it to his eldest son Taksaka. (Uttara Ramayana). AGHA. The name of an asura. This asura was one of the followers of Kamsa. According to the instructions of Karnsa, Agha once set out to Gokula to kill Sri Krsna. At that time Sri Krsna was playing on the-is of the river Kdfind! with'o*ther cowherds. Agha-ansura watched the games of the children from the sky above. Thep 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. Sri Krsna 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 Sri Krsna were now imprisoned inside his body. Some of the boys died. Realizing the situation Sri Krsna 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. Sri Krsna then restored the dead boys to life by his divine looks (Kataksa). This Aghasura was the brother of Bakasura and Putana. (Bhagavata, Skandha 10, Chapter 12). AGHAMARSANA. He was a great hermit of austerity, who had observed the duties pertaining to Vanaprastha (the third of the four stages of life-forest hermit). (M.B., Santi Parva, Chapter 244, Stanza 16). *Manas=Mind. Putra=Son. Manasa-putras are sons created from AGHAMARSANA SLTKTA. This is a hymn in the Rgveda. It is said that all sins will be eliminated, if this hymn is recited three times, standing in water. AGHARDDANAVAMI. (See the word NTAVAMI V RATA) . AGHASVA. A King hermit (Rajarsi) named Pedu. (Rgveda, Mandala 1, Anuvaka 17, Sukta 116). AGN I. 1) Genealogy. Agni was descended from Visnu in this order : Visnu-Brahma-Angiras-Brhaspati-Agni. 2) Birth. We come across several contradictory statements in the Puranas 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 Bhagavata and Mahabharata. Angiras is one of the six mind-born sons of Brahma. Angiras married Sraddha and got four daughters and two sons. Brhaspati was one of the sons and Utatthya was the other. The daughters were Sinivali, Kuhu, Raka and Anumati. (There is a mention of a third son named Sarirvarta in the Bhagavata by Eluthassan though the original quoted below does not say so) Utatthyo bhagavan saksat Brahmisthasca Brhaspatih. Brhaspati married Candramasi and got six divine sons. (r)f these Sariryu, the eldest, married Satya and Agni was born to Samyu of Satya. (Slokas 1 to 4, Chapter 219, Aranya Kanda of Malayalam Mahabharata). 3) Agni-One of the Asta-dikpalakas. (Asta=eight, dik=zone, palaka=guardian). The Devi Bhagavata 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; Nirrti, the south-west; Varuna, the west; Vayu, the north-west; Kubera, the North and Siva, the north-east. The place where Agni sits on guard is known as tejovati. 4) Agni-One of the five elements. 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) 7hestory of how Agna gave a M4yd Sitd (Phantom Sftd) to grf Rdma. During their exile in the forests Rama and Laksmana were for some time living in an asrama built on the shores of the ocean. One day Agni disguised as a Brahmin approached them and said °`O, Sri Rama, thou art born to kill the demon Ravana and save the world from his atrocities. Sita is going to be a cause for that. Time is not far for you to finish this duty of yours. Ravana is soon to come and kidnap your wife, Sita. You must, therefore, allow me to play a trick on Ravana. Entrust Sita with me and I shall keep her safe. In her place here you can keep a Maya Sita (Phantom Sita) which will be a live replica of your real wife. In the end when you take back Sita after killing Ravana you will be compelled to throw your wife into the fire to test her chastity. At the mind of Brahma, 81oka ro, Chapter 65, Adi Parva, M.B. That time I will take back the replica and give you back your real wife". Sri Rama was very much pleased to hear this. Agni then, by his yogic powers created a Phantom Sita and gave her to him. Rama kept this as a secret even from Laksmana. In the great Rama-Ravana battle Ravana was killed and Sri Rama took back Sita to his kingdom. Then respecting public opinion and wishing to establish in public the purity of his' queen King Sri Rama put her into the fire. At that moment Agni took back the replica and gave back the real Sita to Sri Rama. Sad thus came out from the fire unscathed. Later, on the advice of Rama and Agni, the Phantom Sita went to the sacred place Puskara and started doing tapas (penance) there. After doing tapas for a long period of three lakhs of divine years this Phantom Sita became known as Svargalaksmi. It was this Svargalaksmi that later on in the Dvapara yuga came out from the yajna kunda of King Pancala as Pancali and became the consort of the Par:davas. Vedavati, daughter of Kusadhvaja in Krtayuga, Sita, daughter of janaka in the Tret4 yuga, and Pancali, daughter of Drupada in Dvapara yuga are one and the same person. On account of this she is known as trihayani also. (Chapter 9 of Devi Bhagavata). 6) The story of how Agni got indigestion. In olden times there was a bold and mighty King called gvetaki. He conducted several different types of yajna. Afflicted by the unending dense smoke in the yajfia hall all the ascetics left the place and went their way. Undaunted by this, gvetaki 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 sudras to help him. (Sudras belong to the lowest caste among Hindus and are not allowed to participate in sacrifices generally.) Enraged by this insult Svetaki went to Kailasa and did fierce penance. Lord Siva appeared before him and gave him Durvasas as a priest for his yajfia. For twelve years sage Durvasas performed the yajna 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, Adi Parva, M.B.). 7) The story of how Agni burnt the big forest, Khandava. When the indigestion continued without abate for some time Agni approached Brahma and asked for a cure. Brahma declared that his indigestion would be cured if Agni could burn the huge forest, Khandava, 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 Brahma again and the latter advised him to wait for some time till the advent of Nara-Narayanas to that forest. They would then help Agni to burn the forest. Agni waited for the time to come. At that time the Pandavas were living in Indraprastha with Sri Krsna. When the heat became unbearable there Arjuna and Krsna came to the banks of river Yamuna. Hearing about the arrival of Krsna and Arjuna who were none but the incarnations of Sarayana and Nara, Agni disguised as a brahmin approached them and requested them to help him to burn the Khandava 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 Taksaka, 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 Gandiva bow. To Sri Krsna he gave the cakrayudha or the divine wheel-weapon. (All these military equipments were once given to Agni by Varuna.) When all these were given to them Krsna 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. (Slokas 233 to 239, Adi Parva, M.B.). 8) Agni falls in love. As an inaugural procedure to the great Rajasuya which Dharmaputra performed at Indraprastha his four brothers Bhima, 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 Bhismaka and reached a country called Mahimatipura. There he had to encounter a powerful* king called Nila. 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 Nila. King Nila had a beautiful daughter named Sudarsana. 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 Sudarsana. It reached a stage when Agni would burn only if it was blown by the lips of Sudarsana. This ended in Agni marrying Sudargana. After the marriage Agni lived in the palace of his father-in-law, King Nila, as a useful ally. It was at this time that Sahadeva came to conquer Nila. But Agni knew that for the proper conduct of the Rajasuya 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, Sabha Parva, M.B.). 9) How Emperor gibz was tested by Agni. Once Agni and Indra thought of testing how strong and deep was the sense of charity in Emperor gibi. 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 yaga. The hungry hawk came chasing its prey and finding the dove in the lap of the Emperor said : "O King, as it proper on your part to withhold my food from me, and keep it in your lap ?" Hearing this gibi 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." 8ibi 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. gibi 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 lie would weigh himself against the dove. As the weak and fleshless Emperor was about to get into the an 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) Agni and the testicles of a goat,. The occasion is when sage Visvamitra is taking Rama and Laksmana to the forests to give protection to the sages against the demons. They reached the place where Ahalya lay as a stone cursed by Gautama. Vi4vamitra told them the story: "It was here that the great sage, Gautama, lived with his beautiful consort, Ahalya. 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." (9lokas 48 & 49, Bala Kanda, Valmiki Ramayana). 11) How sage Bhrgu cursed Agui. Sage Bhrgu was living with his wife Puloma in his a'srama. Puloma became pregnant. One day when Bhrgu 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 Puloina who was once in love with Puloma. On this particular day Puloma entered the asrama to see his former love. When he entered the asrama 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 Pulomd and I had accepted her as my wife spiritually. But, then, her father gave her to Bhrgu. Who, then, is the true owner of Puloma ?" Agni was afraid of Bhrgu. Yet he explained the position honestly. "It is true that Puloma has married Bhrgu. 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 Puloma. On the way Puloma 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 Maharsi. 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. Puloma returned to the asrama carrying the child weeping profusely all the way and creating a lanchrymal river called Vadhusaras. As soon as she entered the asrama the angry sage asked "Who told Puloma that you are my wife ?" Puloma then told her husband all that happened there and Bhrgu 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 Brahma and Brahma. modified the curse and declared that all that Agni touched would become pure. Agni was consoled and he started his work as usual. 12) How Agni cursed frogs, birds and elephants. Many in portaut events took place while Agni was underground cursed by Bhrgu. It was during that time that Parvati 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 Subrahmanya came up and Brahma said that only Agni could help them in this matter since Agni was the only one who escaped from the curse of Parvati, 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 ~ami 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 gain! tree this tree became sacred. Since this finding out of Agni after a long absence is like a re-birth of Agni the Puranas mention that Agni was born from the Sam! tree. The Devas then requested Agni to help them to create a son capable of conquering the demons.* (Chapter 85, Anusasana Parva, M.B.)- 13) Birth of Subrahmanya.At that time Varunaperformed a yaga. All the dikpalakas (zone guardians of the universe) including Siva participated in the yaga. Seeing the beautiful wives of the sages giva had emission. Taking the semen in his hand he put it into the fire. Agni carried it to Ganga 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 Saravana. It was this child who became known as Karttikeya or Subrahmanya later on. (Chapter 85, Anusasana Parva, M.B.)14) How Agni blessed Nala. While Nala was going to the wedding of Damayanti Indra, Agni, Varuna and KAla accosted him on his way and asked him to go as a messenger of theirs and advise Damayanti to marry one *Kathasaritsagara gives another version of why Agni went and hid himself under the ocean. When Kama, the God of Love, was burnt to death by Siva, Parvati, giva's wife, did not find a way to get a child for her from her husband. At last Brahma approached giva and told him that the absence of Kama was making creation difficult. giva then declared that thereafter Kama would find a place in the minds of all living beings including himself. Parvati and giva 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 I)evas decided to send Agni to intervene But Agni was afraid of Siva and so went and hid himself under the ocean. (Chapter &, Lavanakalambaka of Kathasaritsagara). Nala did so but Damayanti was adamant and said she would marry none other than Nala. So all the four gods appeared as Nala in the wedding hall. Damayanti 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 Pacakam (Pacakarir=cooking) became famous. Even now it is a synonym for good cooking. (Chapter 57, Vana Parva, M.B) 15) Agni and Raritbhd. There was once a danava called Danu. He had two sons named Rarhbha and Karambha. They had no children and tormented by this they went to Pancanada and started doing penance. Rarimbha sat in the centre of Pancagni (five fires) and Karambha in water to do penance. Indra afraid of the severe and powerful tapas of the two took the form of a crocodile and killed Kararizbha who was doing penance in water by dragging him down to the water. Bereaved Rariibha started to commit suicide by jumping into the fire. God Agni appeared before him then and asked him what he wanted. Rambha then said that he should get a son who would be famous as a warrior in all the three worlds. Agni agreed. Rarizbha on his way back saw a voluptuous she-buffalo and married her at yaksa kavata. They lived a happy married life and one day a he-buffalo envious of their life attacked Rarnbha and killed him. Grief-stricken Ramblra's wife jumped into the funeral pyre and committed suicide. Then from the fire arose a demon named Mahisasura (Mahisa =Buffalo. Asura=Demon). This buffalodemon became a terror to all in the three worlds later on. (Chapter 5, Devi Bhagavata). 16) Difference of opinion between Agni and Arigiras. Bhagavan Angiras did penance in his own asrama 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 Brahma to give anybody else more brilliance than himself. So as a protest against this Agni disappeared from the world. Even Angiras was annoyed at Agni's disappearance and so he went and consoled Agni and took him to Brahma. Brahma declared that henceforth the world would recognize Agni as the father and Angiras as his son. Thus Agni got the first place in effulgence. This is a story told by sage Markandeya to Dharmaputra. (Chapter 217, Vana Parva, M.B.). 17) Agni and Mahabali. On their way to the forest sage Visvamitra took Rama and Laksmana to Siddhasrama. The sage explained to the princes the importance of that asrama. He said: "Mahavisnu lived in this asrama for a number of years. It was at that time that the Emperor of the asuras (demons), Mahabali, son of Virocana, was ruling the world conquering even the devas. After having conquered all the three worlds Mahabali decided to conduct a yaga. A deputation of the Devas headed by Agni then waited upon Mahavignu and Agni said: "O Lord, Mahabali has commenced a yaga 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 Mahavisnu took the form of Vamana and sent Mahabali to the nether-world. (Chapter 29, Balakanda, Valmiki Ramayana). 18) Agni and Nahusa. Repenting for his act of killing Vrtra Indra unknown to anybody went and hid in a lotus in the Manasa Saras (Lake Manasa). Perplexec by the disappearance of their leader the devas brought Nahusa from the Earth and made him their leader Nahusa became very proud and arrogant of his neh position and tried to make Indrani his wife. Indrari went to Brhaspati for help. Brhaspati commandec Agni to go and find out Indra. Agni searched for hin in forests, rivers and oceans. At last he went tc Manasa Saras and searched among the lotuses. Therf he found Indra hiding in a lotus and Brhaspati was duly informed. Then Brhaspati gave Indrani some clever directions to kill Nahusa and Nahusa was killed. (See Agastya). There is a story in Santi Parva, Chapter 28, of how Agni took for himself a quarter of the sin which Indra acquired because of his killing Vrtra, a brahmin by birth. (Chapter 14, Udyoga Parva, M.B.). 19) Agni Deva and Karttaviryarjuna. After the great Kuruksetra battle the Pandavas went again to Kuruksetra along with Sri krsna_ On their way Krsna showed them the Para suramahradas and narrated tc them several stories of Rama. Reference to Agni comes when Krsna explains the reason why Parasurama cut off the thousand hands of Karttaviryarjuna. It was at the time when Karttaviryarjuna was ruling the three worlds by his might that Agni went and asked for alms from him. Karttavirya gave Agni mountains and forests for his food which Agni burnt and ate. In one of the forests was the asrama of sage Apava and that also was burnt. Enraged at this the sage cursed Karttavirya saying that his thousand hands would be cut off by Parasurama. Though the curse was not seriously minded by the King then, it so happened that before long Karttavirya had to encounter Parasurama in a battle when the children of the King stole a sacrificial cow belonging to Jamadagni, father of Parasurama. In the battle all the thousand hands of Karttaviryarjuna were cut off by Parasurama. (Chapter 43, Santi Parva, M.B. ). 20) How Agni was duped. Once the wives of the Saptarsis (seven Saints) attended a yaga 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. Svaliadevi, daughter of Daksa 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 Angiras, one of the seven saints, she approached Agni and said : "O Lord, I am Siva, wife of Angiras. 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) How Agni became a doctor. There was once a sage called Dattatreya who had a son called Nimi. Nim! had a son and he died after thousand years. The bereaved sage performed a Sraddha which was attended by all devas. The feast was so sumptuous that the devas got indigestion after that. Consulting Brahma 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 Bhisma's oration to Dharmaputra on the origin of sraddha (The ceremony conducted on the anniversary of the death of a person by his son). (Chapter 92, Anusasana Parva, M.B.). 22) How Agni became a horse. There was once a preceptor named Aveda. He got a disciple named Uttanga. One day Aveda left his asrama for a distant place leaving his disciple in charge of the management of the asrama. The preceptor was absent for along time and his wife started making love to Uttanga. The dutiful disciple strongly objected to this. When Uttanga completed his course of study under Aveda he enquired what he should give to his preceptor. The preceptor directed him to his wife. The wife who bore a grudge against Uttanga resolved to tease him and said that he shoul go to King Pausya and beg of him the earrings worn by his wife. Uttanga started immediately and getting the earrings was coming back when on the way Taksakawrested the ornament from him and went and hid in the nether-world. Uttanga followed Taksaka and there Agni in the form of a horse appeared before him and asked Uttanga 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. Taksaka was frightened and he at once gave back the earrings to Uttanga. Uttanga 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 asrama. When the preceptor and his wife found that Uttanga had carried out their wish they blessed him. (Chapter 3, Adi Parva, M.B. ). 23) Agni becomes a messenger. Once there arose a misunderstanding between Brhaspati and Samvarttaka, sons of Angiras. Brhaspati went to devaloka as priest while the other remained in the world as a mad saint. At that time a King called Marutta invited Brhaspati to officiate as priest for a yajfia of his. But Brhaspati refused to accept it. Narada saw Marutta in despair and told him thus: "You go to K5.Si (Benares) and there at Puradvara place a dead body and wait there. Saxhvarttaka, Brhaspati's brother will come and reprimand you. Without minding his scoldings follow him and request him to become the chief priest for your yaga. He will then ask you who advised you to do like this. Tell him that Narada did so and if he asks where he could find Narada do tell him that Narada is hiding inside Agni". Hearing this Marutta went to Kasi and did all as directed. Samvartta agreed to become the priest but wanted Marutta to bring some gold from Kailasa before that. Marutta brought that also and the yajna started. Brhaspati 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 yaga. It was Agni who carried this message of consent to King Marutta. Thus Marutta's yajna was performed in a grand way. (Chapter 9, Asvamedha Parva, M.B.). 24) Agni takes back the Gdndiaa. At the time of Khandava dahana (burning of Khandava forest) Agni gave Arjuna the famous Gandiva bow which Varuna had given him. After the great Mahabharata battle Agni took back this bow from Arjuna. The Pandavas at the fag end of their life started on a pilgrimage to the south with their consort Pancali. Marching along slowly they reached the shores of Aruna Samudra (Aruna Ocean). Arjuna had with him then the Gandiva 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 Gandiva bow to you. The bow belongs to Varuna. 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. (9lokas 33 to 43, Chapter 1, Mahaprasthanika Parva, M.B.). 25) Additional information about Agni, _the God of fire. 1) Svahadevi, wife of Agni, gave birth to three sons, named Daksinam, Garhapatyam and Ahavaniyam. (Chapter 9, Devi Bh5gavata). 2) Agni, the God of fire, got three sons by his wife Svahadevi named Pavaka, Pavam5na and Suci. These three sons had all together fortyfive sons. These fortyfive grandsons, three sons and Agni himself constitute the fortynine Fires mentioned in the puranas (Angirasarfi). 3) Nila, the monkey, is born of Agni. (Sarga 41, Chapter Kiskindha, Ramayana). 4) Dhrstadyumna, the great archer, was born of Agni. (Sloka 126, Chapter 67, Adi Parva, M.B.). 5) Subrahmanya was born as the son of Agni. (Chapter 225, Vana Parva, M.B.). 6) Agni, the God of fire, loved all prajapatis like his sons. (Chapter 85, Anusasana Parva, M.B.). 7) The sage, Bhrgu, was born from Agni. (9loka 8, Chapter 5, Adi Parva, M.B.). 8) All Devatas are Agni himself. (9loka 109, Chapter 85, Anusasana Parva, M.B.). 9) God Agni loved God Skanda more than anybody else. (Chapter 226, Vana Parva, M.B.). 10) At the time when gri Rama after killing Ravana was putting Sita to a purity test by throwing her into the fire, Agni witnessed that Sita had done no wrong and was pure and chaste as before. (9loka 28, Chapter 201, Vana Parva, M.B.). 11) In the beginning Brahma created the universe. There was no death then and the Earth became overcrowded. Brahma got worried and he sent fire from his body to burn all beings. The world was on the verge of extinction when Lord Siva intervened and requested Brahma to withdraw Agni and create the god of Death. (Chapter 52, Drona Parva. M.B.). 12) Agni is one of the Asta Vasus which are eight in number. The others are: Apa, Dhruva, Soma, Dharma, Anila, Pratyusa and Prabhasa. (Chapter 15, Vignu Purana). 13) Suci, son of Agni, born of Svahadevi is Badavagni himself. (Chapter 20, Agni Purana). 14) The God, Agni, uses a spear as his weapon and the vehicle he uses is a goat. (Chapter 51; Agni Purana). 15) The sage, Agastya, converted the Visnu idol at the Kuttalam temple into one of S`iva and when people around started an agitation Agastya sent forth flames of fire through his eyes. (Asura Kanda of Skarida Purana). 16) Agni was born to Pururavas as a son named Jatavedas. (Chapter 14, Navama Skandha of Bhagavata). 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. (Sukta 52, Anuvaka 10, Mandala I of 9gveda). 18) Once the earth looked like heaven because of the innumerable celestial beings who came to earth in search of Agni. (Sukta 65, Anuvaka 12, Mandala 1 of Rgveda). 19) The Sun hands over his effulgence to Agni in the evening and takes it back from him in the morning. (A fact from 8ruti-Sukta 71, Anuvaka 12, Mandala 1 of Rgveda) . 20) For making fire for the sacrificial ceremony the sages use two Arani 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 Vyana, one of the forms of Vayu (air). So Rgveda describes Agni as the son of Vayu. (Sukta 112, Anuvaka 16, Mandala 1) . 21) In the times of the hgveda Agni was worshipped as a God. (Sukta 1, Anuvaka 1, Mandala 1, Rgveda). 22) Lord Siva entered into an elaborate and long conjugal play for creating Subrahmanya. 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 8iva. But Agni was afraid of 8iva 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 biva into action. 8iva threw his semen into Agni and Agni poured it into GangA and Ganga delivered a child which later on became Subrahmanya. (Taranga 6, Lavanakalariibaka of Kathasaritsagara) . 26) Conclusion. Agni stands next to Indra in importance in the Vedas. Because Agni was indispensable for yagas the care of Agni became very important. According to the Rgveda 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 Matarisva who gave form to Agni and gave him to the Bhrgu family. From that day onwards it became possible to produce fire and the Rgveda describes how Agrli is produced by sages by the use of Arani sticks. The main job of Agni is to receive the oblations from devas when they conduct yagas. 27) Synonyms of Agni. (Amarakosa) The synonyms: 1) Agni, Vaisvanarah,Vahnih, Vitihotra, Dhananjaya, Krpitayoni, Jvalana, Jatavedas, Tanunapat, Barhis, Susma, Krsnavartma, Sociske~a, Usarbhudha, Asrayasa, Brhadbhanu, Krsanu, Pavaka, Anala, Rohitasva, Vayusakha, Sikhavan, Asu'suksani, Hiranyaretas, Hutabhuk, Dahana, Havyavahana, Saptarcis, Damuna, Sukra, Citrabhanu, Vibhavasu, Suci; Appitta. 2) Badavagni : Aurva, Badava, Badavanala. 3) Agnijvala: Jvala, Kila, Arcis, Heti, Sikha. (Flame) 4) Sparks : Sphulinga, Agnikana. 5) Heat : Santapa, Sajvara. 6) Firebrand : Ulka. 7) Ashes: Bhuti, Bhasita, Bhasma, Ksara, Raksa. 8) Wild-fire : Dava, Dava, Vanahutasana. AGNIBAHU. A son of the first Manu. AGNIDATTA. See under the word Devadatta. AGNIDATTA. (See under GUlyASARMA). AGNIDHARA TIRTHA. This is the name of a sacred place near Gautamavana. (See Sloka 146, Chapter 84, Vana Parva, M.B.). AGNIDHRA (AGNIDDHRA). 1. Genealogy. Descended from Visnu thus : VisnuBrahma-Marici-Kasyapa- Vivasvan - VaivasvatamanuPriyavrata-Agnidhra. 2. Birth. Priyavrata, son of Vaivasvatamanu, married Barhismati, daughter of Visvakarma. Agnidhra was one of their ten sons. The other nine sons were : Idhmajihva, Yajfiabahu, Mahavira, Hiranyaretas, Ghrtaprstha, Sava, Medhatithi, _Vitihotra and Kavi. A daughter also was born to Priyavrata and Barhismati named Urjjasvati. Sukra married her and Devayani was their daughter. 3) Married life. A,gnidhra married a nymph named Purvacitti. They had nine children : Nabhi, Kirhpurusa, Hari, Ilavrata, Ramyaka, Hirancaya, Kuru, Bhadrasva, and Ketumala. It was from this Kuru that the Kuru Varhsa began. 4) Other incidents. (1) Agnidhra ruled over Jambudvipa for a long time. (Devi Bhagavata, Skandha 8). (2) While he was the ruler of Jambudvipa Agnidhra once went into a cave and did hard tapas there without eating any food. Brahma then sent a beautiful nymph (Apsard maiden) to him to tempt him and thwart his tapas. Agnidhra fell a victim to the temptation. His penance was shaken by that nymph named Vipracitti. He married her. (Bhagavata, Skandha 5, Chapter 2) . AGNIHOTRA (M ). This is a sacrifice offered to Ag nideva. This has two parts, nitya and Kamya. AGNIKETU. A demon (Raksasa) who was a close friend and supporter of Ravana. Rama killed him in the course of his battle with Ravana. AGNIKUMARA. An epithet of Lord Subrahmanya. AGNILOKA. One of the devalokas situated on the summit of Mount Mahameru. There are a few other devalokas on the same mountain. They are : Indraloka, Yamaloka, $ivaloka or Kailasa, Satyaloka and Vaikuntha. (Devi Bhagavata). AGNIMAN. Name of one Agni. AGNIMITRA. The hero of Kalidasa's play, Malavikagnimitra. He was a King of the Sunga dynasty and the son of Pusyamitra. Kalidasa's play deals with the marriage of Malavika and Agnimitra. AGNIMUKHA. An Asura. 1. Genealogy. He was descended from Visnu in this order: Visnu - Brahma - Marici - Kasyapa - Surapadma Agnimukha. 2. Birth. krapadma 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 Patala (the lower world). Kasyapa married his daughter, Surasa. They had six children; they were : S`urapadma, Siriihika, Simhavaktra, Tarakasura, Gomukha, and Ajamukhi. Surapadma married Maya's daughter. Agnimukha was one of their four sons, the other three being Bhanugopa, Vajrabahu and Hiranya. (Skanda Purana, Asurakanda). In the Skanda Purana there is a vivid descrip~ tion of the valiant way in which Agnimukha fought in the battle between the devas and asuras. AGNIPA. Son of a Brahmin named Vedanidhi. Once five gandharva maidens named Prarnodini, Susila, SusvarA, Sutara and Candrika fell in love with. him and requested him to marry them. Being a strict Brahmacarin 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 Lomassa as to how those unfortunate maidens could be redeemed from the curse. According to Lomasa's advice the five maidens bathed in the holy lake of Prayagatirtha and regained their original forms. Then obeying the instructions of sage Lomasa Agnipa married all these five gandharva maidens. (Chapters 128 and 129, Uttarakhanda, Padma Purana). AGNIPRAVESA(M). Entering fire. In the YuddhaKanda of the Ramayana, Valmiki has described Sita's entering and standing in fire (Agnipravesam) as a test of her purity. Though Rama recovered Sita from Ra.Vana, 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 (Agnihariksana). Sita shed tears at the thought that her husband doubted her chastity. Laksmana, at Rama's bidding, made a pyre. Sita jumped into it after praying to the gods. She remained unscorched by the fire and Rama gladly received her once more as his wife. AGNIPURA(M). A sacred place (Punya tirtha)in Indore on the banks of the river Narmada. Many scholars identify this with the place Mahesvaram. (8loka 43, Chapter 15, Anusasana Parva, M.B.). AGNI PURANA (M) . 1) General information. This is one of the eighteen Puranas ascribed to Vyasa. It is believed that this Purana was originally given orally (as advice) by Agni- deva to many sages, devas and Sage Vasistha. 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 Marga Sirsa is supposed to be a highly virtuous and meritorious deed. '2) Contents. This large Purana consists of about 420 chapters. It deals in detail with the following subjects: The Da~avataras of Mahavisnu ; Ramayana ; Mahabharata; rules and injunctions relating to the worship of various gods (devapujavidhis) ; installation of idols in temples (devatapratistha); Svapnamantras ; astrology ; architecture and sculpture; Ayurveda ; Visavaidya (treatment of poisons from Snakebite etc.) ; the principles of the drama (Nataka) and other allied arts ; figures of speech and all alamkaras in general ; and physiology of the human body. All these subjects are treated in a detailed and scientific manner. AGNIPURNA. A King of the Solar dynasty (Suryavarisa). 1) Genealogy. Agnipurna was descended from Visnu in the following order : Brahma - Marici - KasyapaVivasvan - Vaivasvatamanu - Iksvaku-Vikuksi - SasadaPuranjaya-Kakutstha-Anenas - Prthulasvan-PrasenaJitYuvana'svan - Mandhata - Purukutsa - TrasadasyuAnaranya - Aryasva-Vasumanas-Sutanva-TraiyyarunaSatyavrata - Trig anku-Hariscandra - Rohitasva-HaritaCuncu - Sudeva-Bharuka-Bahuka - Sagara - AsamanjasAdisuman-Dilipa - Bhagiratha-Srutanada-SindhudvipaAyutayus-Rtuparna - Sarvakama - Sudasana - Mitrasakha.Kalm5sapada - Asmaka - Mulaka-KhatvangaDirghabahu-Raghu-Aja - Dag aratha - Sri Rama-Ku-~aAditi-Nisadha-Nabhas-Pundarika-Ksemadhanva -Devanika - Rksa - Pariyatra - Bala-Vindorala - VajranabhaKhagana - Vidhrti - Hiranyanabha - Pusya- Dhruva -Sudarsana - Agnipurna. Agnipurna had two descendants-Sighra and Maru and with them the Suryavama came to an end. AGNISAMBHAVA. A King of the Solar dynasty. Genealogy. Visnu-Brahma-Marici-Ka~yapa-Vivasvan -Vaivasvatamanu - Iksvaku - Nimi-Janaka - Nandivardliana-Suketu-Devarata-Brhaddhrta - Mahavira-DhrtiKetu-Haryasva-Maru-Pratisvaka - Kraturatha - Devamidha-Vidhrta-Mahadhrti-Krtirata-Maharoma-Svarnaromaprastharoma - Siradhvaja - Kurudhvaja - Dharmadhvaja - Krtadhvaja - Bhanumdn - gakradyumna-SuciVanadhvaja - Urjjaketu - Aja - Kurujit - AristanemiK,rtayus-Suparsvaka-Citraratha-Ksemapi - HomarathaSatyaratha-Gurunandana-Upagupta-Agnisarrbhava. There are no other references to this King of the Solar dynasty in the Puraas. AGNISARMA. (See* the word VIDYUDDYOTA). AGNISIKHA. Father of Vararuci. He is also known by the name Somadatta. (Kathasaritsagara-Kathapithalambaka-Taranga 1. See also the word GUNAVARA). AGNISIRATTRTHA. A holy place on the plains of the river, Yamuna. Arjuna's brother, Sahadeva, performed a yaga at this place. (M.B., Vana Parva, Chapter 90) . AGNISOMA. 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. AGNISOMA(S). Agni and Soma. Agni had two sons by his third wife Bhanu (also called Nisa). They were Agni and Soma. These two sons were collectively called Agnisomas. AGNISAUCA(M). A cloak with magical properties given to Nala by the serpent, Karkotaka. After separating himself from Damayanti, Nala was wandering in the forest. Then he was bitten by the poisonous serpent, Karkotaka. This deformed Nala beyond recognition. Then the serpent gave him this shawl (Agnisauca) Anybody who wore that cloak would regain his original form and colour.. (Kathasaritsagara-Alankaravati-lambaka-Taranga 6;. .~-, AGNISTHALL (See the word PURURAVAS). AGNISTHAMBHA(M) A mantra that will reduce the burning power of Agni. AGNISTOMA. (See AGNISTU). AGNISTU. (AGNISTOMA) . 1) Genealogy. Descended from Visnu in this order:Visnu-Svayambhuvamanu - Uttanapada-Dhruva-SrstiRipu-Caksusamanu-Agnistu. 2) Birth. Ten good sons were born to Manu by his wife, Nadvala and Agnistu was one of them. The other nine sons were: Cru, Puru, Satadyumna, Tapasvi, Satyavak, Kavi, Atiratra, Sudyumna and Atimanyu. (Agni Purana, Chapter 18) . AGNISVATTA. One of the seven Pitrs. The other six Pitrs are : Vairaja, Garhapatya, Somapa, Ekasrnga, Caturveda and Kala. (M.B., Sabha Parva., Chapter 11, Verses 44, 45 and 46) . AGNIVESA. A Sage. He was the preceptor of Drona and Drupada. It is believed that he learned archery and the military arts from Sage Agastya. Drona had the greatest respect for this guru, Agnivesa. He was a master in the use of all weapons. There are references to this in Chapter 139, Adi Parva of the Mahabharata. AGRAHA. The name of an Agni, a son of the Agni named Bhanu. Bhanu married Supraja, daughter of the sun and Agraha was one of the six children born to them. In the Caturmasikayajna Agraha receives eight kinds of havis (Oblations). (M.B., Vana Parva, Chapter 221) . AGRANI. The name of an Agni. He was the fifth son of the Agni named Bhanu and his wife, Nisadevi. (M.B., Vana Parva, Chapter 221, 9lokas 15 to 22). AGRASANDHANI. The name of the book which Yama (the God of Death-Kala) keeps in which all the virtuous and sinful actions of men.are recorded. AGRAYAI\TI. One of the hundred sons of Dhrtarastra. He is also known by the name, Anuyayi. (M.B., Adi Parva, Chapter 116, Verse 11). AHA I. One of the astavasus. His father was Dharma and mother, Ratidevi. (M.B., Adi Parva, 9lokas 17 to 20, Chapter 66) . AHA II (AHAH). A sacred pond. If one bathes in it he will go to the land of the Sun. (M.B., Vana Parva, 9loka 100, Chapter 83) . AHA III. One born of the dynasty of demons (asuraVamsa). (See under Heti, the genealogy chart of the demon dynasty). AHARA. A son born of Danu to Kasyapa. (M.B., Adi Parva, Sloka 25, Chapter 65). AHALYA. Turned into stone by the curse of her husband, Gautama. Ahalya was a princess of the Puru dynasty. AHALYAHRADA 1) Genealogy. Descended in order from Visnu as follow: Brahma Atri-Candra-Budha - Pururavas-Ayus-Nahus~ Yayati-Paru janamejaya - Pracinva - Pravira-Namasyi Vitabhaya - Sundu - Bahuvidha - Sarizyati - Rahovadi Raudrasva-Matinara-Santurodha - Dusyanta - Bharat~ Brhatksetra-Hasti-Ajamidha-Nila-Santi-Susanti-Puruj~ Arka-Bharmyasva-Pancala-Mudgala-Ahalya. 2) How Ahalyd got a curse and became a stone. The stor of how Ahalya was cursed by her husband, Gautam; and was turned into a stone is told in different versior in different puranas. The following is the version in tk Valmiki Ramayana. When Visvamitra was taking bac Rama and Laksmana from the forest to the palace c Tanaka they came across an asrama on their way. Givin details about that asrama Visvamitra told the prince thus : "This is the asrama where the sage, Gautama, w: living with his wife, Ahalya. Indra fell in love with tt beautiful Ahalya and while the sage was out fbr bathin Indra entered the drama in the disguise of the saŁ himself and took bed with her. But before Indra coul get out Gautama himself came to the Erama and er raged at what he saw, cursed them both. Indra was t lose his testicles and Ahalya was to turn into a ston, But taking pity on her the sage declared that she won] take her original form the moment R4ma of treta yup came to that place and touched the stone by his foo Testicleless Indra went to devaloka and there his frienc feeling sorry for him, substituted a goat's testicle an got him to normal." While Vigvamitra was talking t the princes, Sri Rama's foot touched the stone and Ahaly stood up in all beauty. Ahalya and Gautama lived i the same asrama again for another long period. In Kathasaritsagara this story is told in a slightly diffe rent yet more interesting way. As soon as Gautam entered the asrama Indra turned himself into a ca Angrily the sage questioned Ahalya, "who was standin here when I carne in ?" Ahalya replied, "Eso thiyo kb majjara" (Esah sthitah khalu marjjarah). It was a cz which was standing there. Here Ahalya used a pun o the word `majjara' and tried to be honest. `Majjara' the Prakrit form of the word `marjjarah' which means ca But `majjara' has another meaning also. (ma=min jara=lover i.e. majjara=my lover). So Ahalya did n< lie to her husband. (Kathasaritsagara, Lavanakalarr baka). ' 3) How Ahalya happened to bring up the mighty monkeys, Ba and Sugriva. Once Aruna, the charioteer of Surya (tt Sun) went to devaloka to see the dance of the celesti< maidens there. Since there was no admission to the danc for men Aruna disguised himself as Arunidevi and sougl admission; seeing the beautiful form of Arunidevf Indr fell in love with her and that night a child was born t Indra by her. On the advice of Indra Arunidevi took tb child to Ahalya before daybreak and left it there to b looked after by her. It was this child which later o became the famous Bali. Aruna went a bit late that morning to his master, tb Sun. The latter wanted an explanation and Aruna tol him what had happened. The Sun then asked Aruna t become Arunidevi again and seeing the enchanting figu~ the Sun also got a child of her. This child also was take to Ahalya and it was this child that later on became th famous Sugriva. AHALYAHRADA (M). A sacred pond in the tapovar (precincts of an asrama) of Gautama Rsi. It is believedAINDAVA. (See paragraph 13 under the wordthat one would go. to heaven if one bathes in it.BRAHMA). AHARA. A son born of Danu to Kasyapa. (M.B., Adi AIRAVATA I. A large elephant, son of Iravati. Parva, Sloka 25, Chapter 65). 1) Genealogy. Descended from Visnu AHICCHATRA. This was the capital of the state Ahicchatra which Drona got from Drupada, the King of Paricala. AHICCHATRA (M). A state under the sovereignty of King Pancala. On the completion of his studies under Drona Arjuna brought before his preceptor King Dru pada as a captive in discharge of the duty he owed to him as his master. Drupada then gave the state- of Ahicchatra to Drona and got his release. (M.B., di Parva, 9lokas 73 to 76, Chapter 137). AHIIVISA. Non-injury. There are opinions both in favourof and against Ahirnsa in the puranas. Sukracarya ex tols the importance of Ahiriisa to the asuras (demons) thus "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 `hirhsa' (injury). It was those brahmrns who were attached to worldly plea sures and addicted to overeating that enjoined in the Vedas that hirhsa is permissible for yagas." (Devi Bhaga vata, Skanda 4) . Markandeya 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 Ahirhsa. But O best of brahmins, who can live in this world without injury to another life ?" (M.B., Aranya Parva, Slokas 32 & 33, Chapter 208): AHIRATHA. A King of the Puru dynasty. (See under Patuvarirsa). AHIRBUDHNYA. One of the sons of Visvakarma. Five sons and one daughter were born to Visvakarmaof his wifeSurabhi. They were Ajaikapat, Ahirbudhnya, Tvasla, Rudra, Barhismati and Sarhjna. (See under genealogy of Visvakarma). AHITA. Axiver of ancient Bharata. (M.B., Bhisma Parva, sloka 21, Chapter 9). AHORATRA(M). (See under Kaiamana). AHOVIRA. A sage who adhered strictly to the injunctions associated with the Vanaprastha stage of life. (M.B., 9anti Parva, 9loka 17, Chapter 144). AIKSVAKI. Wife of Suhotra who was a son of Emperor, Bhumanyu. Suhotra had three sons by Aiksvaki. They were Ajamidha, Sumidha and Purumidha. (See Chapter 94 of Adi Parva of the M.B.). AILA I. Son of Ila; Purdravas. (See under Ila). AILA II. A member of the court of Yamaraja. (See 9loka 16, Chapter 8, Sabha Parva, M.B.). In 8loka 65, Chapter 115 of Anusasana Parva, it is said that he never ate non-vegetarian food in his life, diphthong means a female sage (yogini) to the Agni Purana (Chapter 348 of Agni) Visnu - Brahma - Kasyapa - Bhadramata-Iravati-Airavata. Kasyapa married Daksa's daughter, Krodhavasa who bore him ten daughters. They were : Mrgi, Mrgamanda, Hari, Bhadramata, Matangi, kdrdfill, Sveta, Surabhi, Sarasa and Kadru. Of these Bhadramata had a daughter named Iravau and Airavata was her son. Airavata was not human in shape; he was a large elephant. (See Sarga 14, Aranyakarda, Ramayana). 2 ) Indra's Pahana. Indra made Airavata his conveyance (vahana ) . Indra was Kasyapa's son by Aditi. Airavata also was descended from Kasyapa. So Indra took Airavata as his vahana. 3 ) Airavata caused the churning of the ocean of Milk. There is a story of how Airavata was responsible for the churning of the milk-ocean (Ksirabdhi-mathanam). Once some maidens of devaloka presented a garland of flowers to sage Durvasas. When Durvasas visited Indra's court he gave that garland to Indra. Indra put it on the tusks of his vahana, Airavata. The fragrance of the flowers attracted a swarm of bees which became an intolerable nuisance to Airavata. So Airavata tore the garland off his tusks and hurled it away. When DurvAsas 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 Durvasas cursed the gods, he also prescribed a remedy. The gods could redeem themselves from the curse by drinking Amrtam obtained from the ocean of Milk (Mahavisnu lies on the serpent, S`esa 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 (Amrtam), drank it and regained them youth. (See under the word AMRTAM). 4) There is another story about Airavata-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, Airavata also came up along with the other good things. This story is narrated in the 18th Chapter of Adi Parva of the Mahabharata. The explanation given is that when Durvasas cursed the gods, Airavata 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 Mahavisnu. There is however no warrant for such an explanation in the puranas. But the explanation sounds- plausible because it explains the absence of Airavata during the interval between Durvasas's curse and the churning of the sea. Airavata 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 ) Airavata, the Lord of the elephant.- In the Visnu Purana we are told how Airavata was made the chief of all elephants. When the Maharsis had crowned Prthu as the sovereign King, Brahma gave new posts of honour to many of the devas. He made SOMA (Moon) the lord of the Stars and Planets, of Brahmins, Yajnas and herbs. Kubera was made the overlord of all kings; Varuria was made the master of the seas and all water; Visnu, the, lord of the Adityas and Pavaka (Fire) the lord of AIRAVATA the Vasus. Along with these Brahma made Airavata the lord of all elephants. (Chapter 22, Visnu Purana). 6) The breaking ofAirdvata's tusks. There is a story of how the tusks of Airavata were broken narrated in the Asurakanda of Skanda Purana. Once an asura (demon) named Surapadma 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 Airavata rushed at 9urapadma's chariot and shattered it to pieces. Airavata then attacked gurapadma who broke his tusks and hurled him down to the earth. Airavata lay paralysed for a long time; then he got up, retired to a forest and, prayed to Lord Siva. With the grace of Siva Airavata regained his lost tusks and was able to return to devaloka. 7) Other details about Airavata. (1) There is a belief that Airavata is one of the eight elephants guarding the eight zones of the universe. These eight elephants are called the Astadiggajas. Airavata is supposed to guard the eastern zone. (Chapter 66, Adi Parva, Mahabharata). (2) Airavata and three other diggajas are supposed to reside in Puskara Island. (Chapter 12, Bhisma Parva, M.B.). AIRAVATA II. Name of a serpent born to Kasyapa and his wife Kadru. This is mentioned in 9loka 5, Chapter 35, Adi Parva of the Mahabharata. Arjuna's father-inlaw and Ulupi's father, Kauravya belonged to the family of this serpent. (See 9loka 18, Chapter 213, Adi Parva ) . AIRAVATA. An asura who was killed by Sri Krsna. (See Chapter 38, Sabha Parva, Mahabharata ). AIRAVATAGHATTA. Name of a place near the seashore, lying to the north of the mountain, gfngavan. (See Sloka 37, Chapter 6, Bhisma Parva). AISIKAM. Name of a small division of a parva of the NIahabharata. (See under Mahabharata). AITAREYA I. 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 Rgveda. This commentary ranks high among the various commentaries on the Vedas. AITAREYA II. Son of Sage, Manduki by his first wife, Itara. Being the son of Itara he came to be called Aitareya. As a boy he was very pious and used to chant the mantra "Namo Bhagavate Vasudevaya" 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, Manduki married another woman named Pinga and had four sons by her who all became very learned. Once Itara 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 Visnu appeared before them anal blessed the mother and son. On the advice of Visnu Aitareya participated in the yajna conducted by Hari- medhya at Kotitirtha 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. (Set Skanda Purana, Chapters 1, 2 and 42))AJA I. A king of the Solar dynasty. 1) Genealogy. From Visnu were descended in order: Brahma, Marici-Kasyapa-Vivasvan - Vaivasvata - Iksvaku-Vikuksi - Saga& - Puranjaya - Kukutstha -AnenasPrthulagva - Prasenajit - Yuvanasva - Mandhata - Purukutsa-Trasadasyu - Anaranya - Aryasva - VasumanasSudhanva - Traiyaruna - Satyavrata - Trisariku - Hariscandra - Rohitasva - Harita - Cuncu - Sudeva - BharukaBahuka - Sagara - Asamanjas - Ariisuman - Dilipa -Bhagiratha - grutanabha - Sindhudvipa - Ayutayus -Rtuparna - Sarvakama - Sudasana - Mitrasakha - Kalmasapada - Asmaka - Mulaka - Dilipa - Dirghabahu -Raghu - Aja - Aja's son Dasaratha-Dasaratha's son, Sri Rama. M.B., Anuaasana Parva, Chapter 115, Verse 75 says that Aja never used to take meat. AJA II. Among the different kinds of Rsis mentioned by Yudhisthira, we find a class of Rsis called Ajas. (M.B.,Santi Parva, Chapter 26). These Ajas had attained Heaven by Svadhyaya (self discipline) alone. AJA III. King Jahnu had a son named Aja. Usika was the son of this Aja. King Usika prayed to Indra for a son. Indra himself was born as the son of Usika assuming the name Gadhi. Satyavati was born as the daughter of Gadhi. She was married to Rcika. Para€urama's father, ,Jamadagni was the son of Rcika. (M.B., Sand Parva, Chapter 49). AJA IV. By the grace of diva Surabhi was able to purify herself by penance. She then gave birth to Aja, Ekapat, Ahirbudhnya, Tvasta and Rudra. (Agni Purana, Chapter 18). AJA V. In the first Manvantara* Svayambhuva, in the second Manvantara Svarocisa and in the third Manvantara Uttama, were Manus. To the third Manu, Uttama, were born as sons Aja, Parasu, Dipta and others: (Visnu Purana, Part 3, Chapter 1). Besides the above, the term Aja has been used to mean Surya, Siva, Brahma, Visnu, Sri Krsna and Bija (seed). AJAGAVA. 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 Prthu 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. (Visnu Purana, Part I, Chapter 13 ) . AJAIKAPAT I. He was one of the eleven Rudras, who were born to Sthanudeva, the son of Brahma. The eleven Rudras are:- 1. Mrgavyadha 2. Niirti 3. Ahirbudhnya 4. Pinaki 5. Sarpa 6. Ajaikapat (M.B., Adi Parva, Chapter 66, Verse 2 ). AJAIKAPAT II. Among the sons of Visvakarma, we find one Ajaikapat. Brahma created Visvakarma. Visvakarma had four sons-Ajaikapat, Ahirbudhnya, W One Manvantara is a period equal to ˘,g2o,oao human years or equal to z/4th day of Brahma. ** The names of the Eleven Rudras given in the Visnu Purana, Part I, Chapter g are : Hara, Bahurupa, Tryambaka, Apafajita V;qakapi, $ambhu, Kapardi, Raivata, M;gavyadha, larva, Kapali. t1 total number of ioo Rudras are mentioned is the Puiasas. 7. Dahana 8. Isvara 9. Kapali 10. Bharga 11. Sthanu. AJAKA Tvasta and Rudra. (Visnu Purana, Part I, Chapter 15). This Ajaikapat is one of those who are in-charge of preserving all the gold in this world. (M.B., Udyoga Parva, Chapter 114, Verse 4). AJAKA. An Asura. Birth. Kasyapa was born the son of Marici, son of Brahma. Kasyapa married Danu, one of the daughters of Daksa and had two sons by her. They were Ajaka and Vrsaparva. (M.B., Adi Parva, Chapter 65, Verse 24; Chapter 67, Verse 16). AJAKASVA. A king of the Puru Vamsa. The mighty Jahnu was born to Ajamidha by his wife Kesini. Two sons, Ajakasva and Balakasva were born to Jahnu. Kusika is the son of Balakasva. Kusika, is the grandfather of Visvamitra. For genealogy see Puru Varirsa. (Agni Purana, Chapter 278). AJAMIDHA I. A famous king of the Puru Varhsa. 1) Genealogy. Descended from Visnu in this order: Brahma - Atri - Candra - Budha - Pururavas - Ayus -Nahusa - Yayati - Puru - Janamejaya - Pracinva-Manasyu - Vltabhaya - Sundu - Bahuvidha - Sarizyati - Rahovadr - Bhadr asva - Matinara - Santurodha - Dusyanta -Bharata-Brhatksetr a-Hasti-Ajamidha. 2) Birth. Several dynasties like Yadu Va;rhsa, Puru Varii-~a etc. take their origin from Yayati. Dusyanta belongs to that dynasty. King Bharata was born as Dusyanta's son by Sakuntala. Suhotra - Suhota - Gaya -Gardda-Suketu and Brhatksetra were Bharata's sons. Brhatksetra had four children, who were : Nara, Mahavira, Garga and Hasti. Of them Hasti had three sons: Purumidha, Ajamidha and Dvimldha. 3) Other details. Ajamidlra had three queens-Dhumini, Nil! and Kesini. Of them, Dhumin! had a son, Rksa and Nili's son was Dusyanta (This was not ~akuntala's husband, Dusyanta) and Kesini's sons were Jahnu, Praja and Rupina. Paramest! was another name of Kesinl. (M.B., Adi Parva, Chapter 94„ Verses 30-32; Anusasana Parva, Chapter 4, Verse 2). AJAMIDHA II. We.come across another Ajamidha also in the Lunar Dynasty. He married Sudeva, daughter of Vikantha a King of the Lunar Dynasty. This Ajamldha had 2400 children by his four wives, Kaikey i, Gandhari, Visala and Rksa. Of them Sarirvarana married Tapati, the daughter of Vivasvan. See Tapati Sarirvarana. (M.B., Adi Parva, Chapter 95, Verses 35=37) . AJAMILA. Ajamila's story is given in the Bhagavata as an example to illustrate that even the most wicked person can attain Visnupada (Salvation). Ajamila was a Brahmin who was once sent by his father to the jungle to fetch samit (leaves and twigs to make the sacrificial fire). Ajamila met there a beautiful Sudra 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. Yamadutas (Agents of Yama-the god of death) had arrived. The frightened Ajamila shouted loudly the name of his eldest son, `Narayana'. Hearing the repeated call of his name `Narayana', Mahavisnu appeared there and dismissed the agents of Yama. From that day Ajamila became a devotee of Visnu and did penance on the bank of the Ganges and after some years attained salvation. (Bhagavata, Asta,ma Skandha, Chapter 1).. AJAMUKHA (AJAVAKTRA). He was one of the soldiers in Skanda's army. (M.B., Salya Parva, Chapter 45, Verse 75). In the battle between Skanda and the Asuras, Ajamukha killed the Asura, Madhu. (Skanda Purana, Yuddha Kanda). AJAMUTKHA 1. Genealogy. Descended from Visnu thus : BrahmaMarici-Kasyapa-Ajamukhi. 2) Birth Long ago in the battle between Devas and Asuras one of the routed Asuras had fled to P4tala (Hell) . Surasa was his daughter. Brahma's grandson, Kasyapa married Surasa. She gave birth to six children-8urapadma, Sirhhika, Sirhhavaktra, Tarakasura, Ajamukhi and Gomukha. The Asura woman Ajamukhi is one of them. 3) Chief events. (1) Marriage with Durvdsas. Once Surapadrna called his two brothers, Sirhhavaktra and Tarakasura and ordered them to set up two cities, one to the north and the other to the south, of Mahameru. In obedience to his elder brother, Tirakdsura started with one half of the army and set up a city to the south of Mahameru. That city was named Mayapura. Sirirhavaktra lived in the city on the northern side of Mahameru. Their sister Ajamukh! went about enticing men to satisfy her lustful passion. Once, in the course of her wanderings, she met Durvasas in the Himalayan valley. They fell in love and even married. The two Asuras, Ilvala and Vatapi were born from their union. They insisted on sharing their father's achievements between them. Durvasas cursed them that they would die at the hands of Agastya. (Skanda Purana, Asura Kanda). (2) The cutting off of Ajimukhi's hands. While wandering with her lustful passion, Ajamukh! once went to the giva temple at Kasi. There she happened to meet Indra's wife, !;acidevi. In order to give her to her brother, 8urapadma, Ajamukh! caught hold of 9acidevl. 8ac!devi screamed aloud. Suddenly giva appeared there with His sword. Even then Ajamukh! refused to release Sacidevi. giva rescued Indrani (Sacidevi) by cutting off Ajamukhi's hands. Hearing this, 9urapadma sent his army and imprisoned the Devas. The imprisoend Brahma at the instance of Purapadma, restored Ajamukhi's hands. Purapadma's son, Bhanugopa fought against theremaining Devas and defeated them. (Skanda Purana, Asura Kanda). AJAMUKHI. See AJAMUKHI. AJANABHA. A mountain. A reference to this is seen in the M.B., Anusasana Parva, Chapter 165, Verse 32. Another name, Ajanabha Varsa for the territory ruled over by Ajanablra, is also found in Bhagavata, Fifth Skandha, Chapter 1. AJARA. 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-Vinayasila in Vilasapura, in the city of rikanthanagari. After some years, the King was affected by wrinkles of old age. A physician named Tarunacandra 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 AJAVINDU 21 AKRTAVRANA 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. (Kathasaritsagar2, Ratnaprabhalarnbaka, 6th Taratiga) . AJAVINDU. He was a King, born in the dynasty of the Suviras. (M.B., Udyoga Parva, Chapter 74, Verse 14). AJEYA. He was a King in ancient Bharata. Ajeya's name is found among the names of the Kings mentioned by Safijaya to Dhrtarastra. All these Kings were mighty and generous rulers who were the recipients of divine arrows. (M.B., Adi Parva, Chapter 1, Verse 234). AJI:GARTA (RCIKA). He was a greedy Brahmin. (See RCIKA I King Hariscandra who was distressed by having no children, propitiated god Varuna. Varuna blessed him saying that a son would be born to him. But the condition was that the child should be sacrificed to Varuna. When the child was born, Hariscandra did not like to sacrifice the boy. The sage Visvamitra suggested that instead of sacrificing his own son it would be enough if he bought another boy and sacrificed him. Accordingly, Hariscandra sent his minister to find out and purchase a Brahmin boy for the sacrifice. At that time there lived in Ayodhya a greedy Brahmin named Ajigarta. 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 S`unaVepha. (For the rest of the story, see the word "gunassepha" Devi Bhagavata, Skandhas 7, 8). AJINA. 1) Genealogy From Visnu, Brahma, Mariei, Kasyapa; Vaivasvata,-Uttanapada, Dhruva, 8,rsti, Ripu, Caksusa, Mann, Urn, Arhga, Vena, Prthu, Antardhana, I3avirdhana and Ajina. 2) Birth. Prthu had two sons, Antardhana and Vadi. Antardhana had a son, Havirdhana, by gikhandini. Dhisana, who was born in the Agnikula became Iiavir= dhana's wife. Six sons were born to them, Pracinabarhis, Sukra, Gaya, Krsna, Vraja and Ajina. (Visrru Purana, Part I, Chapter 14). AJISAKA. (See the word (~AKAVARSA). AJODARA. There was an individual called Ajodara in Skanda's army. (M.B., galya Parva, Chapter 45, Verse 60 ). AKAMPANA. (A mighty warrior among the demons). 1) Genealogy. Descended from Visnu in the following order: Visnu - Brahma - Heti - Vidyukesa - Sukesa Sumali-Akampana. 2) Other details. Sumali married Ketumati and got fourteen children. They were 1) Prahasta 2) Akampana 3) Vikata 4) Kalakamukha 5) Dhumraksa 6) Danda 7) Supar,,va 8) Sariihrada 9) Prakvata 10) Bhasakarna. 11) Veka 12) Puspotkata 13) Kaikasi and 14) Kumbhinadi. Of these the last four are daughters. Prahasta was one of the ministers of Ravana. The thirteenth child Kaikasi was married to Visravas, son of Pulastya. Visravas got three sons and a daughter. They were Ravana, Kumbhakarna and Vibhisana and krpanakha. It was Akampana who informed Ravana that Rama and Laksmana had killed his three allies, Khara; Dusana and Trisiras (Aranya Kanda, Valmiki Ramayana). 3) Death. Akampana fought a fierce battle with Hanuman and in the end Hanuman plucked a big tree and hit Akampana on the head with it and killed him. (Sarga 56, Yuddha Kanda of Ramayana) AKAMPANA II. He was a king who lived in the Krtayuga. He had a son named Hari who was a fierce fighter. He was killed in a battle and the King became much depressed. Narada consoled him with other stories and Vyasa told this story to Dharmaputra when he found the latter greatly dejected and gloomy after the great battle was over. (Chapter 52, Drona Parva of M.B. also makes mention of Akampana). AKARKKARA. A serpent, son of Kadru. 1) Genealogy. Descended from Visnu in this order Brahma-Marici-Kasyapa-Akarkkara. 2) Birth. Kasyapa married the eight daughters of Daksa named Aditi, Diti, Danu, Kalika, Tamra, Krodhava,a, Manu and Anala. Krodhavaa got ten sons. One of them is Kadru. Ananta and Akarkkara were born of Kadru. (Sloka 16, Chapter 35, Adi Parva, M.B.). AKRODHA. A King of the Puru dynasty. He was born to King `Ayutanayi' and his Queen, Kama. Kama, mother of Akrodha, was the daughter of Prthu...rava. (sloka 21, Chapter 95, Adi Parva, M.B.). AKRTASRAMA. He is one of the few sannyasins whc have gone to heaven after completing the fourth arama of life namely, Sannyasa. The Kaurava-Pandava battle was over. As the eldest, Dharmaputra performer obsequies to all those of his kith and kin dead in the war He was then met by many sages including Vyasa anc Narada who comforted him in his bereavement. Wher Dharmaputra later met Bhisma the latter among man) other stories told him the story of Akrtasrama also (Sloka 17, Chapter 244, Santi Parva, 1VI.B. ). AKRTAVRANA. 1) General information. Akrtavrana was a great sage o erudition and was a disciple of Parasurama. He is ex tolled in the Puranas and it is said that Suta who recite( first the story of Mahabharata to an assembly of sages it the forest of Naimisa was a disciple of Akrtavrana (Skandha 12 of Bhagavata). 2) Horn he became a disciple of Parasurima. Para uram: was returning after obtaining arrows from Lord Siv, after pleasing him by fierce penance. He was walkin; briskly through the dense forests anxious to be at the std of his preceptors to get their blessings. As he passed grea t cave he heard a moan and on getting to the sit of the sound found a brahmin boy being attacked by tiger. The tiger immediately fell dead by an arrow fror AKRSJRA 22 AKSAHRDAYA Parasurama. 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 Para::urama and said, "Great ford, because of you I hav. now become Akrtavrana meaning one who has not received any wound., (Akita=not having secured, Vrana =wound). I shall, therefore, be your disciple forever hereafter". From that day onwards he never left Para.vurama but followed him as his disciple. 3 ) Other details. (1) In the story of Mahabharata we find Akrtavrana in several different contexts appearing on behalf of Parasurama. It was Akrtavrana who told Dharmaputra the life and exploits of farasurama during the exile of the Pandavas in tire forests. (Chapters I 15 to 117, Vana Parva, M.B.), (2) In Chapter 83 of Udyoga Parva we read about tlkrtavrana meeting Sri Krsna while the latter was going to Hastinapura. (3) In Chapter 173 of Udyoga Parva`we read about Akt^tavrana detailing the history of the Kaurava dynasty to Duryodhana. (4) Akrtavrana has played a very important role in the story of Amba, daughter of the King of Kasi. Amba along with her two sisters, Ambika, and Ambalika; were brought down to Hastixxapura by Bhisma for his brother Vicitravirya to xrtarry. But on knowing that Amba, had mentally chosen Salva as her husband, Bhisma allowed her to go back to Sdlva. But on her return to Salva he refused to accept her and she came back to Hastinapura. Bh9sma then requested Vicitravirya to accept her as his wife which, unfortunately, Vicitravirya also refused to do. Amba then turned to Bhisma 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 Bhisma and she remained alive thereafter only to kill Bhisma. But even the foremost of warriors were not willing to antagonise Bhisma and so her appeal to help was not heeded by any. It was then that Hotra>vaha her grandfather on the maternal side met her and directed her to ParMurama. When she went to Parasurama it was Akrtavrana who received her and on hearing her sorrowful tale encouraged her to seek vengeance on Bhisma. Again it was he who persuaded Parw'urama to champion her cause and go for a fight against Bhisma. During the fight Akrtavrana acted as charioteer to Para:,uram.a. (9loka 9, Chapter 179, Udyoga Parva, (5) Akrtavrana was one of the manysages who were lying on a bed ~of arrows during the great Kuruksetra battle. (9laka 8, Chapter 26, Anusasana Parva, M.B.). AKRCRA. 1) Genealogy. Descended from Visnu in the following order : Brahma-Atri-Candra-Budha - Pururavas - AyusNahusa-Yayati-Yadu (Chapter XII of Agni Purana). Descending from Yadu in order were Sahasrajit-gatajitHehaya-Dharma-Kunti-Bhadrasena-Dhanaka-Krtavirya Karttaviryarjuna - Madhu - Vrsni (Chapter XXIII of Navama Skandha, Bhagavata ) . The Vrsni dynasty begins and from Vrsni in order descended Yudhajit-giniSatyaka-Satyaki Jaya-Kuni-Anamitra-Prsni-Svaphalka -Akrura. (Chapter XXIV of Navama Skandha,Bhagavata ) - 2 ) Birth. Svaphalka of the Vrsni dynasty married Nandini, daughter, aŁ the King of Kasi and Akrura was born to there. Akrura was an uncle of Sri Krsna but is respected more as a worshipper of Krsna. 3) Other details. (P )He became famous as a commander of the Yadava army. (Chapter 220 oŁAdi Parva, M.B. ). (2 ) Akrura was also present for the gvayaxnvara (wedding) oŁPancali. (Sloka 18, Chapter 185 of Adi Parva, ( 3 ) At the time of Arjuna's eloping with Subhadra, a grand festival was going on in the Raivata mountain and Akrura'was partaking in the same. (Slaka. 10, Chapter 218, Adi Parva, M.B.). (4) Akrura accompanied Krsna with the dowry intended for Subhadra. (Sloka 29, Chapter 220, Adi Parva, ( 5 ) Akrura came to the country called Upaplavya for attending the marriage of Abhixnanyu. (Sloka 22, Chapter 72, Virata Parva, M.B.). (6) Akxura and Ahuka always quarrelled with each other both alleging ~t,hat the other sided with the opposite camp of Krsna. (~Iokas 9~ to 11, Chapter 81, anti Parva, M.B.). (7 ) Karnsa planning to kill Balabhadrarama and Sri Krsna conducted a festival called Capapuja (worship of the bow). It was Akrura whom Kamsa sent to bring Balabhadra and Krsna for the festival. Akrura understood the plot, informed Krsna about it and also advised Krsna to kill Karixsa. (Davama. Skandha, Bhagavata). (8) Akrura fought against Jarasandha on the side of Krsna. (Dasama Skandha). (9) (r)n another occasion Kisna, Balabhadra and Uddhava sent Akrura to Hastinapura to get tidings about Kunti arid the Pandavas. Akrura met his sister Kunti and talked to her for a long time and also met Dhrtarastra and talked to him after which he returned to Dvaraka. (Da,~:ama Slcandita). 10 ) Akrura went to Hastinapura as a messenger from ~ri Krsna. (Refer sub-para 3 of para 13 under Krsna). 4) Domestic Life. Akrura married Sutanu, daughterof Ahuka and got two sons named Devaka and Upadevaka. (Navama Skandha). 5 ) Syamantaka and Akr ura. Refer para 2 under the word Krtavarma. AKSA I. (Aksakurnara). 1) Genealogy. Descended follows: Brahma - Pulastya -(Uttararamayana ) . 2 ) Birth. Three sons were born to Ravana, King of the demons, by his wife Mandadari. They were Meghanada, Atikaya and Aksakumara. Aksakumara was a redoubtable hero and a fierce fighter but was killed by Haniaman in Laxika. (Sarga 47, Sundara Kanda, Valmiki Ramayana ) AKSA II. We find another warrior of this name among the soldiers who came to help Skanda in the KauravaPandava battle. (8loka 58, Chapter 45, galya Parva, AKSAHRDAYA. A sacred chant or mantra. When Nala was roaming about in the forests after his separation from Damayanti he happened to save the cobra, Karkotaka, 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 Ittuparna where the in order from Visnu as Visravas - Ravana - Aksa. Cobra said, Nala would be taught the secret mantra of Aksahrdaya by the King. One who knows this sacred chant can find out all secrets of a game of dice and can count within rap time the number of leaves, fruits and flowers on a tree. Nala went to Rtuparna and stayed with him. While living there a brahmin named Sudeva came to Rtuparna and informed him that Damayanti was going to marry again. IZ tuparna immediately started for Vidarbha taking Nala as his charioteer. The chariot driven by Nala flew like a wind and on the way when Rtuparna'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. Rtuparna at a glance told Nala that the tree contained five crores of leaves and two thousand nine hundred 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 Asvahrdaya and that Rtuparna was able to count the leaves and fruits because of his knowledge of the chant Aksahrdaya. They taught each other the sacred mantras. Because of this Aksahrdaya Nala was able to win the game of dice the second time and regain his kingdom. (Chapter 72, Vana Parva). AKSAMALA (ARUNDHATI). See under Arundhati. AKSAPRAPATANA. A particular place in the country of Anartta. At this place Sri Krsna killed -two demons named Gopati and Talaketu. (Sloka 29, Chapter 38, Sabha Parva, M.B.). AKSARAPURUSA. When all was set for the Kuruksetra battle Arjuna showed signs of weakness and hesitated to proceed for a fight. Sri Krs:na then through the famous Gita enunciated a philosophy of life during the course of which he speaks about the two purusas, Ksara and Aksara. All that we see in this world and enjoy are Ksara and the power behind all of them is Aksara. God is one who transcends the aspects Ksara and Aksara and stands as the root cause of all life. (Slokas 16 to 19, Chapter 39, Bhisma Parva, M.B. ) AKSARCTRA. She was the wife of the sage Apastamba. She was a very chaste woman. (See under Apastamba). AKSAUHINT. A big division of an army. It is described in the Verses 19 to 26 in the 2nd Chapter of Adi Parva of the Malayalam Mahabharata. It says thus One chariot, one elephant, three horses and five soldiers constitute what is termed a Patti. Three such pattis make one Senamukha and three such senamukhas make- one Gulma. Three gulmas make one Gana and three such ganas make one Vahini. Three such vahinis make one Prtana. An Ak~auhinl contains 21870 chariots, an equal number of elephants, 65160 horses and 109350 soldiers. AKSAYAPATRA. This is a copper vessel given to Dharmaputra by Surya (Sun). To destroy the Pandavas, 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 PdACala where they married the King's daughter, Krsna (Pancali). 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 Pandavas found it impossible to feed the innumerable subjects who faithfully followed them to the forest. Dharmaputra then prayed to the God, S&rya and he appeared before him and gave him this Aksaya Patra (Aksaya =never getting empty, Patra=pot). Everyday this pot never got empty till the meals of I'allcali were over. (Chapter 3, Vana Parva, M.B. ). See also under Duryodhana, Para 12. AKSAYAVATA. A sacred lake. When the Pandavas during their exile went to Pulastyarama sage Puiastya gave a description of alb the sacred lakes in India. He says, "After reaching M5rkandeya lake you should visit the meeting place of the rivers Gafiga and Gomati. Then when you reach Gaya you will find there a lake called Aksayavata. If you bathe. in that lake you will get salvation". In the Navama Skandha of Devi BhEgavata you find the following about Aksayavata: "Pu:pabhadra is one of the famous sacred rivers in India. This river starts from the Himalayas with the name 8aravati and flowing for 500 yojanas (One yojaram is equal to about 8 miles) on the left side of river Gomati reaches the western ocean. There is an Erama called Ak;ayavata on the shores of this beautiful river which afwavs carries crystal clear water. The a•'rama 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 Siva, Bhadrakali and Skanda used to come and sit underneath this banyan tree. AKSINA. He was the son of Visvamitra. (81oka 50, chapter 14, Anusasana Parva. For more details see under Visvamitra). AKSPARA. 1) General information. There is a lake in the Himalayas called Indradyumna. Akupara is a tortoise living in it.- There is also a statement that this is the AdiKurma (second of the ten incarnations of Goc ). A description of Akupara is found in Chapter 199 of Vana Parva in Mahabharata.. 2) Ciranjiv (One who has no death). When the Pandavas were in exile in the forests sage Uarkandeya tells many stories to Dharmaputra to console him in his sad plight. The Pandavas asked Markandeya whether he knew of anybody living before him. Then the sage said, "In times of old Indradyumna an ascetic King (Rajarsi ) fell down from heaven when he fell short of his accumulated `Punya'. Sorrowfully he came to me and asked me whether I knew him. I replied in the negative adding that perhaps Pravirakarna an owl living on the top of the Himalayas might know him since he was older than me. At once Indradyumna became a horse and taking rare on its back approached the owl living in the Himalayas. The owl also could not remember Indradyurnna but directed him to a stork named Nadijarhgha 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 Akupara 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 ALAMBUSA 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. ALAGHU. A son born to Vasistha by IJrjja. Raja(Rajas) Gdtra, Urdhvabahu, Savana, Sukra and Parva,Chapter 109, Stanzas 22 to 33). Sutapas, who were great hermits, were brothers of ALAMBUSA II. Another king on the side of the Kaura-Alaghu, who has another name `Alagha'. (Agni Purana, vas. Satyaki killed this king. (Mahabharata, Drona, Chapter 20). Parva, Chapter 140, Stanza 13). ALAKA. The city of Kubera. ALAMBUSA 111. A king of'the Rdksasas. It is seen that ALAKANANDA. River Gariga of devaloka. The river this Alambusa was defeated and driven aw fr h gaftgd ofthe earth when it flows through devaloka is called Alakanandi and is called Vaitarani when it flows through PitrJoka (nether world). Kr~i~advaipdyana (Vydsa) deciares that Deva Gaflgd with crystal pure water flowing in devaloka under the name Alakanandd aad Vaitarani of the nether World, a terror to sinners, are the same as the Gafigd of the earth. (~lokas 21 and 22, Chapter 170, Bha-sd Bhdrata, A.P.). Starting from Visnupdda Alakanandd flows through Devaydna which bia'zes with the splendour of a crore of beautiful many-storeyed buildings. Flowing from there to Candramandala (moon) and flooding it completely ' brahmaloka. From there it divides into flows down to four rivulets and flows to the four different sides with the nanies Sitd, Caksus, Alakanandd and Bhadrd. Of these Slid falls on the thicklywooded mountain tops of Mahdmeru and flowing from there through Gandha mddana by the side of Bhadrdgvavarsa falls down in the eastern ocean. Caksus falls on the top of Mdlyavdn mountain and flowing through Ketumdla falls down in the western ocean. The most sacred of the group, Alakanandd, falls on the mountain of Hemakfita and from there flows through Bhdratavarsa and falls down in the southern ocean. The fourth, Bhadrd, failing on the top of the Mountain, Srflgavdn flows to the northern ocean. Of these the most sacred is Alakanandd which flows through Bhdratavarsa and it is believed that even those who think of taking a bath in that will acquire the benefit of performing ydgas like AAvamedha aud Rdja sdya. (Eighth Skandha of ~r! Mahddevibhdgavata) XLAMBALA. A giant who used to cat human flesh. This cannibal was the son of Jatdsura. This asura (Alambala) fought on the side of tl~e Kauravas in the Kuruksetra battle because Bhimasena had killed his father, JatAstua- In the battle, Ghatotkaca cut off the head of this mighty warrior and magician and threw his head into the war-chariot of Duryodhana. (M.B., Droi~a Parva, Chapter 149). A.LAMBATTRTHA. A holy place where there was a sacred bath. Garuda, when he went to devaloka (the realm of the gods) to bring Amrtam (ambrosia) took rest in this holy place. (See und'er the word Garuqa. Also M.B., Adi Parva, Chapter 39, Stanza 39). ALAMBUSA 1. Son of the giant 1~*yasrfiga. He had fought on the side of the Kauravas. (M.B., Udyoga Parva, Chapter 167, Stanza 33). There was a combat between. Alambusa and Ghatotkaea, on the first day of the battle of Kuruksetra. "Alambusa shot ninety sharpened pointed arrows at the son of Bhlmasena (Ghatotkaca), cut his body in several places. Though he was full of wounds, he fought all the more fiercely". (Bhdsd Bhdrata, Bhlsma Parva, Chapter 45, Stanzas 43, 44)'. Alambusa had engaged Ablumanyu, Sdtyaki, Ghatotkaca, kuntibhoja and Bhlmasena all mighty men of arms, in single combat, in the Kaurava battle. It is seen that he has got another name, SAlakatarhka. He was killed by Ghatotkaca in the battle. (M.B. Drona ay cm t. e batle-field by Arjuna. (Dror,,a Parva, Chapter 167, Stanzas 37 to 47). ALAMBUSA IV. A giant, the son of Jatasura. Ghatotkaca killed this giant in the battle. ALAMBUSA. A celestial woman born to Kasyapa by his wife Pradha. 1) Genealogy. Begins from Visnu in the following order: Brahma-Kasyapa-Alambusa. 2 ) How she enticed the hermit Dctdhica. In days of yore there was an ascetic named Dadhica. He began. doing tapas on the bank of the river Sarasvati. Indra was in consternation. Indra .sent.this celestial maid Alambusa to entice the .hermit. When the ascetic got down to the river, Alambusa 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 Sarasvata. Alambusa brought the child before Dadhica, who blessed the child and said that there would be a drought in the country continuously for twelve years and that at that juncture Sarasvata would recite passages from the Scripture to the .Brahmins who had forgotten them. The much pleased Sarasvati and Sarasvata went back. At that time Indra lost his Vajrayudha (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 Dadhica the Asuras could be destroyed. Indra asked the Gods to bring the bone. They came down to the earth and requested Dadhica to give them a bone. Dadhica giving his bone died and attained heaven. With his bones Indra made a good deal of weapons such as the Vajrayudha, 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. Sarasvata alone remained with his mother. After twelve yeas°s 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 Sarasvata and renewed their memory. (Mahabharata, galya Parva, Chapter 51). 3 ) Punarjanma (Rebirth). Long ago Indra went to Brahma. There was one Vasu called Vidhuma also with Indra. When these two were standing near Brahma, Alambusa also came there to pay homage to Brahma. The garments she had on were displaced by wind. Vidhuma saw the dazzling beauty of her body and was overpowered by libido. Alambusa who understood this, was filled with passion for him. Brahma who saw the changes in them looked at Indra with displeasure. Indra knowing the mind of Brahma cursed them: "Both of you who have lost meekness shall become human beings and then your desire will be fulfilled". Owing to the curse Vidhuma was born as Sahasranika, the illustrious King of Candra vamsa (Lunar dynasty) and Alambusa took birth as Mrgavati, the daughter of King Krtavarma and his wife kalavati. (Kathasaritsagara, Kathamukhalambaka, Taranga 1). 4) The curse of Tilottamd. Sahasranika the incarnation of Vidhuma and Mrgavati the incarnation of Alambusa fell in love with each other on the earth also. Before the wedding took place Devendra once invited Sahasranika to heaven. He lived there for a time as the guest of the Gods. After having defeated the Asuras it was time for him toreturn. Indra sent Tilottama to keep company. The charioteer was driving. Sahasranika immersed in the thought of Mrgavati was sitting silent. Tilottama said something which the King did not hear. Tilottama 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. The _period of se,paration. The King returned to Kau'sambi 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 Laksa (wax, when dissolved in water, the water will look like blood) and such other substances. Mrgavati 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 Sahasranika lost his senses and fell down unconscious. Immediately Matali, 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 Tilottama 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 Mrgavati ! Where are you now ?" and waited for the end of the period of the curse, execrating Tilottama. Casting Mrgavati on the Mountain of the Rising Sun the great bird flew away. The horror-stricken queen, thinking of hez 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 Mrgavati 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 Mrgavati 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 Mrgavati heard an unknown voice saying, "This boy would become the great and renowned King Udayana. His son would get the leadership of the Vidyadharas (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 Ksatriya 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 Sahasranika 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 Vasuki. I am grateful to you forgiving 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 Jamadzgni. 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 Mrgavati with their son was overcome with gladness. Their reunion caused a shower of Ambrosia (Amrta). 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 `Rajogunapradhana' 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 ALAMBUSA 26 ALARKA II might have known that the reason for your separation is a curse. When you were returning from heaven with Tilottama, you were so much engrossed in the thought of Mrgavati that you did not pay any heed to the conversation of Tilottama. 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 forwat d 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 Mrgavati: "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 reunion with husband, her shyness at being near him, her sorrow at having to depart from the hermitage and the surging feeling in her mind-a1l 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. Sahasranika then went to the Himd1ayas to practise ascesis with his wife. (Kathasaritsagara, Kathamukhalambaka, Taranga 2) . (b) Enticing Trnabindu. A story is seen in the Bhagavata of how Alambusa enticed the King T,rnabintlu: Ire married Alambusd and a daughter named Idavida (Ilabil a) was born to them. This Ilabila was married to Visravas, to whom a son named Kubera (the Lord of wealth) was born By Alambusd Trnabindu had three sons called Visala, 8unyabandhu and Dhumraketu. "He who is the sea t of all laudable qualities (Trnabindu ) was honoured by Alambusd (as husband). Idavida 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 requircd. Three sons Vi'sala, Sunyabandhu and Dhumraketu, were born to them. ViAala who was the founder of the Dynasty, built a city called Vaisali." (Bhagavatam, Navama Skandham, Chapter 2, Stanzas 31-33). Alambusd took part in the birthday celebration of Arjuna. (Mahabharata, Adi Parva, Chapter 65, Stanza 49) (See Footnote) ALASIKARAGRANTHA. (A book on rhetorics and figures of speech). See the word Pattu. ALAMARAVATI. Wife of King Naravahanadatta. It is seen in the Kathasaritsagara where a Vidyadhara woman tells the story of Alankaravati to the King. Once a vidyadhara named Alankarasila ruled over a city called gri Sundarapura in the Himd1ayas. His wife was called Kancanaprabha. A son was born to them. They named him Dharma•.'.ila because Devi Katyayani 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. Kancanaprabha, wife of Alankarasila, gave birth to a daughter. At the time of her birth a heavenly voice said that she would become the wife of Naravahanadatta the emperor of the Vidyadharas. They named her Alankaravati. She grew into a very beautiful maiden. She learned arts and sciences from her father. She went on a pilgrimage to the 8iva temples far and' wide. One day she heard a celestial voice: "Go to the Svayambhu temple in Kasmira and worship there and you will get as your husband Naravahanadatta." Finally Naravahanadatta the emperor of Vidyadharas married her. (Kathasaritsagara, Lambaka 9, Taranga 1). ALOLUPA. A son of Dhrtarastra. ALPAKALA (M) . A short time.. (Alga =short and Kala =time). In the Bhagavata the following definition is given of alpakala : "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 alpakala". [Bhagavata (Malayalam version), Skandha 3] . ALARKA (M) I. The name of an insect. It was in the form of this insect that Indra went and bore a hole on the leg of Karna while Parar,urama was sleeping on his lap. The blood that flowed from Karna's foot wetted the body of the preceptor. ALARKA II. A king of the states of Kai! and Karusa. He was a very honest man. Forsaking all riches and his kingdom he accepted Dharmamarga. (Sloka 64, Chapter 115, Anusasana Parva, M.B.). He was a member of *Alambuga was the mother of the Celestial maid "avat3. See the word Thinlha, Karala. ALATAKS11 27 AMBA the council of yama. He attained salvation by yoga and meditation. (18th Sloka, Chapter 8, Sabha 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 dhyana and yoga brought them under control. (M.B., Anusasana Parva, Chapter 30) . Alarka once told a blind brahrpin 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. (Ramayana, Ayodhya Kanda, Sarga 12, S'loka 43). ALATAKS I. A woman in the service of Skanda. (M.B., f;alya Parva, Chapter 43, Stanza 8). ALAYUDHA. A giant. He was the brother of Bakasura. He fought on the side of the Kauravas. (M.B., Drona Parva, Chapter 95, Stanza 46 and Chapter 176, Stanza 6). Alayudha combated with Bhimasena and Ghatotkaca and was killed by Ghatotkaca, AMARAPARVATA. An ancient place in Bharata. Nakula had conquered this place. (M.B., Sabha Parva, Chapter 32,Verse 11). AMARAVATI. It is the city of India, the King of the Dcvas. Its location is described in Devi Bhagavata as follows-: "Brahma's world extends over 10,000 yojanas, on the Mahameru mountain. There are eight citieseach 2,500 square yojanas in extent-of the Astadikpalakas in eight parts of this Brahmapuri. Thus there are nine cities on the top of the Maha Meru. They are the following:- 1. In the centre is Brahma's city, Manovati. 2. To the east of Manovati, India's city, Amaravati. 3. In the south-east corner, Agni's city, Tejovati. 4. On the southern side, Yama's city, Sariiyamani. 5. In the south-west corner, Nirrti's city, Krsnanjana. 6. In the west, Varuna's city, graddhavati. 7. In the north-west corner, Vayu's city, Gandhavati. 8. In the north, Kubera's city Mahodaya. 9. In the north-east corner, diva's city, Ya:,ovati. AMADHYA. A synonym of Sri Krsna. (M.B., anti (Devi Bhagavata, Astama Skandha). Parva, Chapter 342, Verse 90). AMARDANA. See the word "PARCATANTRA". AMAHATHA. A serpent. It was burnt up in the fire at AMAVAST. In Amarako~a we read about Amavasi: the Sarpa satra of Janamejaya. (M.B., Adi Parva, "Amavasya tvamavasya darsah suryendusariigamah". Chapter 57, Verse 16). Amavasi means New Moon. "Ama" means "Saha". AMANTHU. A king of the family of Priyavrata. So Amavasi is the Union of Sun and Moon in the same Genealogy: From Visnu descended in this order Brahma-Svayambhuvaanu - Priyavrata - Agindhra Nabhi-Rsabha - Bharata - Sumati - Devatajit - Deva dyumna - Paramesti - Pratiha - Pratiharta - Bhuma - Sita - Prastoka - Vibhu - Prthusena - Nakta - Gaya - Citraratha - Samrat - Marici - Vinduman -Madhu - Viravrata - Amanthu. Viravrata had two sons, Manthu and Amanthu. AMARACANDRA. A Sanskrit poet. It is believed that he lived in the 13th Cent. A.D. Bala Bharata was his work. Amaracandra was a Jaina priest. It is said that he was a courtier of Visaladeva, the son of King Vira dhavala who ruled over Gujarat from 1243 to 1262. AMARAGUPTA. He was the minister of King Vikrama siriihawho ruled over Avanti in olden times. (Katha saritsagara, Madana Man cuka lambaka, First Tarariga) . AMARAHRADA. A place of holy bath. One who takes his bath here will attain Svarga. (M.B., Vana Parva, Chapter 83, Verse 106). AMARAKANTAKA. A mountain. It was on this mountain that some parts of Tripura, which was burnt by diva fell, From that time it became a holy place. In Padma Purana, Adi Khanda,Chapter 15, we see the following passage about the benefits obtained by visit ing this holy place. "One who goes to Amarakanlaka 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 Amarakantaka has ten times the value of an Awamedha. If one has Siva's darsana there, one will attain Svarga. At the time of eclipse, all kinds of holy things converge towards Amarakarrtaka. Those who take their bath in Jvalesvara in Amarakantaka will enter Svarga. The dead will have no rebirth. Those who renounce their lives at Jvalesvara will live in Rudraloka till the time of great Deluge. In the valley of Amarakantaka and in the Tirtha live Devas known as Amaras and numerous Rsis. Amarakantaka Ksetra has a circumference of one yojana. (about eight miles). Once Bhrgu Maharsi cursed Agni. At that time Agni explained the importance of Amavasi. The oblations which at a offered as homa into the fire become the food oŁ the Devas and Pitrs. Substances offered as homa on Purnamasi become food of the Devas and those offered on Amavasi become food of the Pitrs. (M.B., Adi Parva, Chapter 7 ) . AMAVASU I. Sor of Pururavas by Urvasi. (M.B., Adi Parva, Chaf> ver 75, Verse 24 ) . Genealogy. From Visnu, Brahma=Atri-Candra-BudhaPurfrravas-Amavasu. AMAVASL? II. One of the Pitrs. Once Acchoda was fascinated by the physical charm of this Amavasu and made advances, of love to him. Amavasu repelled her advances. On account of this impropriety oŁ Acchoda, who was a spiritual daughter of the Pitrs, she was degraded and in her next birth was born as Kali or Satyavati. (Padma Purana,. Srsti Khanda). AMBA. Dauter of a King of Kasi. 1) Amba and Tlicitravirya. Amba is an ill-starred character in the story of the Mahabharata. She had two younger sisters named Ambika and Ambalika. Bhisma;who had taken a vow to remain a bachelor for life, had once taken Amba, Ambika and Ambalika, the three daughters of the King of Kaki, to Hastinapura. The circumstances in which this happened, are descried in Devi Bhagavata, Prathama Skandha as follows ;;antanu, a King of the Candra Vam-a, had two wives, Gariga and Satyavati. Bhisma was the son of Gariga and Citrairgada and Vicitravirya were the sons of Satyavati. Soon after Bhfsma's birth, Ganga vanished. After a long period of reign, $antanu also died. Satyavati and. the three sons were left behind in the palace. According to a vow he had taken long ago, Bhisrna, instead of succeeding to his father's throne, left it to his brother Citraxigada. Once Citrangada went for hunting in the forest. There he came across a Gandharva named Citrarigada. The Gandharva did not like another man with his own name to be living in this world. So he killed the king. After that Vicitravirya became king. Bh1sma had to take up the task of arranging a suitable marriage for Vicitravirya. 2) The Svayarizvara. It was at this time that Bhisma came to know that the King of Kasi was arranging the Svayamvara of his three daughters, Amba, Ambikd and Ambalika. Bhisma went there and in the presence of a1l the kings who had assembled there, took the three princesses with him to Hastinapura. There he made all preparations for the marriage. But as the time for the ceremony approached, the eldest and most beautiful of the princesses, Amba went to Bhisma and said : "I had already made up my mind long ago to marry Salva, 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, Bhisma allowed her to do as she liked. Amba then went to king Salva and made an appeal to him to accept her as his wife since they were mutually in love. 3) Sdlva's rejection. To her words Salva 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 Bhisma taking you by hand and helping you into his chariot. Therefore go at once to Bhisma himself and ask him to accept you." Stunned by his words, she turned away, to go to the forest to do penance. 4) Revenge on Bhisma. In the Mahabharata, Udyoga Parva, Chapter 17, we find that Amba had cherished a secret desire to wreak vengeance on Bhi:sma. She went to the Asrama of 8aikhavatya Muni in the forest and stayed there for the night. Her wish to do penance was approv ed by the Muni. On the next day, Aruba's maternal grandfather, Hotravahana (Sr came that way. Hotravahana came to know of all her misfortunes. He advised her to inform Parasurama of all her grievances. Just at that moment Akrtavrana, a follower of Parasu r4ma happened to come there. H(r)travahana introduced Amba to Akrtavrana. Both Akrtavrana and Srfijaya explained all her affairs to Parasurama. Parasurama undertook to persuade Bhisrna to accept Amba (as his wife). But Para;urama's proposal was turned down by Bhisma. A terrible duel took place between them at Kuruksetra. When the fight reached a critical stage, Narada and the gods induced Parasurama 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 Parasurama's mediation, Amba re nounced food, sleep etc. and went to the Yamuna 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 Yamuna. 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 Gafiga appeared to her and when she under stood her plight, she told Amba that it was not possible to kill Bhisma. In her agony and despair, without even drinking water, she wandered about here and there. The goddess Gariga 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 Amba. 5) giva's Boon. The remaining part of her engaged itself in penance. Siva 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 Bhisma. Pleased with this prophecy, she took a vow that 'she would kill Bhisma and making a pyre, burnt herself to death. 6) Rebirth. King Drupada's queen had been in great distress for a long time because she had no children. Drupada propitiated Siva by worshipping him for an issue. Siva 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 Sikhandi. When Sikhandi 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 gikhandi who was already a youthful virgin ! But his wife assured Drupada that Sikhandi would become a man, according to Siva's blessing- So, Drupada made a proposal for $ikhandi's marriage with the daughter of the King of Daarna. 7) Sikhandi's Marriage. Hiranyavarna, the King of Da-larna, gave his daughter in marriage to Sikhandi. The couple arrived at Kambalyapura. 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, Hiranyavarna 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 Paficala. Drupada and his queen were in a fix. At this stage the distressed Sikhandi proceeded to the forest, determined to commit suicide. People were afraid of entering that forest because a Yaksa named Sthunakarna lived there. Sikhandi went to the premises of the Yaksa and performed certain rites for a number of days. The Yaksa appeared to her. 8ikhandi explained the whole matter to him. They entered into a contract. According to it, they exchanged their, sexes--Sikhandi receiving the male sex of the Yaksa and the Yaksa receiving the female sex of Sikhandi. Sikhandi returned home as a man. Drupada repeated with greater force his old plea that his child was a man. Hiranyavarna made a thorough examinwtion of Sikhandi and convinced himself of the truth. Many years after, Hiranyavarna died. 8) Kubera's Arrival. At that time, in the course of his world tour Xubera arrived at the residence of Sthunakarna. The, Yaksa who was in female form, did not come out to receive Kubera. In his anger, Kubera pronounced a curse that the female sex of Sthunakarna and the male sex of 8ikhandi would continue for ever. The Yaksa prayed for the lifting of the curse. Kubera released him from the curse by saying that after the death of 8ikhandi, the Yaksa would be restored to his own male sex. According to the previous agreement, Sikhandi went to Sthunakarna's place after the death of Hiranyavarna. But coming to know of all that had happened, he returned home. Thus 8ikhandi became a man permanently. Sikhand! had received his training in arms under Dronacdrya. In the great Kaurava-Pandava battle, he became a charioteer. AMBAJANMA 29 AMBARISA I 9) Sikhandi's Revenge. The Mahabharata, Bhisma Parva, Chapter 108, describes Bhisma's encounter with 8ikhandi during the Kaurava-Pandava battle. The Pandavas started the day's battle by keeping Sikhandi in the ,vanguard. Bhima, Arjuna, Abhimanyu and other warriors were giving him support. It was Bhisma who led the Kaurava forces. Arrows began to fly from both sides. It was the tenth day of the battle and Sikhandi shot three arrows aimed at Bhisma's breast. Bhisma with a smile of contempt said to ~ikhandi, "Sikhandi ! Brahma created you as a woman. You may do as you like". Hearing this taunt, Sikhandi became more infuriated. Arjuna ins,pired him with greater courage. After that, keeping Sikhandi in front, Arjuna began to fight with Bhisma. Sikhandi also showered his arrows on him. Ten of these arrows of 8ikhandi hit .Bhisma's breast. Bhisma disregarded even those arrows. At last he said: "I cannot kill the Panda'vas because they are invulnerable (avadhyah). I cannot kill Sikhandi 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 Sikhandi and Arjuna were discharging a continuous and heavy shower of arrows at Bhisma. At last Bhis-na fell down. (M.B., Udyoga Parva, Chapter 173) . AMBAJANMA. It is a place of sacred bath where the sage Narada usually resides. Those who die here will attain salvation (Moksa) by Narada's blessing, according to M.B., Vana Parva, Chapter 83, Verse 81. AMBALIKA. (1) The youngest of the three daughters of the King of Kasi--Amba, Ambika and Ambalika. Vicitravirya, son of' Santanu married Ambika and Ambalika. The mother of this princess was Kausalya. 2) Pandu's Mother. Vrcitravirya died before children were born to his wives. To avoid the extinction of the family, Satyavati, mother of Vicitravirya summoned Vyasa, her other son and asked him to beget a son for Ambika. Vyasa obeyed his mother half-heartedly. Ambika did not like the dark-complexioned, crudely attired Vyasa. Still owing to the Mother's pressure, she passively submitted to the act. As a result of their union was born Dhrtarastra, who was blind from his birth. The grief-stricken mother called Vyasa again and asked him to have union with Ambalika this time. As Ambalika's face was pale at the time of their union, a child with pale complexion was born to her. He was named Pandu. Having thus failed in both attempts, Satyavati asked Ambika to go to Vyasa again. At night Ambika secretly disguised her waiting-maid and sent her in her own place, to Vyasa. The-waiting-maid experienced exquisite pleasure in Vyasa's company and as a result a most intelligent son was born to her. It was lie who became the renowned Vidura. (M.B., Adi Parva, Chapter 106). AMBARISA I. A King of the Iksvaku dynasty. 1) Genealogy and Birth. From Visnu was born in the following order : Brahma-Marici-Kasyapa. - VivasvanVaivasvatamanu-Iksvaku-Vikuksi - Sasada - PuranjayaKukutstha-Anenas-Prthulasva-Prasenajit - Yuvan4svaMandhata=Ambarisa. Mandhata had three sons: Ambarisa, Mucukunda and Purukutsa and fifty daughters. The Muni (Sage) Saubhari married the daughters. 2) Ambarisa's Yaga (sacrifice) . In Valmlki Ramayana there is a story of Devendra's theft of the sacrificial cow from Ambarisa's yagasala. Devendra could not bear the thought of King Ambarisa winning worldrenown and glory by performing yagas. Therefore Indra stole the sacrificial cow and took it away. The Upadhyaya (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 Bhrgutufiga where the sage Rcika 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. Rcika had three sons. The eldest was his father's favourite and the youngest was the mother's pet. In the end, Rcika sold the second son, Sunassepha in return for 100 `000 cows. On his return journey with 8una~Sepha the king rested for a while at Puskara Tirtha. There Sunas:`.epha happened to meet his uncle Visvamitra and complained to him about his sad plight. Sunasgepha's wish was that the king's yaga should be performed and at the same time his own life-span should be extended. Visvamitra promised to save ~unassepha. He called Madhuechandas and his other sons and said to them: "One of you must take the place of Ambarisa's sacrificial cow and save the life of Sunassepha. God will bless you." But none of the sons of Visvamitra was prepared to become the sacrificial cow. V isvamitra uttered a curse on his sons that they would have to spend a thousand years on earth, eating dog-flesh. Then he turned to Sunassepha and told him that if he prayed to the gods at the time of Ambarisa's yajna, they would save him. So gunassepha went to Ambarisa's yagasala. As ordered by the assembled guests, Ambarisa bound ~unasgepha and had him dressed in blood-red robes, ready for the sacrifice. Sunassepha began to praise and pray to the gods. Soon Indra appeared and blessed him with longevity. He also rewarded Ambarisa for his yaga. Thus Sunaggepha was saved. * (Valmiki Ramayana Bala Kanda, Sarga 61) . 3) Ambarfsa and Duraasas. In Bhagavata we see a story which describes how the Sudarsana Cakra which emerged from Ambarisa's forehead chased DurVSSas in all the three worlds. Ambarisa was a devout worshipper of Visnu. From the very beginning of his reign, peace and prosperity spread all over the country. Mabavisnu who was pleased with the deep piety and devotion of Ambarisa appeared to him and bestowed on him the control of his (Visnu's) Sudarsana Cakra. After that Ambarisa started the observance of Ekadasi vrata. The rigour of the observance alarmed even Indra. He decided to obstruct the observance somehow or other. At that time, Durvasas arrived in devaloka. Indra instigated Durvasas to spoil the Ekadasi observance of Ambarisa. Durvasas went to Ambarisa's palace. There the King received him with due respect and sent him to the river Kalindi for his bath and morning rites. DurvAsas went * The story of gunags'sepha may be seen with slight variations in the Devi Bhagavata and other Puranas. In those versions, guna'sgepha has been described as the sacrificial cow at Hariscandra's yaga, and moreover, Ajigarta is referred to as the father of $unas'sepha. (Brahmanda Puraria, Chapter 58 gives the same story as in Valmiki Ramayana). AMBARISA II 30 AMOGHA for his bath and deliberately stayed away till the conclusion of Ambarisa's Ekadasi observance. At the end of the observance, after feeding the gods with his offerings, Ambarisa kept the remaining portion for Durvasas. After his bath etc., Durvasas returned, but lie 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 Ambarisa. A terrib1e monster Krtya emanated from the Maharsi and was about to destroy Ambarisa. Ambarisa at once called upon Sudarsana Cakra, which appeared instantly and after cutting the throat of Krtya, turned against Durvasas. Terrified by it, Durvasas began to flee for 1ife. The Cakra pursued him at his heels. Durvasaswent to Indra and sought refuge with him. But the Cakra followed him there. Indra pleaded helplessness. Then the Maharsi went to Brahma and sued for his help. There also the Cakra pursued him. Brahma sent him to Siva. Siva was also unable to give him shelter. Sudarsana continued to chase him. Durvasas then sought shelter with Mahavisnu. Visnu told him plainly that there was no alternative but to go and sue for mercy to Ambarisa himself and advised him to do so. At last Durvasas returned to Ambari sa and begged his pardon. Ambarisa saved him from Sudarsana Cakra and described to him the glory resulting from the observance of Ekadasi vrata. (Bhagavata, Navama Skandha). 4) Other Details (1) Ambarisa performed a yaga in the Yamuna valley. (M.B.,Adi Parva, Chapter 1, Verse 277; Bhisma Parva, Chapter 9, Verse 6; Vana Parva, Chapter 129, Verse 2). (2) Maharsi Durvasas recalled Ambarisa's power. (M.B., Vana Parva, Chapter 263, Verse 33). (3) The Sage Vyasa once told Dharmaputra that Ambarisa was one of the 16 great kings who lived in ancient times. The 16 reputed Kings were : Marutta, Suhotra, Paurava, gibi, gri Rama, Bhagiratha, Dilipa, Mandhata, Yayati, Ambarisa, S`a'sabindu, Gaya, Rantideva, Bharata, Prthu and Parasurama. (M.B., Drona Parva, Chapter 64). (4) Ambarisa fought single-handed against thousands of Kings. (M.B., Drona Parva, Chapter 64). (5) He performed one hundred yfigas. (M.B., Drona Parva, Chapter 64) . (6) Ambaxisa once questioned Indra about his (Ambarisa's) army Chief Sudeva becoming more mighty than himself. (M.B., ganti Parva, Chapter 98, Verses 6-11) . (7) Amhbarisa gave 110 crores of cows to the Brahmins. (M.B., Jfinti Parva, Chapter 234, Verse 23) . (8) Ambarisa was also among the Munis who committed theft of Agastya's lotuses. (M.B., Anusasana Parva, Chapter 94, Verse 24) . (9) Besides giving cows to Brahmins, Ambarisa gave them the country also. (M.B., Anusasana Parva, Chapter 137, Verse 8). AMBARISA II. When Balabhadrarama entered the lower world (Pfitala) after death, among the Nagas who welcomed him, there was one called "Ambarisa". (M.B., Mausala Parva, Chapter 4, Verse 16). AMBASTHA I. King Srutayu, who belonged to the party of the Kauravas was the ruler of Ambastha land and so he was called Ambastha. (M.B., Bhisma Parva, Chapter 96, Verses 39-40) . He. was killed in the fight with Arjuna. (M.B., Drona Parva, Chapter 93, Verses 60-69). AMBASTHA II. There was a hero called Ambastha among the warriors on the side of the Pandavas. ( M.B., Drona 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. AMBASTHA III. See the word "VARNA". AMBASTHAM. A region in ancient India. It is believed that it was to the north of Sindha (M.B., Sabha Parva, Chapter 37, Verse 7) . AMBHORUHA. A son of Sage Visvamitra. (M.B., Anusasana Parva, Chapter 4, Verse 59). AMBIKA I. Elder sister of Ambalika. ( See AMBALIKA). AMBIKA II. Another name of Pfirvati. (Agni Purana, Chapter 12) . AMBUMATI. A river. (M.B., Vana Parva, Chapter 83, Verse 56). AMBUVAHINI. A river. (M.B., Bhisma Parva, Chapter 9, Verse 27) . Praising this river at dawn and dusk will bring divine grace. (M.B., Anusasana Parva, Chapter 165, Verse 20). AMBUVICA. One of the Kings of Magadha. He had a minister named Mahfikarni. (M.B., Adi Parva, Chapter 203, Verses 17-19). AIVIHU. An Asura in the period of the Rgveda. 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. (Rgveda, Mandala 1, Anuvaka 11, Sukta 63, Khanda 7) . AMITADHVAJA. A Raksasa. ( M.B., anti Parva, Chapter 227, Verse 50). AMITAUJ~. A mighty Ksatriya King of the Pfincfila kingdom. He was born from the element of a Raksasa named Ketuman. Before the Pandavas went to war, they had sent an invitation to him. He was one of the distinguished royal allies of the Pandavas. ( M.B., Adi Parva, Chapter 67, Verse 12; Udyoga Parva, Chapter 4, Verse 12; Udyoga Parva, Chapter 71, Verse 11). AMITRAJI'T. A King. In his country there were innumerable diva temples. Narada Muni who was delighted by this sight, went to the Palace and said to Amitrajit: "In the cii"y of Campakfivati there is a Gandharva virgin named Malayagandhini. She has been abducted by Kaiikalaketu, a Raksasa. She has promised to marry the person who will rescue her from him. Therefore please save her from the Rfiksasa." As suggested by Narada Amitrajit killed Kaiikfilaketu in battle and recovered Malayagandhini and married her. Vira was their son. (Skanda Purana ) . AMOGHA I. A Yaksa who accompanied diva when the latter once went on a journey to Bhadravata. ( M.B., Vana Parva, Chapter 231, Verse 35). AMOGHA II. This name has been used as a synonym of Skanda. (M.B., Vana Parva, Chapter 232, Verse 5) . A MOGHA III. A synonym of diva. (M.B., Anusfisana Parva, Chapter 17, Verse 114) . AMOGHA IV. A synonym of Visnu. (M.B., Anusasana Parva, Chapter 149, Verse 25) . AMOGHA (M). An Agni which originated from Brhaspati's family. (M.B., Vana Parva, Chapter 222, Verse 24). AMOGHA. Santanu Maharsi's wife. Once Brahma visited Santanu Maharsi's Asrama. As the Maharsi was not at home, it was Amogha who received the guest with due reverence. Fascinated by the irresistible charm of Amogha, Brahma had an involuntary emission of seminal fluid. He felt ashamed of his own weakness and left the Asrama immediate1y. The Maharsi who returned to the Asrama soon after, came to know from his wife whose semen it was. He asked Amogha to accept Brahma Deva's precious semen and not to let it be wasted. Being a devoted wife, she accepted it, but unable to hear 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 Parasurama washed away his sin of annihilating the Ksatriyas. (Padma Purana, Srsti Khanda, 55) . AMPITTA. A name for barbers. `Ampitta' is derived from the Sanskrit word "Ambisthah". The word Ambisthah 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 Ambisthas. Ampitta is a corrupted form-of Ambistha. (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 iegend on the basis of which this community has assumed the title of "Pandit". Long ago when gri Buddha was about to go to the forest for performing Tapas, thousands of people flocked together to have his darsana. 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". AMRTA. Daughter of a King of Magadha. She was the wife of Anasva and other of Pariksit. (M.B., Adi Parva, Chapter 95, Verse-41). AMRTAM. (See PRAMRTAM). AMRTAM. A delicious and precious food obtained from the ocean of Milk when the Devas and Asuras churned it. In Chapter 152 of Agni Purana, the word "Mrtam" is defined as wealth received by begging and "Amrtam" as wealth received without begging, and "Pramrtam" as another kind of wealth obtained without begging. 1) Cause of K~frdbdhi-mathanam. (Churning of the Sea of Milk)-Once when Maharsi Durvasas was travelling through a forest, he met the Apsara woman, Menaka, with a garland of Kalpaka flowers in her hand. The fragrance of the flowers filled the whole forest. Durvasas approached Menaka and requested her to give the garland to him. The Vidyadhari (Apsara woman) prostrated before the Maharsi with reverence and presented the garland to him. Wearing that garland on his hair, Durvasas went to devaloka. There he saw Indra riding on his elephant, Airavata, accompanied by his retinue of Devas. The Maharsi took the rare garland from his head and presented it to Indra, the King of Devas. Indra received the garland and placed it on Airavata'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. Durvasas, 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 Maharsi. The furious Muni continued: "I am not soft-hearted; nor am I of a forgiving nature. Other Munis may forgive. Remember, I am Durvasas. You have become so haughty because other Munis like Vasistha and Gautama have been flattering you too much." Having said this Durvasas went his way. Indra returned to Amaravati. 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 yagas 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 Brahma. Brahma led them to Mahavisnu. They all joined in praising Visnu 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 Amrtam from it by churning it with Mahameru as the churning staff and Vasuki as the rope. The Amrtam (Amrta) 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 Amrtam." 2) Churning of the Milk Sea. After Visnu had vanished, the Devas made a treaty with the Asuras and began to work for getting Amrtam. 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 Vasuki as the rope. The party of Devas was posted at the tail-end of Vasuki while the Asuras took their stand at the head. The Asuras became enervated by the fiery breath coming out of Vasuki's mouth. The clouds which were blown by that breath invigorated the Devas. Mahavisnu 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, Mahavisnu pressed down the Manthara Mountain from above. While churning the Milk Sea like this, the first object that rose to the surface was Kamadhenu. Both Devas and Asuras were strongly attracted towards Kamadhenu While all were standing spellbound, Varunidevi with her enchanting dreamy eyes next appeared on the surface. Parijatam was the third to appear. Fourth, a group of Apsara women of marvellous beauty floated up. The Moon appeared as the fifth. giva received the Moon. The venom which came out of the Milk Sea as the sixth item, was absorbed by Nagas. After that arose Bhagavan Dhanvantari, dressed in pure white robes and carrying a Kamandalu in his hand filled with Amrtam. All were delighted at this sight. Next Mahzlaksmi 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 ; ApsarA women danced. For her bath, the Ganges river arrived there with her tributaries. The Milk Sea itself took on physical form and offered her a garland of everfresh lotus flowers. Brahma bedecked her with ornaments. After that Lakst~iidevi, fully adorned in all her magnificent jewels, in the presence of all Devas, joined the bosom of Mahavisnu. The Asuras were displeased at it. They snatched the pot of Amrtam from Dhanvantari and fled away. 3) Hour Am rtam was recovered. With the loss of Amrtam, the Devas were in a fix. They began to consider how the pot of Amrtam could be recovered. Accordingly Mahavisnu transformed himself into a celestial virgin, Mohini, 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, Mohini 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 Amrtam to all of them and in the end she should marry one of them. Mohini agreed, but added : "All of you should close your eyes. I shall serve Amrtam to all. He who opens his eyes last, must serve Amrtam to me and he will marry me". All of them accepted this condition. They sat in front of Mohini with closed eyes. In a moment Mohini left the place with the pot of Amrtam and went to devaloka. 41 Rdhu's neck is cut. When the Asuras opened their eyes, Mohini was not to be seen. Finding that they were betrayed, they were in great perplexity. All of' them pursued Mohini to devaloka. Devas had put the Sun and Moon gods on guard duty at the gates of devaloka. At the instance of the Asuras, Rahu in disguise entered the divine assembly chamber. The Sun and Moon gods detected him and Visnu with his weapon, Sudarsana Cakra cut open his neck. Swearing that he would wreak vengeance on the Sun and Moon Rahu returned. In the 8th Skandha of Bhagavata it is said that even now from time to time Rahu 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) Defeat of the Asuras. Indra and all other gods took Amrtam. The enraged Asuras attacked the gods, who had gained strength and vigour by taking Amrtam. The Asuras were driven away in all directions. All the three worlds began to enjoy glory and prosperity again. 6) Kalakuta. The story of how the deadly poison, K1lakuta arose at the churning of the ocean of Milk, is given in M.B., Adi Parva, Chapter 18, Verses 42-45, as follows : After many, precious things had come up Kalakuta 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, Brahma requested Siva to swallow that poison. Siva gulped it down, but stopped it in his throat. From that day he became "Nilakantha". 7) The story of Airaaata. Indra's tusker Airavata we responsible for the churning of the ocean of Milk. Bu in the Mahabharata, Adi Parva, Chapter 18, Verse 4 it is said that a white elephant with four tusks aros during the churning of the ocean of Milk and tha Devendra caught and tamed it. This is an obviot contradiction. Besides, in ValmSki Ramayana, Aranye kanda, 14th Sarga, the wounded Jatayu describing h family history to Sri Rama, gives the fo1lowing accour about the origin of Airavata Kasyapa, one of the Prajapatis, married the eigl daughters of Daksa. One of them named Krodhavas had ten daughters by Kasyapa. They were: Mrgi, Mrgz mada, Hari, Bhadramada, Matangi, Sarduli, Svetl Surabhi, Surasa and Kadru. Of' them Bhadramad gave birth to a daughter, Iravati. The tusker Airavat is Iravati's son. An explanation for this discrepancy may be seen i Visnu Purana, 3rd Section, Chapter 1. Now si Manvantaras have passed (See `MANVANTARA') This is the seventh Manvantara. Each Manvantar has a new Indra. According to this, different Indra have their own Airavatas. This is the only explanation for this apparent contradiction. 8) Am rtam and Garuda. There is another story abou Amrtam which says that Garuda once went to deva loka and brought Amrtam from there to be given t the Nagas, but Devendra came down and took it baclf This story is given in Mahabharata from Chapter 2 onwards. Vinat'd, a wife of Kasyapa gave birth t Garuda and Kadru and her sister gave birth to th Nagas. Once there was a dispute between Vinata any Kadru. Vinata said that the hairs on the tail of Uccai sravas, Devendra's horse, were white but Kadri asserted that they were black. To settle the dispute they made a bet. The condition was that the loser mus become the servant maid of the winner. As instructei by Kadru, some of the Nagas went in advance an( hung down from the tail of Uccaissravas, thus giving the false appearance of a tail with black hairs. By this tricl Vinata lost the bet and had to become Kadru's servan maid. As a result of it, the task of looking after Kadru' children became Garuda's duty. Kadru told him tha if he fetched Amrtam from devaloka and gave it to th~ Nagas, she was prepared to release him from the bond age. So Garuda flew up to devaloka, fought with th~ gods and defeated them. He returned with the pot o Amrtam and gave it to the Nagas. The Nagas wen to take their bath after placing the pot on darbha Bras spread on the floor. Just then Devendra swooped down and carried away the pot of Amrtam to devaloka When the Nagas 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 vas placed The sharp edge of the grass cut their tongues into two This is why the Nagas (snakes) came to have forkec tongues. Amrtam which has been thus recovered after mangy such adventures; is still preserved carefully in devaloka [ (1) M.B., Adi Parva, Chapter 17. (2) M.B., Ad Parva, Chapter 27, verse 16. (3) M.B. Ad! Parva Chapter 30, Verse 2. (4) Valmiki Rdmayana, Aran Kanda, 35th Sarga. (5) Visnu Purana, Section 1. Chapter 9. (6) Agni Purana, Chapter 152. (7) Bhaga~ vata, 8th Skandha. (8) Uttara Ramayana.] ASITA. A sage of the family of Marici. 1) Genealogy. He was descended from Visnu through Brahma, Marici and Kayapa. 2) Birth. Marici was one of the six sons, all rsis, of Brahma. These six sons, born parthogenetically of Brahma, were: Marici, Angiras, Atri, Pulastya, Pulaha and Kratu. Marici had a son named Kasyapa. Kasyapa married the thirteen daughters of Daksa. The eldest of them, Aditi, gave birth to twelve sons I)hat5, Aryaman, Mitra, Sakra, Varuna, Amsa, Bhaga, Vivasvan, Pusan, Savita, Tvasta and Visnu. Amsa is one of these twelve sons who have been called the twelve Adityas. (See Chapter 65 of Adi Parva of the Mahabharata) - 3) Events. The Mahabharatasays (9loka 66, Chapter 123) that Amsa was present at the time of Arjuna's birth when several devas had come there to see the infant. In Sloka 34, Chapter 45 of galya Parva it is said that Arimsa was present on the occasion of the Abhiseka of Skandadeva. Amsa is said to have presented to Skandadeva five good warriors: Parigha, Vata, Bhima, Dahana and Dahati. AMSAPAYA. Name of a priest (Rtvik) qualified to officiate at a sacrifice. This priest officiated at the sacrifice (yajna) performed by Brahma at Pugkaraksetra. (See Chapter 34 of Padma Purana) . AMSAVATARA. The incarnation of God on earth is called avatara. When the incarnation is only partial, that is, when only some of the divine elements incarnate, it is called ariisavatara (Amsa=part). Chapters 54 to 64 of Adi Parva of the Mahabharata give us a list of the gods who have incarnated partially. The following list of devas and their amsavataras is based upon the account given in the fourth Skandha of $ri Mahadevi Bhagavata. Name of the god 1. Kasyapa 2. Adisesa 3. Narayanarsi 4. Yamadharma 5. Asvinidevas 6. Dharma 7. giva 8. Gandharvaraja 9. Astavasu 10. Marudgana 11. Aditi 12. Nararsi 13. Vayu 14. Surya 15. Brhaspati 16. Varuna 17. Marut 18. Hamsa 19. Dvapara 20. Pavaka 21. Kali 22. Raksasa 23. Varuna 24. Visvedevas 25. Dhrti 26. Vipracitti 27. Hayagriva 28. Baskala 29. Lamba 30. Sanatkumara Name of the ariisavatara Vasudeva Balabhadra Sri Krsna Xudhisthira Nakula and Sahadeva Vidura Asvatthma Devaka Bhisma Krpa ; Krtavarma Devaki Arjuna Bhimasena Karna Drona gantanu Virata Dhrtaragtra S`akuni Dhrstadyumna Duryodhana gikhandi Drupada Sons of Pancali M7; .dri Jarasandha Kesi Bhagadatta Pralamba Pradyumna Name of the god Name of the arnsavatara 31. Laksmi Pancali 32. Siddhi. Kunti 33. Mad Gandhari 34. Jaya Hiranyaksa 35. ViJaya Hiranyakasipu 36. Hiranyaksa Ravana 37. Hiranyakasipu Kumbhakarna 38. Ravana gisupala 39. Kumbhakarna Dandavaktra 40. Prahlada Salya 41. Kalanemi Kamsa 42. Anuhlada Dhrstaketu 43. Khara Dhenuka. (For more details see under the word, AVATARA). AMSUDHANAPATTANA. Name of an ancient town in North India. Bharata passed through this town while going to Ayodhya from Kekaya after DaSaratha's death. Valmiki has described this town in the Ramayana in this context. AMSUMAN. Name of a King belonging to the Solar dynasty rSurya Vamsa). 1) Genealogy. Amsuman was descended from Visnu through Brahma-Marici-Kasyapa-Vivasvan-Vaivasvatamanu-Iksvaku-Vikuksi-Sagada-Puranjaya - Kakutstha -Anenas-P,rthulasva-Prasenajit - Yuvanasva - MandhataPurukutsa-Trasadasyu-Anaranya - Aryasvan - Vasumanas-Sudhanva-Traiyyaruna-Satyavrata-Trisanku-Hariscandra-Rohitasva - Harita - Cuncu - Sudeva - BharukaBahuka-Sagara:Asamanj as-Arns uman. 2) Birth. Sagara, a king of the Surya Vamsa, (mentioned above) had two wives, Sumati ( Vaidarbhi) and Kqsini (Saiba) by name. Kesini gave birth to a son named Asamanjas. Amsuman was the son of Asamanja: and the father of the famous Bhagiratha. ( See under the title, BHAGIRATHA). 3 ) Some other details. Amsuman was one of the King who attended the Svayarimara of Pancali. ( Vide Sloka 11, Chapter 185 of Adi Parva of the Mahabharata) . AMSUMAN II. There is a reference to one Axiisuman in the course of the description of the Vi'svedevas. AMSUMAN III. King of Bhuja who was killed b5 Drona in the war at Kuruksetra (Vide ~loka 14, Chapter 6 of Karna .Parva). AMSUMATI. The daughter of the Gandharva Kind named Dramila. Her story is narrated in the ~ivz Purana to illustrate the benefits of performing the Pra dosa-Vrata. Suta expatiates on the importance anc advantages of Pradoga-Vrata to a number of sage; in Naitnisaranya. King Satyaratha was a scrupulous observer of Pradosa-Vrata. Unfortunately he defaultec in his observance of the Vrata owing to unavoidabh circumstances and, after his death, was born again a the King of Vidarbha. He was killed in a battle by thf King of Salva and his wife, pregnant at that time, flec to a forest. She gave birth to a son on the bank of < river. Then, when she stepped into the river to drinl some water, she was carried away by a crocodile. Pre sently a Brahmin woman named Usa happened to pas that way with her son named gucivrata. Seeing a new born infant there, that Brahmin woman took him, gav, him the name, Dharinagupta and brought him up a her own son. According to the advice of a pious Brah min named 9andilya, both Sucivrata and Dharmagupt; started performing Pradosa-Vrata. Lord Siva was pleased with them and gave them much wealth. Dharmagupta happened to meet Amsumati, 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 PradosaVrata Dharmagupta was able to return to Vidarbha, defeat King Salva and regain his kingdom from him. AMIGRTARAYAS. He was a renowned King of ancient Bh.rata and the father of King Gaya. Amiirtarayas received a sword from Puru. (M.B., Sand Parva, Chapter 166, Verse 75) . ANADIPAKA. (See Pancatantra). ANADHRSTI I. A King of the Puru dynasty. 1) Genealogy. Descended from Visnu thus : VisnuBrahma-Atri-Candra-Budha-Pururavas-Ayus - Nahusa -Yayati-Puru janamejaya - Prdcinvan - Namasyu - Vitabhaya-gundu-Bahuvidha-Samyati-Rahovadi - Raudrasvan-Anadhrsti. Anadhrsti is a son born to Raudrasva by Misrakesi, an Apsar woman. (M.B., Adi Parva, Chapter 94, Verses 8-12) . Anadhrsti has two synonyms, Rceyu and Anvagbhanu. ANADHRSTI II. Verse 58, Chapter 14 of Sabha Parva mentions seven great YadavaS. One Anadhl'sti is named amongst the seven. This Anadhrsli was present at the marriage of Abhimanyu at Ipaplavanagara. (M.B., Virata Parva, Chapter 72, Verse 22) . There was one Anadhrsti also amongst the warriors who encompassed Arjuna and Krsna at the battle-field of Kuruksetra. (M;B., Udyoga Parva, Chapter 151, Verse 67) . He was the son of King . V,rddhaksema. Hence he was called Varddhaksemi' also. ANADHRSYA. One of the Kauravas. (M.B., Adi Parva, Chapter 67, Verse 105) . ANAGATA. (See PAIRCATANTRA). ANAGHA I. Son of Vasisxha. He had seven .sons, by his wife Grja. They were: Rajas, Gotra, Crdhvabahu, Savana, Anagha, Sutapas and Sukra. Holy characters, they became the saptarsis of the age of the third Manu. (Manvantara). ANAGHA II. was a Gandharva. He participated in the birthday celebrations of Arjuna. (M.B., Adi Parva, Chapter 122, Verse 55) . ANAGHA III. A king called Anagha is referred to in Verse 22, Chapter 8 of M.B. ANAGHA IV. Skanda has a synonym, Anagha as well. (M.B., Vana Parva, Chapter 232, Verse 5) . ANAGHA V. A bird named A-nagha is mentioned amw;,g the children of Garuda. (M.B., Udyoga Parva, Chapter 101, Verse 12) . ANAGHA VI. Used as a synonym of Siva. (M.B., Anusasana Parva, Chapter 17, Verse 38) . ANAGHA VII. A synonym of Visnu. (M.B., Anuiasana Parva, Chapter 149, Verse 29) . ANAGRAM. A place in. ancient India. (M.B., Sabha Parva, Chapter 30, Verse 9) . ANAGNI (S) . They are Pitrs. Pits like Agnisvattas, Barhisads, Anagnis, Sagnis were offsprings of Brahma: Two damsels, Mend and Dharini were born to them of Svadha. (Agni Purdna, Chapter 20) . ANALAILA daughter of Daksa. Some of the other daughters are Aditi, Did, Danu, Kalika, Tamra, Krodhavasa, Manu and Ariala. These daughters were married to Kasyapa, son of Marici. Trees, creepers etc. owe their origin to Anald. (Valmiki. Ramayana, Aranya kdnda, Canto 14). ANALA II. Another Anala is referred to in Verse 7I, Chapter 66 of Adi Parva, in M.B. This Anala was the wife of Kasyapa and a great granddaughter of Krodhavasa, the daughter of Daksa. Krodhavasa begot Sveta, and she Surabhi ; Rohini was the daughter of Surabhi and Anala was Rohini's daughter. ANALA III. Daughter of Malyavdn born of Sundari. She was married. to Visvavasu. Kumbhinasi was her daughter. (Valmiki Ramayana, Uttarakanda). ANALAMBA. A sacred pool. A bath in the pool is as efficacious as the Purusamedha yajna. (M.B., Anugasana Parva, Chapter 25, Verse 32) . ANAMITRA I. A king of the Solar dynasty. The Atmapurana refers to him as the son of Nighna. ANAMITRA II. Anamitra, son of Dhrsta is referred to as a king of the Yadavas in Atmapurana. ANAMITRA III. One Anamitra, son of Vrsni is referred to in Matsyapurana. He was the father of Mini. ANAMITRA IV. A son born to King Krosta and his wife Madri. ANAMITRA. Father of Caksusa, the Manu of the 6th Manvantara and son of sage Anamitra. ( See Ananda) . ANANATA. A sage. (Rgveda, Mandala 4, Sukta 175) . ANANGA I. Son of Kardamaprajapati, and a king reputed for his love of the people and unparallelled integrity. He had a son called Atibala. (M.B., anti Parva, Chapter 59, Verse 91) . ANANGA II. (See Kamadeva). ANANGA. A river in ancient India. (M.B., Bhisma Parva, Chapter 9, Verse 35) . ANANTA I. (ADIS);SA). 1) Genealogy. Mahavisnu begot Brahma and he the Prajapatis and Ananta (Adisesa) is one of the Prajapatis. (Valmiki Rdmayana, Aranyakanda, Canto 14, Verse 7) . Ananta is also referred to as the son of Kasyapa, one of the Prajapatis born of Kadru. (M.B., Adi Parva, Chapter 105, Verse 41). Also Balabhadrarama, elder brother of Sri Krsna was a partial incarnation of Ananta. 2) Differences with mother. Vinata and Kadru were two wives 8f Kasyapa prajapati. Garuda was born as Vinata'sson andnumerous serpents like Ananta, Vasuki, Taksaka, Karkkotaka were sons of Kadru. Once a controversy developed between Vinata and Kadru; the latter saying that there were a few black hairs on the tail of Airavata 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 Kadru, the same night, asked her sons to go and stay suspended in the hairs of Airavata'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. Kadru cursed these disobedient children of hers to die at the serpent yajna of Janamejaya, whereupon Ananta and his supporters departed m sorrow. ( M.B., Adi Parva, Chapter 65) . 3) Ananta's new engagement. Departing thus from his mother Ananta visited sacred centres like Gandhamadana, Badari 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. Brahma also told him that Garuda would render him all help in the new task. Blessed thus by Brahma, Ananta gladly took up the new job. (M.B., Adi Parva, Chapter 36, Verse 24). 4) Ananta has another abode in the pa1ace of Varuna in the west. (M.B., Udyoga Parva, Chapter 110, Verse 18). 5) Ananta's prowess. About Ananta's prowess Visnu Purana has the following to say : At the bottom of Paula there is a base (Tamasic) form of Visnu called Adisesa. Even the Danavas and the Daityas are not able to describe the attributes of that form. The Siddhas call this Adisesa Ananta who is worshipped by Devas and rsis. 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. Adisesa 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 Kailasa beautified with garlands of clouds and by the flow of the Ganga, Sri Devi and Varuni Devi serve Ananta who holds in one hand a larngala and in the other a mace (mizsala). As the deluge (end of a yuga Kalpanta) approaches Rudra emanates from the faces of Ananta and consumes the three worlds. Adisesa 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, Nagas, Caranas, 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). (Vignu Purina, Part 2,Chapter 5) . 6) The land of Ananta. Patala 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. Sankarsana 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 Sankarsana will appear with other Rudras and weapons like tridents (Trisula). Other serpents bow at the feet of Ananta, who is supremely beautiful with divine lustre. (Devi Bhagavata, Skandha 8) . ANANTA II. A synonym of the Sun God. (M.B., Vana Parva, Chapter 3, Verse 24) . ANANTA III. A synonym of Sri Krsna. (M.B., Udyoga Parva, Chapter 70, Verse 14) . ANANTA IV. One of the military captains of Skanda. (M.B., galya Parva, Chapter 45, Verse 57) . ANANTA V. A synonym of Visnu. (M.B., Anusasana Parva, Chapter 149, Verse 83)~ ANANTA VI. A synonym of Siva. (M.B., Anusisana Parva, Chapter 17, Verse 135) . ANANTA. Wife of Janamejaya, son of King Puru. ANANTA. The abode of Ananta in the nether regions. (Devi Bhagavata, Canto 8). (There are certain indications that Ananta refers to Trivandrum, Capital city of the Kerala State. Explanations of words like Svarga, Bhumi, Pitdla, Ananta, Deva, Asura, throw much light on this inference). ANANTAVIJAYAM. The conch of Dharmaputra. It was blown during the great war. (M.B., Bhisma Parva, Chapter 25, Verse 15) . ANAPAYACOLA. A King of the Cola country, 1063. 1112. The Tamil poet Sekhilar who composed the twelfth song of the great Saiva religious book callec Tirumurayil was a minister of this King. ANARAKATIRTHA. A sacred pool. Brahma, alon€ with Visnu and others bathe daily in dais sacred pool Therefore, it is said that the sins of all those who bath< in the pool will be washed off. ANARANYA (ANARANYA). A King of the Iksvikt: dynasty. (M.B., Adi Parva, Chapter 1, Verse 236) For genealogy, see IKSVAKU. Anaranya was a vegetarian. (M.B., Anusisana Parva, Chapter 115, Verse 59) Rivana once attacked his country whom he challengec to a duel. In the duel Anaranya died. Before dying ha cursed Rivana that he would be killed by Rama, soy of King Dasaratha. (Brahminda Purina, Chapter 45) . ANARANYA. (See ANARAT~YA). ANARKA(M). A king born in King Kaipla's dynasty (Agni Purina, Chapter 278). ANASA (ASAIVIGA). A brother of Akrura. (Bhagavata Dasama Skandha). ANASIYA. Wife of Sage Atri, son of Brahma. (Visor Purina, Part 1, Chapter 10) . 1) Genealogy. From Mahivisnu were born in order Brahma, Sviyambhuva Manu, Devahuti, Anasuya. T< Sviyambhuva, son of Brahma, was born by his wife Satarupa five children : Uttinapida, Priyavrata, Ahuti Devahl'tti and Prasuti and Devahuti was married tc Kardama, son of Brahma. They begot two daughters Kala and Anasuyi. Marici married Kali and Atr married Anasuyi. (Bhigavata, Skandha 1, Chapter 4) 2) The Tapafdcakti of Ancasuya. Once upon a time, rain having failed for ten years the whole world sweated it agony and river Ganga got dried up. Famine stalked the world. In this dire contingency it was the tapassakti o Anasuyi that made trees bear fruits and Garigi to flov again. Also, she converted ten days into nights on the request of the Devas. During their forest life Rama and Siti reach,:d the her mitage of sage Atri, and the sage and Anasuya treatei the guests sumptuously. The above story about th, tapassakti of Anasuyi was told then by Atri. The stor^ helped to increase Rama's respect for Anasuyi. Anasuy gave Sita all proper advice. She taught Siti that abso lute service to husband is the greatest tapas ordainei to women. Anasuyi gave to Siti a very sacred garlani and a sublime gem. And, after that Rama and Siti let the hermitage. ( Vilmiki Ramayana, Ayodhyakanda Cantos 117 and 118.) . 3) Sons of Anasuyd. She had three sons: Dattatreya Durvisas and Candra. (Visnu Purina, Part 1, Chapte 10) . (The reason for Mahavisnu being born as Dattai reya, Siva as Durvisas and Brahma as Candra t Anasuyi is given under Atri) . ANAUPAMYA. Wife of $inisura. Once she develope an amorous interest in Narada, which led to som domestic quarrels. (Padma Purina, Adikanda, Chapte 14) . ANAVADYA. Wife of Kasyapa, this Apsara woma participated in the birthday celebrations of Arjuna (M.B., Adi Parva, Chapter 122, Verse 62). ANDA. * Suta, the disciple of Vyisa said to the Mun~ at-the Naimisiranya about the creation of the Universe In the beginning in the heavy universal darkness, the first seed of life (anda) appeared. (M.B., Adi Parva, Chapter 1, Verse 28). ANIDAKATAHA. The entire universe consisting of the fourteen worlds, which are : Bhuloka, Bhuvarloka, Svarloka, Maharloka, Janarloka, Tapoloka, Satyaloka, Patala, Rasatala, Mahatala, Talatala, Sutala, Vitala, Atala. ANDHA I. An offspring of Kasyapa by his wife Kadru. (1N/I.B., Udyoga Parva, Chapter 103, Verse 16) . ANDHA II. There is a story in M.B., about a huntsman, Vataka 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. Brahma 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 Visvamitra in, his abode in the forest. Andha followed them. But, Visvamitra, in the interests of self-protection pointed out the refugees to Andha. As punishment for this sin Visvamitra had once to go to hell. This story was related by Krsna to Arjuna during the great war at Kuruksetra, and the reason for telling the storywas this: During the fight Arjuna hesitated to aim arrows against Karna. Enraged by this attitude of Arjuna Dharmaputra asked him to hand over his famous bow, Gandiva to Sri Krsna. Feeling insulted at this demand Arjuna, all on a sudden, drew his sword to do away with Dharmaputra. Sri Krsna, 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 ViSvdmitra to hell. (M.B., Karna Parva, Chapter 69) . ANDHA III. Upamanyu, the excellent disciple of Dhaumya, consumed the leaves of a tree which made him blind. (See Ayodhadhaumya) (M.B., Adi Parva, Chapter 3) . ANDHAKA I. There was a very renowned king called Andhaka in the Yadu dynasty. All kings belonging to this dynasty used to be called Andhakas. ANDHAKA II. Verse 12, Chapter 4 of M.B., Udyoga Parva refers to another King called Andhaka. The Pandavas had, sent to him a messenger soliciting military help. ANDHAKA III. An Asura. 1) Birth. This Asura was the foster son of Hiranyaksa. Siva was really his father. While once Siva was immersed in yoga his daughter closed his eyes playfully with her hands, and to ! a darkness rose and enveloped the whole place. From that darkness, with a sound as that of thunderbolt, appeared a Raksasa. He got the name Andhaka as,he was born from darkness. At that time Hiranyaksa was doing tapas for a son. Siva 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 Siva disappeared. (Vamana Purana, Chapter 63) . 2) Andhaka desires Pdrvati with lust. One day overcome by erotic passion Andhaka said to his henchmen. as follows : "He is my true friend who brings Siva's consort, Parvati to me. Ye4, he is my brother; nay, father even." Hearing these ravings of Andhaka, Prahlada went to him and convinced him that PBrvati, in fact was his mother. But Andhaka was not quietened. Then Prahlada explained to him the gravity of the sin of desiring other people's wives. Even this had no effect on Andhaka. He sent gambarasura to Siva to ask for and bring Parvati to him. Siva sent word to Andhaka that if the latter would defeat him in the game of dice Parvati would be sent to him. Andhaka got enraged and rushed to mount Mandara and began a fight with Siva. 3) Death. Defeated in the encounter, Andhaka craved for Siva's pardon. He admitted that Parvati was his mother. He also prayed for Siva's blessings for removal of his Asurahood. Siva granted him the prayers. The sins and Asurahood of Andhaka were thus ended. Siva made him the head of the Asuras, named Bhrngi. (Vamana Purana, Chapter 63 etc.) . ANDHAKA (M) . A sacred pool. A dip in this pool will bring all the benefits of a Purusamedha yajfia. (M.B., Anusasana Parva, Chapter 25, Verses 32, 33) . ANDHAKARAKA (M). A place in the island of Kraurica. (M.B., Bhisma Parva, Chapter 12, Verse 18) . ANDHAKARAM. A mountain in the island of Kraufica. (M.B., Bhisma Parva, Chapter 12, Verse 22) . ANDHAKCPA (M). In the Devi Bhagavata Mahavisnu describes 28 hells to Narada, and Andhakupam is one of them. (see Naraka). Andhakupa is reserved for those who kill either Brahmins or devotees of God or Sannyasins (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. (Devi Bhagavata, Astama Skandha). ANDHATAMISRA. 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 Andhat4misra. 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. (Devi Bhagavata, Astama Skandha). ANDHRA (ANDHRA). 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 Mahabhfirata. (M.B., Bhisma Parva, Chapter 9, Verse 49). ANDHRA. Warriors from Andhra were called Andhras. (M.B., Drona Parva, Chapter 4, Verse 8). ANDHRAKA I. Verse ,24, Chapter 4 of Sabha Parva, describes this king of Andhra Desa as having sat in the assembly hall of the palace constructed by Maya at Indraprastha for the Pandavas. He was also present at the Rajasuya Yajfia performed by Yudhisthira. (M.B., Sabha Parva, Chapter 34, Verse 11)- ANDHRAKA II. The warriors of Andhra Desa were called Andhrakas also. (M.B., Karna Parva, Chapter 20, Verses 10 and 11) . In the Bharata war the King of Pandya defeated those warriors. Krsna incited Arjuna to kill the Andhras and the Pulindas. (M.B., Karna Parva, Chapter 73, Verses 19 to 21).. ANDHRAKA III. Andhrakas are classed with Mlechas (lowest caste of people) in Verse 42, Chapter 207 of qdnti Parva. ANENAS I. A king of the Lunar dynasty (Candra Varhsa). 1) Genealogy. Descended from Visnu in tine following order: Brahma - Atri - Candra - Budha - Pururavasayus-Anenas. 2) Birth. Pururavas had by his wife Urvasi six sons named Ayus, Srutayus, Satyavus, Raya, Vijaya and Jaya. Of them, Ayus, the eldest, had five sons named Nahusa, Ksatravrddha, Raji, Rambha and Anenas. Nahusa had a son named Yayati to whom were born the sons Puru, Yadu and others. The two dynasties of Yadu and Puru (Yaduvarhsa and Parruvariisa) originate from them. To Anenas brother of Nahusa, a son named Suddha was born. Buddha begot Suci who begot Trikakup and a son named 8aritarayas was born to Trikakup. ANENAS II. A Maharaja of the Iksvaku dynasty. Genealogy. From Visnu descended thus: KasyapaVaivasvata Manu - Iksvaku-~asada-Kakutstha-Anenas. ANGA. A King belonging to the Candra varhsa. (Lunar dynasty). 1) Genealogy. Descended from Visnu in the following order: Brahma - Atri - Caiidra-Budha-Pururavas-AyusNahusa - Yayati - Anudruhyu - Sabhanara - KalanaraSrnj aya-Ti tiksa-Kus adhrta-Homa-Sutapas-Bali-Anga. 2)- Birth. Anga, Kaliriga, Suhma, Kandra, Vanga, Adrupa and Anagabhu are the seven sons born to Bali, the son of Sutapas; by his wife Sutesna, and the King Afiga 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 Brhaspati. One day when Mamata, Utatthya's wife, was pregnant, Brhaspati 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 Brhaspati out into the floor. Brhaspati 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 °Dirghatamas'. Dirghatamas married Pradvesi. A son named Gautama was born to them. The duty of supporting Dirghatamas 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 Sutesna, who detesting the idea sent a Sudra woman Dhatrey-1 in her stead and eleven children were born to them. By and by Dirghatamas came to know of the deceit played by Sutesna on him and he became very angry. But the King pacified him and pleased him again and Dirghatamas begot five sons by Sutesna. They were Anga, Vafiga, Kaliriga, Paundra and Suhma. Dirghatamas blessed them that they would become very famous. Afiga, Vanga, Kalinga, Paundra and Suhma were the five kingdoms ruled by Anga, Vafiga, Kalifiga, Paundra and Suhma respectively. These five are the famous Kings of the Bali family. (Mahabharata, Adi Parva Chapter 1.04) 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 Putrakamesti (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 Sunitha 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 drat he left leis kingdom and went on a pilgrimage. Since there was no other means the people enthroned Vena, who tortured his subjects beyond limit. (Bhagavata, 4th Skandha, Chapters Band 14 ) . ANGADA I. A son of Bali. 1) Genealogy. Descended from Visnu in the following order : Brahma-Kasyapa-India-Bali-Aiigada. 2) Birth. Aiigada was the son of Bali ( the son of India) born of his wife Ta,ra. (Mahabharata, Vana Parva, Chapter 82, Stanza 28). a ) Aiigada was a member of the group of monkey: sent by Sugriva to find out Sita. (Valmiki Ramayana Aranyakanda). b) He was the foremost among the group oŁmonkey; who entered Madhuvana and ate the berries in the garden, on their return after the search for SM. c) Aiigada was sent to the court of Ravana as a messenger by Sri Rama. (Ramayana, Yuddhakancla). d) In the battle between Rama and Ravana Aiigada combated with Indrajit. (Ramayana, Yuddhakanrla). e) After his combat with Indrajit, Angada and hi; followers led an attack on the army of Ravana. (Ramayana, Yuddhakanda ) . f) After the battle, Sri Rama anointed Aiigada as the heir-apparent to the Kingdom of Kiskindha. The necklace which Bali had given on his death to Sugriva, was returned to Aiagada. (Uttara Ramayana). g) Sri Rama returned to Ayodhya after his forest life and celebrated a horse sacrifice. The sacrificial horse was caught and detained by King Suratha. Coming to know of this Satrughna sent Aiigada to dteal with Suratha, who said that the horse was detained with the intention of meeting with Sri Rama personally. Aiigada returned and told $atrughna what Suratha had said to him. ( Padma Purana, Patala Khanda). ANGADA II. There was a prince called Aiagada 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., Drona Parva, Chapter 25, Stanza 38). ANGADA III. grutakirti the wedded wife of gatrughna, brother of Sri Rama, had two sons called Aiigada and Chandraketu. (Uttara Ramayana ) . ANGADA IV. In the Bhagavata we see another Aaigada who was the son of Gada, the brother of Krsna by his wife, Brhati. ANGAKARMA. 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 Angakarma and those by minor organs are called Prat- 3) How Afiga got children. Once Afiga performed a yaiiga Karma. (Agni Purana, Chapter 341). horse sacrifice. But the gods did not appear to receive ANGALAIVLMA. She is the wife of Virabhadra, a servant of Siva. She has a rope in her left hand, with which she hauls up the spirits of the dead. ANGA (M) . The kingdom ruled by King Anga. Other details 1) The Dynasty. The first King of the Anga dynasty was Afiga the son of Bali. Anagabhu, Draviratha, Dharmaratha, Romapada (Lomapada), Caturanga, Prthulaksa, Brhadratha, Brhanmanas, Jayadratha, Vijaya, Drdhavrata, Satyakarma, Atiratha, Karna, Vrsasena and others were kings of this dynasty. Karna was the adopted son of Atiratha. During the period of the Mahabharata, Kings of the Atiratha family were under the sway of the Candra variasa (Lunar dynasty) kings such as Dhrtarastra and Pandu. (For further informations see the word Atiratha) . 2) How Karna became the king of Ariga. A contest in archery and the wielding of other weapons was going on in Hastinapura, the competitors being the Kauravas and the Pandavas. The status of Karna, who appeared on the side of the Kauravas, was questioned by the Pandavas on the occasion and Duryodhana, who always stood on his dignity, anointed Karna as the King of Anga, on the spot. (M.B., Adi Parva, Chapter 136) . 3) Drought in the kingdom of Ariga. Lomapada (Romapada) the king of Anga 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 county 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 Rsyasrziga to the country. Once Kasyapa happened to see Urvasi 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 Rsya'srnga. It was brought up by a hermit called Vibhandaka in his hut. Rsyasrnga had never seen women and by virtue of this, there occurred rainfall wherever he went. The King Lomapada sent some courtesans to the forest to attract Rsyagrnga, who following them arrived at the court of Lomapada the King of Afiga and the King gave Rsyasrnga, as a gift, his daughter Santa. Thus the country got rain. This Lomapada was a friend of Dagaratha. (Mahabharata, Aran ya Parva, Chapters 110 to 113). 4) How the.Ak'ingdom got the name Ariga. One opinion is that the Kingdom got its name from the King Afiga 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 Anga. In the realm of God, preliminary steps were being taken for making Sri Paramesvara wed Parvad. According to the instructions of Devendra, Kamadeva (the Lord of Love-Cupid) was trying to break the meditation of Siva and when Siva opened his third eye, fire emitted from it and Ananga (Kamadeva) was burned to ashes. It was in the country of Afiga that the ashes of the `anga' (Body) of Kamadeva fell and from that day onwards the country came to be called Afiga and Kamadeva, `Ananga' (without body). (Valmiki Ramayana, Balakanda, Sarga 26) . 5) Other informations. (1) It is mentioned in the Hindi Dictionary, `Sabda Sagara' that the kingdom of Afiga embracing Bhagatpur and Mudiger in Bihar had its capital at Campapuri an that the country had often stretched from Vaidy~ n-5athanama to Bhuvanesvar. (2) Arjuna bad visited the Kingdom of Anga also durin his pilgrimage. (M.B., A,di Parva, Chapter 2 1 9, Stanz, 9). (3) The King of Afiga was present at the sacrifice o Rajasuyx (Royal consecration) celebrated by Dharma putra, when the Pandavas were living at Indraprastha (M.B., Sabha Parva, Chapter 52, Stanza 16) . (4) On one occasion Sri Krsna defeated the Angas in a battle. (M.B., Drona Parva, Chapter 11, Stanza 15). (5) Parasurama had defeated the Angas once. (M.B., Drona Parva, Chapter 7, Stanza 12). (6) In the battle of Kurukgetra between the Pandavas and the Kauravas, on the sixteenth day of the battle, the heroes of Anga made an onslaught on Arjuna. (M.B., Karna Parva, Chapter 17, Stanza 12) . (7) The Angas attacked the armies of Dhrstadyumna and the King of Pancala. (M.B., Karna Parva, Chapter 22, Stanza 2) . (8) A low caste man from Anga attacked Bhima, who killed the man and his elephant. (Mahabharata, Drona Parva, Chapter 26, Stanzas 14 to 17). General Information. (,1) This was a country in ancient Bharata. (Bhisma Parva, Chapter 9, Stanza 50). (2) Visvamitra had taken to the forest from Ayodhya Rama and Laksmana to protect the hermits and their yagas. On the way they entered the Tataka forest. Visvamitra told the boys in answer to their questions thus : "In olden days this place was a countryside known as Angamalaja or Malada or .Karusa. There is a reason for calling the country by that name. Indra killed Vrtra and thereby incurred the sin of Brahmahatya 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 Karusa 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, Karusa etc. were mingled with the soil of this country, it came to be called Angamalaja, Malada or Karusa from that day onwards. One part of the country was called Malada and the other part Karusa. 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 Tataka lives in this forest now". (Va1miki Ramayana, Balakanda, Sarga 24). ANAPRADAKSINA. Rolling behind a chariot round the temple as a vow. ANGARA. A king of ancient India. He was defeated by Mlndhdta in a battle. (Mahabharata, Santi Parva, Chapter 29, Stanza 88). ANGARAJAVAMSA. (THE DYNASTY OF A&GA KINGS). Descended from Visnu in the following order: Brahma - Atri-Candra-Budha-Pururavas-Ayus - NahusaYay4ti. Yadu, Turvasu, Druhyu and Anudruhyu were the four sons of Yayati. The Afiga dynasty starts from Turvasu, one of the four. The following are the descendants of Turvasu. Varga was the son of Turvasu, Gobhanu, the son of Varga, Traigani the son of Gobhanu, Karandhama, the son of Traisani, Marutta, the son of Karandhama, Dusyanta, the son of Marutta, Varutha, the son of Dusyanta, Gan dira the son of Varutha, and Gandara the son of Gandira. The five powerful peoples, the Gandharas, the Colas, the Keralas, the Pandyas and the Kolas have descended from Gandhara. Two sons, Druhyu and Babhrusetu were born to Gandhara. Babhrusetu begot Purovasu; Purovasu begot Gandhari. From Gandhdri Gharma was born, from Gharma Ghrta was born, from Ghrta Vidusa was born, and from Vidu sa Pracetas was born. Pracetas got a hundred children of whom the prominent were Anidra, Sabhanara, Caksusa and Paramesu. To Sabhanara was born Kalanala and Srfxjaya to kalanala, Puranjaya to SrnjayaandJanamejaya to Purafijaya. Mahasala was the son of Janamejaya; Mahamanas the son of Mahasala, and U'sinara the son of Mahamanas. To Usinara were born Nrga, Nara, Krmi, Suvrata and gibi by his wives Nrga, Nara, Krmi, Dasa and Drsadvatf respectively. To Sibi were born four sons called Prthudarbha, Viraka, Kaikaya and Bhadraka. Four separate kingdoms arose in the names of them. U4inara had another son called Titiksu. From Titiksu was born Rusadratha; from Rusadratha was born Paila, from Paila was born Sutapas and from Sutapas was born the great hermit Bali. From Bali, Anga, Vanga, Kalinga, Pundra, Baleya and Balayogi were born. To Anga was born Dadhivahana. The King Draviratha was the son of Dadhivahana, Dharmaratha the son of Draviratha, Citraratha the son of Dharmaratha, and Satyaratha was the son of Citraratha. To Satyaratha was born Lomapada; to Lomapada was born Caturanga; to Caturanga, was born Prthulaksa, to Prthulaksa was born Campa; to Campa was born Haryanga, to Haryanga was born Bhadraratha, to Bhadraratha was born Brhatkarma, to Brhatkarma was born Brhadbhanu, to i3rhadbhanu was born Brhadatma, to Brhadatma was born Jayadratha, to Jayacfratha was born Brhadratha and to Brhadratha was born Visvajit. After that Karna became the King of Ariga. The son of Karna was Vrsasena and the son of Vrsasena was Prthusena. These are the kings of the Anga dynasty. (Agni Purana, Chapter 277. ) ANGARAKA I. An Asura who took the form of a pig. The story of how this Asura was killed by his daughter Angaravati, is given below. Long ago there was an emperor named Mahendravarma in UJayini. His son Mahasena did penance for a long time to get a wife and a sword. At last Devi 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. Angaravati, the renowned beauty of the three worlds, who is the daughter of the Asura AAgaraka, will become your wife in due course. As you do horrible deeds, you will be called Candamahasena". He was given the sword and a tusker called Nadagiri. One day Mahasena 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 Aixgarakasura. His body is as hard a: 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 Axigaravati. My father was changed to a giant by 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 o: 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". Angaravati did as she was told, Hearing her words Angaraka 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 vulnerable point killed him. The king married Angaravati and took her to his palace. Two sons were born to him. They were called Gopalaka and Palaka. By the grace of Indra a daughter also was born to him by her and she was Vasavadatta, the wife of the famous L7dayana. (Kathasaritsagara, Kathamukhalambaka, Tarariga 3) . ANGARAKA II. A prince named Axigaraka is seen to have been the descendant of Jayadratha, the King of Sauvira. (Mahabharata, Vana Parva, Chapter 265, Stanza 10). ANGARAKA III. A planet named Maixgala which is a satellite of Brahma is seen to have been called by the name Aixgaraka also. ( Mahabharata, Sabha Parva, Chapter 11, Stanza 29) . ANGARAKA IV. We see one Angaraka among the one hundred and' eight sons of the Sun. ( Mahabharata., Vana Parva, Chapter 3, Stanza 10) . ANGARAKA. (SIMHIKA). I ) Genealogy. Descended in the following order from Visnu. Brahma-Marici-Kasyapa-Axigaraka. 2 ) Birth. 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 Patala (the nether world). Surasa was the daughter of that Asura. Kasyapa married Surasa. To them were born the two daughters, Aixgaraka (Sixixhika) and Ajamukhi, and four sons, called Surapadma, Sixixhavaktra, Tarakasura and Gomukha. Thus SixiZhika is the sister of Tarakasura. ( Skanda Purana, Asura Kanda). Other details. This giantess Aixgaraka had a clash once, with Hanuman. Sugriva had sent a large number of monkeys under the leadership of Hanurnan to search for Sita. He gave Hanuman certain instructions regarding the route he had to follow. Sugriva said, "There is a giantess in the middle of that Southern Sea. Her name is Aixgara. 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 Lanka and South India. She knew the art of bringing to her side, anybody who passed over the sea, by pulling at his shadow. When Hanuman jumped to Lanka from the mountain of Mahendra the giantess attacked Hanuman. It is seen that the name Sirhhika also is used for Angaraka. Hanuman who was subjected to the excessive attraction of Simhika, 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 Patala (the nether world). There was a terrible fight between IIanuman and the monster, in which Simhika, fell on the ground beaten. After the fight Hanuman resumed his journey. (Valmiki Ramayang, Sundarakanda, Sarga 1, Stanzas 178 to 186) . ANGARA (M) . A countryside in ancient India. (Mahabharata, Bhisma Parva, Chapter 9, Stanza 60). ANGARAPARNA. (Citraratha) See the word CITRARATHA I. ANGARAVATI. (See ANGARAKA). ANGAVAHA. A king of immense fame, belonging to the dynasty of Vrsni. Angavaha attended, with Balabbadrarama, the sacrifice of Rajasuya (Royal consecration) celebrated by Yudhisthira. (Mahabharata, Sabha Parva, Chapter 34, Stanza 16). ANGIRAS I. 1) Birth. He is a hermit born from the mind of Brahma. Sax mind-born sons (Manasa-Putras) were born to Brahma, known as Marici, Atigiras, Atri, Pulastya, Pulaha, and Kratu. All the six of them became great hermits. (Mahabharata, Adi Stanza 10) *. 2) Important events. (1) The,failure of Afgiras. There was a King named Citraketu in the kingdom of krasena. Once Afigiras reached his palace when the King was in a miserable state as he was childless. The King informed Afigiras of his sorrow. He pacified the King and said that a son would be born to him. He and his wife Krtadyuti were filled with joy. The other wives of the King did not like this. They feared that when a son was born to K,rtadyuti the King might overlook them. To the king a son. was born of Krtadyuti and the other wives poisoned the child and killed him. While the parents were weeping over the dead child Afigiras and Narada arrived there and wiped their tears. Afigiras 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. Angiras and Narada went on their way. Citraketu became a devotee of Visnu and by the curse of Parvati, was born again as Vrtrasura. (Bhagavata, Skandha 6, Chapter 14). (2 ) How Angiras cursed Sudargana and transmuted him to a serpent. While Sudargana, a vidyadhara (a class of semigods) was travelling lustfully with a group of beautiful girls he came across Arigiras and some other hermits. He teased Angiras calling him `durbhaga' (unlucky) and Angiras cursed him and changed him to a big serpent and he was promised liberation from the curse, when, during the dvapara yuga (one of the four ages) MahavisVu would incarnate as Sri Krsna and would tread upon him and then he would regain his former form. From that day onwards Sudarsana lived on the banks of the river Kalindi in the form of a serpent. It was the time when Sri Krsna was having his game of love with the Gopa women. On one night one serpent big Nanda the foster father of Sri Krsna. The cowherds or gopas hit at the snake with burned wood. But it was of no use. Sri Krsna came there and thrashed the serpent, which instantly took the form of Sudarsana Vidyadhara and praising Sri Krsna entered heaven. (4agavata, Skandha 10, Chapter 34). (3) Ar'agiras a Prajafiati. Brahma had created sixteen prajapatis, for effecting the creation of the universe. Afigiras is one of them. Their names are given below 1) Kardama 2) Vikrita 3) Mesa 4 ) Sarizsraya 5) Sthanu 6) Marici 7) Atri 8 ) Kratu 9 ) Pulastya 10) Aiigiras 11) Pracetas 12 ) Pulaha 13 ) Daksa 14) Vivasvan 15) Aristanemi 16) Kasyapa (Valmiki Ramayana, Aranyakanda, Sarga 14). ( 4) The wives and children of An iras. Afigiras had several wives such as Subha, Smrti, ~raddha, Devasena and Vasudha. The names of the sons of Afigiras are given below 1) Brhatkirti 2) Brhatjyoti 6) Brhadbhasa 3) Brhadbrahma 7) Brhaspati. 4 ) Brhadmana 5) Brhadmantra The names of the eight daughters of Afigiras are given below 1) Bhanumati 2 ) Raga 3) Sinivali 4) Arcismati 5) Havismati 6) Mahismati 7 ) Mahamati 8) Kuhu. Besides these sons and daughters, other sons such as Sudhanva and Karttikeya were born to Afigiras by his other wives. ( Mahabharata, Vana Parva, five chapters from 218) . (5) The clash between Afigiras and Prahlada. D&sasana stripped Paticali of her clothes in the Palace hall, in the presence of the Pandavas who had been defeated in the game of dice. Before this Pancali had asked Duryodhana one question, "Have you won yourself or myself ?" One husband was not authorised to stake his wife Pancali who was the wife of five husbands. Moreover according to the Sastras (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 Pancali?" 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 Prahlada; Sudhanva the son of Afigiras 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 Prahlada and requested him to give a decision as to which of them was the elder. Thinking that Prahlada might side with Virocana his son, Sudhanva said to him, "Sir, sacrifice celebrated by Rudra, seminal flow occurred to Brahma who happened to see some celestial maids and was overpowered by passionate feelings. Brahma put the sperm in the fire. From that fire appeared Atigtras along with Marici, Bhrgu and others. This deva (the shining one-the God) was called Afigiras because his origin was from AitBara or Cinder. 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 Vajrayudha (the weapon of thunderbolt)". Hesitating to take a decision, because of the words of Sudhanva, Prahlada went to Kasyapa 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?" Ka'syapa 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 Kasyapa, Prahlada said to Virocana, "Virocana, Sudhanva is greater than you. Afigiras is greater than me. Likewise the mother of Sudhanva is nobler than your mother. So according to your bet you owe your life to Sudhanva." Pleased at the righteousness of Prahlada, Sudhanva gave Virocana a boon to live a hundred years more. (Mahabharata, Sabha Parva, Chapter 63) . (6) How Angiras became the first .son of Agni (Fire God) . Once Afigiras was blazing out as a furious being. All the worlds were illuminated by that flame-fire. As Angiras was performing the functions of Agni (fire), peoples of the worlds discarded Agni, who being sad at the derision sho~vn 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 Angiras went to the forest and pacified Agin. From that day onwards Angiras agreed to become the first son of Agni, who resumed his duties as usual. (Mahabharata, Vana Parva, Chapter 217). (7) How Afigiras got the name Atharvarigiras. After the slaughter of Vrtrasura, Indra went to the lake known as Amrtasaras and hid himself there in a lotus flower. At this time the Gods anointed Nahusa 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. Angiras 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 Angiras, "Hereafter you shall be known as Atharvangiras". Afigiras who got this boon from Indra, returned with gratitude. (Mahabharata, Udyoga Parva, Chapter 18, Stanzas 5 to 7). (8) Angiras and Drona. In the battle of Kuruksetra, between the Pandavas and the Kauravas the great teacher, Drona began to release his divine darts towards his enemies in all directions. Immediately Afigiras with many other hermits came to Drona and told him, "You have burned to death innumerable men with your Brahmastra (The most powerful of all missiles). Your end is very near. So put your weapons down and stop your fight." Drona seems to have paid no heed at all to the advice of the hermits. He did not stop fighting too. (9) The sermon of Arigiras on the merits of Tzrthas or holy ,places (Baths). Dharmaputra once asked Bhisma about the importance of holy ghats or tirthas (Baths). Bhisma told Dharmaputra, what Angiras had once told Gautama about the merits obtained by going on pilgrimage to holy tirthas or Baths. Afigiras had described the holy nature and character of holy Baths in Bharata such as Puskara, Prabhasa, Naimisa, Sagarodaka, Indramarga, Devika, Svarnabindu, Hiranyabindu, Indratoya, and such other numerous tirthas. (Mahabharata, Anu'sasana Parva, Chapter 25, Stanzas 7-71 ) 3) Other details: ( 1 ) Daksa gave his two daughters in marriage to Arigiras. (Devi Bhagavata, Skandha 7) . (2) Afigiras once saved the Sun. (Mahabharata, Vana Parva, Chapter 92, Stanza 6) . (3) While the Pandavas were in exile in forest, Afigiras had been chanting and meditating in Alakananda in the region of the mount Gandhamadana. (Maha.bharata, Aranya Parva, Chapter 142, Stanza 6). (4) When. the hermits had stolen the lotus flowers of Agastya, Angiras gave some hints about the culprits. (Mahabharata, Anusasana Parva, Chapter 94, Stanza 20: See Agastya). (5) Afigiras once ga-,e a discourse on fasting and the merits of fasting. (Mahabharata, Anusasana Parva, Chapter 106, Stanzas 11 to 16). (6) Afigiras on another occasion delivered lectures on the secrets of duties. (Mahabharata, Anusasana Farva, Chapter 127, Stanza 8) . (7) Once Angiras drank the water in the ocean to the last drop. (Mahabharata, Anusasana 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. (Mahabharata, Anusasana Parva, Chapter 153, Stanza 3). (9) Once Agni failed to show respect to Angiras, who cursed Agni and thenceforward smoke came out from fire. (Mahabharata, Anusasana Parva, Chapter 153, Stanza 8). (10) Afigiras conducted many of the important sacrifices of King Aviksit. (Mahabharata, Asvamedhika Parva, Chapter 4, Stanza 22). (I 1) Indra once gave Afigiras a boon. (Mahabharata, Udyoga Parva, Chapter 18, Stanzas 5 to 7) . (12) Angiras blessed Dhruva who had been doing penance. (Visnu Purana, Amsa 1, Chapter 11). (13) The daughters named Sinivali, Kuhu, RBka, Anumati were born to Afigiras by his wife Smrti. (Agni Purana, Chapter 20) . 14) Afigiras is the first of the Agni devas (Fire-Gods) and a hermit. He had a son called Hiranya-Stupa, who also was a hermit (Rgveda, Mandala 1, Anuvaka 7, Sukta 31) . (15) The Hermit Afigiras 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 A6giras. He was called Savya. (Rgveda. Mandala 1, Anuvaka 10, Sukta 51). (16) Indra sent Sarama, the bitch of the Gods, to find out the place where the cows had been hidden ; Indra acted according to the advice of Angiras. At first the bitch did not consent to go. But when Devendra promised to feeds her young one with milk she agreed. Sarama found out the place where the cows were hidden and informed Indra of it. (Rgveda, Mandala 1, Anuvaka 11, Sukta 62). 17) Rbhus are the sons of Sudhanva. (Son ofAngiras). The hermit Kutsa also is descended from Angiras. (Rgveda, Mandala 1, Anuvaka 16, Sukta 10) (18) Aiigiras was the son of Brahma in the Svayambhuva Manvantara (See Manvantara), but in the Vaivasvata Manvantara he was born from Agni. (19) Once Vayu (the Wind-God) had to run away from Angiras and hide himself as he had caused some displeasure to Angiras. On another occasion Angiras taught philosophy and sacred doctrines to the hermit ,taught (Muridakopanisad). ANGIRAS II. In the family of Marici, son of Brahma, another King of the name of Angiras is seen. Genealogy. Descended from Visnu in the following order : Brahma, Marici, Kasyapa, Vaivasvata Mann, Uttanapada, Dhruva, Sisti, Ripu, Caksusa Mann, Uru, Afigiras. (About this Xitgiras, no other information is available in the Puranas. Visnu Purina, Arilsa 1, Chapter 13; Agni Purina., Chapter 18). ANGIROBHAVA. A hermit named Kaksivan. (Rg veda, Mandala 1, Anuvaka 17, S6kta 120). ANIKAVIDARANA. A brother of Jayadratha, a King of the kingdom of Sindhu. Arjuna killed him. (M.B., Vana Parva, Chapter 265, Verse 12). ANIKETA. A Yaksa, one of the attendants of Kubera. (M.B., Sabha Parva, Chapter 10, Verse 18) . He was a king of the Anga dynasty. (Agni Purina, Chapter 277). ANIKINI. A division of the army. (See under AKSAUHINI). ANILA I. One of the Asta (8) Vasus. His father was Dharma and mother Svasa. Anila married Siva and had two sons, Manojava and Avijnati. (M.B., Adi Parva, Chapter 66, Verses 17-25). ANILA II. Garuda had a son called Anila. (M.B., Udyoga Parva, Chapter 101, Verse 9) . ANILA III. A word used as a synonym of diva. (M.B., Anusasana Parva, Chapter 149, Verse 100) . ANILA IV. A word used as a synonym of Visnu. (M.B., Anusasana Parva, Chapter 149, Verse 38). ANILA V. A Ksatriya King. His father, Vrsadarbhi presented him as Daksina to the Saptarsis (7 sages) at a yajna performed by him (father). The King expired soon after this. There was then a famine in the country. The Saptarsis, 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.,,Anusasana Parva, Chapter 96) ANILA. A famous serpent. (M.B., Adi Parva, Chapter 35, Verse 7) . ANIMANDAVYA. 1) General. How he got the name Animandavya. Once there was a famous Brahmin n~ med IVlandavya. He did Tapas (penance) for many years standing silent in front of his Asrama, under a tree, raising his hands in prayer. At that time some thieves happened to pass by that place, with stolen property be1onging to the King. Finding that the King's men were pursuing them, the thieves fled away after .leaving their stolen property in Mandavya's A'srama. The King's men seized Mdndavya with the king's property. Even prolonged and repeated questionings did not bring out a single word from Mandavya. At last the thieves were caught. Mistaking him as one of the thieves, the King's men produced Mandavya also along with the thieves before the King. The .thieves were all condemned to death. The royal executioners took all. of there to the place of execution and stuck them up at the, tip of a trident (Sula). The thieves died, but even after a long time Mdttha. Ariha had a son; Mahabhauma, born of his wife, a princess of Anga ( M.B., Adi Parva, Chapter 19, Verses 18-19) . ARIMEJAYA. A Raja of the Puru dynasty. (See Puru dynasty). (Agni Purana, Chapter 278). ARISTA. Wife of Kasyapa. The Gandharvas were born of her. (Agni Purana, Chapter 19, M.B., Adi Parva, Chapter 67, Verse 83) . ARISTA (ARISTAKA). An asura, a servant of Karirsa. Once, at the instance of Kamsa he went to Gokula disguised as an ox to kill Sri Krsna. The ox instilled terror in people by tearing to pieces hills and mountaisn with its horns and bellowing like hell. But Sri Krsna 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. (Bhagavata, Dassama, Skandha, Chapter 37) . ARISTANEMA (ARISTANEMI). (See Aristanemi). ARISTANEMI I. One of the six sons of Vinata. 1) Genealogy. Visnu, Brahma, Kasyapa and Aristanemi. Kasyapa married Dhrtarastri, daughter of Daksa. Suki was their daughter, Suki had a daughter Nata and she a daughter,. Vinata. Aristanemi, Tarksya, Aruna, Garuda, Para, runi and Sri Varuni were the children of Vinata. (M.B., Adi Parva, Chapter 65, Verse 40). 2) Tabassakti of Aristanemi. Aristanemi 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. Parapuranjaya, the King ofHehaya who happened at the time to be hunting in the forest discharged his arrow against the son of Aristanemi 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 Aristanemi 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 Aristanerni told the King that there was nothing to wonder at in the case as nobody would be able to kill them because their Tapassakti 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., Aranya Parva, Chapter 184) . 3) Some other details. (1) Sumati, wife of King Sagara of the Solar dynasty, was the daughter of Aristanemi. (Ramayana, Balakanda, Canto 38, Verse 4 ). (2) Kasyapa had the synonym Aristanemi also. (Valmiki Ramayana, Kiskindhakanda, Canto 66, Verse 4 ; Devi Bhagavata, Saptama Skandha). (3) Aristanemi's wives delivered sixteen children. (Agni Purana, Chapter 19) . (4) Aristanemi has spoken a lot about the greatness of Brahmins. (M.B., Aranya Parva, Chapter 184, Verses 17-22). (5) Aristanemi once gave much spiritual advice to Kin., Sagara of the Surya Varnsa. (M.B., Santi Parva, Chapter 288, Verses 5-46) . ARISTANEMI 11. Mahabharata, Santi Parva, Chapter 208, Verse 8 refers to one Aristanemi, the second son of Ka'syapa. ARIS7'ANEMI 111. A Raja called Aristanemi occupied a place in the council of Yama. (M.B., Sabha Parva, Chapter 8, Verse 9). ARISTANEMI IV. A false name assumed by Sahadeva while the Pandavas lived incognito in the Virata kingdom. (M.B., ,rata Parva, Chapter 10, Verse : ) ARISTANEMI V. A synonym of Sri Krsna. (N'I.B., Uuyoga Parva, Chapter 71, Verse 5) . ARISTANEMI VI. A King. Realising the transient nature of worldly life, he gave up his kingdom and went to and did tapas at Mount Gandharnadana. Indra who was very much pleased at this sent a messenger with a vimana (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 Asrama of Valmiki so that he might gain spiritual knowledge. Valmiki consoled the King with the advice that the telling, hearing and pondering over the story of the Ramayana alone would be enough to get eternal salvation. (Yogavasistham). ARJUNA. The third of the Pandavas. 1 ) Genealogy. Descended from Visnu thus : Brahma, Atri, Candra, Budha, Pururavas, Ayus, Nahusa, Yayati, Puru, Janamejaya, Pracinvan, Pravira, Namasyu, Vitabhaya, Sunclu, Bahuvidha, Sariiyati, Rahovadi, Raudrasvan, Matinara, Santurodha, Dusyanta, Bharata, Suhotra, Suhota, Gala, Gardda, Suketu, Brhatksetra, Hasti, Ajamidha, Rksa, Sarhvarana, Kuru, Jahnu, Suratha, Viduratha, Sarvabhauma, fayatsena, Ravyaya, Bhavuka, Cakroddhata, Devatithi, Rksa, Bhima, Pratica, Santanu, Vyasa, Pandu, Arjuna. 2) Previous birth. Arjuna and Sri Krsna are often referred to as Naranarayanas (Nara and * Narayana). In their previous life they were two Rsis called Nara and Narayana, and from that time onwards they lived as inseparable companions and sons of the same parents. They entered Mahasamadhi at Badaryasrama in the Himalayas. Of the two Narayanarsi was a partial incarnation of Visnu. About the Nararsi the Devi Bhagavata has the Ibllowing to say : "Dharma had his origin in the heart of Brahma, and he earned great reputation for truthfulness and adherence to Vedic dharma. He married the daughters of Daksa. Dharma had four sons, Hari, Krsha, Nara and Narayana. Of the four sons Hari and Krsna became great yogis, and Nara and Narayana, great tapasvins. Nara and Narayana did tapas, worshipping BrahmA for 1000 years at the holy Badaryasrama in the plains of the Himalayas. Nara was born in the next birth as Arjuna. (Devi Bhagavata, 4th Skandha) . See Nara. 3) Birth. To Vicitravirya son of Santanu was born Dhrtarastra by Ambika, and Pandu by Ambalika. Pandu had two wives, Kunt! and Madri. The curse of a Muni made physical contacts with his wives impossible for Pandu. (See Pandu). Kunti, before her marriage had attended on Maharsi Durvasas who pleased with her service made a gift of five mantras to her. The effect of the mantras was that Kunt! 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 SunGod repeated the first mantra. At once Suryadeva appeared and Karna was born to her by him. After assuring her that the incident would not affect her chastity Surya disappeared. Kunt! abandoned the child to float in the river Gatiga, and stayed with Pandu keeping the other four mantras to herself. Since Pandu could not contact the body of his wives, with his permission Kunt! began practising the other four mantras one by one. By three mantras she got three sons, Dharmaputra from Kala, Arjuna from Indra and Bhimasena from the wind God (Vayu). The remaining one mantra Kunt! gave to Madri. She repeated it thinking of the Asvini Devas, and two sons, Nakula and Sahadeva were born to her. (M.B., Adi Parva, Chapter 63 onwards). 4) Festival of birth. At the birth of Arjuna Kunt! heard a heavenly voice declare as follows : "Oh ! Kunt! ! your son will be equal to Siva in prowess and unconquerable just as Indra is. After defeating all the Kings he will perform the A'svamedha thrice. He will please Siva and get the great weapon called Pasupata from him. On the orders of Indra he will kill Nivatakavacas. Hearing the above prophecy the Devas played ecstatic music and flowers were showered from the sky. The Saptarsis, Prajapatis and other sages arrayed themselves in the sky. Thus, all animate and inanimate objects celebrated the birth of Arjuna. 5) Naming. Sages from the top of the gatassnga mountain came together to perform the christening ceremony of Arjuna. While enumerating the various names of Arjuna, it is said in the Virata Parva that Krsna was the name Pandu gave to his son. (M.B., Adi Parva, Chapter 123, Verse 20). 6) Childhood. The Pandavas spent their childhood at Hastinapura with the kauravas. Then Arjuna studied the art and science of using weapons, dance, music etc. along with the other boys. (M.B., Adi Parva, Chapter 129, Verse 1). Kasyapa, the high priest of Vasudeva did for Arjuna the usual Samskaras like Upanayana (wearing of the holy thread) etc. Arjuna was taught the first lessons in Dhanurveda (Science of archery) by Rajarsi ~uka. Afterwards, Krpacarya became the preceptor of the Pandavas in Dhanurveda, and it was then that Dronacarya came. There is a particular story about Dronacarya becoming the guru. (See Drona). 7) Special favour of Drona. Arjuna showed very great interest in the science of the use of weapons. Drona, the master, wanted to teach Asvatthama, his son, certain special things, and he began sending all his disciples to fetch water. A'svatthama used to be the first to return with the water, and before the others returned Drona began teaching A'svatthama the special lessons. Arjuna came to understand this programme and he began returning with water along with Asvatthania. Then the guru began teaching the special things to both Asvatthama and Arjuna. Drona 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. (Bharata, Adi Parva, Chapter 132). 8) Ekalavvya's finger was cut. Ekalavya, son of Hiranyadhanus; King of the Nisadas (a tribe of hunters, forestmen) approached Drona to 1earn the science of the use of weapons. Drona, the Brahmin, refused the prayer of this prince of the forest tribe. Ekalavya, after prostrating at the feet of Drona returned to the woods, made an image of Drona with earth and meditating upon it as guru began practising the use of weapons. The Kauravas and the Pandavas 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 Pandavas, and they found out the culprit, Ekalavya, who claimed himself to be a disciple of Drona. Grief-stricken at this claim Arjuna hurried up to Drona and said: "You had pronounced me to be your foremost disciple without an equal. But, today Ekalavya, another disciple of vours has relegated me to the second place". Thereupon Drona went and saw Ekalavya in the forest. Ekalavya, in all devotion stood up and saluted the guru. And the guru said as fol1ows : "Oh ! Ekalavya if thou art my disciple give me the daksina (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 Drona. Henceforth Arjuna became Drona's unequalled disciple. (M.B., Adi Parva, Chapter 132). 9) Arjuna got BrahmaSirastra. When once Drona and his disciples were bathing in the river Ganga, 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 Drona imparted to Arjuna knowledge about Brahmasirastra, and Arjuna was enjoined not to use the astra against men, but to use it only when confronting higher beings than men. [Bharata (Malayalam), Adi Parva, Chapter 133]. 10) Competition in arms. When the training of the princes was almost over DhT'tarastra 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. Yudhisthira and others first exhibited their skill in shooting arrows in the order of their seniority. Every scene was explained to Dhrtarastra by Vidura and to Gandhari by Sanjaya. Duryodhana and Bhima clashed with each other. Asvatthama pacified them and kept them apart. And, then Arjuna and Karna appeared on the scene, and the onlookers declared them to be equal in skill in archery. When their shooting exhibition was over, Karna who got angry again rushed to the stage. Arjuna also got ready. Arjuna challenged Karna's eligibility on the ground that he was low-born and not a Ksatriya. At once Duryodhana proclaimed him as the King of Anga. Though this pacified the scene, this competition in archery served much to make the Kauravas and the Pandavas the bitterest of enemies. (M.B., Adi Parva, Chapters, 136, 137) . 11) Arjuna's gurudaksind (Offering of fee to the preceptor) . At the starting of training the princes Drona 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 gurudaksina. Drona asked to be brought bound before him Drupada, King of PdACala. (For Drona's enmity towards Drupada see Drupada). Thereupon the Pandavas marched to Pancala, and in a fierce battle Arjuna defeated Drupada. Though Bhima tried to kill Drupada Arjuna did not permit it, but took him bound to Drona. This ended Drona's hatred towards Drupada, who now gifted half his kingdom to Drona. Drona was very much pleased with Arjuna for the above act, and advised him to fight even him (Drona) if the latter opposed him (Arjuna). To this Arjuna replied 'Yes'. (M.B., Adi 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 Bharata. 12) Jealousy cf Dhrtarastra. After the gurudaksina Arjuna marcherd against the neighaouring kingdom. He deCcated very easily in war the King of Yavana and the Ki;lgs Sauvira, Vipula and Sumitra. These victories of A2ijurta made the Kauravas very anxious; Dhrtarastra brooded over it. (M.B., AdiParva, Chapter 138, Verses 2: -23) . 13) Escape from the waxen palace. Duryodhana made up his mind to destroy the Pandavas somehow or other. He got the P,4ndavas to shift their residence to a palace made of wax at Varanavata, and one year after this the palace was set fire to. The I'andavas escaped death by fife through a tunnel and entered the forest, the next day. (See llrakkillam). 14) Arjuna on the banks of river Ga.gd. The Pandavas walked much through the terrible forest, and after midnight reached the batiks of the Gaiiga. At that time Ariigaraparna (Citraratha), the Gandharva was enjoying his time tit the river with some r\psara 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 A rjuna spared him his life. The grateful Gandharva told the Pandavas many interesting stories. He also made a present of divine horses and imparted to them the esoteric knowledge called Caksusividy"". The Gandharva finally told the andavas that they were attacked because they came withoutAgni and Ahuti in their front. He also explained this fact that Arjuna could subjugate him on account of his (_? rjuna's) genuine celibacy. (See Citraratha) . 15) P~ir:caltsz~aya~;iz~ara. Citraratha, during his talks with the a davas had pointed out to them the need to have a priest to lead and guide them in all matters, and accordingly they visited Dhaumyasrama-and installed the :lvlaharsi (Dhaumya) as their priest. And, rrcantime seeing thousands of people on their way to attend the Svayamvara (marrid ge by open choice of husband by the girl) of Krsna (Pancali) daughter of the King of ancala, the Pandavas also followed the crowd. Veda Vyasa, whom the ~-'andavas met on their way blessed thean. King Drupada wished to give his daughter Krsna in marriage to Arjuna. The news that the rda as were burned to death in the palace of waxgrieved Drupada.Yethehad made arrangementsfor a trial of strength by Heroes at the Svayarhvara. 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., Adi Parva, Chapter 155, Verse 11 )., Great warriors like Duryodhana, Karna, Sisupala, Sirizum,-ira took their seats in the marriage hall. ~11 the kings failed even to lift the bow up. Ultimately ~rjuna lifted the bow and hit the target very easily. Pancali put the wedding garland on Arjuna's neck. When the 1-5.ndavas returned to their mother with F" ncali in the evening the mother from inside her room said: "What you have got today, my sons, you enjoy among, yourselves." Kunt! said this under the impression that what her sons had got was some Bhiksa. At any rate, in obedience to the above injunction of the mother Paftcali became wife to the five 1'andavas. (M.B., Adi Parva, Chapters 190, 191 ). 16) Arjuna at Indraprastha. The svayariZvara of Pancali broadcast news about the whereabouts of the Pandavas. Dhrtarastra brought them back to Indraprastha, and installed them in a new palace built at the place called Khandavaprastha. (Indraprastha). Dharmaputra ruled a part of the country with Indraprastha as capital. Narada went there once and advised the Pandavas 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 Pancali 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 Pancali 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 i-aneali 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 Arj una left his palace on a pilgrimage for one year. 17A) Ariuna married Ulupika and Citrangada. Arjuna with his bow and arrows went into the forest. Many brahmins followed him. Arjuna reached the banks of Gaftga and entered the waters for a bath. Here Arjuna was attracted by Ulupika, daughter of the Naga. King and he married her. A son was born to them called Iravan. After visiting places like Agastyavatam, Vasisthagiri Ai,juna reached Manalur. He married Citratigada, daughter of Citraftgada, King of Manalur. After a stay of three months there he went southwards. Citraftgada gave birth to a son named Babbruvahana- 17B ) The mark an Arjuna's flag is Hanilmdrz, and the following story is attached to it. Arjuna, once during a tour of the country was much surprised to see the Dam constructed by gri Rama from Ramesvara to Laftka. He also felt that it was not at all proper on the part of Sri Rama to have sought the help of monkeys to construct the dam. f;ri Rama could have made a dam with arrows. Arjuna put this question to a great scholar (Pandit) who was sitting nearby reading the, Ramayana. 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 Atjuna 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 Rama'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 (jam 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. Ariuna 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 m.: 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 `R:-macandra'. At the same moment Aijuna also prostrated before the boy crying `Sri KT~sna, 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 Hanuman and the brahmin boy Sri Krsna). 17 C) Arjuna married Subhadra. Arjuna went to the holy place called Saubhadratirtha and redeemed the woman named Varg .~ from the curse she was labouring under. (See Varga). Arjuna continued his journey and reached Gokarna and Prabhasa tirtha, where he met Gada, brother of Sri Krsxta. Gada described to Arjuna the great beauty of his sister, Subhadra. Arjuna went to Dvaraka and paid his respects to Sri KT'Sna. A few days later the yadavas cele! gated a great festive 1 at mount Raivataka. Arjuna went there disguised as a Sannyasin and forcibly took away Subhadrd with him with the permission of Sri Kcsna. Though the yadavas got ready for a fight they were ultimately p.icified, and Subhadra was married to Arjuna. (M.B., Adi Parva, Chapter, 218-224). 17D) Brahmin boy saved. When once Arjuna was in Dvaraka with Sri Krsna 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 Sri Krsna appeared before Arjuna and prevented him from jumping into fire. And then both Krsna and Arjuna went to Visnuloka and submitted the case of the brahmin to him. Visnu told them : "Oh! Krsna 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, Krsna and Arjuna returned with the boys to the brahmin, who now felt very happy. (Bhagavata, Dasama Skandha Chapter 89) . 17E) Burning of Klhandaaa forest. While Krsna and Arjuna were spending their days on the banks of river Yamuna in the summer season Agni Bhagavan (the fire-god) requested them to give the Khandava forest as food to him. (See Khandavadaha). Arjuna agreed to oblig Agni Bhagavan, who presented to Arj una the boi called Gandiva, a white horse and isiany other power fur arrows. When Agni began burning the forest, lncfn sent a heavy shower of rain. By creating a tent will arrows Arjuna saved the forest from the rain. Arjum killed Taksaka's wife, cursed the N ga called A•.',vasew and saved Maya, the architect of the A:,uras who wa put up in the forest. Indra was pleased arid gifted mane divine arrows to Atj una. Maya gave the fairious conch Devadattain to Arjuna. By now the one year of th< pilgrimage of AKjuna was over and he returned tc Indraprastha. (M.B., Adi Parva, Chapters 233-239) . 17P) Fight between Arjuna and Sri Krsra. (See Galava para 4) . 18) Again to the forest. Maya, who escaped death it Khardava forest, in his great gratitude, went to Indraprastha, and with the permission of Dharmaputra built for the - Pandavas ail exceptionally beautiful palace. And then the Pandavas made the conquest of all the earth, and after killing enemy kings like Jaritsandha, the Kimpurusas, the Hadakas, Sisupwla, Kurundlla ant Bliagadatta returned to Idraprastha and performed the Rajasuya yajfia. The Kauravas who got jealous at this went on a visit to Indraprastha. When they entcred the palace built by Maya they were put info tnauy a ludicrous situation. (See Sabhaprave:;a). Insulted and humiliated they returned to Iqastinapura and challenged the Pandavas to a game of dice, and :n the game the Pandavas lost not only their kingdom and other riches, but Pancali as well. Dussasana dragged Pancali and stripped her of her clothes in tLe royal assembly and thus mercilessly insulted her. According to the terms and condition agreed to with reference to the game of dice, the Pandavas had to lead f,rest life for twelve years and live for one year incogniito. The Pandavas again started for the forest. (M.B., Sablia Parva) . 19) Pandaaas in Kanzyaka forest. A number of brahmins also accompanied the f-andavas to the forest. The noble br ahmin, Saunaka consoled the aggrieved Dharmaputra in the Dvaitavana- Dharmaputra felt worried that he could not feed the brahmins who acco;..panicd him into the forest. Paiicali prayed to the Sun-God, and he gave the Aksayap,~tra to her. (Sec Aksyapatra) . And, after this the Pandavas, along with the brahtnins, entered the Kamyaka forest. (M.B:, Aranya Parva, Chapter 36) . 26) Ariuna secured divine arrows. Dharmapuita asked Atjuna, to do tapas in the Himlilayas and thus secure divine arrows. AccordinglyArjuna went south and saw Indra in the Indrakila mountain. Indra gave him boons. There Arjuna killed MEtk «sura. And, then Arjuna went to Mount Kailasa and prayerfully concentrated his mind on Siva. Siva appealed in the guise of a forest dweller. (See _Fasupatastra). After that lie got the Dandastra from Yarna, Pa•';,sira from Varutia and Antardhanastra from Kubera. (M.B., Vana Parva, Chapters 37-41). 21) Aijuna in Indraloka. India, who was so very pleased that Arjuna got so many divine arrows depttted his charioteer, Mjtali, to bring Ar juna to Dcvaloka arid at Devaloka he learned murc about archr:-y aa~-: music. The Apsara women forgot themselves when trey saw the exceptionally handsome Arjuna. Urvasi, mad with love, sent her messenger Citrasena to Indra. Being told about Urvasi's love Arjuna closed both his ears with hands, and reminded the messenger of Urva'si's maternal position with reference to him. Urvasi cursed and turned Arjuna into an eunuch. Indra consoled Arjuna by assuring him that Urva'si'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 Nivatakavaca and Kalakeya. Arjuna became a friend of Maharsi Lomasa, who had gone to Devaloka to see Indra. Promising Arjuna that he would protect Dharmaputra Loma'sa returned to the earth. Arjuna left the Kamyaka forest and returned to his brothers after an absence for five years. He met the brothers at Mount Gandhamadana. (M.B.; Vana Parva, Chapters 42-47) . 22) Procession. At last a witty and humorous brahmin went to Dhrtarastra and dilated upon the hardships being suffered by the Pandavas, 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 Pandavas. On the pretext of going out for hunting Duryodhana and others with the permission of Dhrtarastra, 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., Aranya 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. Ariuna came on the scene and released him. And, thus humiliated Duryodhana returned to Hastinapura with the attendants. (M.B., Aranya Parva, Chapters 239-253). 23) Arjuna lost consciousness. While once Paficali was alone King Jayadratha forcibly took her away. Within seconds the Pandavas confronted Jayadratha and regained Pancali. Jayadratha and his men were killed. The Padavas, 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 to tie 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 Bhima 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 Yaksa appeared and brought the brothers of Dharmaputra back to consciousness. In fact, the Yaksa was none other than Yamadharmadeva. (For questions and answers of the Yaksa see Dharmaputra.) (M.B., Aranya Parva, Chapters j 12-315). 24) Life incognito. Now the twelve years of forest life being over the Pandavas decided to spend the one year of life incognito in the Virata palace. Arjuna disguised himself and deposited his clothes and weapons in the hollow of a Sami tree in the forest. And the Pandavas in various disguises reached the Virata palace. They assumed false names : Dharmaputra as Kaiiku, Bhima as Valala, Arjuna as Brhannala, Nakula as Granthika and Sahadeva as Aristanemi and Draupadl as Malini. When the life incognito of the Pandavas for one year was about to expire a rumour reached the Kauravas that the Pandavas were at the Virata capital, and the Kauravas thought that the Pandavas will appear on the scene if a war was fought against King Virata. The Kauravas, with this object in view, lifted the cows of Virata and that led to war. Uttara, the prince of Virata boasted that lie would fight provided he had a good charioteer. Brhannala (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 Brhannala tightly bound Uttara to the chariot, drove it very fast to the forest, took back from the hollow of the ~ami 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 Pandavas life incognito was over. The king of Virata, greatly pleased over this victory in war gave his daughter, Uttara in marriage to Abhimanyu, son of Arjuna. (M.B., Virata Parva). 25) Preparations for war. After the forest life and life incognito the Pandavas returned. The Kauravas refused to give them Half the Kingdom. Sri Krsna, on behalf of the Pandavas, 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 Pandavas. And, war was perforce decided upon. Duryodhana went to Krsna at Dvaraka to request for support in war. Krsna, who favoured the Pandavas lay in false sleep as he did not want to fight against them. Duryodhana sat at the head of Krsna. Arjuna, who came after some time sat at the feet of Krsna and remained there standing. Awakening from sleep, it was Arjuna whom Kz'sna saw first. After the greetings were over with Arjuna, Krsna saw Duryodhana also. Between Krsria without any arms and the armed forces of Krsna, Arjuna chose Krsna and Duryodhana his armed forces to help each side in the impending war. (Udyoga Parva). 26) War. Both the Parties were encamped in KurukKtra ready for war. gri Krsna 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 Ki sna instruct him in Karmayoga (the philosophy of action). That instruction and advice of Krsna is the world-famous Bhagavad Gita. The Gita cleared off Arjuna's illusions and he praised the Lord, gri Krsna, who revealed his all comprehensive form (Vi°svarupa) to Arjuna. On the first day of the war Arjuna fought a duel with Bhisma, and the second day he fought the Kaurava forces with exceptional prowess. And then Arjuna prevented Krsna from killing Bhisma. But, the Kaurava (42) Alambusa, King of Raksasas killed. Army faced defeat that day. On the third day Arjuna (43) Dandadhara killed with his elephant. defeated Bhisma, Asvatthama, Trigartta, Bhagadatta (44) Arjuna killed the six brothers of Susarm and others. Thereupon a really fierce fight began. The Satyasena, Candrasena, Mitrasena, Srut~ war lasted for 18 days. The important incidents during Sausruti and Mitradharma the 18 days can be summarised as follows : (45) Difference of opinion arose between Dharm (1) Fierce fight between Arjuna and Bhisma. and Arjuna about the failure to kill Karna (2) Fight between Arjuna and A'svatthama. in the heat of excitement Arjuna called hi; (3) Arjuna destroyed the Kaurava army. brother 'thou'. (4) Iravan, son of Arjuna, was killed. (46) Immediately repenting Arjuna drew sword t (5) Arjuna fought against Drona and Su'sarma. himself. But, regained mental peace by be (6) Took the vow to kill Bhi sma. pardon of the brother. (7) Sikhandi prompted to kill Bhisma. (47) Killed Visasena, son of Karna, (8) On the appearance of Sikhandi the Kaurava army, (48) Karna brought down Krsna's crown by his took fright and fled in great disarray. resembling the face of the serpent. Enraged (9) Arjuna fought a duel with Dusgsasana. Arjuna killed Karna. (10) Duel with Bhagadatta. (49) Killed Satyakarma, Satyestha and others. (11) Duel again with Bhisma. (50) After bowing to Vyasa, Arjuna withdrew a (12) Bhisma fainted and fell on the ground. (M.B., Bhisma, Drona, Karna, Salya and Sau (13) Duel again with Dussasana. Parvas). (14) With gikhandi in the front made an attack on 27) After the war. In the great war the Kaurava Bhisma. to the very last man, was annihilated. The Pan( (15) Arjuna discharged three arrows to serve as pillow assembled together. Thoughts about the future cam to Bhisma who, dislodged from the chariot, was Sri Krsna consoled the sorrowing Dharmaputr lying on a bed of arrows. desired by Vyasa, Kfsna, Dharmaputra and o (16) Cool water sprinkled on the face of Bhisma with returned to Hastinapura and took up the rei the aid of divine arrows. governing the country, and the idea of performin (17) Fought against Drona and defeated his forces. Asvamedha Yaga was seriously mooted. A King (18) Satyajit deputed to remain with Dharmaputra to Marutta agreed to give money needed for the help him. Arjuna defeated all enemy kings. (M.B., Santi Par) (19) Sudhanva killed. 28) Death and rebirth of Arjuna. On his way (20) Again fought with Bhagadatta. after digvijaya Arjuna was killed by the arrows c (21) Supratika, the elephant of Bhagadatta killed. son, Babhruvahana. Immediately did Ulupi, Arji (22) And after that, Bhagadatta also killed. wife bring back to life her husband by Mrtasanji (23) Vrsaka and Acala killed by Arjuna. mantra. Then Arjuna questioned Ulupi about (24) Sakuni defeated. reason for his son killing him, and also as to how (25) Arjuna killed the three brothers of Karna and con- happened to be present at the time. Ulupi fronted Karna. the story of a curse in answer to Arjuna's quc (26) Abhimanyu, son of Arjuua, killed. (M.B., Asvamedha Parva, Chapter 79). (27) Hearing about the death of Abhimanyu, Arjuna fell 29) The story of the curse. Ulupi said : You shall down unconscious. get angry. Yes, all is for the best. In war you k (28) Awakened, Arjuna vowed to kill Jayadratha. Bhisma by unrighteous means, viz. with the hel (29) Arjuna performed Siva Puja. gikhandi. On his death, the Astavasus and Ganga 1 (30) Arjuna dreamt that night to have paid homage to cursed you with hell. I told about this curse to Siva along with Krsna and that Siva gave him father, who begged the Vasus for redemption, and divine arrows like Pasupata. said that you would be redeemed from the curse (31) Marched forth routing the elephant regiment of your son, Babhruvahana, killed you. Accordingl; Durmarsana. has been brought here to kill you. (32) Routed bussasana in fight. The above story pleased Arjuna. (Asvamedha Pa (33) Again fought Drona, Krtavarml, Srutayudha, Chapter 81) . Sudaksina, King of kamboja. 30) Asvamedham. Arjuna again defeated Meghasan (34) Sudaksina killed in fight. the King of Magadha, gakuniputra and others (35) 8rutayu, Acyutayu, Niyutayu, Ambastha and the returned to Hastinapura, where the Asvamedha y Mlecchas' army killed. was performed. The Yadava dynasty was extingui (36) Vinda and Anuvinda killed. before long. Arjuna did all the rites due to them (37) Warfield converted into a house of arrows, on death. He grieved over the departure of Sri KT account of the great collection of arrows. (Bhagavata, Skandha 11, Chapter 31) . And then (38) Arjuna defeated Duryodhana. went to Indraprastha with the consorts of Krsna. (39) Fought the nine great warriors on the Kaurava the way dacoits overcame Arjuna and snatched a side. some of the females. Arjuna felt very sad. Then V (40) Arjuna cut off the right hand of Bhurisravas at appeared and told him that he would be strong the instance of Krsna. powerful only in the presence of Krsna. (Agni Par (41) Cut off the head of Jayadratha with arrows. The Chapter 15) . head and the arrows were thrown on the lap of 31) Pdndavas' journey to the other world. It was at this juncture that the Yadava dynasty ended and Sri Krsna was killed, and some of Kx'sna'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, Gandiva in the sea, and Arjuna did so. (Mahaprasthana Parva, Chapter 1, Verses 1-42). The Pandavas continued their journey, Yudhisthira leading them. They reached the Himalayas, and there Pancali expired. To Bhima's querry as to why Pallcafi expired first, Yudhisthira replied that it was due to her having been more partial to Arjuna. The others continued their journey and then Sahadeva died. Yudhisthira explained that Sahadeva died second due to his arrogance and conceit. And, the others continued going forward. An emaciated dog was already with the Pandavas during their journey. Nakula was the third to die, and Yudhisthira attributed it to his (Nakula) extreme conceit about his beauty. And, Arjuna's death next, Yudhisthira 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 Bhima also fell dead, and Yudhisthira thought to himself that it was due to Bhima's voracious eating. And, then Devendra came in his chariot of gold and welcomed Yudhisthira 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, Yudhisthira got into the chariot and reached Svarga, and he was elated to find his brothers there happy with I'aficali. (Mahaprasthana Parva and Svargdrohana) . 32) The meanings of the word, Arjuna. (1) White. (2) The plant called virataru. Nadisarjo virataru-Rindradruh kakubhor'rjunah. (Do) (3) Glass. Saspam balatynarii ghaso yavasam trnamarjunam. (4) Indra. (Rgveda, Chapter 1, Anuvaka 7, Sukta 112) . Synonyms used in the Mahabhdrata of Arjuna. Aindti, Bharata, Bhimanuja, Bhimasenanuja, Bibhatsu, Brhannala, Sakhamrgadhvaja, 8akraja, 4ranandana, Sakrasunu, Sakratmaja, gakrasuta, :;vetasva, gvetahaya, Svetavaha, Devendratanaya, Dhananjaya, Gandivabhrt, Gandivadhanvd, Gandivadhari, Gandivi, Gudakesa, Indrarupa, Indrasuta, Indratmaja, Indravaraja, Jaya, Jisnu, Kapidhvaja, Kapiketana, Kapipravara, Kapivaradhvaja, Kaunteya, Kaurava, Kaurava'sregtha, Kauravya, Kiritamali, Kauraveya, Kiritabhr't, Kiritavan, Kiriti, Kr'sna, Ki'snasarathi, Kuntiputra, Mahendrasunu, Mahendratmaja, Nara, Pakasasani, Pandava, Pandaveya, Pandunandana, Partha, Paurava, Phaiguna, Prabhanjanasutanuja, Savyasaci, Tapatya, Tridase'svaratmaja, Vanaradhvaja, Vaxiaraketana, Vanaraketu, Vanaravaryaketana, Vasavaja, Va.savanandana, Vasavatmaja, Vasavi, Vijaya. 34) Origin of certain words. Towards the close of his life incognito, Arjuna went to the Sami tree to take out Gandiva kept in its hollow. Uttara also was with Arjuna. Then Arjuna revealed himself to Uttara, and also elaborated the meaning of his various names -as follows :- I shall tell you my ten names. Arjuna, Phalguna, Jisnu, Kiriti, gvetavahana, Bhibhatsu, Vijaya, Krsna, Savya-saci and Dhananjaya . I am called Dhananjaya,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 gvetavahana because white horses are harnessed in war to my chariot decked with golden ornaments I am called Phalguna because I was born in the month of Phalguna and under the star, Phalguna ... .I am kiriti because during my fight with the Daityas I put on my head crown glowing as Sun... I am called Bibhatsu by men and Devas because I never resort to revolting means during war... Devas and men call me Savyasaci because both my hands are adept in using the bow, Gandiva . . . .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 Jisnu, 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 Krsna because I was very attractive (Krsna=attractive). [Mahabharata (Malayalam)~. 35 ) Wives of Arjuna. (1) Paficali (2) UlupS (3) Citrangada ( 4 ) Subhadra. 36 ) Sons of Arjuna. Srtakiriti, Iravan, Babhruvahana, Abhimanyu. ARJUNA II. A son of Emperor, Nimi. son of emperor Nimi, got philosophical Muni named Asita (Brahmandapurana, One Arjuna, advice from a Chapter 47) . ARJUIVA III. ( See Karttaviryarjuna). (Amarakosa) ARJUNA IV. A member of Yama's assembly. The other members are : Kapotaroma, Trnaka, Sahadeva, Visva, Sa°sva, Krsasva, Sasabindu and Mahi'svara. ( M.B., Sabha Parva, Chapter 8, Verse 17 ). ARJUNABHIGAMANAPARVA. A sub Parva in Mahabharata. (See Mahabharata). ARJUNAKA. A hunter. Dharmaputra was called to his side by Bhisma his body torn by arrows in fight and he felt very sad and sorry to see Bhisma in that state. To console Dharmaputra Bhisma 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 Gautami, died on account of snake-bite. A hunter caught and brought before Gautami 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 ( mrtyu ) 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 Gautami was the cause for the birth of the child. Ultimately Gautami herself assumed responsibility for the sin. Bhisma consoled Dharmaputra by telling that as in the case of Gautami in the story, the cause for every effect was the chain of Karma. (M.B., Anusasana Parva, Chapter 1). ARJUNAVANAVASAPARVA. A sub parva in Maha.bharata. (See Mahabharata). ARKKA 1. A synonym of the Sun. (See SORYA) . ARKKA II. A king of olden days. (M.B., Adi Parva, Chapter 1, Verse 236). ARKKA 111. The royal sage Rsika was Arkka, the Asura, reborn. (M.B., Adi Parva, Chapter 67, Verses 32, 33) . ARKKAPARNA. Kasyapa's son by his wife Muni. He was a Devagandharva. (M.B., Adi Parva, Chapter 65, Verse 43) . ARTHAM. From the forehead of Mahavisnu a golden lotus grew up from which Sri Devi was born. Dharmarthas (Dharma=righteousness and artha wealth) also were born from Sri. "From the forehead of Visnu, sprung up a golden lotus and His wise spouse Sri arose there from and oh, Pandava, righteousness and wealth came into being from Sri". (Bhasabharata, Sand Parva, Chapter 59, Stanzas 130 & 131) . ARUJAM. A sect among the Raksasas. (M.B., Vana Parva, Chapter 285, Verse 2) . ARULMOLITHEVAR. The Saiva text of the south is called Tirumura, and it contains twelc•e songs. The first seven of those songs were composed by Tirujfianasambandha, Tirunavukkarsar and Sundaramurti. The twelfth song is called Periyapurana composed by Arulmolithevar. He is also called Selkhilar. Tevar was prime minister (A.D. 1063-1112) of Cola. (Some great lives). ARUNA 1. 1) Birth. Son of Kasyapa by Vinata. Kasyapa, son of Brahma, married Vinata and Kadru, and being so much pleased by their services he gave them boons. Kadru got the boon to have 1000 naga (serpent) sons, and Vinata to have two sons more powerful and vital than the sons of Kadru. After this Kasyapa went into the forest again for Tapas. After a period, Kadru gave birth to 1000 eggs and Vinata 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 Kadru had her 1000 sons. Vinata felt pained at this and opened one of her pots. A child only half-developed emerged from the egg and he was Aruna. (M.B., Adi Parva, Chapter 16, Verses 5-7) . After another 500 years the other egg of Vinata hatched itself and a glowing son emerged. He was Garuda. 2) Genealogy. While Rama and Laksmana wandered in the forest searching for Sita they saw the wounded and disabled Jatayu. Jatdyu described his genealogy as follows : "Kasyapa, son of Brahma, married the daughters of Daksa. Of the two wives, Vinata delivered two sons, Garuda and Aruna. Sampan was Aruna's elder son and he (Jatayu) the younger. (Valmlki Rarnayana, Aranyakanda, Canto 14) . Agni Purana, Chapter 19 also refers to Garuda and Aruna as the sons of Vinata. 3) Aruna curses his mother. The fact of Vinata forcing open one of her eggs prematurely and Aruna emerging out of it with only a half-developed body has been mentioned above. Aruna got angry at the haste of his mother and cursed her to live as slave of Kadru for 500 years, and then Garuda 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 Aruna -rose to the sky. This curse was the reason for Vinata's becoming a slave of Kadru. (M.B., Adi Parva, Chapter 16, Verses 18-23) . 4) Aruna became charioteer of Sun. The Sun and the Moon betrayed to the Devas Rahu, who waited at the entrance of Devaloka to snatch off the Nectar (Amrtam) got at the churning of the sea of milk (Ksh-abdhi). Thenceforth Rdhu does often swallow the Sun and the Moon. That phenomenon is called the eclipse (of the Sun or Moon. Surya-grahanaand Candra-grahana). Enraged by these frequent attacks of Rahu, 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 al1 living forms, and the Devas were frightened by this and took refuge in Brahma. Brahma called Aruna 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 Aruna has been functioning as the charioteer of the Sun. (M.B., Adi Parva, Chapter 24, Verses 15-20) . 5) Birth of sons. 9yeni, wife of Aruna delivered two sons, Sampati and Jatayu. (M.B., Adi Parva, Chapter 68, Verse 71) . 6) Aruna assumed female form. kavati, 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 Aruna somc rest. Then it was that A-runa came to know of a programme of naked dance by the women in Devaloka. Women alone were admitted to the dance hall. Aruna, 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 Aruna, at the instance of Indra entrusted the child to Ahalyadevi and returned to join duty as the Sun-God's charioteer. (Aruna, while he acted as Indra's wife was called Arunidevi). Aruna 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 Aruna in female form. Aruna did so, and the Sun enjoyed her. This also resulted in the birth of a son, who too was, at the instance of tl.e Sun, entrusted to Ahalyadevi. Ahalyadevi 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 Ahalya 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 'ca1led Bali (Vali) and the neck of the second one being very beautiful, he was named Sugriva, At that time, Rksaraja, the monkey King of Kiskindha was very unhappy because he had no sons. He came tc know of Bali and Sugriva, and requested Indra to give both the monkeys to him as sons. Indra gladly obligee him. Indra blessed Bali to the effect that half the strength of anybody who attacked him would be addec to his own natural power. Indra then sent him anc Sugriva to Kiskindha. 7) Synonyms. Surasuta, Aniaru, Aruna, Ka4yapi, Garu dagraja. ARUNA II. A king of the solar dynasty, and father of Trisanku. (Devi Bhagavata, Saptama Skandha) . ARUNA III. A sage in ancient India. A community of lZsis was denoted by this name. Those Rsis were called Arunas. The Ajas, Prsnis, Sikatas, Ketus and Arunasthey attained Svarga by self study. (M.B., 9anti Parva, Chapter 26, Verse 7) . ARUNA lV. A serpent. Karkkotaka, Vasuki, Taksaka, Prthusravas, Aruna,Kufijara, Mitra, Sarizkha, Kumuda, Pundarika, and the chief of serpents, Dhrtarastra. (M.B., Mausala Parva, Chapter 4, Verse 15). ARUNA V. A Rsi. Taittariya Aranyaka refers to him as born from the flesh of Brahma at the time of creation. ARUINA VI. A Danava (Asura) born in the dynasty of Vipracitti. He did tapas for long years repeating the Gayatri mantra, and got from Brahma the boon not to die in war. Becoming very arrogant on account of this boon he left Patala (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 Aruna did not give up the Gdyatri he could not be worsted in war. Then the Devas sent Brhaspati to Aruna to make him give up Gayatri. Aruna questioned Brhaspati as to why he of the enemy camp had come to him (Aruna). B: haspati replied : "You and I are not different; both of us are worshippers of Gayatri Devi. Being told so Aruna gave up worship of Gayatri Devi, and she felt offended at this and sent thousands of beetles against him. Thus, without fighting Aruna and his army were extinguished. (Devi Bhdgavata). ARUNA VII. A son of Narakasura. When Narakasura was killed Aruna along with his six brothers fought against Sri Krsna and was killed. ARUNA I. An Apsara woman born of Pradha, wife of Kasyapa. Pradha and Kasyapa had the following children. Alambusa, Misrakesi, Vidyutparna, Tilottamd, Raksita, Rambha and Manorama. (M B., Adi Pa:°va, Chapter 65, Verses 50, 51) . ARUNA 11. A tributary of the river Sarasvati. (M.B., Vana Parva, Chapter 83, Verse 15) . ARUNASAIVIGAMAM. The place where Aruna falls into Sarasvati. (M.B., galya Parva, Chapter 43, Verses 30-45 ). ARUNDHATI I. Wife of Sage Vasistha. (1) Birth. She was born as the daughter of Karddama Prajapati and Devahuti. (See Vasistha). (2) Other information. (1) Once Arundhati got suspicious about the character of Vasistha and as a result of misunderstanding her chaste husband her beauty suffered a set-back. (M.B., Adi Parva, Chapter 232, Verses 27-29) . (2) Arundhati shone forth in Brahma's assembly with other Devis like, Prthvi, Hri, Svahakirti, Surd and Sac!. (M.B., Sabha 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., Aranya Parva, Chapter 225, Verse 15) . (4) The seven great Rsis once offered her an honourable seat. (M.B., Vana Parva, Chapter 226, Verse 8) . (5) There is a story in the Mahabharata of how Siva once blessed Arundhati. While the seven great Rsis were staying at the Himalayas it did not rain consecutively for twelve years, and the Munis suffered much without either roots or fruits to eat. Then Arundhati began a rigorous tapas, and Siva appeared before her disguised as a brahmin. Since, due to the failure of rains, Arundhati 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. Siva then assumed his own form and blessed Arundhati, and from that day onwards it became a sacred spot. (M.B., Salya Parva, Chapter 48, Verses 38-54) . (6) Arundhati once pointed out to Vi'sdarbhi the evils of receiving remuneration (fee) . (M.B., Anus'asana Parva, Chapter 10, Verse 45). (7) On another occasion she spoke about the secret principles of ethics among others. (M.B., Anusasana Parva, Chapter 130, Verses 3-11) . (8) Once all the Devas eulogized Arundhati and Brahma blessed her. (M.B., Anu'sasana Parva, Chapter 130, Verses 12 and 13) . (9) Arundhati and Vasistha did tapas at the sacred Sarasvati tirtha and entered into Samadhi. (M.B., Vana Parva, Chapter 130, Verse 17). ARUNDHATI 11. A wife of Kala (God of death). Arundhati, Vasu, Yam!, Lamba, Bhanu, Marutvati, Sarizkalpa, Muhurta, Sadhya and Visva are the ten wives of Kala. (Visnu Purana, Part 1, Chapter 15) . ARUNDHATIVATAM. A holy place. If one takes one's bath during three days in the Samudraka tir tha nearby and also starves one will get the results of Asvamedha yaga. (M.B., Vana Parva, Chapter 84, Verse 41). ARUNT. Name given to Aruna when he attended Indra's assembly disguised as female. (See Aruna). ARUNODA. A river flowing through the island of Plaksa, one of the seven islands of ancient times. The wind around ten yojanas of Plaksa is very fragrant because it carries the divine fragrance being emitted always from the bodies of Parvat! and her attendants, who drink water from river Arunoda. (Devil Bh5gavata, Astama Skandha). ARIJPA. One of Daksa's daughters. (M.B., Adi Parva, Chapter 65, Verse 46) . ARUPATTIMIJVAR. (The sixty-three's) .' In ancient times there were sixty-three devotees of diva in the south. They were called Nayanaras and they have composed many famous sacred songs. Prominent among them were Tiruifianasambandha, Tirunavukkarasa and Sundaramurti ARVA. The son of Ripurhjaya. (Visnu Purana). ARVAVASU. An ancient Ascetic who had been a luminary in the Durbar hall of King Yudhfsthira. There is a story in the Mahabhdrata showing the merits of penance of Arvavasu. This story was told by the hermit Lomasa to the Pdndavas, when they arrived at the holy bath Madhugilasamanga, during their exile in the forest. `Long ago two ascetics Raibhya and Bharadvaja had built their hermitages and lived here. A son named Yavakrita was born to Bharadvaja. To Raibhya, two sons called Arvavasu and Paravasu were born. Raibhya and his sons were learned men. Bharadvdja and Yavakrita became ascetics. Yavakrita 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. Yavakrita 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. Yavakrita said that it was an impossible task. Indra said that the desire of Yavakrita also was as impossible as that. Still Yavakrita did not show any intention of drawing back. Finally Indra granted him the boon. Yavakrita 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 Yavakrita. Bharadvaja felt sad and cursed Raibhya that he would be killed by his son. Then with Yavakrita he jumped into the fire and died. At that time Brhaddyumna, a Brahmin performed a sacrifice. He invited Arvavasu and Paravasu as helpers. As Paravasu 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 Arvavasu. Arvavasu went to the forest completed the funeral rites of his father and returned. Paravasu spread the rumour everywhere that Arvavasu had murdered his father. In the innocence of Arvavasu, 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 Yavakrita, Bharadvaja and Raibhya to life again. All these occurrences happened in this bath called Madhubilasamgama. (Mahabharata, Aranya Parva, Chapters 135, 136, 137, 138). The report of a conversation between this hermit, and Sri Krsna who had been on his way to Hastinapura, is given in the Mahabharata, Santi Parva, Chapter 336, Stanza 7. Arvavasu also is counted among the hermits who possessed the Brightness of Brahma like Rudra. "Hermit Vasistha ! Now I shall give their names in order. Yavakrita, Raibhya, Arvavasu, Paravasu, Kaksivan, Aursija, Bala, Angiras, Rsimedha, Tithisuta, Kanva, these are the Bright hermits, having the brightness of Brahma, lauded by the world and as bright a3 Rudra, Fire and Vasu". (M.B., Anusasana Parva, Chapter 150, Stanzas 30, 31 & 32) . Arvavasu did penance to' the Sun for getting children. The Sun-God came down from his way in the sky and gave him through Aruna directions mentioned in the Kalpa (one of the six 8astras or Sciences) regarding Saptami rituals. Arvavasu observed them strictly and as a result he got children and wealth. This story is given in Bhavisya Purana Brahma Parva). ARYAMA. One of the twelve Adityas born to Kasyapa and Aditi. (Adityas=sons of Aditi). Tire twelve Adityas are, Dhata, Aryama, Mitra, gakra, Varuna, Arhsa, Bhaga Vivasvan, Pusa, Savita, Tvasta and Visnu. (M.B., Adi Parva, Chapter 65, Stanza 15). Ariisa is sometimes called AMS`U. ARYASVA. A King of the Surya varhsa (Solar dynasty). See the word VAM9AVALI (Genealogy). ASAMARJASA (ASAMANJA). A King of the Solar dynasty born to Sagara. For genealogy see under SAGARA. 1) Birth. There is a story about his birth in the Ramayana. Once there was a king called Sagara in Ayodhya. He married two women named Kesini and Sumati. For a long time they had no sons and so they went to the Himalayas and started penance there in the mount of Bhrguprasravana. After a hundred years Bhy gumaharsi appeared before them and pleased them thus : "Your elder wife KeSini 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 Kegini gave birth to Asamanjas and Sumati to a big ball of flesh. That ball broke and sixty thousand babes came out from it. (Valmiki Ramayana, Balakanda, Sarga 83) . 2) Character of Asamanjas. He was a very cruel man always tormenting people. He used to throw little children into the Sarayu 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 Afguman, a King who became the favourite of the people. (Valmiki Ramayana, Balakanda, Sarga 38). ASAMPREKSYAKARITVA. See under DEVASARMA IV. ASANI. A holy hermit. While gri Krsna was going to Hastinapura this hermit met him on the way. (M.B., Udyoga Parva, Chapter 83) . ASIDDHARTHA. A minister of Da'saratha. (Valmiki Ramayana, Sloka 3, Sarga 7, Balakanda). ASIKNI I. A river flowing through the Punjab in India. This is called Candrabhaga and also Cinab (Cina). The Rgveda also mentions about this. (M.B., Bhisma Parva). ASIKNI II. A wife of Daksa. Daksaprajapati, son of Brahma, 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 Viranaprajapati. There is a version in the seventh Skandha of Devi Bhagavata that Virani was born of the left thumb of Brahma.* Then the virile Daksaprajapati begot by Asikni five thousand Haryasvas with a view to propagating his species and the Harya~vas also evinced great desire to increase their number. Knowing this devarsi Narada of enchanting words approached them and said "Oh, Haryasvas, 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 Haryasvas have never returned so far. When he found that the Haryasvas were lost the mighty Daksa begot in the daughter of Virarii a thousand sons called SabalMvas. They were also desirous of propagation but were also persuaded by the words of Narada to follow the footsteps of their elder brothers. They discussed it among themselves and said "The words of the Maharsi are right. We must also follow the course taken by our brothers. It is wise to commence creation after '"It was Mahavisnu who gave Dakga his wife, Asikni, when Daksa was doing penance in Vindhya. (Santa Skandha, Bhagavata). 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 Sabalasvas infuriated Daksa and he cursed Narada. Again to commence creation Daksa got of Asikni sixty girls. Of these ten he gave to Dharmadeva, thirteen to Kasyapa, twentyseven to Soma and four to Aristanemi. Two were given to Bahuputra, two to Afigiras and two to the scholar Krsasva. Dharmadeva's wives were Arundhati, Vasu, Yami, Lamba, Bhanu, Marutvat!, Safikalpa, Muhurta, Sadhya and Visva. Of ViSvd were born Visvedevas. Sadhya delivered the Sadhyas, Marutva, the Marutvans and Vasu, Vasus. Bhanus were born of Blianu. From Muhurta came Muhurtabhimanis and from Lamba, Ghosa and from Yam!, Nagavithi. (Chapter 15, Anusasana Parva, 1; Visriu Purana and Skandha 6, Bhagavata). ASIKRSNA. Son of Asvamedhas, a King of the Lunar dynasty. (Bhagavata, 9th Skandha). ASILOMA. Prime Minister of Mahisasva. (Devi BhAgavata, 5th Skandha). ASIPATRAVANA. One of the notorious twentyeight hells. If you destroy forests without purpose you will go to this hell. (Chapter 6, Anusasana Parva 2, Visnu Purana). The Devi Bhagavata 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 rnoment they wake up from the faint they will be stabbed again. This will be repeated. (Astama Skandha, Devi Bhagavata). ASITA. A celestial maiden. She had taken part in the birthday celebrations of Arjuna. (9loka 63, Chapter 122, Adi Parva, M.B.). ASITA I. One of the Rtviks of the Sarpasatra of janamej aya. Some details. (1) The prominent Rtviks were Bhargava, Kautsa, Jaimim, Sarngarava, Pingala, Vyasa, Uddalaka Pramattak4, gvetaketu, Asita, Devala, Narada, Parvata, Atreya, Kundajara, Kalaghats, Vatsya, Kohala, Deva karma, Mau Samasaurabha. (Chapter 53, Adi Parva, M,B. ) (2) Asita, Devala, Vaigampayana, Sumantu and jaimini were disciples of Vyasa. (Prathama Skandha, Devi Bhagavata). (3) Asita, the sage, got by the blessing of Siva a son named Devala. (Brahmavaivarta Purana). (4) Once Asita muni explained to King janaka the philosophy of rebirth. (Brahmanda Purana, Chapter 47). ASITADEVALA. Main details. (I) He is one of those who spread the story of Mahabharata to the public. Vyasa wrote the Maha- bha.rata into a lakh of books and first taught the great epic to his son, the sage Suka. He later expounded it to many other disciples. Narada spread the story among the devas, Devala among the Pitr's, guka among Gandharvas and Yaksas and Vaisampayana among men. (9lokas 107 & 108, Chapter 1, Adi Parva, M.B.). (2) He was present at the Sarpasatra of janamejaya. (9loka 8, Chapter 53,. Adi Parva, M.B.). (3) He attended the coronation of 3'udhistlfira along with Narada and Vyasa. !Sioka 10, Chapter 53, Sabha Paris=r, Tvi.B.). See under Devala for more information. ASITADHANVA. A king of Veclic times. Samkhyayana Sutra states that the Veda of Asuravidya was written by thS.S King. ASITADHVAJA. Son of Kasyapa and Vinata. He was present at a birthday celebration of Ay j u na. ( Sloka 72, Chapter 122, Adi Parva, M.B.). ASI TAKASIAP ( DEVALA) . For details see under JAIGISAVYA and Devala.. ASITAI'ARVATA. A mountain situated on the banks of the river, Narmada, in the country of Anarta. (Sloka i I, Chapter $9, Vana Parva, M.B.). ASMAKA I. Son born to Vasistha by the wife of Kalrnasapada the King of Ayodhya. (See Iksvaku vam'sa) while the Kin; Kalmasapada vas walking through the forest hunting he saw Sakti the son of Vasistha. As Sakti did not care to give room for the King, Kaimasapada wounded Sakti, who cursed the King and changed him to a Raksasa (giant). The giant immediately killed Sakti. After many years Vasistha blessed the King and changed the form of the giant and gave him back his former shape. The King was delighted at having reco~ered his former shape. He took Vasistha to his palace. Madzyanti the wife of the King with his permission went to Vasisthxa and gotwith child. y.% asistha returned to the forest. Even after the lapse of a long period she did not give birth to the child. Madayanti who was miserable at this, took an `asman' ( 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 ,A-,ma' he was named Asmaka. This King had built a city called Paudlianya. (M.B., Adi Parva, Chapter 176) . ASMAKA II. Asmaka (m) is a place between the rivers Godavari and Mahismati. A'smaka was a king of this land. He fought against the Kauravas on the Pandava side. (Karna Parva). ASMAKA III. A sage. (t~LB., anti Parda, Chapter 47, Sloka 5). ASMAKADAYADA. Son of the King Asmaka. He was a soldier of the Kaurava army. He was killed in the battle by Abhimanyu. (~lokas 22 and 23, Chapter 37, Drona Parva, M.B.). ASMAKI. Wife of Pracinva. Ka'syapa was born to Marici, son of Brahma. To Kasyapa was born of his wife Aditi~ daughter of Daksa, Vivasvan. Descending in order from Vivasvan were born Manu, Ila, Pururavas, Ayus, Nahusa, Yayati. Yayati had two wives, Devayani and Sarmistha. The first was the daughter of Sukra and the second the daughter of Vrsaparva. To Devayani were born two sons, Yadu and Turvasu and to Sarmistha were born three sons, Druhyu, Anudruhyu and Peru. From Yadu carne the dynasty of Yadavas and from Puru came the dynasty of Pauravas. Kausalya was the wife of Puru and her son was Janamejaya. Puru conducted three A'svamedhas and secured the title of ViSvajita ( conqueror of the world) and then accepted the ascetic life and went to the forests. Janamejaya married Ananta alias Madhavi and got a son named Pracinva. Because he conquered a1l the land extending to the eastern horizon he got the name Pracinva. Pracinva married a yadava girl of name Asmak! and got a son named Samyati. (Slokas 6 to 13, Chapter 95, Adi Parva, M.B.). ASMANAGARA. A city of the nether world. The Uttara Ramayana states that Ravana entered this city when he was going home in the Puspaka Vim7na (the aerolane of ancient times) stolen from Kubera. ASMAPRSTA(M). The sacred pond near Gaya known as Pretasila. It is believed that if you perform obsequies here even the sin of killing a brahmi.n would fade away. ASMOPAKHYANAM. This is called Asmagit4 also. After the great Kuruksetra battle Vyasa spoke to Dharmaputra to console him and the philosophy he then expounded is called Asmopakhyanam. Once King Janaka asked the great scholar Asman on the changes that occur in Man as wealth comes and goes. Asman then gave the King the same philosophy which Vyasa gave to Dharmaputra and Asman's oration to King Janaka came to be known as Asmagita. (Chapter 28,Santi Parva, M.B.). AS0KA I. The charioteer of Bhimasena. When Bhimasena was fighting a battle with ~rutayu the King of Kalinga, this charioteer brought the chariot to him. (M.B., Bhisma Parva, Chapter 54, Stanzas 70 and 71). ASOKA II. A minister of King Dasaratha. Dasaratha had eight ministers. They were Jayanta, Dhrsti, Vijaya, Asiddharthw, Arthasadhaka, Asoka, Mantrapala andS,umantra. (Valmiki Rqmayana, Balakanda, Sarga 7). ASOKA 111. A King of the family of the famous Asura Asva. This king had been ruling over Kalinga. (Adi Parva, Chapter 67, Stanza 14). ASOKADATTA. Once the Vidyadhara (a class of semi gods) named Asokavega was going through the sky, when the hermit maids of Galavasrama (the hermitage of Galava) were bathing in the Ganges. He hankered after them. So the hermits cursed him and changed bim to a man. The name of Asokavega in his human birth was Asokadatta. The story of Agokadatta in the "Kathasaritsagara" is as follows Long ago there lived a Brahmin named Govindasvami, near the river Kalindi. He had two sons, Agokadatta and Vijayadatta. They were good men like their father. Once there occurred a great famine in the country. Scarcity prevailed everywhere. Govindasvami 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 K3,si and live there." His good-natured wife agreed to it and giving everything for the relief work, Govindasvami with his wife and children started for Kai!. On the way he 'net 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 Siva. Govindasvami bowed before him, and asked about .the future of his children. The Yogi (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 Asokadatta." Govindasvami felt glad and sad at the same time. Leaving the hermit they proceeded to Kai!. They neared Ka'si. 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 Govindasvami 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. Govindasvami took Vijayadatta tc 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. Thu, 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 she1ter of the tree and told his wife, son and others everything that had happened. Stricken with grie. they all fell on the ground. All those who came tc worship in the temple gathered round them and tries to console them. Among, them was a merchant namec Samudradatta, a native of Kasi. He consoled Govinda. svami and his family and took them to his house in Kasi. 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 sor would come back in due course. Hoping that such time would come soon Govindasvami and his fe:mil5 dragged on their time. At the request of that wealthy merchant they stayed there on. Asokadatta got hi; education there. When he grew up to a youth, he got physical training. He became such an expert in wrestl. ing and other m-odes of fighting that nobody on eartl; could overcornc him. During a festival there was contest in wrestling. A renowned wrestler had com( from the south to take part in the contest. In the con. test which took place in the presence of Pratapamukuta the King of Ka.4i, the wrestler challenged every wrest ler in the country and had overthrown each one o them. Having heard from the merchant Samudradatta the King sent for Agokadatta and put him against thi wrestler from the south. A very serious fight begar between the two. They grappled each other with firn and resolute grips. The audience was struck with won der at the variety of the modes of grappling and twist ing and turning they exhibited. Applause came fron everywhere. The fight lasted for a very long time Finally Mokadatta threw the other to the ground and got much presents from the king. Gradually h became a favourite of the King, and consequent) became wealthy. One day the King went to a templ of giva, a little away from the capita1 to observe fas on the fourteenth night of the Moon and while return ing he passed by a burial-ground and heard a voic saying, "Oh Lord ! The judge had ordered me to bhanged, 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 Agokadatta 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 Agokadatta 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 Asokadatta 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. A'sokadatta 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." Agokadatta sa)d, "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 Agokadatta 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 Asokadatta. 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 Agokadatta 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 Agokadatta a good deal. The King said, "Dear queen ! This Agokadatta 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 Madanalekha". 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 Madanalekha 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 Madanalekha to anybody else. She had been the wife of Agokadatta 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 Madanalekha in marriage to Asokadatta. They suited each other so much that not only their relatives, but the others also were delighted. Brahma 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 Agokadatta said that he would bring the mate of the bangle. Fearing danger the King tried to dissuade him. But Agokadatta 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 ?" Asokadatta 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 Agokadatta 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." Aiokadatta promised to do what she required. Then she began, "There is a city in the Himalayas known as Trighanda. There lived a giant in that city. His name was Lambajihva. I bearing the name Vidyucchikha, am his wife. Only one daughter was born to me. Then my husband was killed in a fight with his overlord Kapalasphota, 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 Agokadatta agreed to the request of the giantess. She, with her power, took him to their city through the sky. Agokadatta 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 Vidyutprabha. 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 Kasi. I have promised the King to get the mate of this bangle." Vidyucchikha 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 Agokadatta 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. Agokadatta gave him the two bangles. He presented the golden lotus flower also. The King and the queen were amazed at the daring spirit of A'sokadatta who told them in detail everything that had happened to him. The fame of Agokadatta grew higher and higher. The King and the queen thought it a blessing that they got so adventurous a Ron-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 Asokadatta. 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 Asokadatta 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 Vidyutprabha. When he was about to return he requested Vidyucchikha 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 Kapalasphota. Asokadattz requested her to show him that lake. At first Vidyuc chikha dissuaded him from this attempt. But he wa; stubborn. So she took him to a place away from the lake and showed it to him. The lake was full of golder lotus flowers. It was a pleasing sight. Agokadatta imme diately got down into the lake and began to pluck thf flowers. The guards came and opposed him. He killec a few of them. The others went to their master and in. formed about the theft. Kapalasphota with his weapon; came shouting and roaring and saw his elder brothel Asokadatta. 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 Agokadatta embracec him. Both shed tears of joy. At that time Prajnapti Kausika the teacher of the Vidyadharas came to their: and said, "You are Vidyadharas. All this happened due to a curse. Now you and your people are liberated frorn the curse. So learn the duties and functions of youi class and with your people take your proper place in the society." Having taught them everything they required he disappeared. Thus the Vidyadhara brothers, having plucked golden lotus reached the peak of the Himalayas through the sky. Aaokadatta went to Vidyutprabha who also having been liberated from curse became a Vidyadhara girl. With that beautiful girl the two brothers continued their. journey and reached Kasi 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. Agokadatta 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. Agokadatta 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. Govindasvami, 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 giaut. After that the other giants gave me the name Kapalasphota. 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 Vijaya datta had finished saying Asokadatta continued the story. Long ago when we were Vidyadharas both of us were going through the sky and we saw the hermit maids of the hermitage of Galava, 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 Vidyadliaras 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 Prajnapti Kausika and became Vidyadharas and have arrived here as fast as we could." Thus lie 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 Vidyadharas and then bidding adieu to the King Asokadatta, with his two wives, parents and brother went to the emperor of the Vidyadharas through the sky. When they reached there Asokadatta and Vijaya datta changed their names into Asokavega and Vijaya vega. According to the orders of the emperor those Vidyadhara youths went to the mountain of Govinda kuta with their people as it was their abode, and lived with happiness and joy. King Pratapamukuta 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. (Kathasaritsagara, Caturdarikalamba, Taranga 2) . A~OKASUNDARI. See the word Nahusa. A9OKATIRTHA. A holy place near .the temple of gurparaka. (Mahabharata, Vana Parva, Chapter 88, Stanza 13). A9OKAVANIKA. A famous park in Lanka. It was in this park that Ravana kept Sita having stolen her from Sri Rama. It is described in Valmiki Ramayana, Sundarakanda, Sarga 14 and Aranyakanda, Sarga 56 and in Mahabharata 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 Asoka park which seemed as a hermit age." (Bhasa Bharata, Aranya Parva Chapter 280, Stanzas 42 and 43) . ASTABANDHA. 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 myro balam (3) resin (4) Kolipparal (a kind of rock) (5) river sand (6) powder of emblic myrobalam (7) lac and (8) cotton. ASTABHARYA(S). The eight wives of Sri Krsna. (1)Rukmini (2) Jambavati (3) Satyabhama (4) Kalindi value. (5) Mitravinda (6) Satya (7) Bhadra and (8) Lak~ sang. ASTABUDDHIGUNA (S) . Eight qualities of the intellect. gu'srusa, Sravana, Graham, Dharana, LTha, Apoha, Arthavijnana, and Tattvajnana. ASTACURNA. A mixture of eight powders. The eight things are :. Cukku (dry ginger), Mulaku (chilli) Tippali (long pepper) Ayamodaka ( celery seed) Jiraka (baraway seed) Karimjiraka (black caraway seed) Intuppu (sodium chloride) and Kayam (asafoetida). ASTADMAPURANA (S) . The eighteen puranas. See under Purina. ASTADHARMAMARGA(S). Eight ways of attaining moksa : Yaga, Vedabhyasa, Dana, Tapas, Satya, Ksama, Daya, lack of desire. ASTADHATU (S). Eight minerals : gold, silver, copper, tin, zinc, black lead, iron and mercury. ASTADIGGAJAS and ASTADIKKARINIS. There are eight male and eight female elephants standing guard over the eight zones. They are zone East South-east South South-west West North-west North North-east Male Airavata Pundarika Vamana Kumuda Anjana Puspadanta Sarvabhauma Supratika Female Abhramu Kapila Pingala Anupama Tamrakarni Subhradanti Angina Anjanavati (Amarakosa) 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 last horse of his father saw these elephants. As they went to the east they saw the huge elephant Virupaksa, 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 Mahapadmasama 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. (Valmiki Ramayana, Balakanda, Sarga 40). ASTADIK (S) . (Eight zones). East, South-east, South, South-west, West, North-west, North and North-east. ASTADIKPALAKA (S). The Devil Bhagavata states like this about the eight zones and their guardians. Situated in the eight different zones of the Brahmaloka are eight bid cities of the eight guardians of these zones each covering an area of 2500 yojanas. All these are on the top of Mahameru and Brahma sits in the centre in his city called Manovati. Around his city are the others as follows (1) On the east is Amaravati, city of Indra. (2) On South-east is Tejovati, city of Agni. (3 ) On the South is Samyamani, city of Yama. (4) On. the South-west is Krsnanjana, city of Nirrti. (5 ) On the West is Sraddhavati, city of Varuna. (6) On the North-west is Gandhavatf, city of Vayu. (7) On the North is Mahodaya, city of Kubera. ( 8) On the North-east is Yasovati, city of Siva. (Astama Skandha, Devi Bhagavata). ASTADRAVYA(S). Eight substances of great medicinal (1) Arayal, (Asvattha-Fig tree) (2) Atti (UdumbaraKeg tree) (3) Plasu (Palasa-Downy branch butea) (4) Peral (Vata-Banyan tree) (5) Camata (6) Ellu (Sesame) (7) Vayasa(Krsnaguru cedar tree (8) Ghee. ASTADOTAGUNA(S). 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. ASTAGANDHA. Akil.(Eaglewood), Candana (Sandal), Guggulu (Indian Bdellium), Manci (Jatamamsi-Spikenard) Kunkuma (saffron), Kotta(Kustta-bostus root), Ramacca (Usiram-Sweet rush), Iruveli (Valaka). (Ayurveda) ASTAGUNA (S) . (1) Bhutadaya, Ksama, Anasuya, Gaurava, Anayasa, Mafrgala, Akarpanya and Asprha. (2) Buddhibala, Kulasuddhi, lama, Learning, Parakrama, Mitabhasana, Dana and Krtajfiata. (3) Absence of jealousy, IZiutva, Sucitva, Santosa, Bhasanabhangi, gama, Satya, Sthairya. ASTAJIHVA. One of the soldiers of Skanda Deva. (~loka 62, Chapter 45, Salya Parva, M.B.). ASTAKA. See under Astika. ASTAKAIA King of the Puru dyansty. Genealogy. Descended in order from Visnu as follows Brahma-Atri-Candra - Budha-Pururavas-Ayus-NahusaYay5ti-Puru janamejaya-Pracinva - Pravira -NamasyuVitabhaya - 8undu - Bahuvidha - Sarhyati - RahovadiRaudra'sva- Matinara - Santurodha-Dusyanta-BharataSuhotra-Brhatputra-Aj amidha-Astaka. (This Astaka was the brother of ~unagsepha). ASTAKA II. A Rajarsi born to Visvamitra of Madhavi, wife of Yayati. (Slolka 18, Chapter 119, Udyoga Parva, M.B.). See under Galava. 1) How Astaka went to heaven. This story was told to the Pandavas by the sage Markandeya. "Astaka, son of Visvamitra, performed an Asvamedha Yaga. All the kings took part in this. Pratardana, Vasumanas and Ausinara Sibi, and all the brothers of Astaka attended the function. After the yaga Astaka took his three brothers for an air travel and on the way met the great sage Narada. Narada was also taken in and as they continued their flight, Astaka asked Narada who should step down from the aeroplane if only four were allowed to go to heaven. "Astaka", replied Narada and explained the reason also. Once when Narada stayed at the asrama of Astaka the former found many varieties of cows there and asked Astaka whose they were. Then in self praise Astaka had said that all those were cows which he had given away as gifts. Astaka then asked who should get down if only three were allowed to go to heaven. `Pratardana', said Narada and explained the reason. Once when Pratardana was taking Narada 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 Astaka asked Narada who should get down if only two were permitted to enter heaven. `Vasumanas', said Narada and explained the reason. Narada went to the house of Vasumanas three times and each time the latter spoke highly of his chariot. Narada 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 Astaka asked if only one were allowed to go to heaven who should go. `Sibi', said N5rada immediately. Even Narada would be only next to $ibi and Narada explained the reason thus. Once a brahmin went to Sibi for food. ~ibi asked him what food he relished most and the brahmin said that he would like to have the fresh flesh of gibi's only son, Brhadgarbha. Without even the slightest hesitation Sibi killed his son and cooked his flesh and when the food was ready he went out to invite the brahmin. But on going out the King saw the brahmin setting fire to his palace, treasury, armoury, stables, harem and elephant-sheds: Without even a quiver on his face, the king respectfully took the Brahmin inside and gave him food. The brahmin was amazed at the patience of the King and sitting before his food for some time told the King that he would be satisfied if the King himself ate that food. Respecting the request the King was about to eat the flesh of his own son when the brahmin who was none other than Brahma in disguise praised him for his devotion and gave him back his son adorned with sweet smelling flowers and disappeared blessing them. When his ministers questioned him about this kigbi said, "I do not give for a name or fame. Neither do I give for wealth and happiness. I do it because it is the only way to be rid of sins". (Chapter 168, Aranya Parva, M.B.). 2) Other details. (1) Astaka was a Rajarsi. (Sloka 5, Chapter 86, Adi Parva, kB.) . (2) Astaka gave away all the punya - (goodness) he earned to Yayati. See under Yayati. (Slokas 13 & 14, Chapter 122, Udyoga Parva, M.B.). ASTAKALASYA. This is a gesture in the Kathakali dance. In the play 'Kalyanasaugandhika' the character of Hanlimana and in the play `Kalakeyavadha' the character of Arjuna do enact this. Increasing step by step the gesture takes eight forms in combination before it is finished accompanied by background drumming and music. (Kathakali). ASTAKAPALAM. Purodasa prepared out of eight Kapalas. (Sloka 24, Chapter 221, ganti Parva, M.B.). ASTAKARANA(S). Manas (mind), Buddhi (intelligence), Citta (thought), Ahamkara(egotism), Samkalpa in t$e mind (imagination), determination, pride from egotism and Avadharana in Citta. ASTAKASTA(S). Kama (lust), Krodha (anger), Lobha (greed), Moha (delusion), Mada (arrogance), Matsarya (rivalry), Dambha (pride) and Asuya (jealousy). ASTAI,,-OPAVYASANA (S) . (1) Paisunya (2) Sahasa (3) Droha (5) Irsya (5) Asuya (6) Artbadusana (7) Vagdanja and (8) Parusya. ASTAKUMBHA(S). Suryabheda, Ujjayi, Silkkari, *Sitali, Bhastika, Bhramari, Murccha and Plavini. Ail these have to be practised by students of Yoga. (Moksapradipam). ASTALOHA(S). Eight metals. 1. Suvarnam Go1d. 2. Rajatam Silver. 3. Tamram Copper. 4. Sisakam Lead. 5. Kantikam Mercury. 6. Vaxixsam VaClgam 7. Lauham Iron. 8. Tiksnalauham Steel. ASTAMANGALA. Brahmins, bow, Fire, gold, ghee, Sun, water and King. ASTAMANGALYA. (1) Kurava ( 2 ) Darpana ( 3) Dipa (4) Kalasa (5) Vastra (6) Aksatam (7) Axigana (8) Svarna ASTAMANOGUNA(S). (1) Paratva (2) Aparatva (3) Sarixkhya (4) Parimana (5) Prthakta (6) Sarix-yoga ( 7) Vibhaga ( 8) Vega. ASTAMANTRI ( S ) . The eight ministers of the kings of Iksvaku dynasty are : (1) Jayanta (2) Drsli (3) Vxjaya ( 4) Siddhartha ( 5) Arthasadhaka (6 ) Asoka (7) Mantrapala (8) Sumantra. ASTAMARGAS. Samyagdrsti, Samyaksaixkalpa; Samyagvak, S:tmyakkarma, Samyagajiva, Samyagvyayama, Samyaksmrti and Samyaksamadhi. The Buddha Sannyasins have to live according to these eight directives of life. ASTAMBA(S). See the sixth Khandika under Devil. ASTAMI. The third skandha of Devi Bhagavata states that the goddess, Bhadrakali, came into life on an Astami day to block up the yaga of Daksa. That is why the day is considered to be holy and important. ASTAMICRTI ( S) . Earth, Water, Air, Fire, Ether, Hota, Sun and Moon. ASTANAGA(S). Eight snakes. Vasuki;Taksa, Karkolaka, gaxixkha, Gulika, Padma, Mahapadma and Ananta. ASTANGAHRDAYA. The medical science which deals in eight separate division the treatment of the human body. (1) Sarira (2 ) Bala ( 3) Graha ( 4 ) lGrddhvaxiga ( 5 ) S`alya (6 ) Daxixstra (7) Jara and ( 8 ) Vrsa. Bala-Body which has not attained maturity; GrahaExternal elements which damage the health of infants; galya-extraneous substance lodged in the body; T~rsaThe seminal fluid. (Directions of treatment). ASTANGAYOGA (Sl. Yama, Niyama, Asana, Pranayama, Pratyahara, ~Dhyana, Dharana and Samadhi. 1) Yama. That which prevents the yogis from doing prohibited thing. Ahixixsa, Satya, Asteya, Brahmacarya and Aparigraha are yamas. 2) Niyama. Actions leading. to Moksa. They are (1) ~AUCA-Cleanliness of the mind-cleaning it of such bad qualities like jealousy. (2) TAPAS-indifference (Samatvabhava) to the pairs of opposites like pleasure and pain, heat and cold etc. ( 3 ) Svadhyaya -pursuit of the science of salvation chanting of OM. (4) SANTOSA-remaining happy and contented. (5) ISVARA-PRANIDHANA-surrendering all actions to God. 3 ) asana. Postures of sitting firmly and comfortably. Of the many asanas the very prominent ones are : Svastikasana, Virasana, Padmasana, Siddhasana, Vastrasana, Vyaghracarmasana, Valkalasana, Kusasana, Krsnasana, Vislarasana, Mayixrasana and Kurmasana. Of these Siddhasana is considered to be the best of the lot. This asana strengthens the 72,000 nerves of the human system and all the yogis prefer this to any other. "Kimanyaih bahubhih pithaih pithe Siddhasane sati" (of what use are the others when there is Siddhasana). 4) Pranavama. Control of Prana (Prana is the life giving breath and ayama is the checking of it) . Select an airy place and be seated in an ordinary asana 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 Pranayama doing Puraka, Kumbhaka and Recaka. The Rudrayamala states thus about Prana-yama. Closing the right nostril by the thumb of the right hand and inhaling air inside through the left nostril taking 16 seconds is called Puraka. 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. PCirakus should be done through the same nostril through which you have done Recaka. (You must do at least ten Pranayamas at a time). 5 ) Pratyahara. Withdrawing the mind from worldly objects and sensuous pleasures. 6) Dhyana. Keeping your mind fixed on the tip of your nose. Meditation. 7) DhBrana.Steadily thinking of things you should know. Concentration. 8) .Samcidhi. 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. (Yoga bhyasa ) . ASTAPRAMANAS. Eight means of getting correct knowledge. Pratyaksa, Anumana, Upamana, Sabda (Agama), Arthapatti, Anupalabdhi (Abhava) Sambhava, Aitihya. ASTARAGADIS. Raga, Dvesa, Kama, Krodha, Lobha, Moha, Mada and Matsarya ( Raga-Desire for sensuous pleasures. Dvesa-Desire to seek vengeance on those who have offended you. Kama-Desire for worldly possessions. Krodha-Anger, Lobha-Miserliness. MohaDelusion. Mada-Pride. Matsarya Jealousy. ASTATARANI. Eight names of Taranidevi. They are Tara, Ugra, Mahogra, Vajra, Kali, Sarasvati, Kamegvari and Camunda. ASTAVAKRA. ~1) Birth. The sage Uddalaka had a disciple named Khagodara (Kahodara) and a daughter named Sujata. Appreciating the devotion and good conduct of his disciple, Uddalaka gave his daughter Sujata in marriage to him. Sujata became pregnant. When once Khagodara was reciting from the Vedas the babe in the womb of Sujata 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 Sujata delivered the child it had eight bends and light curves and so the boy was named Astavakra, meaning one with eight bends. (Chapter 132, Vana Parva, M.B.). 2) Father died before he was born. When Sujata was pregnant they suffered much from poverty and at the insistence of Sujata, Khagodara went to the King Janaka, to beg for some money. Janaka was performing a yaga 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 Vand7na, the court scholar and having been defeated by him was asked to drown himself. Uddalaka got a son named gvetaketu and Sujata delivered Astavakra. Both the boys grew in the asrama on great intimacy and Sujata withheld the news of the death of her husband from the boys. (Chapter 132, Vana Parva, M.B. ). 3) How Khagodara was ,dot back. One day the two boys went to bathe in the river and during a controversial talk gvetaketu said that Astavakra .had no father. This teased him much and Astavakra 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. Astavakra 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, Vandina, who had killed his father. Vandina was defeated and was thrown into the same river in which his father had drowned himself. The moment Vandina fell into the river Khagodara rose up from there and the father and son along with gvetaketu returned to the asrama. Khagodara then took his son for a bath and when it was over Astavakra became a bright boy without crooks. (Chapter 133, Vana Parva, M.B. ) 4) Marriage. Astavakra wanted to marry Suprabha, the daughter of a sage named Vadanya. When Vadanya was approached for this the Sage decided to test the love which Astavakra had towards his daughter and said: "I am going to test you. You go to the north to the Mmalayas. Pay homage to S`iva and Parvati 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 Astavakra went north. When he went to the Himalayas kubera entertained him. He remained there for a year enjoying the dances of celestial maidens and then, after worshipping Siva and Parvati went further north. There he came across seven very attractive women. At the command of Astavakra the eldest of the lot, Uttara, remained with him; all the rest left the place immediately she started making love with him and requested him to marry her. But Astavakra did not yield and told her about his promise to Vadanya. Pleased at this reply Uttara revealed that she was the queen of the north in disguise and was testing him. She then blessed Astavakra who fulfilling his mission successfully, returned and married the girl he wanted. (Chapter 19, Anusasana Parva, M.B.). 5) Another version of how the body became crooked. There is another story also about Astavakra. Once there lived a sage named Asita. He did great penance to please giv, to bless him with a child. diva blessed him and he got son named Devala. Rambha, the queen of devaloka, fel in love with him but Devala did not yield to her wishes Then Rambha cursed him and made him into one witl eight crooks. Thus Devala came to be called Astavakra He then did penance for six thousand years and Bhagavan Krsna accompanied by Radha appeared before him Radha was shocked by the ugliness of the sage and dic not relish his sight. But Krsna asking her to remair quiet went and embraced him. At once Astavakra los, all his crooks and became a beautiful man. At that tim< a chariot descended from heaven and all of them wens to heaven in it. (Brahmavaivartta Purana) . 6) Other information. (1) Astavakra was also present among the rsis who partook in the coronation ceremony conducted after Rama's return to Ayodhya from Lanka. (Uttararamayana). (2) Astavakra cursed those celestial maidens who rebuked him for his ugliness and they were born on earth as the wives of Sri Krsna. When after the death of Krsna they were being taken by Arjuna to the north they were forcibly taken by some of the shepherds. (Chapter 15, Agni Purana). ASTAVAKRATIRTHA. If one observes complete fasting for twelve days doing tarpana in this sacred pond it i: said that he gets the benefit of doing of Naramedhayajna. (8loka 41, Chapter 25, Anusasana Parva, M.B.). ASTAVAKTRA.. See under Astavakra. ASTAVARGA(S). Meda, Mahameda, Kakoli, Ksirakakoli, Jivaka, Itavaka, Rddhi, VI'ddhi (These are used in infusions for treating rheumatism). ASTAVASU(S). 1) Origin. Ganadevatas are called Astavasus. They were born to Dharmadeva of his wife Vasu, daughter of Daksa. They are : Dhara, Dhruva, Soma, Ahar, Anila Anala, Pratyusa and Prabhasa. (8alokas 17 and 18, Chapter 66, Adi Parva, M.B. ). There is a version in certain puranas that the Astavasus are the sons of Kasyapa. Different puranas give different names to these Astavasus. According to Visnu Purana they are : Apa, Dhruva, Soma, Dharma, Anila, Anala, Pratyusa and Prabhasa. (Chapter 15 of Arilsam 1) . In Bhagavata they are Drona, Prana, Dhruva, Arka, Agni, Dosa, Vasu and Vibhavasu. In Harivarh9a they are : Akha, Dhara, Dhruva, Soma, Anila, Anala, Pratyusa and Prabhasa. This only indicates that some of these have two or more names for them. 2) Curse of Vasi~iha. Once the Astavasus were enjoying a picnic with their wives and they happened to go to the asrama of Vasigtha. One of the wives got enamoured over Nandini, Vasistha'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 Astavasus saying that all of them would be born on earth as men. The Astavasus 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, Apa (Dyau) who was born as Bhisma. 3) Rebirth of Aslasus. The Astavasus were pondering over the curse and were thinking of how to bear it without hardship when Gangadevi appeared beforethem and they then appealed to her: "Devi, 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". Garigadevi accepted their request. Once there was a King called Pratipa in the Candra dynasty. One day when this ascetic King was worshipping Surya on the banks of the river Ganga 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 Gangadevi herself and she disappeared soon on receiving the rebuke. Pratipa got a son named gantanu and Garigadevi became the wife of 8antanu. (For more details about this see under Ganga). When Gangadevi became the wife of Santanu 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 Garigadevi was living on earth as the wife of SSantanu that the Astavasus 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 Gariga disappeared immediately. That son was Bhigma, who was none other than Dyau born on earth by the curse of Vasistha. All the others, released from the curse, went to heaven. (More details under Bhi sma 1. 4) A missiie to Bhisma. When Bhisma had to fight against his guru, Parasurama, the Astavasus gave him the missile, Prasvapa. (See Amba) (Aalokas 11 to 13, Chapter 183, Udyoga Parva, M.B.). 5) Sons of Astavasus. The sons of Apa, the first of the Vasus, are : Vaitandha, Srama, Santa and Dhvani. Kala, the destroyer of all, is the son of Dhruva. Varcas is the son of Soma. Dharma got of his wife Manohari five sons Dravina, Hutahavyavaha, Sisira, Prana and Varuna. Siva was Anila's wife and she got two sons, Manojava and Avijnatagati. Agni's son Kurhara was born at gaarastamba. Kumara got three brothers, Sakha, Vigakha and Naigameya. Kumara is known as Karttikeya because he was born of Krttikas. The sage, Devala is the son of Pratyusa. Devala got two sons of great intelligence and forbearance. Varastri, sister of Brhaspati and a woman of great yogic powers and world-wide travels became the wife of Prabhasa. She gave birth to the famous Visvakarmaprajapati. 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 lty him. Men on earth depend on his art even now. That architect had four sons : Ajaikapat, Ahirbudhnya, Tvasta and Rudra, the bold. The great ascetics, VAvarupa, Uara, Bahurupa, Tryambaka, Aparajita, Vrsakapi, S`ambhu, Kapardi, Raivata, Mrgavyadha, S`arva and Kapali were the sons of Tvasta. These are known as the twelve Rudras. Puranas say that there are a hundred Rudras like this. (Chapter 15, Arii'sa 1, Visnu Purana). ASTAVIDHANAYIKA(S). Eight kinds of heroines of the stage (1) Svddhinapatikd. Fit to be a counterpart in a love scene and play the role of one who is always fondled by her husband. (2) Vdsakasajiikd (Vdsakasajjd). Adorning herself well and waiting for her lover in a well decorated bedroom. (3) Virahotkanthitd. Exhausted by the sorrow of separation from her lover. (4) Vipralabdhd. Cheated by her lover after fixing a date and a rendezvous. (5) IChanditd. Angered at the arrival of the husband in the early hours of the morning with suspicion about his character. (6) Kalahdntaritd. Repenting after having arrogantly disobeyed her husband. (7) Prop tabhartrkd. One who has gone weak and moody thinking about her husband in a foreign place. (8) Abhisdrikd. One who approaches her husband with great passion. (Natyakrama). ASTAVIDHAPRAKIZTYAVASTHA (S) . Earth, Water, Agni, Air, Ether, Mind, Intelligence and Egotism. ASTAVIDHAPRATIMA(S). Silamayi, Dhatumayi, Loharnayi, Lepya, Lekhya, Mrnmayi, Manimayi and Manomayi. ASTAVIDHAKUSTHA(S). Vimarccika, Bhadru, Mandala, Sukti, Siddhmaka, Krsna, SSukla and Taruna. (Astafigahrdaya). ASTAV IVAIIA (S) Eight kinds of marriage. (1) Brahma (2) Daiva (3) Arsa (4) Prajapatya (5) Gandharva (6) Asura (7) Raksasa (8) Paisaca. Brahma 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 yaga it is called Daiva. It is Arsa 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 Prajapatya. The marriage between two lovers is Gandharva. It is Asura when the male takes his mate by force and it is Paigsacika (most cruel and mean) when the girl is taken as his wife when she is in a state of unconsciousness. ASTAYOGINI (S). The eight hermit-maidens who are the attendants of the goddess, Durga. (1) Marjjati (2 ) Karpuratilaka (3) Malayagandhini (4) Kaumudika (5) Bherunda (6) Matali (7) Nayaki (8) Jaya (8ubhacaxa). ASTOPAYA(S). Eight ways of attaining salvation. Yajna, Dana, Vedadhyayana, Tapas, Dama, Satya, Rjusila, and Mardava. These are the qualities required for attaining salvation. ASTI. Daughter of Jarasandha, King of Magadha. Kamsa married Asti and also another daughter of Jarasandha. (8lokas 29 to 32, Chapter 14, Sabha Parva, M.B. ). Chapter 12 of Agni Purana states that Jarasandha went to war with the Yadavas because of the persuasion of these daughters. ASTRA. After killing the demoness, Tataka, Visvamitra reveals to Rama and Laksmana the secret of using a great many varieties of Divyastras (Divyastra is a missile charged with power those astras are named 1. Dandacakra 3. Kalacakra 5. Indracakra 7. gaivasula 9. Brahmasirastra 11. Modakisikhari 13. Kalapasa 15. Varunapasa 17. Pinalcastra 19. Agneyastra 21. Vayavyastra 23. Krauncastra 25. Kankalastra 27. Kapalqstra 29. Manavastra 31. Pra°samanastra 33. Varsanastra 35. Santapanastra 37. Madariastra 39. Saumanastra 41. Satyastra 43. Tejaprabhastra 45. Sigirastra 47. Sudamanastra gri Rama received all (Sarga 27, Ba.lakanda, ASURA. Those born t(by holy incantation). below: 2. Dharmacakra 4. Visnucakra 6. Vairdstra 8. Aisika 10. Brahmdstra 12. Dharmapd9a 14. Vdrundstra 16. Paramastra 18. Ndrdyandstra 20. gikhards*tra 22. Prathandstra 24. Hayaggirdstra 26. Musaldstra 28. Kafikandstra 30. Prasthdpandstra 32. Saurdstra 34. Sosa~idstra 36. Vildpandstra 38. Mohastra 40. Sarilvartdstra 42. Mdyddhardstra 44. Saumydstra 46. Tvastdstra hese astras standing facing cast. Valmiki Rdmdyana) Kagyapa of his wife Danu are called Danavas and those born of his wife Diti are called Daityas. They belong to the demonaic dynasty (Refer under `Asuravamsa' in the genealogy chart). Renowned among the asuras were the following: Prahlada, Sariihlada, Anuhlada, gibi, Baskala, Virocana. Kumbha, Nikumbha, Bali, Bana, Mahakala, Vipracitti, gambara, Namuci, Puloma, Visruta, Asiloma, Keg!,' Durjaya, Ayassiras, A'svassiras, Asva, 9anku, Mahabala, Garga; Murdha, Vegavan, Ketuman, Svarbhanu, Asvapati, Vrsaparva, Ajaka, Asvagriva, Suksma, Tuhunda, Ekapad, Ekacakra, Virupaksa, Harahara, Candra, Kupala, Kapata, Para, garabha, 8alabha, Surya and Candramas. ASURA. One of the eight daughters born to Kagyapa of his wife Pradha. (9loka 41, Chapter 65, Adi Parva, M.B.) ASURBANIPAL. ( See under Gilgamis, Jalapralaya) . ASCRTARAJASA. A son born to King Kusa of his wife Vaidarbhi. Kusamba, Kusanabha, Asurtarajasa and Vasu are the four sons of Kusa. (Sarga 32, Balakanda, Valmiki Ramayana). ASVA I. A demon. This was the same demon who later on was born as Asoka, King of Kalinga. (Chapter 67, Adi Parva, M.B.) . ASVA II. A maharsi. The sage Vasa is the son of this rsi. (Suk'ta 112 of Rgveda). ASVA (Horse) . Horses and camels were born, in this world, of Tamra, wife of Kasyapa, grandson of Brahma. (Agni Purana, Chapter 19). ASVAGHOSA. A famous Sanskrit poet. He has written many Sanskrit books prominent among which are the two great poems, Buddhacarita and Saundarananda Some of and a drama called 8ariputraprakarana. He lived in the 2nd Century A.D. His history of Buddha (Buddha. carita) was translated into Chinese during the period 414 to-421 A.D. He was known under the following names also: Acarya, Bhadanta, Mahavadi and Bhiksu. ASVAGRpVA. Son born to the Sage, Kagyapa by hi: wife, Danu. (Sloka 24~ Chapter 65, Adi Parva, M.B.). ASVAHRDAYA. A mantra (sacred incantation) for controlling the horse. ( See under `Aksahrdaya' l . ASVAKETU. Son of King Gandhara. He fought on the side of the Kauravas and was killed in the battle b5 Abhimanyu. (Sloka 7, Chapter 48, Drona Parva, M.B.), ASVAKRTA: A river. Once a sage called Rcika went to Gadhi and asked for the hand of his daughter, Satya• vati, in marriage. He demanded as dowry a thousand horses black in colour and with only one ear for each. Rcika prayed to Varuna and he gave him the horse: required. The river A'svakrta (created by horse) wa<. made by the flow of urine from these horses. ( Chapter 57, Brahm-qnda Purana). ASVAMEDHA I. A country of ancient India which wa: ruled by a King named Rocaman. Bh;masena conquered him during the world-wide conquering campaign, (Sloka 8, Chapter 29, Sabha Parva). ASVAMEDHA II. A yr7ga. Kings used to con~'uct thi: 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 y-.gas you can become Indra. * ASVAMEDHA. Son of King Sahasranika (Refer under Sahasranika) . ASVAMEDHADATTA. Son born to Satanika of the princess of Videha. ( 9loka 86, Chapter 95, Adi Parva, AgVAMEDHAPARVA. A parva of the Mahabharta. See under Bharata. ASVANADI. A river in the country of Kuntibhoja. A'svanadi joins Carmanvati and the latter joins the Yamuna and the Yamuna joining Gang i falls into the ocean. It was through this river that Kuntidevi floated in a box the infant Karna. At night accompanied by her maid, Kunti floated the box containing her illegiti mate son and stood on the banks of Asvanadi 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, Campapuri, ruled by a charioteer. (Slokas 22 to 26, Chapter 308, Aranya Parva, M.B.). ASVARATHA. A river in the Gandhamadana valley flowing near the A'srama of the sage Ars#igena. Many kings of the Candra dynasty used to come and stay in this iisrama. (Sloka 10, Chapter 160, Vana Parra, M.B.), ASVARANKU. Son of Kagyapa born of his wife Danu. (Sloka 21, Chapter 67, Adi Parva, M.B.). ASVAPATI I. Father of the most chaste woman, Savitri. He was King of Madra. He was without children for a long period and for eighteen years he worshipped the goddess, Savitri and got a maiden from Agnihotra whom * Agvamedha 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 counties. 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 yaga. 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 yagas. ASVAPATI he named as Savitri. For more details see under Gaavitri. (Chapter 293, Vana Parva, M.B.). ASVAPATI II. The son born to Ka'syapa of his wife Danu. (Sloka 24, Chapter 65, Adi Parva, M.B.). ASVASENA. A serpent which lived in the forest of Khandava. This was the son of Taksaka and he tried his best to escape from the fire that burnt the forest. (Sloka 5, Chapter 239, Adi Parva. M.B.). Once when Arjuna and Krsna were sitting on the banks of the river Yamuna, Agni'approached them and requested them to help him burn the forest of Khandava (see under Khandavadaha). 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. Asvasena, son of Taksaka tried to escape from the fire but Arjuna obstructed his way by arrows. Then A'svasena'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 A9vasena escaped. When Arjuna woke up from his unconscious state he found A9vasena missing. Then Arjuna cursed him thus : "Let not you get refuge anywhere." (Chapter 226, Adi Parva, M.B.). A9vasena kept hig grudge against Arjuna till the end. In the great battle AJuna and Karna met for a fight and when Karna sent his Nagastra (serpent missile) against Arjuna, A9vasena hid himself in that missile and burnt the beautiful headwear of Arjuna. But Karna 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 Krsna. (Chapter 96, Karna Parva, M.B. ). ASVASIRAS I. A son born to Kasyapa of Danu. (Sloka ,~23, Chapter 65, Adi Parva, M.B.). ASVASIRAS II. Bhagavan Hayagriva who was teaching the Vedas at Vaihayasakunda near Naranarayanasrama. ( Sloka 3, Chapter 127, Santi Parva, M.B.). ASVASIRASTHANA(M). A sacred place in ancient India. Arjuna dreams of going to Siva with Krsna and in that dream they visit this place also. (Chapter 80, Drona Parva, M.B.). ASVATAKA. E1 country of ancient India. (Sloka 15, Chapter 51, Bhisma Parva, M.B. ). ASVATARA. A serpent. A sacred pond built in Prayaga also carries this name. (Sloka 76, Chapter 55,. Vana Parva and Sloka 10, Chapter 35, Adi Parva, M.B.). ASVATIRTHA. 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 Rcika Rsi to Varuna (See under A'svakrta). (Sloka 17, Chapter 4, M.B. ) ASVATTHAMA. 1 ) Birth and genealogy. The semen of Bharadvaja Rsi fell into the hollow of a bamboo and from there was born Drona. As per the instructions of his father Drona married Kvpi, daughter of the sage, Saradvata. The good-natured Krpi gave birth to Asvatthama. (See under Drona for genealogy). (Chapter 130, Adi Parva, M.B. ) 2) Hose; he got his name. The moment he was born he made a loud hoot like Uccaisravas and the sound resembled the braying of a horse. Immediately a voice from heaven said that the boy should be named Asvatthama. The boy was, therefore, named so. (Slokas 48 and 49, Chapter 130, M.B. ). 3 ) Training in archery. Asvatthama took his lesson in archery from his father Drona. At that time Drona got new lessons from Para'surama and they were also imparted to Drona's disciples. When Drona became the preceptor of the Kauravas and Pandavas Asvatthama also went with him. ( Slokas 52 to 64, Chapter 130, Adi Parva, M.B.). 4) Drona's afl'ection for his son. Drona 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 asrama. Arjuna came to know of this and he, thereafter, started bringing his quota of water quickly enough to join the special class of Drona. Thus Arjuna and ASVatthama learned a lot more than the others in the military art. (Slokas 17-19, Chapter 132, Adi Parva,. M.B.). 5) The Mahabharata Battle and Asvatthama. In Sabha Parva we find Asvatthama participating in the Rajasfrya of Yudhisthira. After that we meet him only at the Kuruksetra 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 : Nela, Anjanaparva, Suratha, Satrunjaya, Balanika, Jayanika, Jayasva, Sruta'sva, Hemamali, Vrsadhara, Candrasena, the ten sons of Kuntibhoja, Sudarsana, Vrddhaksetra, Cediraja, Malayadhvaja and Suratha. He defeated many including Sikhandi, Abhimanyu, Virata, Satyaki and Vindhya. By using Agneyastra (the arrow of fire) he made Krsna and Arjuna fall fainting in the battle-field. He commanded the Kaurava army once. He killed many Pancalas and Somakas while they were sleeping. In Chapter 139 of Drona Parva we read about Arjuna defeating Asvatthama in a single combat one day. 6) Asoatthama sees a ghost. Dhrstadyumna, son of King Paricala, killed Drona. When Asvatthama heard of his father's death his rage knew no bound. He immediately went to the heart of the military camp of the Pandavas, KTpa and Satvata following him. There at the gate of the,camp he beheld a ghostly apparition. It is described in the Bhasa Bharata (Malayalam 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 Asvatthama. Undaunted the son of Drona 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 Asvatthama meditated on Siva and the latter appearing before him in person gave him a divine dagger. With that he entered the bed-chamber of Dh~rstadyumna, woke him up by striking him with his foot, caught hold of him by the hair on his head and killed him. 7) Asvatthama and his jewel. The anger of Asvathama did not abate even after killing Dhrstadyumna, the butcher of his father. With a view to destroying the whole Pandava dynasty he sent against the Pandavas the all-powerful Brahmasirastra (a missile charged with great power by a holy incantation). But Drona 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 Asvatthama's head to withdraw his missile. But Asvatthama refused to, part with it. He said, "This jewel of mine is more valuable than all the wealth of both Pandavas 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 Yaksas, Nagas or thieves. I will never part with such a jewel". (Slokas 28-30, M.B., Chapter 15, Sautika Parva). After great persuasion Asvatthama surrendered his jewel but without withdrawing the missile directed it towards the womb of Uttara who was bearing a child then. We are reminded of an incident which happened when the Pandavas were residing in Upaplavya; a poor brahmin looking at Uttara 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 Pariksit (One who has been tested)". When the powerful missile was flying straight towards Uttara's womb gri Krsna said, "Even though the child in the womb will die of this arrow it will be reborn. Oh, Asvatthama, 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 Kururaja. Look, I am giving life to the babe you have killed". Vyasa supported K,rsna, and A'svatthama repenting on his hasty action gave the jewel to the Pandavas and left for the forest with Vyasa. (Sautika Parva, M.B.). 8) Synonyms of Asaa.tthama. The Mahabharata has used the following names also for Asvatthama. Acaryanandana, Acaryaputra, Acaryasuta, Acaryatanaya, Acaryasattama, Drauni, Uraunayani, Dronaputra, Dronasixnu, Guruputra, Gurusuta and Bharatacaryaputra. ASVATTHAMA II. Indravarma, King of Malaya, had an elephant of this name and it was killed in the battle by Bhimasena. (8loka 15, Chapter 1915, Drona Parva, M.B.) . ASVAVATA river. It-Is believed that if one just thinks about it at daybreak, midday and sunset one will get salvation. (M.B., Anusasana Parva, Chapter 165, S`loka 25). ASVAVAN. The first child of King Kuru. (See under genealogy of Kuru) . His mother was Vahini. He is known as Aviksit also. He got eight sons : Pariksit, Sabalasva, Adiraja, Viraja, 8ahnali, Uccaihsravas, Bhayankara and Jitari. (~lokas 50 to 53, Chapter 94, Adi Parva, M.B.) ASVINIKUMARA(S) (ASVINIDEVAS). Satya and Dasra, the two sons of Surya (The Sun) are called Asivianikumaras. (Slokas 17 and 18, Chapter 150, Anusasana Parva, M.B.) . They are also known as Asvins, and Asvinidevas. These -two are the physicians of the devas. (Sloka 12, Chapter 123, Aranya Parva, M.B). 1) Genealogy. Descending from Visnu in order are Brahma, Marici, Kasyapa, Vivasvan (the Sun), Asvinikumaras. 2) Birth. The Visnu Purana describes the birth thus: "Sarnjna, daughter of Visvakarma, was the wife of Surya. She got three children: Manu, Yama and Yam!. Once finding the effulgence of Surya unbearable she engaged Chaya to look after Surya and left for the forests to do penance there. Surya took Chaya to be Samjfia and got three children of her : Sanai'scara, (another) Manu and Tapati. Once Chaya got angry and cursed Yama. It was then that Surya and Yama came to know that she was not Samjna, getting more details from Chaya, Surya found out by his Jnanad?`sti (a power of sight developed by Yoga by which one could see things far beyond the limits of his vision) that Sam* jna was practising austerities taking the form of a mare. Then Surya went to her disguised as a horse and with her co-operation produced three children of which the first two became known as A'svinikumaras. The third son was called Revanta. Then Surya took Samjna to his place (Chapter 2, Arizsa 3, Visnu Purana). Sloka 35 of Chapter 66 of Adi Parva states that Asvinikumaras were born from the nose of Samjna. 3) How Asainikumdras tested Sukanya. The Dev! Bhagavata contains a story of how the Asvinikumaras tested the fidelity of Sukanya, daughter of -Saryati and made her old and senile husband into a young and virile one. Saryati, 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 Sukanya. The father and all his wives together brought up this daughter with great affection. In the neighbourhood of the palace of Saryati there was a tapovana as good and grand as Nandanavana and it contained a lake similar to the Manasa 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 8aryati 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 Sukanya with her friends moved about in the garden plucking flowers and playing. Moving about thus aimlessly Sukanya 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 Sukanya 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 ASVINIKUMARA(S) (ASVINIDEVAS) 70 ASVINIKUMARA(S) (ASVINIDEVAS) 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 Sukanya 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". Saryati now knew the cause of this national disaster and so immediately rushed to the sage for forgiveness. Prostrating before the rsi the King pleaded "Oh; best of rsis, 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 hless us." Cyavana replied that he would forgive if he gave Sukanya in marriage to him. Saryati was depressed. How could he give his only and beautiful daughter to this aged senile ugly and blind rsi ? While the King was thus pondering over this, Sukanya 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 ca'amity 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. Sukanya after her marriage engaged herself fully in the service of looking after the welfare cf 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 puja and when the time came for his meals gave him his food sitting by his side. After the meals she gave him tambula and only after putting him on a bed would she go to attend to her cwn affairs. After finishing her meals she would come-again to her husband and sit byhis side massaging him. In the evening she would make ready all the things required for the puja and after the puja 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 Sukanya lived true to her husband always anxious to please him. Then one day the Asvinikumaras saw her going to the asrama 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 Asvinikumaras. 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 ?" Sukanya replied, "Revered Devas, I am the daughter of Saryati and wife of Cyavana. Forced by certain circum stances my father gave me in marriage to this sage who is very old and blind. He is living in the asrama 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 Asvinikumaras 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". Sukanya did not relish this talk and threatening them that if they did not withdraw stopping such blabbering she would curse them to ashes. The Asvinidevas were a bit surprised and also frightened at the attitude of Sukanya. "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. Sukanya was well pleased with this offer but the condition placed did not satisfy her. So she ran to the asrama and told her husband thus : "Lord, I met the A3vinidevas 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 clown here. On hearing this Sukanya went to the Asvinikumaras and took them to the asrama. They asked Cyavana to take a dip in the lake nearby and as he entered the lake the Asvinidevas 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 A'svinidevas then requested Sukanya to select one among them. Sukanya 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 Asvinidevas were also pleased. (Seventh Skandha, Devi Bhagavata). 4) Cyavana's gratitude. Cyavana who got back his eyesight and youth asked the Asvinikumaras 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 Brahma performed a yaga at Mahameru 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 Saryati and his wife came to the a'srama to enquire about the welfare of their daughter. To their great amazement they found a young and handsome ascetic at the asrama 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 Asvinidevas and garyati also promised his help on this matter. On their return to their palace'Saryati decided to perform a big yaga to which all the devas were also invited. Cyavana officiated as priest. The Asvinidevas were also present quite to the dislike of Indra. The time came for distributing soma, and when Cyavana called the AsvinikumRras 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 Mvinikumaras take the drink. For more details look under 'Cyavana'. (Seventh Skandha, Devi Bhagavata). 5) Other information regarding Asainikumdras. (1) How they tested Upamanyu. This story is given under the word Apodadhaumya. (2) Birth of Nakula and Sahadeva. Kund, wife of Pandu, had obtained from Sage Durvasas five sacred mantras, the chanting of each of which would give her a child. Even before her marriage Kunti tested the power of the mantras by chanting one of them. Surya appeared and she had to take a son from him who became the famous Karna later. By chanting the second, third and fourth meditating on Yama, Vayu and Indra, Kunti got respectively the sons Dharmaputra, Bhima and Arjuna. The fifth mantra she gave to Madri and she meditated on the Asvinidevas and got Nakula and Sahadeva. (3) The Asvinidevas were present for the marriage of Pancali. (8loka 6, Chapter 186, Adi Parva, M.B.). During the burning of the forest Kharidava the Asvinidevas stood on the side of Arjuna. (4) King Yuvanasva became pregnant and bore a child. It was the AA vinidevas who took the child out by surgery. The boy became known as Mandhata later. (9loka 3, Chapter 62, Drona Parva, M.B.). (5) During the Mahabharata battle the Asvinidevas handed over some Parsadas to the god, Skanda. (Sloka 38, Chapter 43, galya Parva, M.B. ). (6) The Asvinidevas like very much oblations of Ghee. The others who like it are Brhaspati, Pusan, Bhaga and Pavaka. (8loka 7, Chapter 65, Anusasana Parva, M.B. ). (7) The month of Asvina (October-November) is the month of Asvinikumaras and if a man gives ghee to the Brahmins freely in that month he will acquire more physical beauty. (Sloka 10, Chapter 65, Anusasana Parva, M.B.). (8) One who offers Ghee as oblation to the fire for twelve months in succession will reach the country of the Asvinikumaras. (Sloka 95, Chapter 107, Anusasana Parva, M.B. ). (9) The great poet of Kerala, Vallathol, in his commentary on the 93rd Sulcto of the Rgveda states that there is a belief that the Asvins and Candrasuryas (the Sun and Moon) are one and the same. (10) Dirghasravas son of Dirghatamas once prayed to the Asvinidevas to get rains and it is said that they gave a downpour of sweet water. (Rgveda, Sukta 112, IZk 11). (11) Once a sage named Gotama was lost in a desert and craved bitterly for drinking water. He prayed to the Asvinidevas for water and they dug a well itself in the desert and quenched the thirst of the sage. (Rk 9, Sukta 16, Rgveda). (12) The sage Dadhyanc taught the Asvinidevas the technique, Madhuvidya. There is an interesting story about it. It was Indra who taught this to Dadhyafic and while teaching him he had threatened that if he gave away that secret to anybody else his head would be cut off. Asvinidevas 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 Dadhyanc taught them Madhuvidya and as soon as the teaching was over his horse-head was cut off and the real head placed in its place. (Rk 22, Sukta 116, Rgveda). (13) The vehicle of the Asvin=devzs is a donkey. Once this donkey in the disguise of a wolf went and stayed with 1~jrasva, son of the Rajarsi Vrsagir. Itjrasva gave the wolf to eat hundred goats belonging to the people of the place. Vi-5agir got angry at this act of his son and cursed him. The son became blind and he got back his eyesight by pleasing the Asvin-Idevas by prayer and offerings. (hk 16, Sukta 115, Rgveda). (14) Once Surya decided to give his daughter in marriage to the owner of the horse which would win a horse-race which Surya would conduct. In the race the horse of the Asvin7devas won and they thus married Surya's daughter. (Rk 17, Sukta 117, Rgveda). (15) The Asvinikumaras killed an asura of name Visvak and destroyed his dynasty also. (Rk 16, Sukta 117,1 Rgveda). ASVINIKUMARATIRTHA. It is believed that the physical beauty of man would be increased if he bathes in this lake. (Sloka 17, Chapter 83, Vana Parva, M. B.) . ASVINTSUTA. A son born to Surya of the wife of Sutapas. There is this story about it in Brahmavaivarta Purdna. Once when the wife of Sutapas was on a pilgrimage Surya happened to see her. The beautiful and venerable lady refused to accede to the desire of Surya and so the latter used force and took her. They had a son who was named Asvinisuta. On her return after the pilgrimage with her son she explained all that happened and the sage sent both of them out. Surya taught his son Asvinisuta 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. ASVINITIRTHA. Promises bodily splendour if one takes a bath in this lake. (Sloka 21, Chapter 25, Anusasana Parva, M.B.). ATALA. This is one of the seven sections of Patfila. The seven sections are : Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala, Patala. Of them Atala has been described as follows : Atala is the first world of Patala. 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 Pumscalis, Svairinis and Kaminis emerge from his mouth. He has with him a rasayana called hataka 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. (Devi Bhagavata, Astama Skandha). ATAVISIKHARA. Name of a village in ancient India. (M.B., Bhisma Parva, Chapter 9, Verse 48). ATHARVA(M). 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 Vasistha was the author of this Veda. In Chapter 6 of the third section of Visnu Purana the following reference is made to Atharvaveda : "Sumantu Maharsi who was of infinite glory, first taught this Atharvaveda to his disciple Kabandha. (Sumantu Maharsi .was the son of Jaimini, who was the disciple of Vedavyasa). Kabandha divided Atharvaveda into two parts and communicated them to two Maharsis named Devadarsa and Pathya. Devadarsa's disciples were: Medha, Brahmabali, ~autkayani and Pippalada. PaLhya had three disciples named Jabali, Kumudadi and Saunaka. They also made Atharvaveda compilations. Saunaka divided his compilation into two and gave one part to Babhru and the other to Saindhava. Munjikcsa learnt it from Saindhava and divided the compilation first into two and later into three parts. The five divisions of the Atharvaveda-Naksatrakalpa, Vedakalpa, Sarhhitakalpa, Angirasakalpa and 8antikalpa, were made by Munjikesa. Naksatrakalpa contains Brahma's works : Sarhhitakalpa contains Mantra Vidhi ; Angirasakalpa contains abhicara and Santikalpa contains taming of horses, elephants etc. The mantras (incantations) in Atharvaveda and their uses are given below Mantras 1. Suparnastava 2. Indrenadatta 3. Ima Devi 4. Devamaruta 5. Yamasyalokat 6. Indrascandra'sca pancavanija 7. Kamojevaji 8. Tubhyamevajavima 9. Agnegobhinna 10. Dhruvamdhruvena 11. Alaktajiva- 12. Ahan to bhagna 13. Ye me pasa 14. Sapatvaha 15. Tvamuttama 16. Yathamrgavati 17. Yenapehadisa 18. Ayante yonih Uses Getting rid of serpents and snakepoison,(Sarpa-badha-nivaranam ) . Fulfilment of all desires (Sarvakama-siddhi). Attainment of 'sand-karma). Attainment of 'santi-karma). Prevention of bad dreams ( Duh svapna-samana). Prosperity in commerce business (Vanijya-labha). Enjoyment of women saubhagyam). Equal to thousand (Ayuta-homa-tulyam). Strengthening of the intellect ( Buddhi-vrddhi ) . Attainment of posts oŁ honour (Sthana-labha) Profit from agriculture (Krsilabha). Prosperity in general. Freedom from imprisonment (bandhana-vimlrkti ) . Destruction of enemies (Satrunasam). Enhancement of fame (yasovTddhi). Enjoyment of women (Stri saubhagyam ) . Birth of children (Grabha-labha ) . Getting sons (Putra-labha). peace (Sarva- peace (Sarva- (Stri-sacrifices Mantras 19. givasivabhih 20. Brhaspatirnah pari patu 21. Muncavitva Uses Prosperity in general (Saubhagyavrddhi ) . Blessings (Marga-maxigala). Warding off death (Mrtyunivarana). When these mantras are chanted several oblations are made to the sacrificial fire. Substances like Camata, ghee, rice, milk are thrown into the fire as offerings. (Agni Purana, Chapter 262). ATHARVA I. This muni is referred to in Mahabharata, Udyoga Parva, Chapter 43; Verse 50, as a professional chanter of Chandaveda. Once under the curse of Bhrgu Maharsi, Agni hid himself under the sea. (See "AGNL'). At that time, it was Atharva who, at the suggestion of the Devas, went under the water and discovered Agni. (M.B., Vana Parva, Chapter 222, Verse 8). Atharva 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) . Atharva was born from Brahma's face. His wife was anti, the daughter of Kardama. Citti was another name for anti. But there are some Puranas which refer to Citti as another wife of Atharva. Also, there are Puranas which say that Atharva was Airgiras himself. ATHARVA II. This name has been used as a synonym of diva. (M.B., Anusasana Parva, Chapter 17, Verse 91). ATHARVA III. In Rgveda another Atharva may be seen. It is sand that he was the author of the Atharvaveda. After learning Brahmavidya from Brahma, it was this Atharva who first brought fire to the earth from heaven. Atharva had two wives named anti and Citti. This Afharva was the same person as Atharvana, the son of Vasistha. (Bhagavata, 4th Skandha, Chapter 1). ATHARVAIVGIRAS. See ANGIRAS. ATHARVANA. A son of Vasistha. (Bhagavata, Fourth Skandha, Verse 42). ATHIDA (M) . Name of a Janasthana (Town) in ancient India. (M.B., Bhisma Parva, Chapter 9, Verse 64). and ATIBAHU. He was a Gandharva born to Kasyapa by his wife Pradha. He had three brothers : Haha, Huhu and Tumburu. ( M.B., Adi Parva, Chapter 65, Verse 51). ATIBALA. A mantra. Visvamitra who took the boys Rama and Laksmana to the forest taught them two mantras, Bala and Atibala, to liberate them from hunger and thirst. Valmiki Ramayana, Balakanda, Sarga 22) ATIBALA I. The Maharsi Atibala was the cause of the death of Sri Rama and Laksmarra. After the war with Ravana, Sri Rama returned to Ayodhya with his retinue and began his reign. After renouncing Sita while Sri Rama was living in the palace with Laksmana, Satrughna and their families, one day Brahma summoned Yama and said : "Sri Rama is the incarnation of Mahavisnu. He has fulfilled all the purposes of the incarnation. Now Visnu has to be recalled to Vaikuntha". On hearing this, Yama assuming the guise of a Saxinyasi named Atibala appeared before Sri Rama. He said he had to tell a secret to Sri Rama. Accordingly Sri Rama sent everyone else out of the audience chamber. ATIBALA II 73 ATIRATRA Laksmana was asked to guard the entrance. It was announced that if anyone entered the hall, Laksmana would be killed. At this stage, Maharsi Durvasas 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. Laksmana requested him to wait a little but Durv4sas refused to do so. He even threatened that he would reduce all of them to ashes by his curse. Finding no alternative, Laksmana entered the hall and informed Sri Rama of the situation. Durvasas was given a sumptuous meal. But for the fulfilment of the condition Laksmana's death became necessary. Sri Rama cried with 'a broken heart. The honest Laksmana went alone to the Sarayu river and drowned himself in its depths. Soon after,. Sri Rdma entrusting the affairs of the state to others and in the presence of thousands of spectators plunged into the Sarayu river and renouncing his earthly life, returned to Vaikuntha. (Uttara Ramayana). ATIBALA II. The name of a follower given to Skanda by god Vayu on the battle-field. (M.B., Salya Parva, Chapter 45, Verse 44). ATIBALA III. There was another King named Atibala who was a great scholar in NitiMstra. From the tine of his accession to the throne, he began to lead a vicious life. This Atibala's father was a King named Ananga. (M.B., Santi Parva, Chapter 59, Verse 92) . ATIBHTMA. One of the sons of the Agni, Tapa. (M.B., Vana Parva,.Chapter 220, Verse 11) . ATIKAYA. One of the sons of Ravana. 1) Previous Birth. This is a story concerning the initial stage of the creation of the Universe. After completing the task of creation Brahma, in his pride fell into a sleep. In order to slight Brahma a little, Mahdvisnu produced two Raksasas called Madhu and Kaitabha from his ears. Hearing their terrible roar Brahma woke up in fear and fled to Mahavisnu seeking refuge. Visnu called Madhu and Kaitabha and asked them what boon they would like to ask. They proudly replied that they would grant a boon to Visnu. In that case Mahavisx~u 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." Mahavisnu 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 Atikaya. In the Tretayuga I shall kill Khara in single combat after allaying his passion for fighting. Laksmana who is the incarnation of Ananta will fight with Atikaya to his full satisfaction and kill him. Thus both of you will get Virakti and Mukti." After saying this, Mahavisnu made the two asuras stand on each of his thighs and killed them with his Sudarsana Cakra. They were born again as Khara and Atikaya. (Kamba Ramayana, Yuddha Kanda). 2) Birth. There is a story about the birth of Atikaya in the Yuddha Kanda of Kamba Ramayana : After his victory over Kubera Ravana was returning in his Puspaka Vimana. On his way he saw some beautiful Gandharva women playing in the valley of Mayuragiri. Their leader was Citrangi, the wife of Citrangada. Ravana 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 Ravana and returned to the world of the Gandharvas. Ravana, in his paternal love, took the child into the Vimana and proceeded. On the way, the Vimdna knocked against a mountain peak and the baby was thrown overboard and fell in the forest. Ravana stopped the Vimana 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 Vimana took his seat in it. Ravana gave him the name Atikaya. On his arrival in Larika, he presented him as adopted son to the -barren Dhanyam5la. Atikaya was brought up by Dhanyamala. 3) The Boons. Atikaya went to Gokarna and did penance to please Brahma. Brahma appeared, but being fully absorbed in Samadhi, Atikaya was not aware of his presence. Even his life-breath had been stopped. Brahma, by his power, instilled life-breath into him and restored him to consciousness. He granted Atikaya all the boons he asked for. They were three in number. The first was the gift of Brahmastra 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) Education. Atikaya went to Kaildsa and received has education from Siva. He learnt all the sciences, Arts, $ruti, Smrti etc. from there. On the completion of his course he asked what Gurudaksina he should pay. Siva made him promise that he' would never practise Black magic. Pleased with him, Siva awarded him the Pasupatastra. 5) Victory in Battle. Atikaya had an uncle, a R5.ksasa named Candra. Once he was defeated by Indra. It was at this time of chagrin that he came to know that Atikaya had reached Lanka with the Pasupatastra. Candra Raksasa ordered Atikaya to bring Indra as a captive. Atikaya went to Svarga (Heaven) and began a war with Indra. Mahavisnu who came to help Indra used his Sudar'sana cakra. Atikaya shot his Pasupatastra. Knowing Atika~ya's history well, Mahavisnu brought the battle to a close. Both parties accepted the position that Devendra had lost the battle and Atikaya had won. 6) Death. t In the RdM11 ana battle Atikaya fought on the side of Ravana. After a Most terrible conflict, Laksmana killed Atikaya. (Kamba Ramayana, Yuddha Kanda) ATILOMA. An Asura who was killed by Sri Krsna. (M.B. Sabha Parva, Chapter 38). ATIMANYU. He was one of the ten sons of Manu. ATIRATHA. There was a King named Matinara in PuruVamsa. (See P'GRUVAMSA).Four sons were born to him: Tamsu, Mahan, A tiratha and Druhyu. (M.B., Adi Parva, Chapter 94, Verse 14) . ATIRATRA. He was one of the ten children born to Manu by Nadvala. (See MANU VAMSA). Kuru, Puru, Satadyumna, Tapasvi, Satyavan, Suci, Agnistoma, Atiratra, Sudyumna and Atimanyu were the names of ATISANDA the ten brilliant sons of Nadvala. (Visriu Purana, Part I, Chapter 13) . ATISANDA. After his death Balabhadra Rama went to ~atala in the guise of Ananta. All the serpents worshipped him. Among them was a serpent named Atisa.nda. (M.B., Mausala Parva, Chapter 4, Verse 16) . ATISTINGA.Vindhya Presented two parsadas to Skanda on the battlefield. They were Ati'srhga and Ucchrnga. (M.B., galya Parva, Chapter 45, Verses 49, 50) . ATISTHIRA. Mah7meru presented two Parsadas named Atisthira and Sthira to Skanda on the battlefield. (M.B., Salya Parva, Chapter 45, Verse 48) . ATITHI (guest). In ancient Bharata Atithi-satkara (hospitality to a guest) was considered as a yajfia. In Manusmrti, 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 Pancagni (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 Vaisya or Sf1dra who comes as a guest to a Brahmin's house has to be given food when the servants are given food." ATITHIGVA. He was a King referred to in the Rg- veda. He had another name, "Divodasa". 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. (Rgveda, Mandala 1, Anuvaka 10, Sukta 53; Rgveda, Mandala 1, Anuvaka 16, Sukta 112) . ATIVARCAS. Himavan gave Skanda two Parsadas on the' battlL field. They were Ativarcas and Suvarcas. (M.B., Salya Parva, Chapter 45, Verse 46). ATIYAMA. God Varuna gave Skanda on the battlefield two Parsadas (attendant soldiers . One of them was Yama and the other was Atiyama. (M.B., Salya Parva, Chapter 45, Verse 45) . ATRI I. 1) The son of Brahma. Atri Maharsi was one of the m ~nasaputras of Brahma. The manasaputras were Marici, - Angiras, Atri, Pulastva, Pulaha, and Kratu (M.B., Adi Parva, Chapter 65, Verse 10). 2) One of the Saptarsis. Brahma's sons, Mariei, Aiigiras, Atri, Pulastya, Pulaha, Kratu and Vasistha are known as the Saptarsis (seven sages). (M.B., Santi Parva, Chapter 208) . 3) Creator of the pracetases. The sage Pracinabarhis was born in the family of Atri Maharsi. Ten Pracetases (Praiapatis) were born as the sons of this Muni. (M.B., Sakti Parva, Chapter 208). 4) Citra gikhandi. Among the seven Munis known as Citra gikhandis, we see Atri Maharsi as one of the Astaprak2•tis which form the basis of the Universe. 5 ) Important events. (1) How Mahdaisnu became Atri's son. Kasyapa had a son named Kasipu. 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 Kasipu was killed. Prahlada became the Asura King. Then there was a battle between Indra and Prahlada. After six years' war, Prahlada withdrew, defeated. Later Mahabali, the son of Virocana (grandson of Pi ahlada) became emperor of Asuras. War broke out again between Mahabali and Indra. In this war, Mahavisnii helped Indra. The Asuras were utterly defeated. They sought refuge with Sukra, the Asura guru. Sukra promised to help them. He set out to the Himalayas to receive a powerful mantra from Siva. The Asaras kept waiting for Sukra's return. At this stage, Mahavisnu who was the protector of Indra, came to 8ukra's asrama and killed Sukra's mother, Kavyamata. Seeing this impudence of Mahavisim, Bhrgu Maharsi was enraged and cursed him that he should be born many times in human wombs. It is on account of this that Mahavisnu had to take many avataras (incarnations). It was in this way that Mahavisnu incarnated as Dattatreya, the son of Atri. (Devi Bhagavata, 4th Skandha). (2) Atri and ParVara. It was a time when Vasistha and Vigvamitra were in a state of mutual ill-will. Once King Kalmasapada was going about in the forest on a hunting expedition. He met Sakti, the eldest son of Vasistha in the forest. The King did not respect him properly. Sakti transformed Kalmasapada into a Raksasa by his curse. The Raksasa who was also a cannibal, first swallowed Sakti himself. Visvamitra offered whatever help he could, to destroy Vasistha's family. Kalmasapada ate successively all the 100 sons of Vasistha. Vasistha, in great sorrow and Sakti's wife, Adrsyanti lived in an a'srama. Adrsyanti was pregnant at the time of Sakti's death. In due course she gave birth to a boy who was called Paras°ara and who later on became the father of Vyasa. when Parasara grew up, he came to know that his father Sakti was eaten by the Raksasa. Enraged at this, he started a yajfia to annihilate the whole race of Raksasas. As the yajfia gained intensity and force Atri Muni arrived there with certain other Maharsis and dissuaded Parasara from the yajfia. (M.B., Adi larva, Chapter 181). (3) Atri's dispute with Vainya. Atri Maharsi and his wife once got ready to go for Vanavasa. At that time the poor Maharsi'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 Maharsi visited King Vainya at his yaga'sala (The shed where a yaga 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 Sanatkumara Muni. Sanatkumara 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) How Atra became Sun and Moon. 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 Maharsi to find a remedy for this. Moved by their distress, Atri sudden1y 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 Vayu Bhaga- ATRI I 75, ATRI I vana, to Arjuna. (M.B., Anu'sasana Parva, Chapter 156). (5) Atri and King Krsadqrbhi. In the Mahabharata we find a story about a difference of opinion between King Vrsadarbhi and some Maliarsis. This story was told by Bhisma to Yudhisthira about the kind of persons from whom Brahmins may accept gifts. Once the Munis, Kasyapa, Atri, Vasistha, Bharadvaja, Gautama, Visvamitra, Jamadagni, and Pasusakhd, with Arundhati and Ganda, 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 Vrsadarbhi, the son of Sibi, suggested that the above-mentioned Munis should be called and given wealth. They refused to accept it. Vrsadarbhi became angry. He performed Homes in Ahavaniyagni and from the agnikunda, the Raksasi Yatudhani (Krtya) arose. Vrsadarbhi sent Yatudhani to destroy Atri and all other Munis. As Yatudhani was guarding a lotus pond in the forest, the munis led by Atri happened to come that way. The Maharsis were able to recognize Yatudhani. They beat her with their tridandu (Trident or a kind of magic wand) and reduced her to ashes. After satisfying their hunger by eating the lotus flowers the Maharsis went to Brahmaloka. (M.B., Anusasana Parva, Chapter 93). (6) Atri and 9raddh2. There is a passage in the Mahabharata in which Atri gives advice to the emperor Nimi who belonged to Atri's fancily. The story of how Sraddha originated in the world which Bhisma had told Dharmaputra was retold by Atri. A son named Dattatreya was born to Atri, the son of Brahma. Dattatreya 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 Sraddha in memory of his son. On that occasion Atri Maharsi came there and explained to Nimi the importance of 8raddha. (M.B., Anusasana Parva, Chapter 91, Verses 20-44) (7) Hors Brahma, Visnu and Mahesvara (gives) were born as sons of Atra. There is no other woman in the Puranas who surpasses Silavati in her fidelity to her husband. 'In order to enable Ugrasravas, her husband, to satisfy his passion, she once carried him on her own shoulders to a prostitute's house. On the way, Mandavya Muni pronounced a curse that Ugrasravas should die before sunrise. The grief-stricken Silavati pronounced a counter-curse that the sun should not rise on the next day. As the sun failed to rise, the Trimurtis (Brahma, Visnu and Siva), accompanied by Anasuya, Atri's wife, went to gilavati. Anasuya persuaded $ilavati to with draw her curse. The Trimurtis who were happy at the success of their mission (of bringing about the Sunrise) asked Anasuya to demand any boon she wanted. Ana suya expressed her wish that the Trimurtis (Brahma, Vrsnu and Siva) should be born as her sons and they agreed. - Mahavisnu, under the name of Dattitreya, was born as the son of Anasuya. Siva was born to her under the name of Durvasas. There is a story about it in the Brahmanda Purina. Once Siva got angry with the Devas. They began to flee for life. But Brahma alone did not run away. Siva who became more furious at this, pinched off one of the heads of Brahma. Still he was not pacified. Parvati who was alarmed, approached Siva and begged him to suppress his anger. At her request, Siva's fury was transferred and deposited in Anasuya, Atri's wife. Durvasas is the embodiment of that element of giva's fury. According to the promise, Brahma also took his birth as the moon from Anasuya, the wife of Atri. (For that story, see PURLTRAVAS). There is a story about that also in the Brahminda Purina. Once when Brahma was performing the task of creation, he experienced carnal passsion. Sarasvati was the offspring of that passion. When Brahma saw her, he fell in love with her also. This made him feel angry towards Karnadeva. He pronounced a curse that Kamadeva should be burnt up in the fire from Siva's eye. (This is why Kamadeva was later burnt to death by ,diva). Although Karna had retreated from Brahma his passion had not been suppressed. Brahma transferred his passion to Atri Maharsr. The Maharsi gave it to Anasuya, 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. (Brahmanda Purina, Chapters 39-43) . (8) Atri and Garigd Deaf. Once, while Atri Maharsi was performing penance in Kamada forest, there was a terrible drought in the country. At that time, his wife Anasuya made a Sivalifiga of sand and offered worship to it. Then Atri asked her to give him a little water. There was no water anywhere. Suddenly Gariga Devi appeared there and said to Anasuya : "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 Gafiga Devi. Anasuyi begged Gairga De~v i to stay there for a month. Gariga Devi agreed to do so on condition that Anasuya would transfer her TapAs.ikti to her for one month. Atri was pleased by drinking the water. He asked Anasuya where she got such nice fresh water. She explained to him all matters. Atri expressed his desire to see Ganges Devi. She appeared before him at once. Anasuya prayed to her that Gafiga should continue to exist in the world always. Gafiga Devi answered that she would do so if Anasuya was prepared to gik-e her the fruit of one year's Tapassakti and of devoted service to her husband. Anasuya agreed to that condition. Suddenly Siva appeared there in the shape of a Lifiga. At the request of Atri and Anasuya Siva took his seat there permanently assuming the name of "AtrTs-vara". (Siva Purina). (9) Other Details. 1. Besides Dattatreya, Durvasas and Candra. Atri had another son, Pracinabarhis. (M.B., Santi Parva, Chapter 208, Verse 6). 2. Many Pavakas had been born in Atri Varhsi. (M.B., Vanes, Parva, Chapter 222, Verses 27-29). 3. When the Kaurava-Pandava war was raging with great fury, many Maharsis went to Drona and advised him to stop the battle. Atri Maharsi was one of them. (M.B., Drones Parva, Chapter 190, Verse 35 ). 4. On another occasion, a King named Soma performed a Rajasuya (Royal sacrifice). Atri Maharsi was the chief priest at this yaga. (M.B., Salya Parva, Chapter 43, Verse 47) . 5. Atri was also among the Mahargis who had gone to witness Parasurima'stapas. (Brahmanda Purina, Chapter 64) . ATRI II 76 AURVA I 6. Rgveda, 5th Mandala was composed by Atri. (4gveda Sarimhita, Preface). 7. Once the Asuras put Atri Maharsi into the S` atadvara yantra (a machine of torture with a hundred holes). IZgveda, 1st Mandala, 16th Anuvaka, Sakta 51). 8. Once the Asuras tried to burn Atri alive. (Rgveda, 1st Mandala, 16th Anuvatka, Sukta 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 Asvins and they liberated him. (Rgveda, Ist Mandala, 17th Anuvaka, Sukta 116) . 10. Atri was among the Maharsis who visited Sri Rama, on his return to Ayodhya after the war with Rdvana. (Uttara Ramayana). 11. From the navel lotus of Visnu Brahma was born, Atri from Brahma, Soma from Atri, and Puraravas from Soma were born. (Agni Purana, Chapter 12) . 12. Atri begot by Anasaya, Soma, Durvasas and Dattatreya yogi. (Agni Purana, Chapter 20) . ATRI II. In the Purlnas another Atri, the son of gukracarya, is also seen (M.B., Adi Parva, Chapter 65, Verse 27). ATRI III. The term Atri has been used as an epithet of Siva. (M.B., Anu'sasana Parva, Chapter 17, Verse 38). AU. This word means Mahesvara (,Siva). (Agni Purana, Chapter 348) . AUDAKA. This is the place where Narakasura with his ten thousand girls was once imprisoned. It is a plateau on the top of Maniparvata. Because water was in plenty there the place was called `Audaka'. An asura named Nuru was the keeper of this plateau. (Sabha Parva, M.B.). AUDDALAKA. A holy place of ancient India. The place got this name because the sage Uddalaka lived there. It is believed that if one bathes in this holy place one will be absolved of all his sins. AUDUMBARA. The King of the state of Udumbara. This king once paid respects to emperor Yudhisthira and gave him several .presents and gifts. (8loka 12, Chapter 53, Sabha Parva, M.B.) . AUKTHY A. A glorifying prayer in Sdmaveda. (8loka 36, Chapter 134, Vana Parva, M.B.) . AURASIKA. A country of ancient India. Sri Krsna conquered this land. (8loka 16, Chapter 11, Drona Parva, M.B. ). AURVA I. (Orva, Craja). A fierce saint of the line of Bhrgu Maharsi. 1) Genealogy. Descending in order from Visnu, Brahma, Bhrgu, Cyavana, Aurva. Cyavana Maharsi married Arusi, daughter of Manu. Aurva was her child who was the grandfather of Jamadagni and the great grandfather of Paragsurama. 2) Birth. The Preceptors of the Bhrgu dynasty were the hereditary gurus of the Kings of Hehaya. Krtavirya a famous King o~the Hehaya dynasty and father of Kartaviryarjuna had his education from a Bhrgu rsi living in his asrama. On competing his education the king paid lavishly and the Bhrgus became rich thereafter. Krtavirya died and his sons did not very much like the Bhargavas (Bhrgus) becoming rich by the wealth of their ancestors. Knowing dais the Bhrgas started burying their wealth under the earth. Once a Ksatriya king forcibly dug out from the house of a Bhrgu the wealth he had safely buried and from that day onwards the Ksatriyas and the Bhargavas became enemies. The Bhrgus were hunted down by the Ksatriya kings and the Bhargavas frightened by this move left their abode and went and hid in Caves in mountains far away. Among those who thus fled was Arusi, wife of Cyavana. Arusi 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 Ksatriyas 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. (Ura = Thigh and so, born of a thigh). (Chapter 179, Adi Parva, M.B.). 3) The effulgence of Auran. Aurva was born with fiery radiance and the sudden effulgence made the Ksatriya Kings blind. Frightened they craved for pardon and praised him. They got back their eyesight then. 4) Auraa and Badzadgni. Aurva bore a deep grudge against the Ksairiyas 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 Pitrs appeared before him and persuaded him to withdraw from his penance. Aurva then told them thus: s`Pitrs, 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 Ksatriyas. Even frorn the womb itself I nurtured a fierce hatred towards the Ksatriyas. No helping hand was raised before the pitiable wails of our mothers". The Pitrs 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 BaJavagni. More about this can be had under the head Badavagni. (Chapter 180, Adi Parva, M.B.). 5) Auraa and the birth of Sapara. Ayodhya was once ruled by a celebrated King of lksvaku dynasty named Subahu. He had as his wife Yadavi a good natured and well behaved woman who was a gem among queens. One day Talajamgha a King of the Hehaya line of rulers who was then the King of Mahismati defeated Subahu in a battle. Ya.davi was then pregnant. Jealous co-wives poisoned her ; Yadavi did not die but the poison affected the child in the womb. After the defeat, Subahu and Yadavi went and stayed with Aurva in his asrama. For seven years they lived there and then Subahu died. Grief-stricken Yadavi 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. (Brahmanda Purana, Chapters 16, 17) . 6) Aurva and the sister of Garuda. Garuda, son of Vinata, 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 Surnati saying AURVA II 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 Vinata, a sannydsini, living in a forest and to find a way to escape from the curse Vinata sent Garuda to her. The sannyasini advised Garuda 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 Ayodhya came in search of Subahu and Yadavi who had left them years before. When they knew of Subahu's death they were plunged in sorrow but were glad to know a son of Subahu, Sagara, had grown up to be a successor to Subahu. When Garuda made Aurva acquainted with the pitiable tale of his sister Aurva decreed that Sumati should marry a Ksatriya 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 Asvamedha yaga. Aurva then sent Sagara along with the people to Ayodhya where Sagara after defeating all his enemies became the emperor of Bhdratavarsa. (Brahmdnda Purana, Chapters 18-21). 7) Sagara's sons and hox Aurva helped in getting them. Sagara ruled the land for three thousand years. He had besides Sumati another wife, Ke'sini. Both of them bore no sons for Sagara. Dejected he entrusted the administration of the state with his ministers and left for the a'srama of Aurva. Aurva blessed them and prophesied that Ke'sini 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 Kesini delivered a son who was named Asamanjas. 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. (Brahmanda Purana, Chapter 92). 8) Teaching of Aurva. In the evening of his life Sagara went and stayed in the a'srama of Aurva. Aurva gave him instructions on many a divine subject. He taught him about the importance of the four asramas, the rituals to be practised by the different castes of Brahmana, Ksatriya, Vai°sya and Sadra and many such other things. Finally Aurva gave Sagara Brahmajndna. (Chapter 8, Am'sam 3, Visnu Purana). 9) Auraasrama. All the Bhargava°rsis together once stayed in the asrama of Aurva. Parasurama visited the asrama one day during that time and paid respects to Bhrgu, Khyati, wife of Bhrgu, Cyavana, son of Bhrgu and Aurva, son of Cyavana. (Brahmanda PUrana, Chaptre 63) . AURVA II. A brahmin living in the country of Malaya. This brahmin got a daughter named Samika by his wife Sumedha. She was married very early to Mandara, son of Dhaumyaka and disciple of Saunaka. After some days when Mandara found his wife fully grown he went to Aurva to bring his wife home. Aurva sent them both to the house of Mandara with his blessings. On their way home they met the Maharsi Bhu'sundi 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 gama in the shape of Agni and 8aunaka made an idol of Ganapati with the root of the Mandara tree and worshipped him. Ganapati was pleased by the devotional deeds of Aurva and eaunaka and changed the trees again into -Samika and Mandara. (Gaesa Purdna) . AUESANAS (Kapalamocana). A holy* place on the banks of the river, Sarasvati. Brahma, the devas and many maharsis lived here once. (Chapter 83, Vana Parva) . This place is called Kapalamocana also. There is a story behind the place getting this name. At the forest of Dandaka Sri Rdma 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 Ausanasa 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 `Kapdlamocana'. After this incident Brahma, Vi'svdmitra, Balabhadrarama and many such divine persons visited the place. (Chapter 39, Salya Parva, M.B. ) AUSIJA I. A King of ancient India. He equalled Indra. (Sloka 226, Chapter 1, Adi Parva, M.B. ). AUSIJA II. An ancient sage. There is a reference to this sage who is the son of Afrgiras in Rgveda. This rsi was a brilliant member of the royal council of Dharmaputra. (Chapter 208, 8anti Parva, M.B.). AUSINARA (AUSINARI). Sibi, son of the King of Uh'sinara. See under ~ibi. AUJINARI (U8INARA). A sudra girl born in the country of Usinara. Gautama Muni got his sons Kaksivan and others of this girl. (Sloka 5, Chapter 21, Sabha Parva, M.B. ). AUSNIKA(M). An ancient place in India. The King of this country paid respects to Dharmaputra offering him several gifts. (8loka 17, Chapter 51, Sabha Parva, M.B.). AUTATHYA. Son of Utathya (See under Utathya). AUVVAYAR. 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 SLldra 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 Atticirti, Kontaiventa, Mutturai, Natvali, Katvali slukka, Nannutkova, Nantanikova, Aruntamilmala, Darsanappattu, and jnanakurul. She has made a dictionary in verses also. AVABHRTHAM. The bath taken at the end of a sacrifice. "Then all the Ksatriya Kings approached Dharmatanuja (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 Raja- AVAC INA 78 AVATAIZA suya (imperial inauguration) and taken the avabhrtasnana (the bath at the end of the sacrifice)." (Mahabharata, Sabha Parva, Chapter45, Stanzas 40, 41) . AVACINA. The son born to jayatsena, a King of the Puru dynasty, by his wife Sugrava the princess of V idarbha. To him was born Ariha of Maryada the princess of Vidarbha. (M.B., Adi Parva, Chapter 95, Stanzas 17 and 18) . AVADHAGTESVARA. An incarnation of Siva. Once Indra and Brhaspati went to Kailasa to do homage to Siva 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 Siva froze it. Moreover fire emanated from his eye on the forehead. At the request of B~haspati Siva turned the fire from his eye towards Lavana Samudra (the sea of Salt). Jalandhara who was killed by Siva had his origin in this fire. (Siva Purina). AVAGAHA. A warrior of the Vrsni dynasty. (Mahabharata, Drona Parva, Chapter 11, Stanza 27) . AVAISAKHA. (See Dhanasarma). AVAKIRNA (M) . A holy place on the bank of the river Sarasvati. (M.B., Salya Parva, Chapter 41) . AVANTI. A country called Malava in ancient India. The famous Ujjayini was the capital of Avanti. This city is situated on the bank of Sipra. The renowned poets such as Kalidasa and others, lived in this city. This is one of the seven cities considered to be capable of giving Moksa (heavenly bliss). (M.B., Bhisma Parva, Chapter 9, Stanza 43). AVANTI VAIVISA. (The Dynasty of Avanti) . The dynasty of Avanti Kings had its origin in the Yadu dynasty. Candra was born to Atri the son of Brahma. Budha was born to Candra, Pururavas to Budha, Ayus to Puraravas, Nahusa to Ayus, Yayati to Nahusa and Yadu to Yayati. Yadu had five sons, the eldest of whom was known by the name Sahasrajit. The rest of them were known as Nilanjika, Raghu, Krostu and Satajit. Sahasrajit had three sons called Satajit, Hailiaya and Renuhaya. Dharmanetra was born to Haihaya, Sahana to Dharmanetra, Mahiman to Sahana, Bhadrasena to Mahiman, Durgama to Bhadrasena and Kanaka to Durgama. From Kanaka were born the four sons Krtavirya, Krtagni, Karaviraand Krtaujas. Arjuna(Karttaviryarjuna) was born as the son of Krtavirya. Arjuna renowned as Karttavirya became the supreme lord of the earth comprising the Saptadvipa (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 Karttavirya, 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. Karttavirya had a hundred sons, of whom the most famous were Surasena, Sura, Dhrsta, Krsna, and Jayadhvaja. Jayadhvaja the most renowned of these five ruled in Avanti as King. Talajangha who had several sons, was born from jayadhvaja. *See Amiavatara. The family of the Haihayas was split into five. They were the Bhojas, the Avanti family, the Vitihotra family, the Svayarhjata family and the Saundikeya family. (Agni Purina, Chapter 275) AVARODHA. A King of the family of Bharata. AVASANAM. An ancient Bath in Bharata. One could attain the merits of Sahasragodana (giving a thousand cows as alms) by bathing in this holy bath. (M.B., Vana Parva, Chapter 82, Stanza 128), AVATARA. (Incarnation). The incarnations of Mahavi sna :- 1) General information. God takes three kinds of incarnations such as avatara, ave'sa and arirsa. That which has full power is avatara ; that which has power only for the time being is ave'sa and partial incarnation in arhsavatdra. * The incarnations of Vi snu are countless. Hermits, Manus, Devas (gods) and sons of Manus are incarnations in part (arh'sdvataras) of Visnu. Complete avataras are ten in numbers of which Balabhadra Rama is not considered as an avatara by some. Instead of him they place Buddha. b) Reason for the incarnations. Mahavisnu has taken so many incarnations in the world. In the Sri Mahadevi Bhagavata a story occurs to the effect that Mahavisnu was forced to take so large a number of incarnations due to the curse of the great hermit Bhrgu. The story is as follows : Kasyapa had a son named Ka'sipu. 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. Ka'sipu was killed in that battle. After Kasipu his son Prahlada became King. He too was an enemy of the Gods. So there was a battle between Indra and Prahlada. The battle continued for a hundred years. At last Prahlada 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 Gandhamadana and began to do penance. The fight continued between Bali and Indra. In this fight Mahavisnu helped Indra. The Asuras were completely destroyed. The defeated Asuras went to their teacher Sukra who promised to protect them by spells and incantations and herbs. The Gods knew that 8ukra had undertaken to protect the asuras. Leaving the asuras behind, Sukra went to Kailasa to get more power of spells and incantations from giva. Before going to Kailasa 8ukra had asked the Asuras to wait for him with faith. After this the Asuras sent Prahlada to the Gods for a truce. Prahlada, though an Asura was in good favour with the Gods. He reached the-court of Indra and said, "Gods, we have no desire at a1l 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 Prahlada. The Asuras, in the guise of hermits waited for gukra in the hermitage of Kasyapa. Sukra reached Kailasa and bowed before Siva and requested that he might be given the power of defeating the Gods by some means quite unknown to Brhaspati the teacher of the devas (Gods). Siva was in trouble. He could refuse neither gukra nor the Gods. At last he told hermit Sukra that to come by such a spell he had to stand head downwards, inhaling smoke for a thousand years. Siva said so thinking that when the dreadful nature of the feat was considered, Sukra might desist from the attempt. But Sukra began that penance instantly. The Gods understood everything. The deceit of the Asuras, the crookedness of 8ukra 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 Kavyamata, the mother of 8ukra. The devas (gods) with Mahavisnu at their head chased the Asuras. Kavyamata, by the merits of her devotional meditation petrified Mahavisnu and Indra. Mahdvisnu thought of his Sudarsana (wheel-weapon of Visnu) which instantly made its appearance and cut off the head of Kavyamata. The great hermit Bhrgu got angry because Mahavisnu 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." (Sri Mahadevi Bhagavata, 4th Skandha). Thus having cursed Visnu, the hermit Bhrgu took some water from his water-pot and sprinkled it on the face of Kavyamata, who woke up as if from sleep. (For the remaining portion of the story see 8ukrai. 2)Dasdaatdrns. (The ten Incarnations). Owing to the curse of Bhrgu, mentioned above, Mahavisnu had to undertake so many incarnations, complete as well as partial. Complete incarnations are ten in number. They are called Dasavataras (The Ten Incarnations). Matsyah Kurmo Varahasca Narasirnha'sca Vamanah / Ramo Rama'sca Rama'sca Krsnah Kalkir janardanah // Matsya (Fish), Kurma (Turtle), Varaha (Pig), Narasirizha (Lion-man), Vamana (Dwarf), Rarna (Para'surama), Rama (Sri Rama), Rama (Balabhadrarama), Krsna (Sri Krsna), Kalki (Yet to come). These are the ten incarnations of janardana. The da'savataras- are described one by one below. 1) Matsyavatara. (Fish Incarnation). To Ka'syapa, the son of Marici, and the grandson of Brahma a son was born, by his wife Aditi. He was called Vivasvan and the Manu who was the son of Vivasvan is known as Vaivasvata Manu or Satyavrata Manu. It was during the time of this Manu that Visnu incarnated as a Matsya (fish). Once, while Brahma was reciting the Vedas (the Scriptures) Hayagriva, an asura, stole the Vedas from the side of Brahma and with them he went under water to the bottom of the ocean and hid himself there. So Mahavisnu 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 Badari. He got down into the river Krtamala to take a bath. Then a small fish said to the 1VIanu : "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 Himalayas with the boat, which was tied to the highest peak. Since the peak came to be called `Naubandhana 8rriga' (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 `Kamayani' of jayasankar Prasad). (M.B., Aranya Parva, Chapter 187 ; Agni Purana, Chapter 2; Bhagavata 8th Skandha, Chapter 24) . This story of the incarnation of Visnu as fish is seen in the Bible figuratively. "In the order of the generations of Adam, the first creation of God, ;jeth, Enos; Kainan, Mahalil, Jared, Enoch, Methuselah, 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 hixn : "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 tae 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 ea: th. 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. Anti the ark rested in the seventh month on the seventeenth day of the month upon the mountains of Ardrat. 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 tuck 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 into 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 off red 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 nignt shall not cease. (Holy Bible, Genesis, Chapters 6, 7 and 8) . 2) ICurmavatara. (Incarnation as a tortoise) . Long ago when D,urvasas 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 Airavata (the elephant of Indra). When the beetles which gathered on the garland for honey became a nuisance, Air& vata destroyed that garland. Durvasas who got angry at this cursed the gods as a whole that they would get wrinkles and grey hair. The gods were advised by Mahavisnu that if they got Ambrosia (Amrta-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 Vasuki 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 Mahavisnu 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 Mahavisnu 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. (Bhagavata, Skandha 8, Chapter 7; Agni Purana, Chapter 3; Valmiki Ramayana, Balakanda, Sarga 4fi). 3) Varahdaatdra. (Incarnation as a Pig). Jaya and Vijaya were the two watchers who stood at the gate of Mahavis4u. Once the great hermit-sages Sanaka and others reached Vaikuntha to visit Mahdvisnu. Then Jaya and Vijaya treated the hermits without respect. The hermits cursed them that they would become Danavas (Asuras or giants). They also said that when they were slain thrice by Mahavisnu they would reach heaven. At that period when hermit Kasyapa was carrying on his evening prayer and devotional rites, his wife Diti approached him with lustful desire. Kasyapa 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 Hiranyaksa and Hiranyakasipu. Of these Hiranyaksa was the incarnation oŁ Jaya and Hiranyakasipu 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 Hiranyaksa got down into the ocean and began to beat the waves in the ocean with his cudgel. The ocean began to sway and surge. Varuna (the Lord of water) was terrified and he ran to Mahavisnu and sought protection. Mahavisnu took the form of a Pig and came to the ocean. When Hiranyaksa saw Mahavisnu he took the earth in his hand and ran to Patala (the nether world). Mahavisnu followed him and killed him and recovered the earth. (Bhagavata, Skandha 3, Chapter 18; Bhagavata, Skandha 2, Chapter 7 and Agni Purana, Chapter 4) . 4) Narasirhhdvatdrd. (Incarnation as lion-man). With the death of Hiranyaksa, his brother Hiranyakasipu became furious more than ever. He wanted to avenge the death of his brother. His fury was turned towards Mahavisnu. So he got on the top of the Mountain of Mandara and did penance before Brahma and Brahma appeared and granted him boons, one of which was that nobody but Visnu should be able to kill him. He returned with gladness and began to roam about torturing devotees of Visnu everywhere. A son named Prahlada was born to him. He was a godfearing child and'from birth an ardent believer in Vi snu. Hiranyakasipu tried his utmost to change his son to a hater of Visnu. Ire got a special teacher for the purpose and Prah1dda 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 Visnu. Anger overpowered Hirarayakasipu. Prahlada 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 `During their next birth they made their appearance as RAvnca and Da~ioavaktra. fire. But the child felt the fire to be cool and soothing. From that fire a ghost arose and tried to kill Prahldda. Instantly the Sudargana, the wheel-weapon of Visnu came down and cut off the head of the ghost. Hira~iyakagipu jumped with anger and called out. "Where is your Visl~u ?" His son replied that his Visvu dwelt in every movable and immovable thing. Hiranyakagipu kicked at a stone pillar close by and asked him, "Is your Visnu in this pillar?" Prahldda replied, "My Visi~u is in Plilar and in fibre". Before he had finished, the Pillar broke open and a monster as horrible as the Destroyer Siva, in 'the shape of a lion-man made its appearance. "Be'fore him who was waiting with curiosity to see what would happen, with eyes blazing as molten grold, mouth wide open in the middle of long bushy i~nane, tusks long and curved and protruding fearfully, tongue swaying like a sword, eyebrows fierce looking, cars 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 ~rown and as ye1low as the light of the moon, a number of claws very sharp and pointed, the horrid monster Narasirhha (Lion with human head) suddenly appeared. (Bhdgavata, Skandha 7, Chapter 8, Stanzas 20-22). This was the figure of Narasirhha. Mr. S. Paramesvara Iyer, Ulloor, has described this figure in his "Bhaktidipikd" 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." (Bhaktidipikd) The horrid monster caught hold of Hiran akagipu the . y King of the Asuras, pushed him to the gi-ound and opened his heart with its fierce claws. Blood sprouted like a spring. With great ferocity he pulled out the intestines of Hiranyakagipu and wore them round his neck as a garland and roared loudly. PrahAda, with songs of praise and chanting of hymns of adoration acified the stormy Narasiriiha and bowed low down efore him. The Narasirhha was pleased with the devotion of Prahldda. He blessed the child and then disappeared. (Bhdgavata, Skandha 7, Chapter 8). Kumbhakarna arid during the third birth they were Sisupala and Vamanavatara. (Incarnation as a Dwarf) . It was to expel the Emperor Mahabali, that Mahavisnu incarnated as a dwarf. To Kasyapa, the son of Marici and the grandson of Brahma, was born of Diti, Hiranyakasipu. And from Prahlada the son of Hiranyakasipu was born Virocana and Bali was the son of Virocana. :Bali got the name Mahabali 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 Mahabali down with his Vajrayudha. The Asuras took the body of Mahabali to Patala (the nether world) where their teacher Sukra brought him to life again. Then Mahabali worshipped the Bhargavas 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 Kasyapa born by his wife, Aditi. She felt very sorry at the defeat of the gods. Seeing that she was silent and sad Kasyapa asked her the reason. She replied that she was thinking of ways to enable the gods to recover their lost power and position. Kasyapa advised her to please Mahavisnu by observing Dvada'si vrata (fast of the twelfth lunar night) . Aditi did so and Visnu appeared before her and asked her what she desired. Her request was that Visnu sh,ald take birth in her womb and recover Indra to his lost power and position. Thus Visnu took birth as the younger brother of Indra in the shape of Vamana (dwarf: ) At this time Emperor Mahabali was celebrating a sacrifice on the bank of the River Narmada after having subjugated the whole of the world. A large number of hermits gathered there. Vamana also was among them. He requested Mah-abali to grant him three feet of ground as alms. The teacher Sukra warned Mahabali against granting the request. But the emperor granted the request and asked Vamana to measure the ground. Vamana immediately enlarged his body and measured the heaven, the earth and the Patala (the upper realm, the earth and the lower realm) in two steps and asked' for place for the third step. The honest Mahabali showed his head and requested to complete the three steps. Vamana put his step on the head of Mahabali and pushed him down to Patala. Thus the gods regained their lost places. (Bhagavata, Skandha 8, Chapter 19). A description that by the toe of Vamanas' raised foot (raised for measuring the third step) the testicle of Brahma was cut open where from the Ganges originated, is seen in the Bhagavata, Skandha 5. When Visvamitra took Rama and Laksmana to the forest they entered a holy hermitage and Visvamitra told the boys that it was the hermitage where Aditi, long ago had observed dvadaii fast. It was in that same place that Vamana incarnated and placed his step on the head of Mahabali. "The bright Madhava took birth in Aditi as Vamana and went to Mahabali, 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 Vamana." (Valrniki Ramayana, Bala Kanda, Sarga 29) . 6) Parasurdmdvatdra. (Incarnation as Parafurama). Once Karttaviryarjuna pleased the hermit-sage Dattatreya 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 enter(,d the bank of Narmada. The hermit Jamadagni had been living there with his wife Renuka and sons Parasurama and others. The King being tired a hunting got into the hermitage. ParaSUrama was not there. The hermit called his divine cow Kamadhenu, 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. Para'surama went to Mahismatinagar the capital of Karttaviryarjuna, killed the King and took Kamadhenu back. From that day onwards the sons of Karttavirya were waiting for an opportunity to take revenge. Once Renuka 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 Parasurama 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 Renuka was brought back to life. Once the sons of Karttavirya got into the hermitage, at a time when Parasurama 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. Parasurama became an incarnation of revenge, and travelled over the world twentyone times and killed every Ksatriya King. The blood of all those Kings flowed into one channel and gathered in a holy Bath called Syamantapancakarf. Thus Mahavisnu took his sixth incarnation as Parasurama and fulfilled his duty of destroying the wicked Kgatriya Kings (For details about Para'surAma see under Parasurama and Karttaviryarjuna). (Bhagavata, Skandha9, Chapter 16j. 7) Srf Ramdvatdra. Mahavisnu took the incarnation of Sri Rama to kill Ravana. (For further information see the words Sri Rama and Ravana). 8) Balabhadraramavatdra. (The incarnation of Balabhadrarama) (Seethe word Balabhadrarama). 9) Srf Krsnacandra. (The incarnation of Sri Krsna) (See the word Krsna). 10) Kalkyavatara (The incarnation as Kalki). 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 °Vajasaneyam' 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 snu will incarnate as Kalki, the son of Visnuyagas and the priest of Yajnavalkya 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 asramas 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, Krtayuga (the first age) will begin class distinctions and the four stages of life and such other establishments will once more prevail. (Agni Purana, Chapter 16) . 3) The Incarnations of Mahavisnu. It is mentioned in Sri Mahadevi Bhagavata, Skandha 1, Chapter 3 that Mahavisnu had taken the twentysix incarnations given below 1) Sanaka 2) Sananda 3) Sanatana 4) Sanatkumara 5) Varaha (pig) 6) Narada 7) Nara Narayanas 8) Kapila 9) Dattatreya 10) Yajfia 11) Rsabha 12) Prthu 13) Matsya (fish) 14) Mohini 15) Karma (turtle) 16) Garuda (eagle) 17) Dhanvantari 18) Narasim,ha (Lion-man) 19) Vamana (dwarf) 20) Parasurama 21) Vyasa 22) Sri Rama 23) Balabhadrarama 24) Sri Krsna 25) Buddha 26) Kalki. (Information about Matsya, Kurma, Varaha, Narasirizha, Vamana and Parasurama, are given under the word Avatara and for the rest see the same words). In the first Skandha of "Bhagavata 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, Sanatana and Sanatkumara, 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 Hiranyaksa and to lift up the earth He took the form of Sukara (Pig). To show the world the tattva (essence) of Sat (good) and tama (darkness) He took the form of hermit Narada. To show the merits of penance He became Nara and Narayana. To impart to the world the meaning of Sarhkhya 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 Yajna to become Indra. The next incarnation He took was Rsabha, the noble King. To shorten and flatten the earth He came as Prthu. 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 Ayurveda (the scripture of medicine) He came as Dhanvantari. To entice Asuras and to recover Ambrosia from them He took the form of Mohini. To save the devoted Prahlada and to slay his father He came in the form of Narasirhha. Then as Vamana the younger brother of Indra to deceive Mahabali 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 Vyasa. And to slay the giant Ravana He became Sri Rama. Next we see Him as Balabhadrarama. Then He came as Devakisuta [son of Devaki (Krsna)]. Next He came in the Kaliyuga as Sri Buddha and at the end of Kaliyuga He will come as Kalki. And there are many incarnations still to speak of." AVICI. One of the twentyeight hells. The following are the twentyeight hells (1) Raurava (2) Sukara (3) Rodha (4) Tala (5) Visa. sana (6) Mahajvala (7) Taptakumbha (8) Lavani (9) Vilohita (10) Rudhirambhas (11) Vaitaran: (12) Krmisa (13) Krmibhojana (14) Asipatravan: (15) Krsna (16) Lalabhaksa (17) Daruna (18) Paya. vaha (19) Papa (20) Vahnijvala (21) Adhassira; (22) Sa9nda (23) Kalasutra (24) Tamas (25) Avici (26) 9vabbojana (27) Apratigtha (28) Apraci. (Visaru Purdna, Arfa6a 2, Chapter 6) . The hell called Avicr is described thus : "This is the hell meant for those who stand false witness, who take false oath and fa1se name. The soldiers of Yama will push these false people into the hell of Avici, from the top of a mountwhich is a hundred yojanas (league) high. The place of Avici, 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." (Devi Bhagavata, Skandha 8). AVIJIVATAGATI. Two sons were born to Anila, a vasu by his wife 8iva. They were called Avijfiatagati and Manojava. (M.B., Adi Parva, Chapter 66, Stanza 25) . AVIKAMPANA. This ancient King got from the hermit jyestha Satvatadharma (righteousness). (M.B., ganti Parva, Chapter 384, Stanza 47). AVIKSIT I. A famous King. The son of Karandhama and father of Marutta. He was honoured even by Brhaspati, having performed a hundred horse sacrifices. Mention is made in the Markandeya Purana that Aviksit had seven wives : Vara, Gauri, Subhadra, Lilavati, Vibha, Marigavati, and Kumudvati. Besides them Vaisalini the princess of Visala also was his wife. He had taken this Vaisalini from her Svayarnvara 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 Aviksit and took him a prisoner. Finally Karandhama rescued him. His greatness is described as follows "The righteous man Aviksit 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 Brhaspati and as firm as the Himalayas. By his thought, word, and deed and self control and noble actions he kept his subjects in peace and prosperity." (Bhasa Bharata, A'svamedha Parva, Chapter 4, Stanzas 19-21). AVIKSIT II. Five sons were born to King Kuru by his wife Vahini. Aviksit was one of them. [See the word Varhsavali (Genealogy)]. AVIMUKTA (M) . The middle part of the city of Kasi. 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 Divodasa. AVINDHYA. A giant in whom Ravana had confidence. But he held the opinion that Sits, should be returned to Rama. "The aged giant and noble leader Avindhya, who had earned the confidence of Ravana, brave, learned and of pod qualities, pleaded with Ravana and said that Rama would exterminate the entire race of the giants, but the wicked Ravana would not pay heed to his words." (Sri Valnrniki Ramayana, Sundara Kanda, Sarga 37, Stanzas 12 and 13). This aged giant had sent Trijata to the Asoka park to console Sita. Hear what she says: "The famous giant leader, the noble aged well-wisher of Rama, Avindhya, had told me about you." " (M.B., Aranya Parva, Stanza 56) . There is a situation in Vana Parva when this noble giant prevented Ravana from his attempt to kill Sita. "When he saw the decision of Ravana to kill Sitd, Avandhya pacified Ravana" 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., Aranya 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 taker. Sita before Sri Rama when he had captured Lanka. AVIRATHA. A hermit of the family of Kardama. Genealogy. Brahma-Kardama-Kapila -Grtsapati - Brahmana-Dhanvantari-Ketuman-Aviratha. AVIVAHITA. (Spinster). In the Mahabharata 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., Adi Parva, Chapter 158, Stanza 12) . AVYAYA. A serpent of the Dhrtarastra family. This serpent fell in the sacrificial fire meant for serpents, prepared by Janamejaya. (M.B., Adi Parva, Chapter 57, Stanza 16). AYASYAIVKU. A great Asura. He was born as a Prince of the Kekaya kingdom. (M.B., Adi Parva, Chapter 67, Verse 10) . AYARSIRAS. A son of Kasyapa by his wife, Danu. (M.B., Adi Parva, Chapter 65, Verse 23) . He was born a prince of Kekaya. (M.B., Adi Parva, Chapter 67, Verse 10) . AYATAYAMA(S). See Guruparampara. AYATI. Son of King Nahusa and brother of Yayati. (M.B., Adi Parva, Chapter 75, Verse 30) . AYAVAHA(M). A place in ancient India. (M.B., Bhisma Parva, Chapter 9, Verse 5) . AYOBAHU (AYOBHUJA). A son of Dhrtarastra. (M.B., Adi Parva, Chapter 67, Verse 98) . Bhimasena killed him at Kuruksetra. (M.B., Drona Parva, Chapter 157, Verse 19). AYODHADHAUMYA (Ayodhadhaumya). Apodadhaumya, Apodadhaumya, Dhaumya. A great Muni (sage). He had three disciples, Aruni, Upamanyu and Veda. 1)Disciple lruni. He belonged to I'ancala, 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 Aruni, who was thus lying in the field. Then only he knew the reason for Aruni's absence. The guru went to the field and called Aruni. Then the embankment burst open and Aruni came out, and because of that Aruni got the name Uddalaka. ( M.B., Chapter 3, Verses 21-33 ) . 2) Disciple Upamcanyu. 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 dot 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. Natural1y, they told the guru that Upamanyu was out in the forest with the cows. As the guru felt that Upamanyu was staying away 1ate 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 A'svinidevas they will cure his blindness the guru returned to the A°srama with other disciples. Upamanyu, accordingly offered praises and prayed to the Asvinidevas, 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 Asvinidevas 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 Asvinidevas 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 Asvinidevas took fu1l effect, and Upamanyu hurried to his guru and prostrated at his feet. Dhaumya and the other disciples of his congratulated Upamanyu. (M.B., Adi Parva, Chapter 3, Verses 34-77). 3) Disciple, Veda. 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 Asrama in the service of the guru. Without even the slightest murmur he put up with every discomfort and hardship, be it acute hunger and thus;, 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., Adi Parva, Chapter 3, Verses 78-80) . AYODHYA. 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 lksvaku dynasty). All the Kings of this dynasty ruled the country from this city as their capital. Vasistha, the great preceptor of the Iksvaku Rajas, came to Ayodhya during the period of the reign of Kalmasapada, who was the thirtyfifth ruler in succession to Iksvaku. A quarrel broke out between Kalmagapada and Vasistha during a hunting expedition, and Vasistha cursed the King and as the result the latter became a Raksasa. After regaining his former form as King, he apologised to Vasistha and they became friends again. At the request of the King in the interests of his dynasty Vasistha carne to Ayodhya, and the people were great1y elated. A son was born to Vasistha by Kalmasapada's wife and that son was Asmaka. After that Vasistha used to go to Ayodhya frequently and was installed as family preceptor of the lksvakus. Till the time of Sri Rama the city of AyodhyA 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 Puranas like the Mahabharata, Brahminda Purana etc. (See Kosala). AYOMUKHI. A Raksasa woman. She met Sri Rama and Laksmana on their way to MataxhgUrama in search of Sita, and requested Laksmana to marry her. Laksmana, as in the case of 9urpanakha cut off her nose and breasts and drove her away. (Valmiki Ramayana, Aranya Kanda, Chapter 69). AYIJTANAYI. A king of the Puru Varhsa; he was the son of Maharaja Bhauma. Suyajna, Kama and Akrodha were the names respectively of his mother, wife and son. He came to be known as Ayutanayi because of his having performed 10.,000 Purusamedhas. (M.B., Adi Parva, Chapter 95, Verses 19-20) AYUTAYU. A king who ruled his state for 1000 years. The Puranas like Bhagavata, the Matsya and the Vayu refer to him as the son of 8ruta'sravas. AYUTAYUS. Father of King Rtuparna. (Bhagavata, Navama Skandha). For genealogy see Iksvaku dynasty. ABHIRAS. Afew details: 1) A low-caste people. People living in the estuary of the rivers of Sindhu and Sarasvati were generally called Abhiras. In the Sabha Parva of Mahabharata we find Nakula defeating these people during his victory march after the great Mahabharata batt1e. 2) Once Abhiras went to Dharmaputra with many gifts. (9alokas 11-13, Chapter 51, Sabha Parva, M.B.). 3) Once it was prophesied by Markandeya Rsi, that low-caste people like Abhiras and Sakas would become rulers of states in different parts of Bharata during Kaliyuga. (Slokas 35-36, Chapter 188, Vana Parva, M.B.). 4) In the Garudavyuha (Battle array named after Garuda) which Drona created during the Kuruksetra battle he included Abhiras also. (8loka 6, Chapter 20, Drona Parva, M.B.). 5) Because of the hatred of Sudras and Abhiras a sacred lake named Vinas'ana disappeared from the river, Sarasvati. (Salokas 1 and 2, Chapter 37, Salya Parva, M.B.). 6) Abhiras were Ksatriyas formerly. Afraid of Parasurama they fled and lived in mountain-caves not continuing their hereditary work and thus became Sudras. (Sloka 16, Chapter 29, A'svamedhika Parva, M.B.). 7) When Dvaraka was destroyed by floods and all the Yadavas were killed Arjuna went north taking along with him the wives of Sri Krsna. At that time Abhiras were among those who attacked and carried away the women. (Slokas 47-63, Chapter 7, Mausalya Parva, M.B.). ACAMANA. 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 Acamana. "Triracamedapah purvarh Dvih pram, jyattato mukham Khani caiva sprsedadbhir Atmanarh gira eva ca" (Manusmrti, Sloka 60, Chapter 2) . Devi Bhagavata in its eleventh Skandha says about Acamana 1ike this: "Drinking water by your right hand is called acamana. 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 acamana you should support your right hand by your left hand. Otherwise the water will turn impure." ACARAMARYADAS. See under Pujavidhi. ADAMBARA. One of the five Parsadas whom Brahma gave to Skandadeva. Brahma gave Kunda, Kusuma, Kumuda, Damba and Adambara. ADI. A mighty son of the demon, Andhakasura. He did penance to please Brahma and obtained from him a boon to seek vengeance on Siva who had murdered his father. The boon was that Adi would die only when he left his present form and took another form. After obtaining the boon Adi went to Kailasa and outwitting the sentries entered the abode of Siva in the shape of a serpent. After that he disguised himself as Parvati and went near Siva. But Siva knew the trick and killed him. (Srsti Khanda of Padma Purana). ADIBAKA. A combat without serving any useful purpose and conducted out of sheer spite between two people to the surprise of others. The fight between Vasistha and Visvamitra was of this kind. (Skandha 6 of D evi Bhagava to) . ADIGADADHARA. It was with the bones of an asura (demon) named Gada that Mahavisnu made the first gada (mace). By that mace Visnu killed Heti and other asuras of that lot and got the name Adigadadhara (He who first handled the mace). (See under Gada). ADIKURMA. The mountain of Mandara which was used as a churn-stick to churn the great milky ocean, Ksirabdhi went down the ocean. Then Mahavisnu took the shape of a tortoise to lift it up and this first tortoise was called Adikurma. (Sloka 12, Chapter 18, Adi Parva, M.B.). ADIPARVA. One of the parvans of the epic Mahabharata. It is the first parva. (See under Bharata). ADIPARVATA. The place of abode of Siva in the Himalayas. (Sloka 22, Chapter 327, Sand Parva, M.B. ). ADIRAJA. The son of Kuru who was a king of the Paru dynasty. (See under Puru). ADISI8IRA. One of the disciples of Sakalya. Vyasa made the Vedas and taught his son 8akalya a portion of it. Sakalya divided his portion into five different and equal divisions and taught each of his five disciples, Vatsyayana, Maudgalya, Sali, Adisisira and Gokhali a division. (Skandha 12, Bhagavata). ADISTI. The disciple who was ordained by his preceptor to observe celibacy for a stipulated number of years. ADITYA. The twelve sons born to the sage Kasyapa of his wife Aditi are known as the twelve Adityas. They are the following : Dhata, Mitra, Aryama, Rudra, Varuna, Surya, Bhaga, Vivasvan, Pusa, Savita, Tvasta and Visnu. Besides these Aditi had twentyone children including Indra. All of them are called Adityas meaning children of Aditi. From the thirtythree sons of Aditi were born the thirtythree crores of devatas. Of these the eldest is Indra and the youngest, Vamana. (8loka 36, Chapter66, Adi Parva, M.B.). (There is corroboration for this in Sloka 14, Sarga 14, Aranya Kanda, Valmiki Ramayana). Sirdar K. M. Panikar in his preface to the book "Rgvedasamhita" writes thus about Adityas : "Generally we think of Surya (the Sun) when we hear the word Aditya. But there are many different Adityas in Itgveda, chief of them is Varuna. Though Savita, Pusa and Mitra are all synonyms of Surya in Rgveda they are all separate devas. There is no end to the varieties of Adityas and their prominence in the Vedas. Summarising we can say thus. The familiar devas like Indra, Agni, Varuna and Surya 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 devatas in tire Vedas. Many Adityas have merged in Surya and winds in the god of Vayu. Rudra has merged in Siva. Who will believe that the all-powerful Deva of the Rgveda and the vainglorious Indra who lives in fear of men doing penance are one and the same person ?" ADITYAHIZDAYA. A mantra (incantation) of great power to destroy all enemies. During the combat with Ravana at one time Rama fell exhausted in the battlefield. Seeing this the sage Agastya rushed to him and taught him this mantra. (Sarga 107, Yuddha Kanda, Valmiki Ramayana). ADITYAKETIJ. One of the sons of Dhxtarastra. Bhima sena killed him in the great battle of Kuruksetra. (Sloka 102, Chapter 67, Adi Parva and 8loka 28, Chapter 88, Bhisma Parva, M.B.). ADITYASElTA. A very brave King. Stories about this King are found in Kathasaritsagara. (Taranga 4, Kathapithalambaka). ADI'TYATIRTHA. An ancient holy place on the banks of the river, Sarasvati. (Sloka 17, Chapter 99, Salya Parva, M.B.). ADITYAVARNA. A king who always ordered without thinking and repented later. The book Kathasaritsagara tells the story of this King in the fifth taranga of its part, Kathapithalambaka. ADYAKA°ar'HA. A sage of old. He attended the sacrifice conducted by the King Uparicara. (Sloka 9, Chapter 336, anti Parva, M,B.). AGNEYAPURANA. See under Agnipurana, AGNEYASTRA. A powerful weapon or missile. One night Arjuna fought against agandharva, Angaraparna, 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 Bharadvaja by Bfhaspati and Bharadvaja gave it to Agnivesya who in turn gave it to Drona and the latter gave it to Arjuna, his most favourite disciple. (glokas29-30, Chapter 170, Adi Parva, M.B.). AGNEYI. Wife of Kuru, son of Manu. Sambhu wife of Dhruva gave birth to two sons, Sigti. and Bhavya. Succhaya wife of gigti gave birth to five sinless sons Ripu, Ripumjaya, Vipra, Vrkala and Vrkatejas. Gak.,asa-was born of Brhati, wife of Ripu. Manu was born to Caksusa of his wife Puskarini, daughter of the great Viranaprajapati. Puskarini hailed from the dynasty of Marutta. To Manu were born of Nadvala ten sons, Kuru, Puru, $atadyumna, Tapasvi, Satyavan, Suci, Agnistoma, Atiratra, Sudyumna, and Abhimanyu. Of these, Kuru got of his wife Agneyi six sons: Aaiga, Sumanas, Khyati, Kratu, Angiras and Sibi. Vena was born to Anga of his wife Sunitha. (Chapter 13, Am;;am 1, Visnu Purana). AGNIDHRA. See Agnidadhra. AGNIVESYA (AGNIVESA). An ancient sage who received an armour and the sacred mantras associated with it from Brhaspati. He was the Acarya of Dhanurveda and AGRAYANA the revered preceptor of Drona. (Slokas 67 and 68, Chapter 94, Drona Parva, M.B.). AGRAYANA. The fourth son of the Agni, Bhanu. (Sloka 13, Chapter 221, Vana Parva, M.B.). AGREYA. A country conquered by Karna. (Slokas 1921, Chapter 254, Vana Parva, M.B. ). AHAVANIYA. An agni. (M.B., Adi Parva, Chapter 74, Verse 67) . AHUKA. A king of Yadu Varhsa. He was the father of Ugrasena, the father o f Kamsa. (Some Puranas say that Ahuka and Ugrasena were the names of the same person). For genealogy, see "YADU VAMSA". In M.B., Sabha Pa.rva, Chapter 14, Verse 33, we find that Akrura had married Sutanu, the daughter of Ahuka. Ahuka had a hundred sons. (M.B., Sabha Parva, Chapter 14, Verse 56). There were constant quarrels between Ahuka and Akrura. (M.B., Santi Parva, Chapter 81, Verses 8-11). AHUTI. A Ksatriya King. Sri Krsna defeated this King in the city called Jaruthi. (M.B., Vana Parva, Chapter 12, Verse 30). AJAGARA. An ascetic. Sand Parva of Mahabharata in its 179th Chapter states that Prahlada conversed with this sage. AJAGARA PARVA. A sub-division of the Vana Parva of Mahabharata. (See under M.B.) . AJAGARAVRATA. 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 yaga~alas I will never refuse it, but I will never go seeking for it." (Slokas 19-25, Chapter 179, Santi Parva, M. B. ). AJAGAVA. The bow of Mandhata and PTthu and the Gandiva of Arjuna bear the name Ajagava. (Slokas 33 and 34, Chapter 126, Vana Parva; Sloka 94, Chapter 145, Drona Parva, M.B. and Chapter 13, Arhsam 1 of Visnu Purana) . AJAMTDHA. A king born of the family of Ajamidha. AJANEYA. A species of good horses. (Sloka 10, Chapter 270, Vana Parva, M.B. ). AJYAPA (S) . A community of Pitrs belonging to the dynasty of Pulaha. They are called so because they drink during yagas the ghee made out of goats milk (Ajyam) (Matsya Purana). They live in the land of Kardama Prajapati. Their daughter Viraja is the wife of Nahusa. (Srsti Khanda, Padma Purina) AKARSA. People living in the land named Akarsa are called Akarsas. (Sloka 11, Chapter 34, Sabha Parva, M.B. ). AKASAJANANI. Holes made on the walls of a Fort. Bullets are sent out fi,om the fort through these holes. AKATHA. Son of Mankana. He was a great devotee of Siva and once when his house was burnt completely the idol of Siva inside his house was partially destroyed. Worried much over this loss Akatha was about to give a portion of his body also to the flames when Siva appeared before him and blessed him. (Patala Khanda, Padma~ Purina). AKROESA. A king of ancient Bharata. He was king over the land of Mahottha. Nakula conquered him during his victory march. (Slokas 5 and 6, Chapter 32, Sabha Parva, M.B.). AKRTLA king of ancient Bharata. This king ruled over the land of Saurastra. (Sloka 61, Chapter 31, Sabha Parva, M.B.). AKRTIPUTRA. Ruciparva, son of Akrti. He fought on the side of the Pandavas and was killed by Bhagadatta. (Slokas 40 to 47, Chapter 27, Drona Parva, M.B. ). AKUTI. Wife of Ruciprajapati. Brahma's son Svayambhuva Manu got of his wife Satarupa two sons Priyavrata and Uttanapada and two daughters Prasuti and Akuti. Prasuti was married to Daksaprajapati and Akuti to Ruciprajapati. Akuti delivered twins named Yajzra, a son, and Daksina, a daughter. (Chapter 7, Variisam 1, Visnu Purina). ALAJALA. See under "YAMAJIHVA". ALAMBA. An ancient sage. He flourished in Yudhisthira's court. (M.B., Sabha Parva, Chapter 5, Verse 5 ). ALAMBAYANA. A comrade of Indra. (M.B., Anusasana Parva, Chapter 13, Verse 15) . ALVAR. See the word NAMMALVAR. AMA. See under AVATARA. AMARATHA. A place in ancient Bharata. (8loka 54, Chapter 9, Bhisma Parva, M.B.). ANA I. (A Malayalam word meaning elephant). Bhagavata relates the story of how Indradyumna became an elephant by the curse of Agastya. (See under Indradyumna). ANA II. (Elephant). Valmiki Ramayana narrates the origin of elephants thus: "Ka'syapa was born to Marici, son of Brahma. Ka'syapa married the daughters, Aditi, Did, Danu, Kalika, Tamra, Krodhavasa, Manu and Anala, of Daksaprajapati. Of these Krodhavasa gave birth to ten girls, Mrgi, M,rgamada, Hari, Bhadramata, Matarigi, Sarduli, Sveta, Surabhi, Surasa, and Kadru. Elephants were born as the sons of Matairgi. (Sarga 14, Aranya Kanda, Valmiki Ramayana.). There is a story in the Mahabharata to explain why the tongue of the elephant is curved inside. "Bhrgu Maharsi 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. (Sloka 36, Chapter 85, Anusasana Parva, M.B. ). The signs of good elephants and the treatment to be accorded to sick ones are detailed in Agni Purana. "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 Varna, Sattva, Bala, Rupa, Kanti, Sariraguna 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 Anuvasana or Snehavasti is recommended. A bath after anointing it with oil or ghee is good. For skin diseases the ghee may be combined with Manjal (Turmeric), Maramatijal or gomutra (cow urine). If it suffers from enlargement of the belly, giving it a bath with sesame oil is good. It can be given Pancalavanas and Varunimadya to drink. If there is fainting it must be given rice mixed with Vlal_ari, Triphala, Cukku, Mulaku and Tippa1i 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 Snehaputas is prescribed. To get motion of the bowels Kalkanta Kasdya (infusion of sugar candy) is good. To those who have shivers should be given the flesh of peacock, Tittiri bird and Lava bird mixed with Tippali and pepper. For dysentery the tender fruit of Kuvala, skin of Paccotti, flower of Tatiri should be dried and powdered and be given mixed with sugar along with rice. For Karagraha (pain inside the trunk) Nasyam of ghee with Intappu mixed in it should be done. It must be given "Muttanga Katici with tippali, Cukku and Jiraka in it. For Utkarnaka (pain in the ear) flesh of pigs should be given. For Galagraha (pain in the neck) a liniment made of Dasamula, Mutirappuli and Kakkappancci 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 Astalavanas should be given. For all skin diseases use Vep oil as an ointment and give the infusion of Atalotaka to drink. For worms (inside the stomach) give cow's urine with powdered Vlalari 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, Kotuvelikkilangu, Nagadantiveru, Erikkinveru. Natkkotpakkonna, Milk and Attittippali. Navara rice with sort of cerupayar can also be given. For swellings on the face, a paste made of tender Kuvala 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 Vlalari, Kutakappalayari, Asafoetida, Carala, Manjal, Maramanjal may be given. The best food for elephants is the rice of Navara, Vrihi 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, V lalari, caustic soda, Puttal, Piram and maramar7jal mixed together is effective. Dropping honey medicated with tippali tandula, sesame oil, and fruit honey in the eyes is not onl~ good for the eyes but is also inducive of digestion. Make an ointment with the faces of the birds cataka and Paravata mixed with the burnt skin of Natpamara dissolved in light spirit. If this ointment is applied, the elephant would defeat all enemies in a battle. Powder Nilotpala, Muttanga 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 Purana). a. Vlalari-The grain of Vlal-Vidanga (Babreng) 2. Triphala-A combination of the three fruits a) amalaki (Emblic Myrobalam) b) Vibhitaki (Beleric Myrobalam) and c) Haritaki (Myrobalam) 3. Cukku-Sunthi (dry ginger q. Mulaku-Raktamarica (chili) Tippali-Pippali (long pepper) 6. Kuvala=Vilva (Bengal Kins) Paccotti-Lodhra (symplocos Racemosa) 8. Tatiri--Dhataki (Grislea Tomentosa) g. Nasyam-A method of introducing medicine through the nose io. IntappU-S`allaki Puspa (Flower of Boswellia Thurifera) ii. Muttanga-Musta (Cyperus Rotendus) Kanci means rice boiled with water and Muttafiga Kafci means rice and muttanga boiled together. 12. Jiraka-Jiraka (cumin seeds) 13. Dasamula-A combination of ten herbs. tq. Mutirappuh 15. Kakkappanacci- Kakatindu 16. Astalavanas-Eight salts like common salt, rock salt, magnesium sulphate etc. 17. Atalotaka-Atarlqa (Vasaka) 18. Cerupayar-Mudga (green-grain) ig. Gulma ao. Trikotpakkonna-Trivrt (Turbithroot) ay. Kotuvelikkilangu-Citraka (Plumbago rose) 22. Nagadantiveru-Root of Nagadanti (Glancous leaved Physicnut) 23. Erikkin Veru-Root of Arkka (Gigantic swallow wort) 2˘. Natkkotpakkonua-Krgna Trivrt 25. Attittippali-Hasti-pippali 26. Navara-Sastika-A kind of rice. 27- Carala-Sarala (long leaved pine) 28. Manjal-Haridra (Turmeric) zg. Maramanjal-Darvi 3o. Vrihi-Cinah (A kind of paddy) (Continued ) ANAKA 89 APAGA ANAKA. A person of the Yadava dynasty. (See under YADAVAVAIVISA). ANAKADUNDUBHI. An epithet of Vasudeva, father of SCI Krsna. ANANDA. A'forest on the top of the mountain Mahameru. It was inhabited by celestial damsels, devas, gandharvas and Maharsis. (Chapter 93, Bhumi Khanda, Padma Purina). ANANDA (CAKSUSA). Son of Maharsi Anamitra. It was he who was born as Caksusa, the sixth Mann. 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 another 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 Vikranta. Vikranta 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 Ananda went to the forest and started doing penance. BrahmA appeared before him and blessing him said that he would become the sixth Manu and lead the world to righteousness. By the blessing of Brahma Ananda was reborn as Caksusamanu. (See under Caksusa). (Markandeya Purina). ANANDAVARDHANA. A great critic of Sanskrit literature. He lived in the 9th century A.D. He expounded his theory of Dhvanivada by 120 Karikas. His own commentary of the Karikas is the book called Dhvanyaloka. There are four parts for Dhvanyaloka and each part is called an Udyota. There is a belief among a few that the Karikas were written by another scholar, Sahrdaya, and that Anandavardhana had written only a commentary on it. He was a member of the royal council of Avantivarma who ruled Kashmir during the period 854-884 A.D. It is believed that he wrote Dhvanyaloka in 850 A.D. Many commentaries have been written of Dhvanyaloka of which the one written by Abhinavagupta is considered to be the best. ANARTTA. Grandson of Vaivasvatamanu. He was a king, son of 8aryati. 1. Genealogy. Descending in order from Visnu-BrahmaMarIci-Kasyapa-Vivasvan - Vaivasvatamanu - SaryatiAnartta. Sixteen sons were born to Vaivasvatamanu: Manu, Yama, Yam!, Asvinikumara, Revanta, Sudyumna, Iksvaku, Nrga, 8aryiti, Dista, Dhrsta, Karusa, Narisyanta, Nabhaga, Prsadhra and Kavi. Of these Saryati got two children, Sukanya and Anartta. Sukanya became the wife of Cyavana. 2)Other details. It was this king who built the fortresses at the town of Kusasthali (Dvaraka) . Varuna submerg- 3r. Cennellu-9ali (Red rice) 32. Yava-yava (Barley) 33• Puttal 34• Piram 35. Tandula-same as VIM 36. Natpamara-Four trees : Vita, Vata, Assvattha and Udumbara. 3'7. Nilotpala-Nilapadma (Blue water-Lilly) 38. Takara-Tagara 39. Seka-A drip-bath with medicated oil. ed in the ocean all the fortresses built by him and the place for sometime remained as a forest-land. (D4 'sama Skandha, Bhagavata Kilippattu) . It was after that that Sri Krsna made that land beautiful and called it Dvaraka. The country ruled over by Anartta was called Anarttam. Daring his regime there lived in his land a very great scholar named Vedaratha. (Umesanavrata, diva Purina) See under Vedaratha. ANARTTA (M) . A place in ancient Bharata. Arjuna conquered this place. (~loka 4, Chapter 26, Sabhi Parva, M.B.). ' ANDHRA. The present Andhra Prade'sa. It was famous even from purinic times and it was annexed by Sahadeva by defeating its ruler in a game of dice. ANGARISTHA. A king of ancient Bharata. (9lokas 13 and 14, Chapter 123, Santi Parva, M.B.). ANGIRASAKALPA. A samhita division of Atharvaveda. The five sarirhita divisions of -Atharvaveda written by Munjike'sa are the best. They are: The Naksatra Kalpa dealing with the pujA rites of the stars; The veda Kalpa dealing with the rites associated with Brahma, the IRtvik; The Sarnhita Kalpa, dealing with the use and practice of Mantras; The Arigirasa Kalpa dealing with sorcery; and the S5nti Kalpa dealing with matters relating to the welfare and control of animals like horses and elephants. (Chapter 6, Amsam 3 of Visnu Purina). ANGIRAST. A very chaste wife of a Brahmin. By the curse of ~akti, son of Vasistha Kalmasapada, a king of the Iksvaku dynasty became a demon. That demon killed and devoured the husband of Arigirasl. Enraged at this the Brahmin lady cursed Kalmasapada saying that if he touched his wife thereafter he would die. That was why Vasistha had to beget a son for Kalmasapada of his wife. (~lokas 16-22, Chapter 181, Adi Parva, M.-B.). AIVGHRIKA. One of the sons of Visvamitra who were Brahmavadins. (8loka 54, Chapter 4, Anus=rsana Parva, M.B. ). ANJALI. A sage who was a classmate of ;jaunaka. (Skandha 12, Bhagavata). ANJANA KULA. A division of elephants (in the army). (8lokas 17 and 18, Chapter 11.2, Drona Parva, ANUSASANIKA PARVA. One of the Parvans of the Mahabharata. ( See under Mahabharata') . APA. One of the Astavasus. The Astavasus are Apa, Dhruva, Soma, Dharma, Anila, Agni, Pratyusa and Prabhasa. The sons of Apa are Vaitanda, drama, Santa and 9vani. (See under Astavasus). (Chapter 15, Arirsam 1, Visnu Purina). APAGA. 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. (;jloka 68, Chapter 83, Vana Parva, M.B.). APASTAMBA. An ancient sage. He once consoled King Dyumatsena. (81oka 18, Chapter 298, Vana Parva, M.B.). 1) How he got his name. Once a brahmin did not get a suitable man toofficiate as priest for a sraddha, ceremony. He then prayed to his ancestors, Visvedevas and Mahavisnu for help and then Apastamba 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 Apastamba replied, he wanted some more and thus made the graddha 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 Apastamba ordered the water-drops to remain still. Water stopped stiff' and still midway by the power of the sage. Because water (Ape) became stiff' (Stamba) the rsi was named Apastamba. (Brahma Purana). 2) How jpastamba tfrtha came into existence. Once he met Agastya Muni and asked him who was superior among the gods Brahma, Visnu and Siva. Agastya declared that Siva stood supreme of the lot and gave him advice as to how to please Siva. Following his instructions Apastamba did penance on the banks of'the river Gautami and 8iva appeared before him, blessed him, and made that place a holy one. Siva declared that those who, bathed at that place would obtain `Divyajfana' (Divine knowledge enabling one to know the past, present and future) . From then onwards that place was known as Apastamba tirtha. 3) Other details. Apastamba had a very chaste and humble wife named Aksasutra. Their son was Garki. `Grhyasutrasaritgraha' containing a prayer and two mantras is a contribution to the holy science by Apastamba. 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. APADDHARMA PARVA. A sub-divisional Parva of the Mahabharata. (See under Mahabharata). APAVANI: Another name of sage Vasistha. (81oka 5, Chapter 99, Adi Parva, M.B.). APAVAN II. An ancient sage. Karttaviryarjuna once burnt the asrama of this rsi and he cursed Agni and Karttaviryarjuna. (Slokas 42 and 43, Chapter 49, ganti Parva, M.B.). APODADHAUMYA. (See Ayodadhaumya). APTA. A well-known serpent of the Ka6yapa dynasty. (Sloka 8, Chapter 35, Adi Parva, M.B.). APCRAIYA. A well-known serpent of the Kagyapa dynasty. (81oka 6, Chapter 35, Adi Parva). AR. The significance of the number six among the ancients, is given below. (In Malayalam Ar means six). 1) Six factors which reduce the span of life. 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) Six divine qualities. Omniscience, Omnipresence, Omnipotence, Sarvakaranatva (being the cause of everything); Sarvanityatva (immortality) and JSarve9varatva (having domination over everything). 3) Six noblest qualities. Truth, Wisdom, Mercy, justice, fortitude in grief, control of anger. 4) Six Dharmas (Duties of Sages). Brahmaearya, Absolute truth, Japa, Jraana (wisdom), Niyama, Sense of justice. 5) Six qualities of noble wives. A minister in business, a servant-maid in action, the goddess Laksmi in appearance, the Earth in patience, a mother in love and a prostitute in bed. 6) Six qualities of a bad wife. Habit of dispute, stealing of money, showing favour to strangers, scandalmongering, taking food earlier than the husband, spending most of the time in other houses. 7) Six heddrigas. Siksa, Kalpa, Vyakarana, Nirukta, Jyotisa, Chandas. ARALIKA. A mahout who could control elephants that had gone mad temporarily. (81oka 9, Chapter 2, Viraxa Parva, M.B.) . i ARANEYAPARVA. A sub-divisional Parva of the Mahabharata. (See under Mahabharata). ARCOKA. A mountain in front of the forest Saindhava inhabited by Manisipurusas. (81oka 16, Chapter 125, Vane Parva, M.B.). ARJAVA. Son of Subala and brother of 8akuni. He was killed by Iravair son of Arjuna. (Bhisma Parva, AROCAKA(M). - A country of ancient Bharata. The people of this place are called Arocakas. (Sloka 7, Chapter 51,Bhisma Parva, M.B.). AREA (M) . A form of marriage. Brahma 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 Arsa. Prajapatya 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 Asuram. Marriage with the mutual love and consent is Gandharva. Capturing the bride after a fight and marrying her by force is Raksasa. Marriage after deceiving the bride is called Paisaca. These are the seven types of marriage. According to the author of the Smrti another form of marriage known as DANA is also mentioned. (Agni Purana, Chapter 154). ARSTISENA. A Maharsi. In the Mahabharata, Vana Pa a, Chapter 159 there is a reference tothe Pandavas visiting this sage during their life in the forest. ~ Arstiseira's asrama was midway between Badaryasrama and Kubera's capital. Power of 7-apes. In Krtayuga this sage did rigorous tapes in Prthudakatirtha. Owing to the rigour of the tapes he' obtained all the chief vedas. He gave three boons to that sacred tirtha 1. Those who bathe in this t3rtha will get the benefit of Agvamedha' yaga. 2. There will be 'no fear of snakes in this tirtha. 3. A slight effort made here, will be rewarded with greater results. After giving these three boons to the river Sarasvati which is Pxthudakatirtha the sage attained Brahminhood and entered Devaloka. (M.B., 8alya Parva, Chapter 40, Verses 3-9). ARTTAYANI. 8alya, son of Rtayana. He was noted for his great honesty and love of truth. (Sloka 56, Chapter 32, ~alya Parva, M.B.) . ARTIMAN. A mantra which eliminates all kinds of fear. (M.B., Adi Parva, Chapter 50, Verses 23-26). ARUM I. A disciple of the sage Ayodhadhaumya. (For details see under Ayodhadhaumya) . ARUM II. A cobra born in the family of the serpent, Dhrtarastra. This cobra fell dead at the Sarpasatra of Janamejaya. (91oka 19, Chapter 57, Adi Parva, M.B.). ARUM IIl. A son born to Kasyapa of his wife Vinata. (9loka 40, Chapter 65, Ad.i Parva, M.B.). ARUNI IV. A soldier of the Kaurava army. He fought against Arjuna along with gakuni. (Sloka 122, Chapter 156, Drona Parva, M.B.). ARUM V. One of the one hundred and eight Upanisads. ARUSI. A daughter of Manu. Cyavana Maharsi married her. They got a son named Aurva. The child was taken from the thigh of Arusi. Rcika was the son of this Aurva. Rcika was the father of Jamadagni, father of Parasurama. Even from childhood Aurva was a bold, bright and good boy. (8lokas 47 and 48, Chapter 66, Adi Parva, M.B. ). ARYAS. The. Rgveda gives us most of the information regarding the Xryas who came to the north of India during the times of the Vedas through the passes on that north-western side of Bharata. Sirdar K.M. Panikar writing in his preface to the `Rgvedasarimhita' by Poet Vallathol summarises the information available in the Rgveda about Aryan culture and says: "When the Aryans 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, Airavata, 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 Rgveda gives great importance to agriculture. Areas under cultivation were called Urvara and `Ksetra'. Fields were ploughed by attaching six, eight and even twelve bullocks to the plough. Water was taken from hradas 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 `Niska' The Aryas were clever in the art of leather work, woodwork and metallurgy. They were well versed in medicine also. In a sukta of the ninth mandala it is stated that the father of a rsi 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 Rgveda are ample evidence of the proficiency of the Aryas 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. Rsis wore animal skins but others wore dhotis and shawls. During the Rgvedic times their social structure was divided into four stages: Grama was a colony of families and was the nucleus of the society. A number of gramas formed into a place called Visaya. A number of Visayas became what was known as °Janam'. The importance of Janas can be understood by the state- ments made about Pancajanas and the existence of special Janas like Yadava Jana and Bharata Jana . There, is no wonder why the Aryas who had to live among enemies accepted kingship. The Rgveda 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. Sukta 22, Anuvaka 12 of Mandala 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. Divodasa, Sudas, Ambarisa, Nahusa and Pururavas. The chief priest was always the political advisor also. Vigvamitra and Vasistha were two great priests of the Bharata dynasty. There were other priests also. Mention is there about a Rajasabha though nothing is said about their powers or functions. It can be surmised that the Sabha 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 Sunassepha who was made into a cow and sold to Visvamitra who looked after him well. The father had the right to make his children lose all rights over his properties. Visvamitra sent out from his family fifty sons who refused to obey him. Dowry was current then. Sukta 11, Anuvaka 3, Mandalam 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 IndrAni, the queen of Indra. Indra had many wives. Marriage was considered as a necessary duty. Widow marriage was allowed. The Rgveda 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 Rgveda. The Rgveda is a history of the Aryas. The march from Kubhatata (Kubul) to the banks of Yamuna is depicted there. It was at Kubhatata that the mantras were first made. When they reach the banks of the Ganga the period of Rgveda ends. The crossing of each of the five rivers of Pafcanada is treated as a big event by the ,rsis. 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 Rgveda itself records that the Dasyus were more cultured than the Aryas. 8ambara, a Dasyu King,, was the ruler of a hundred cities. Their fortresses were strong. They have been described in the Rgveda as ASvamayi, Ayasi and S`atabhuji. The chief opponents of the Aryas were a tribe of people called Pants. From the Nirukta of Yaska we are given to understand that the Pants were mainly engaged in trade. The Rgveda names many Dasyu kings of which the following few were more daring and brave and the Aryas acknowledged their superior strength and courage: Dbuni, Clumuri, Vipru, Varcis and' gambara. Among the several divisions of the Dasyus, the 8imyus, Kikatas, `>igrus and Yaksus ranked foremost in power. They are described as having black colour and flat noses and speaking a language different from that of the Aryas. We may surmise from these facts that they belonged to the Dravida class of people. They never conducted yaga nor did they worship gods like Indra. They were idol worshippers for they have been abused as `Sisnadevas'. Later the Aryas learnt from the Dasyus the worship of giva, Devi and Linga. Conquering these daring and cultured enemies the Aryas reached the banks of the Yamuna to find to their pleasant surprise a radical change in themselves. The Bharatas settled themselves in, the land between the Yamuna and Ganga and remained friendly with the Dasyus living to the east of Ganga. The Aryas who settled down in Pancanada were strong and to prevent them from coining and conquering them Bharata tried to keep them remain on the other side of 8utudri (Sutlej). This lei to a war called Dasarajna. This war is to be considered as one of the most important of wars in the world. Those who opposed Sudas were Aryas though among the supporters of Sudas were also Aryas. It was the people under Suds who came out victorious in that war and put a stop to further conquests by the Aryas. From thereafter the Aryas joined hands with the aborigines and laid the foundation for the great Hindu civilization. Thereafter the Rgveda states about prayers for help to combat 'our enemies of Aryas and Dasyus'. The gods =who were recognised later were those who were not found in the vedas of the Aryas. The worship of Mahayogi and Devi found in Mohenjodaro is an evidence of this change. ARYA. One of the seven mothers who were present at the birth of Subrahmanya. (Sloka 13, Chapter 228, Vana Parva, M.B.). ARYAKA. A famous serpent. (Sloka 7, Chapter 35, Adi Parva, M.B.) Aryaka. is associated with Bhimasena in the following story. Once Duryodhana gave snake poison in his food to Bhimasena. Unaware Bhima took his food as usual and went to bathe in the river. After some time Bhima 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. Blaima reaching the bottom was bitten by all the snakes there. This fortunately served as an antidote and the poison in Bhima's body was neutralized and Bhima became his old self again and killed all the serpents. Those serpents who escaped went and brought their chief, Vasuki. At that time it was Aryaka who advised Vasuki to give him Irasapana'. (Slokas 64-68, Chapter 127, Adi Parva, M.B.). ARYAKU. Another name for Durgadevi. (Chapter 12, Agni Purana). ARYAVARTA. Another name for Bharata. There is also a place of that name. According to Smrti the land lying between the Himalayas and the Vindhyas is called Aryavarta. (Sloka 15, Chapter 325, Santi Parva, M.B. ). ARYAVARTA. A king of the dynasty of Visvakarma. Genealogy. Descending in order from Visnu are Brahma, Dharina, Prabhasa, Visvakarma, Priyavrata, Agnidhra, Nabhi, Rsabha and Aryavarta. Of these Rsabha got of his wife Jayanti twenty sons: Bharata, Ku's5varta, Ilavarta, Brahmavarta, Aryavarta Malaya, Ketu, Bhadrasena, Indrasprk, Vidarbha, Kikata, Kavi, Hari, Antariksa, Prabuddha, Pippalayana, Avirhotra, Dramida, Camasa and Karabhaj ana. Of these Bha.rata ruled over this land and gave it the name Bharata. Brothers of Bharata ruled different parts of this land. Dramida's land became known later as Dravida , (Daksinabharata) . ASADISA I. A Ksatriya King. He was the incarnation of a Raksasa called Krodhava'sa. Ka'syapa was the son of Marici, Brahma's son. Kasyapa married Krodhavas3, daughter of Daksa. The Raksasa group called Krodhavasas were the children of Krodhava'sa. Many Ksatriya kings trace their descent from this group of Raksasas. The names of such Ksatriya Kings are given below: ld'Iadraka, Karnavestha, Siddhartha, Kitakariddha, Subahu, Balhika, Kratha, Vicitra, Suratha, Ciravasas, Kauravya, Dantavaktra, Durjaya, Rukmi, Janamejaya, Asadha, Vayuvega, Bharitejas, Ekalavya, Sumitra, Gomukha, Vatadhana, and Ksemadhurti. (M.B., Adi Parva, Chapter 6, Verses 59-64) . ASADHA TI. Siva. ( M.R., Anusasana Parva, Chapter 17, Verse 121). ASADHABHBTI. See under Pancatantra. ASADHA. Name of a month. By feasting in this month, one will have many sons and much wealth. (M.B., Anusasana Parva, Chapter 106, Verse 26) . ASADHA. 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., Anusasana Parva, Chapter 64, Verses 25-26). ASADHAKA. A mahout in the Udayana story. In Kathasaritsagara, Kathamukhalambaka, 5th Taranga, we find a reference to an elephant called Bhadravati and a mahout named Asadhaka in the palace of the heroine, Vasavadatta. ASAMGA. See under ANASA. ASAIVIGAPLAYOGI. A King, who was generous by nature. In the Rgveda, 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 Medhyatithi. ASANA. Posture in Yogabhyasa. There are different types of asanas. The chief of them are given below: 1) Bhuja;igasana. 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 asana strengthens the backbone. 2) galabhasana. 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 asana 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 asana complete. On feeling suffocation, the legs must be brought down slowly. Besides these, there are many other asanas like Dhanur, asana, Pa'scimatanasana, Halasana, Mayurasana, Sarvangasana, Matsyasana, Sirsasana, Arddhamatsyendrasana, Padahastasana, Trikonasana, Uddiyasana, Nauli, Viparitakarani, Yogamudra, Savasana, etc. (See under Yoga). ASAVAHA I. A son of Kasyapa and Aditi. From Visnu Brahma, from Brahma Marici and from Marici Kasyapa were born. Ka'syapa married Aditi, daughter of Daksa. Aditi gave birth to ten sons : Bhadbhanu, Caksuratma, Vibhavasu, Rcika, Savitd, Arka, Bhanu, Asavaha, Ravi and Vivasvan. Vaivasvata Manu was the son of Vivasvan. (M.B., Adi Parva, Chapter 1, Verse 42). ASAVAHA II. A prince of the Vrsni dynasty. He was present at the Svayamvara of Draupadi. (M.B., Adi Parva, Chapter 185, Verse 19). ASRAMA. Asramites (Inmates of an Asrama)have to pass through four stages. The four stages of Brahmacarya, Garhasthya, Vanaprastha and Sannyasa are known as the four,A'sramas. Visnu Purana, Part III, Chapter 9 describes each of the Xsramas as follows 1'. Brahmacarya. "After Upanayana a boy should maintain a Brahmacari'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 'sauca, 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 Brahmacari should worship with concentration, the Sun and Agni at the time of the two sandhyas (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 Sisya (disciple-pupil) should not do anything against the guru. When the guru himself asks, the Sisya 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 Sisya may take his bath in the water only. after the Acarya (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 gisya). 2: Garhasthya. After the study of the Vedas the intelligent sisya gives Gurudaksina (Payment to the preceptor) and with the consent of the Guru, enters into Grhasthasrama. Then he is to marry and by earning money from a suitable occupation, should fulfil all obligations of a Grhastha according to his capacity. The Grhastha who worships the Pitrs with Pindadana (offerings of rice balls), Devas with Yagas (sacrifices), Rsis with Svadhyaya (self discipline), Prajapatis 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. Grhastha'srama is the only source of support for sannyasis and brahmacaCs who beg their food. Therefore feeding them is an act of nobility. Brahmanas travel from country to country to study Vedas, for pilgrimage and for seeing the places. The Grhastha 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 Grhastha 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 Grhastha 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 Grhastha who performs the supreme duty of Grhastha'srama in this way pioperly, is liberated from all'secular bonds and reaches the noblest worlds. 3. Pdnaprastha. After having finished all his duties in this way, to his satisfaction, the Grhastha, 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 tapasa 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 Vanaprastha. 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 Vanaprastha with due austerity, burns up all his evils as with fire and attains the eternal worlds. 4. Sannydsa. The fourth Asrama is that of the Sannyasi. Before entering upon the fourth A'srama one has to renounce the love of travel, wealth and wife and also give up all spirit of rivalry. One who embraces sannyasa should abandon completely the efforts for the three Purusarthas of Dharma, Artha and Kama, 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 Sannyasi 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 thre,~ castes-Brahmins, Ksatriyas and Vaisyas. It should be after all people have taken their food and put out the cooling fire. The Sannyasi should cast away all vices like Kama, 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 Brahmana who follows the Sannyasasrama as described above with a pure heart and without difficulty will shine like fire without fuel and attain Brahmaloka in peace. ASRAMAVASA PARVA. One of the Parvas in the Mahabharata. (See under Mahabharata) . ASRAMAVASIKA PARVA. One of the Parvas in the Mahabharata. (See under Mahabharata) . ASRAVYA. A muni (sage) in Indra's assembly. (M.B., Sabha Parva, Chapter 7, Verse 18). ASTIKA. The son of the Maharsi Jaratkaru and his wife, also named Jaratkaru. He stopped King Janamejaya's Sarpasatra and saved the nagas. 1) Birth. There is a story about Astika's birth in the Devi Bhagavata. Long ago the people of the world were so much troubled by the serpents, that they sought protection from Kasyapa Prajapati. To find a remedy for this, Kasyapa discussed the matter with Brahma. To put an end to the troubles from the serpents, Brahma suggested that a number of mantras and a deity as the basis of those mantras should be created. Accordingly Kasyapa created many mantras and Manasa Devi as the basic deity of those mantras. She is named ".Manasadevi" because Kasyapa created her by his mental power. Manasadevi has eleven other names also, namely jaratkaru, Jagatgauri, Siddhayogini, Vaisnavi, Nagabhagini, Saivi, Nagesvari, Jaratkarupriya, Astikamata, Visahara and Mahajnanayuta. Manasadevi (Jaratkaru) when quite young, went to Kailasa for doing tapas (penance) . There she did tapas to 8ivafor a thousand years. At last 8iva appeared and blessed her with divine wisdom. She returned with great learning and devotion. (Devi Bhagavata, Navama Skandha). At that time, a Muni (sage) named Jaratkaru, when travelling through the forest happened to see his pitrs (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. Jaratkaru enquired why they were lying in that condition. They explained that they were in that plight because their descendant Jaratkaru 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 Pitrs from their predicament, Jaratkaru decided to marry. But he wished to marry a woman who had the same name as his. Once Vasuki met Jaratkaru and told him that he had a sister named Jaratkaru and that he would be very happy if Jaratkaru married her. Jaratkaru accepted the offer readily and married jaratkaru. After their marriage, while they were living together in a place called Puskara tirtha, 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 Maharsi 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 Brahmahatya (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 Jaratkaru relented and told her : "You will have a very noble, brilliant, renowned, virtuous, scholarly and devout son who will be a devotee of Visnu and a preserver of the family". After this ManasSdevi set out to Kailasa. When she reached there Parama-Siva and Parvati comforted her. Manasadevi was pregnant. The precepts and spiritual advice given by Jaratkaru, Parama-Siva and Parvati were lizard by the child in the womb and .so even before his birth he became a Jfiani and a yogi. In due course Manasadevi gave birth to a son who was a part of Narayana (Vi snu). Since he was the son of Manasadevi who had deep devotion to the Guru and to the Gods, the boy was named Astika. The Mahabharata, Adi Parva, gives another reason for giving this name to the boy. When the sage Jaratkaru 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 Astika. 2) Boyhood Astika was taught Veda, Vedamgas etc. by Parama-Siva himself. After receiving the blessings of Parama-Siva, Astika went to Puskara tirtha and did tapas to Visnu for many years. Having received Visnu's blessings also, he returned to Kailasa. After living there happily with his mother for some time, one day they started to the Asrama of Ka'syapa Prajapati, the father of Manasadevi. Kasyapa was very much pleased to see his noble-hearted daughter and her brilliant son. To enhance the fame and accomplishments of the boy Kasyapa gave a sumptuous feast to ten crores of Brahmins. (Devi Bhagavata, Navama Skandha). Vasuki was Manasadevi's brother. As tika grew up there under the care of Vasuki. It was Cyavana Muni who taught Samgavedas to Astika, at this time. (M.B., Adi Parva, Chapter 48, Verse 18). 3) Jstika at the Sarprasatra. Once King Pariksit, 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 "gamika". gamika's son, Srthgi came to know of this. In his anger, grrhgi pronounced a curse that King Pariksit should die within seven days by the bite of Taksaka. When Pariksit heard of this, he had a palace built on a single pillar in the middle of the ocean, quite inaccessible to Taksaka and took shelter there. The most famous physicians and wizards were engaged to ward off the approach of Taksaka to that place. Six days passed like this. On the seventh day, determined to make a final attempt, Taksaka disguised himself as an old Brahmana and set out to the King's place of shelter. On his way he met Dhanvantari who was proceeding to Parikgit 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 Taksaka. Assuming the form of a small worm, Taksaka secretly entered into a fruit which was to be presented to the King. As soon as the King took that fruit in his hand, Taksaka took his own shape and size and bit the King who died immediately. Janamejaya was the son of this King Pariksit. 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 Brahmanas to conduct a sarpa satra (snake sacrifice). In the sacrificial fire specially prepared at that yaga, many serpents were being burnt up. It seemed that the whole race of serpents would shortly be wiped out. But Taksaka alone was not to be seen. The ofciating priests were beginning to get angry. Impatient cries of Where is Taksaka rent the air. The frightened Taksaka 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 India, his bed, cot and all, along with Taksaka to the sacrificial lire. At this stage, all the gods rushed to Manasadevi and fell at her feet and begged her to save the situation. The kindhearted Devi called her son Astika and advised him to persuade Janamejaya to stop the sarpasatra. Astika went to Janamejaya and requested him to give him the lives of Taksaka 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. (Devi Bhagavata, Navama Skandha, M.B., Adi Parva). ASTIKA PARVA. One of the Parvas in the Mahabharata. See Mahabharata. ASURAM. A form of marriage. (See VIVAHA). ASURAYANA. A son of Visvamitra. (M.B., Anusasana Parva, Chapter 4, Verse 5f;) . ASURI An ancient Maharsi. He was the ac5rya of Kapila Sarilkhyadarsana and the guru of the maharsi Paficagikha. Once Asuri had a full vision of God. lie gave many precepts on spiritual matters to other Maharsis. The Bhagavata says that Asuri received his spiritual enlightenment from his wife, Kapila. (M.B., hganti F~arva, Chapter 218, Verses 10-14) . AJVALAYANA 1. A son of Visvamitra. (M.B., Anusasana Parva, Chapter 4, Verse 54) . AJVALAYANA II. An Acarya. He was a disciple of Saunaka. Asva.layana composed three famous works Asvalayana Grhyasutra, Asvalayana Srautasutra and Asvalayana Stuti. ATAKA. A serpent born of the Kaurava dynasty. This serpent was burnt at the Sarpasatra of Janamejaya. (Sloka 12, Chapter 57, Adi Parva, M.B.) . ATAVIPURL An ancient city in India Sahadeva conquered this city. (M.B., Sabha Parva, Chapter 31, Verse 72) . ATHARVANA. A sage. When Arjuna dreamed of going to giva accompanied by Kr'sna they visited in the dream the asrama of this sage also. ATMADEVA. See under Gokarna. ATREYA. A sage. This sage had acquired the power to go from one planet to another. Once this rsi went to devaloka as the guest of Indra and there he drank Amrta (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 Visvakarmawho.gave him a new heaven of his own. But before long the demons took over this heaven from him. Though Visvakarmatook back the same from the demons, Atreva did not go back but returned to his old asrama on the banks of Gomati and doing penance there for a long time attained salvation (Brahma -Purana) . More details. Atreya was also present among the ascetics who assembled at the sarpasatra of janamejaya. (Sloka 8, Chapter 55, Adi Parva, M.B. ) 2) Atreya was a disciple of Vamadeva. ($loka 6, Chapter 192, Vana Parva, M.B.). 3) This rsi taught his disciples about Nirgunabrahma. (8loka 7, Chapter 137, Anusasana Parva, M.B.). ATREYA(M). A place of ancient Bharata. (8loka 68, Chapter 9, Bhisma Parva, M.B.). ATREYI I. Wife of King ,^rV ru. Svayambhuva Mann got of his wife SatarupA two sons, Priyavrata and Uttanapada. Uttanapada got a son named Uttama of Suruci and one of name Dhruva of Suniti. Dhruva got three sons, Sisli, Bhava and Sambhu. Sisli got five sons, Ripu Ripunjaya, Sipra, Vrkala and VrkateJas. Caksusa was, born to Ripu of his wife Brhati. Manu was born to Caksusa of his wife Virani. IJru was the son of Manu. I0ru got of Atreyi Anga, Sumanas, Svati, Kratu, Ahgiras and Gaya. (Chapter 18, Agni Purina). ATREYI 11. A river. (Sloka 22, Chapter 9, Sabha Parva, M.B.). ATREYI III. Anasuya, wife of Atri is also called Atreyl. ATREYI IV. Daughter of Maharsi Atri. She was married to Angiras, son of~ Agni. Angiras 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 Atreyi transformed herself into a river and started to cool him down by constant showers. This river later on became the famous Parusni Nadi. (Brahmanda Purana) AVAHA. A Vayu. (M.B., Santi Parva, Chapter 328, Verse 37) . AVANTIKA. Daughter of Yaiigandharayana, a famous character in the story of Udayana. (See under Yaugandharayana ). AVARANA. A King of Visvakarma's dynasty. Genealogy. From Visnu were born in the following order : Brahma -Dharma - Prabhasa-Visvakarma-Priyavrata-Agnidhra-Nabhi-Rsabha-Bharata-Avarana. Bharata married the world-beauty, Pancajani. Five children, Sumati, Rastrabhrt, Sudarsana, Avarana, and Dhumraketu were born to her. (Bh7;gavata, Dasama Skandha). AVARTANANDA. A sacred Tirtha. One who bathes in this tirtha will be able to enjoy life in Nandanavana. (M.B., Anusasana Parva, Chapter 25, Verse 45). AVASIRA. A place in ancient India. It is said that Karna conquered this place. (M.B., Vana Parva, Chapter 254, Verse 9) . AVASTHYA. An Agni. (M.B., Vana Parva, Chapter 221, Verse 5). AVIRHOTRA. A king of Visvakarma's dynasty. Genealogy. From Visnu were descended in the following order : Brahma-7 Dharma-Prabhasa-Visvakarma-Barhismati-Priyavrata-'Agnidhra-Nabhi-Rsabha-Avirhotra. Jayanti, Rsabha's wife bore to him twenty children who were : Bharata, Kusavarta, Ilavarta, Brahmavarta, Aryavarta, Malaya, Ketu, Bhadrasena, Indrasprk, Vidarbha, Kikata, Kavi, Hari, Antariksa, Prabuddha, Pippal'yana, Avirhotra, Dramida, Camasa and Karabhajana. The eldest of them, Bharata, became the ruler of India. From him this country came to be called "BHARATA". All the younger brothers ruled over the different parts of this country. AYATI. A daughter of Mahameru. Two daughters were born to Mahameru, Ayati and Niyati. Ayati was married by Dhat- and Niyati by Vidhata. Dhata and Vidhata are the two sons born to Bhrgu Maharsi of his wife Khyati. Dhata got a son, Prana, of Ayati and Vidhata, a son, Mrkandu of Niyati. Prana got a son Dyutiman and he got a son Rajav5m. (Chapter 10, Arnsam 1, Visnu Purana ). AYAVASA. A King. There is mention about this king in Sakta 128, Mandala 1 of the Rgveda. AYOGAVA. A special caste of people. Their profession was drama acting. They were adepts in handicrafts. See under Caturvarnyam. (Chapter 151, Agni Purana). AYODHADHAUMYA. See under Ayodhadhaumya. AYRAJAS. Name of a class of Kings. Till the beginning of the 10th century A.D. Ayrajas were a prominent political force in Kerala. They ruled over a huge area in S. Kerala (S. Travancore) till the time of the Venad dynasty coining into power. AYUDHA PARIKSA. A test in the skill of archery was conducted when the Pandavas and Kauravas finished their study at the feet of bronacarya. This is described beautifully in Chapter 134 of adi Parva, M.B. AYURVEDA. It is the •science which the sage Dhanvantari taught Su'sruta. This describes all the diseases and the treatment meant for them. Ailments are of four kinds : Saririka refers to fever, skin diseases etc., Manasika refers to those arising out of anger ; Agantuka refers to cuts, wounds and injuries, and Sahaja refers to hunger, thirs, old age, etc. (Chapters 279 to 286, Agni Purana). Refer Dhanvantari for more details. AYUS I. Son of Pururavas and father of Nahusa. 1) Genealogy. Descending in order from Visnu BrahmaCandra-Budha-Pur[iravas-Ayus. Ayus was born to Puraravas of Urva'si. To Ayus was born of his wife Svarbhanavi Nahusa. (8loka 24, Chapter 7, Adi Parva, M.B.). 2) Birth of the ion. See under Nahusa. 3) Other details. Ayus was a king who had acquired great power by penance. (Sloka 15, Chapter 296, Sand Parva, M.B. ). AYUS 11. One who was the king of frogs. Su'sobhana was the daughter of this frog-king. Susobhana was married to King Pariksit. For the interesting story of the marriage of a king with a frog see under Pariksit II. AYUSMAN. Kasyapa, son of Marici, got two sons, Hiranyaksa and Hiranyakasipu and a daughter Simhika, of his wife Diti. Sirnhika became the wife of Vipracitti. Of her were born the celebrated asuras, Sairhhikeyas, of which Rahu was one. Hiranyaka'sipu had four brave sons, Anuvrata, Vrata, Prahlada and Sarhhrada. Of these Vrata got a son Vrata, Sarnhrada got Ayusman, Sibi, and Baskala and PrahlAda got a son, Virocana. Mahabali was the son of Virocana. (Chapter 19, Agni Purana). . B BABHRAVYA. An author of the `Science of Love'. 8vetaketu was the first of the authors who had written on the Science of amour (Kama-sasti'a). Babhravya made only a condensation of the work of$vetaketu. BABHRAVYAM. A clan or gotra of Brahman as in Ancient India. It is mentioned in Mahabharata, 8anti Parva, Chapter 342, Stanza 103 that the hermit Galava belonged to this clan. BABHRU I. A maharsi of the line of preceptors from Vyasa. (See Guruparampara). BABHRU II. A Yadava of the Vrsni dynasty. He was one of the ablest of Yadava warriors. (Chapter 14, Daksinatya Patham, M.B.). Even in his old age he used to do penance. 8isupala carried away his wife when once he was away in Dvaraka. He was a friend of Sri Krsna. He died when hit by an arrow from Vyasa. (Chapter 4, Mausala Parva, M.B.). BABHRU III. A king of KUL By the help of Sri Krsna he attained Rijyalaksmi. (Chapter 28, Udyoga Parva, M.B.). BABRRU IV. A son of King Virata. (Sloka 33, Chapter 57, Udyoga Parva, M.B.). BABHRU V. One of the sons of Visvamitra who were Brahmavadis. (Sloka 50, Chapter 4, Anusasana Parva, M. B.) . BABHRUDAIVAVRDHA. A Yadava king. The information from Puranas available about him is given below 1) This Rajarsi was an adept in the art of yajfia. He was a disciple of Narada and Parvata Maharsi. (Aitareya Brahmana 7.34). 2) He was a Yadava of the Vrsni dynasty and one of the seven noted ministers of the Yadu line of Kings. (Sabha Parva, M.B.). 3) At the time of the kidnapping of Subhadra Babhrudaivavrdha was partaking in a grand festival at the mountain of Raivataka. (Chapter 211, Adi Parva, M.B.) . 4) When once this Rajarsi went on a visit to Krsna, 8isupala carried away his wife. (Chapter 42, Sabha Parva, M.B.). 5) When in the end the Yadavas in Dvaraka quarrelled with each other and were destroyed, the plight of the Yadava ladies became miserable. Then Sri Krsna entrusted Dvaraka and Babhrudaivavi'dha 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.). BABHRUMALI. A sage. He was a lively member of the Sabha of Yudhisthira. (S`loka 16, Chapter 4, Sabha Parva, M.B. ). BABHRUSETU. A Gandhara king. He was the brother of Druhvu and father of Purovasu. (Chapter 277, Agni Purana ). BABHRUVAHANA. A son of Arjuna. 1) Birth. When the Pandavas were residing in Indraprastha after marrying Paficali, Narada went to see them once. With a view to avoiding any quarrel between the Pandavas over the one wife they jointly possessed, Narada suggested that each should take Paficali 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 Yudhisthira who was with Paficali and for thus violating the arrangement Arjuna had to go to the forest for a year. During this exile while he was staying at Gangadvara he married the serpent girl, Ulupi and'got a son called Iravan of her. After that he went to a country called Manaldr. At that time that country was being ruled by a king called Citrdfigada. Prabhafijana one of the forefathers of Citrangada had, by hard penance for a progeny, acquired from Siva a boon and each of his successors got a son each to maintain the line. But when it came to Citrangada to his surprise he got a girl instead of a son. But he got her up as a son and named her Citrangada. 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 Paficatirtha and there he gave salvation to the celestial maidens who were lying in the tirthas as crocodiles. When he went back to Manalfir Citrafigada had delivered a son whom he named Babhruvahana. Promising them that he would take them later to Hastinapura, he left the place. 2) His fate to kill his own father. It was by a ruse that Arjuna made Bhisma fall. Arjuna put Sikhandi before his chariot and Bhisma refused to take arms against a eunuch and accepted defeat. But Gangadevi witnessing the battle, between Bhisma, 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. Ulupi the serpent wife of Arjuna heard this curse and went to her father Kauravya who in turn went to Ganga and begged for a relief from the curse. Gangadevi then said that Arjuna would be killed by Babhruvahana but would be brought to life by Ulupi by placing the Mi'tasanjivani stone on the dead man's breast. 3) The killing of Arjuna. The Mahabharata battle was over. When Yudhisthira was performing the Asvamedha yaga Arjuna conducted a victory march with the yaga horse. On his way he reached Manalur. At once Ulupi called Babhruvahana and asked him to challenge Arjuna. Babhruvahana with his bow and arrows attacked Arjuna and in the grim battle that followed Arjuna fell dead. Seeing this Citrangada came to the place of battle weeping and abused Ulupi for persuading Babhruvahana to kill his own father. Ulupi immediately went to the serpent world and brought the Mi'tasanjivani stone and as she placed it on Arjuna's breast he came to life as if waking up from a sleep. When he saw Citrangada, Babhruvahana and Ulupi he smiled and asked them why they had all come there. Ulupi then explained to him the story of the curse and extremely pleased over the end of the curse Arjuna took them all to Hastinapura. (Chapters 218 to 210 of Adi Parva and Chapters 79 to 82 of Asvamedha Parva, M.B.). 4) Other details. (1) On reaching Hastinapura Sri Krsna gave Babhruvahana as a present a chariot drawn by divine horses. (Sloka 6, Chapter 88, Asvamedha Parva, M.B.). (2) The different names given to him in the Puranas are as follows : Citrangadasuta, Manippurpati, Dhananjayasuta and Manipuresvara. BADARIKASRAMA. (BADARYASRAMA). A very holy place in the Himalayas. It was here that Nara and Narayana did penance for thousands of years and the Puranas, therefore, give it a very prominent place in them. BADARIPACANA TIRTHA. (BADARAPACANA). A sacred plade in Kuruksetra. If one lives here fasting for twelve years eating dates only, one will become as great as Vasislha. (Chapter 83, Vana Parva, M.B. ). BADARIVANA. A sat;red place. Visalapuri an ancient city of puranic fame is near this place. The Badarika9rama comprises Badarivana and Visalapuri also. BADAVAGNI. See under Aurva. BADHIRA. A serpent of the Kasyapa dynasty. (There is a reference to this serpent in Sloka 16, Chapter 74, Udyoga Parva; M.B.). BADULI A son of Visvamitra. He was a follower of the Brahma cult. (M.B., Anusasana Parva, Chapter 4, Stanza 53). BAHIRGIRLA mountainous region of ancient Bharata. Mention is made in Mahabharata, Sabha Parva, Chapter 27, Stanza 3 that this country lying in the vicinity of the Himalayas had been conquered by Arjuna during his conquest of the North. BAHU I. A king of the Surya-varhsa (solar dynasty). He was the father of Sagara. He is known by the name Subahu 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 Mahabharata, Adi Parva that this prince became a famous king later. BAHU II. Mention is made in Mahabharata, Udyoga Parva, Chapter 4, Stanza 22, that the Pandavas thought of sending an invitation to a king named Bahu for the battle between the Kurus and themselves. BAHU III. A king of the Sundara dynasty. Mention is made about this king in Mahabharata, Udyoga Parva, Chapter 74. BAHUBHARYATVA. (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 Rgveda, Mandala 10, Anuvaka 3, Sukta 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 Rgveda, Mandala 10, Anuvaka 11, Sukta 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 Indrani the wife of Indra who was a polygamist. In those days marriage was an essential duty. Widow marriage was not forbidden. BAHUDA. 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 Mahabharata, 8anti Parva, Chapter 23 that the hermit Likhita had recovered his lost hand, by bathing in this holy place and giving oblations to his ancestors. BAHUDAMA. An attendant of Subrahmanya. (M.B., Salya Parva, Chapter 46, Stanza 10). BAHUDANTAKA. A book on the science of Ethics (Nitisastra), the work of Brahma. It contains ten thousand chapters. This book was abridged into five thousand chapters by Purandara. (M.B., Santi Parva, Chapter 69, Stanza 83). BAHUD'ANTt. Mother of Purandara who was the Indra during the Manvantara (Period of a Manu) of Manu Vaivasvata. (See the word Purandara). BAHUDASUYA. The wife of Pariksit, a King of the Kuru dynasty. A son named Bhimasena was born to her. (M.B., Adi Parva, Chapter 95). BAHUGAVA. A king born of the family of Yayati. (Bhagavata, Skandha 9) . BAHUKA I. A serpent born in the family of Kauravya. This snake fell in the sacrificial fire of Janamejaya and was burnt to death. (M.B., Adi Parva, Chapter 57, Stanza 13) . BAHUKA II. The pseudo-name assumed by Nala when he was living in the palace of Rtuparna in disguise. For further information see the word Nala. BAHUKA III. A mighty hero of the family of the Vrsnis. About this Bahuka, mention is made in Mahabharata, Vana Parva, Chapter 129, Stanza 19. BAHULA I. A river. In Mahabharata, Bhisma Parva, Chapter 9, Stanza 29, mention is made about this river which is famous in the Puranas. BAHULA II. An attendant of Subrahmanya. (M.B., Salya Parva, Chapter 46, Stanza 3) . BAHULA III. Wife of Vidura a Brahmin, who frequented the houses of harlots. Bahula was in the habit of going to the temple of Gokarna and hear Puranas, after the death of her husband. By this good deed Vidura got deliverance from sin. (Skanda Purana 3.3.22 . BAHULASVAN I. A king of the family of Sri Rama. (Bhagavata, Skandha 9) . BAHULASVAN II. A king of Mithila. He was godfearing. Once gri Krsna visited his palace. At that time he received much good advice from Sri Krsna. (Bhagavata, Skandha 10) . BAHUMl9LAKA. A serpent born to Ka9yapa Prajapati of his wife Kadru. (M.B., Adi Parva, Chapter 35, Stanza 16) . BAHUPUTRA. A Prajapati (creator). He was -ne of the spiritual sons (Manasaputras) of Brahma. (Vayu Purana 65:53). BAHUPUTRIKA. An attendant (female) of Subrahmanya. (M.B., Salya Parva, Chapter 46; Stanza 3) . BAHURATHA. A king of the family of Bharata. (Bhagavata, Skandha 9). BAHUR1GPA. One of the eleven Rudras. Eleven Rudras were born to Kasyapa by his wife Surabhi. Surabhi, who had been purified by Mahesvara whom she had pleased by her penance, got as sons, Aja, Ekapad, Ahirbudhnya, Tvastr and Rud.ra. The renowned Visvarizpa was the son of Tvastr. The eleven Rudras are Hara, Bahurupa, Tryambaka, Aparajita, Vrsakapi, 8ambhu, Kapardin, Raivata, Mrgavyadha, Sarpa and Kapalin The number of the Rudras is one hundred lakhs. They pervade everything moving and not moving. (Agni Purana, Chapter 18). BAHUSALA prince of Avanti. He was a friend of Sridatta. (For further information see the word gridatta) . BAHUSUVARNAKA. An ancient city on the bank of the Ganges, (Kathasaritsagara) . BAHUVADYA. A country in ancient India. Mention is made about this country in Mahabharata, Bhisma Parva, Chapter 9, Stanza 55. BAHUVIDHA. A king of the family of Anga. (Agni Purana, Chapter 277). BAHUYOJANA. An attendant of Subrahmanya. (M.B., Salya Parva, Chapter 46, Stanza 9). BAHVASI. One of the hundred sons of Dhx°tarastra. It is mentioned in Mahabharata, Bbisma Parva, Chapter 28 that he was killed by Bhimasena in the battle of Mahabharata. BAHYAKARNA. A serpent born to Ka'syapa Prajapati of his wife, Kadru. (M.B., Adi Parva, Chapter 35, Stanza 9) . *Kirmira, a demon, was the brother of Baka. (6loka 23, Chapter i f It is in the i oth Skandha of Bhagavata that the story of this Baka not so clear. Hence the original in Sanskrit is quoted below Sa vai Bako nama mahanasuro bakarupadhrk Agatya sahasa Krsnam tik~natundo 'grasadbali Krsnam mahabakagrastam dlstva Ramadayo'rbhakah Babhuvurindriyaniva vina pranarh vicetas4. BAHYAKUNDA. A serpent born in the family of Kasyapa Prajapati. Mention is made about this serpent in Mahabharata, Udyoga Parva, Chapter 103. BAHYASVAN. A king of the Puru dynasty. He was the son of King Purujati. Five sons were born to Bahyasvan called Mukula, Srnjaya, Brhadistha, Yavinara and Krmila. These five sons became famous as Pancalas. Of these, the family of Mukula became the Maukulyas, who were leaving temples and were of two classes. A son named Pancasva was born to Mukula. A son named Divodasa and a daughter named Ahalya were born to Pancasva. Ahalya got with child from the hermit Saradvata and gave birth to a son named Satananda. (Agni Purana, Chapter 278) . BAKA. Daughter of the demon, Sumali. He had four daughters : Baka, Puspotkata, Kaikasi and Kumbhinadi. Ravana is the son of Kaikasi. (Uttara Ramayana). BAKA I. A demon. The Pandavas escaping from the trap of Arakkilla (lac-house) through a secret tunnel went to the village Ekacakra on the banks of the river Ganga 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 Pandavas. 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 diet not want him to go and vice versa. The children began to cry and hearing the noise Kunti, another of the Pandavas, went there to enquire and learned the tragic story of the family. She immediately went to Bhima and acquainted him with the problem before the Brahmin. Bhima at once volunteered to go to the demon deciding to kill the man-eater and thus putting an end to his depredations. Bhima started on his journey to the demon carrying a cartload of rice and curry. Deliberately Bhima arrived at the place of the demon very late. Baka rolled his eyes in anger at the sight of the late-comer. But Bhima without heeding him sat in front of the demon and started eating the rice and curry. Baka charged at Bhima with fury but Bhima defended and a battle ensued in which Baka was killed and he fell dead like a mountain-head dropping down. * (Chapters 157164, Adi Parva, M.B.). BAKA II. A demon. As young boys Sri Krsna and Balaramabhadra were once playing m Ambadi (Gokula ) on the banks of the river Yaanuna when the demon, Baka, despatched by Kamsa, went to them in the form of a huge terrible-looking stork. In no time opening its ferocious beaks the stork swallowed Krsna. But the touch of Krsna burnt the throat of the bird and vomitting KMTs the bird fell dead. z, Aranya Parva, M.B.).occurs. But in the vernacular translation of the same the story is BAKA III. (Bakadalbhya). The great sage who poured into the sacrificial fire the country of King Dhrtarastra. For details see under Dalbhya. BALA. A sacred incantation. (See Atibala). BALA I. (VALA). A demon born to Kasyapa Prajapati of his wife Danayu. This demon had three brothers Viksara, Vira and Vrtra. It was this Bala who later on became the king of Pandyadesa. (91oka 42, Chapter 67, 9aloka 33; Chapter 65, Adi Parva, M.B.). Chapter 168 of Vana Parva states that this Bala was killed by Indra. (For details see Vala). BALA II. A deva born to Varuna of his elder brother's wife. (91oka 52, Chapter 66, Adi Parva, M.B.). BALA III. The son born to Pariksit of the Iksvaku dynasty of the daughter of Mandukaraja. This Bala had two wives, gala and Dala. (gloka 38, Chapter 192, Vana Parva, M.B.). BALA IV. A monkey. In the battle with Kumbhakarna this monkey did many brave deeds. (91oka 6, Chapter 287, Vana Parva, M.B.). BALA V. One of the two warriors whom Vayu Bhagavan gave as a gift to Subrahmanya. The name of the other was Atibala. (91oka 44, Chapter 91, 8alya Parva, M.B.) BALA VI. A Maharsi of ancient Bharata. He was the son of Maharsi Angiras. (91oka 27, Chapter 208, Santi Parva, M.B.). BALA VII. A sanatana Visvadeva. (91oka 30, Chapter 91, Anusasana Parva, M.B.). BALA VIII. A parsada of Visnu. When Vamana trampled over the head of emperor Bali and sent him to the underworld, the followers of Bali ascended the yajfa mandala and created a commotion. Bala was one of the parsadas who then came to the scene to quell the trouble. (Astama Skandha, Bhagavata) . BALA IX. A son of Mayasura. 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 Balasura yawned three bad women, Svairini, Kamini and Purn4cali were born. They had with them a potable substance called Hataka 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. (Pancama Skandha, Bhagavata). 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. Tam talumulam pradahantamagnivad Gopalasunum pitaram jagadgurob Cacchardda sadyo 'tirusak~atam BakaStundena bantum punarabhyapadyata Tamapatantam sa nigrhya tundayor Dorbhyam Bakaih Kamsasakhaih satam patih Pasyatsu baleju dadara May! Mudavaho viranavaddivaukasam. After the death of Balasura his wife Prabhavati went to their preceptor (Kulaguru) Sukracarya and told him all that took place and requested to bring back to life her lost husband. But Sukracarya regretted that he could not give life again to her dead husband but could by his powers make her hear his voice again. Prabhavati agreed to that and then she heard her husband say "Leave your body and join me". Prabhavati immediately courted death and joining Bala became a river. (Padma Purana, Uttara Khanda, Chapter 6). BALA ( M) . To know what are Dasabalas see under Pattu. BALABANDHU. A king of ancient Bharata. There is a reference to him in Sloka 236, Chapter 1, Adi Parva, M.B. BALABHADRA. (Balabhadrarama, Balarama, Baladeva). The elder brother of Sri Krsna and the eighth incarnation of Mahavisnu.* 1) Birth. When the number of wicked kings increased Bhumidevi (goddess of Earth) turned herself into a cow and took refuge in Mahavisnu. Mahavisnu then promised to be born as the sons of Vasudeva named Balabhadrarama and Sri Krsna and destroy the wicked. Vasudeva was the son of the Yadava, Surasena, King of Madhura. To Devaka the brother of another Yadava King, Ugrasena, was born a daughter Devaki. The marriage of Devaki with Vasudeva was celebrated but on the same day an Asaririni (a heavenly voice from above) said that the eighth child of Devaki would kill Kariisa. Instantly Kariisa put both Vasudeva and Devaki in jail. The first six sons born to Devaki were killed the moment they were born by striking them against the ground. Devaki became pregnant for the seventh time. The babe in the womb was Ananta incarnate by Visnu's directive to be of help to him when he would also be born soon as K,rsna. Therefore it was necessary to save the child from the cruel hands of Kaxiisa as it was certain he would kill the babe the same way he had killed all the others before. So he ordered Mayadevi to take the child from the womb of Devaki and place it in that of Rohini, another wife of Vasudeva. Mayadevi did so and the boy got the name Samgharsana, also because of this. The news spread that Devaki aborted. Rohini delivered a boy and was named Sarirgharsana alias Balabhadrarama. ( Dasama Skandha, Bhagavata) . 2) The colour of Balardma and Sri Krrna. Sri Krsna is the eighth child of Devaki. The elder brother Balarama is white in complexion while the younger, Sri Krsna is black in complexion. There is a story behind this. The devas decided to be born as Gopalas (shepherds) in the earth to be of help to Krsna in his duty of killing the wicked. They informed Mahavisnu 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 Rohixri's womb and change into Balarama and (Chapter ii, Dasama Skandha, Bh'agavata). 'Since the life of Balabhadra is so mixed with that of Krsna a complete life story of Batarama could be had only if it is read along with that of Krsna. taking a black hair said that it would go into Devaki's womb and change into Sri Krsna. It was thus that Balabhadra became white and Sri Krsna black. (Chapter 199, Adi Parva, M.B.). 3) Brothers. Balabhadrarama had six brothers born of his mother Rohini. They were: Gada, Sarana, Durddama, Vipula, Dhruva, and Krta. (Navama Skandha, Bhagavata). 4) Till their marriage Sri Krsna spent his childhood in Arizbadi and Balarama, in Madhura. Once the sage Garga went to the house of Vasudeva and it was he who then told the story behind the births of Balarama and Krsna. Hearing this Vasudeva went to Madhura and brought Balabhadrarama also to Arhbadi. Gargamuni then performed all those sacred rites which were usually done to boys of that age and both of them then remained in Ambadi. Several important events happened during their stay here, notable among which are: Putanamoksam (killing of the demoness Putana and giving her salvation). Sakatasuravadha (killing the asura, Sakala), Trnavarttavadha (killing the asura, Trnavartta) , Vatsasuravadha (killing the asura, Vatsa), Bakavadha (killing the demon bird, Baka), Aghasuravadha (killing the asura, Agha), Dhenukasuravadha (killing the asura, Dhenuka), Kaliamardana (beating the snake, Kalia) and Pralambavadha (killing Pralamba). (See under Krsna for more details). Kadrsa conducted a Capapuja (worship of the bow) to kill Krsna. It was on a festive scale and both Krsna and Balarama went to Madhura to attend the same. There they killed Karizsa and after that went to the asrama of Sandipani Maharsi for education. When they completed their education they at the request of the preceptor gave as Gurudaksina (The fee you pay in the end for the instructions given) the lost child of the guru. Then they went to Madhura and there several events took place, important among which was the fight between Ki'sna and jarasandha. By this time the Yadavas were becoming lean financially and so to make some money Krsna and Rama went to the diamond-infested mountain of Gomantaka. On their way they met Parasurama doing penance under a Banyan tree. On the advice of Para'surama they killed Srgalavasudeva and got immense wealth. On their return Rama and Ksna along with many Yadavas went and settled down in* the island, Dvaraka, in the western ocean. (Dasama Skandha, Bhagavata). 5) Marriage. Before the advent of Balarama and Krsna the island Dvaraka was known as Kusasthali. It was ruled over by a famous Rajarsi, Revata. This king was the son of King Anartta and grandson of emperor Saryati. Revata got a hundred sons, Kukudmin being the first and a daughter named Revati. 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 Brahma. Revati also accompanied him. There stupefied he saw Vedas, Yajnas, mountains, rivers, oceans, Rtus, all in divine figures standing before Brahma, worshipping him. The sweet celestial songs gave them both untold happiness. He then told Brahma the purpose of his visit and Brahma meditating for some time told him that Balabhadrarama, son of Vasudeva, was the only one person suited for her. The king returned to Dvaraka and gave his daughter in marriage to Balarama. (Saptama Skandha, Devi Bhagavata). 6) A pilgrimage. When the great Pandava-Kaurava battle started Krsna became the charioteer of Arjuna and Balarama went to the forest, Naimisa. He was not much interested in the battle. At the forest of Naimisa he saw Suta telling Puranic stories to the several sages assembled there before him. Suta did not rise up when he saw Balarama and the latter moved to anger very soon cut off thehead of Suta. The sages assembled there decried the act of Balarama and lamented deeply over the incident. At this Balarama promised that he would give birth, from the dead body of Suta, to one who will be well versed in all the Vedas, 'sastras and sciences. The sages then blessed Balarama. During that time there lived in the vicinity of Naimisa forest a demon called Balvala (Vatkala). He used to annoy the sages there and the sages requested Balarama 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 Suta a pandita of great erudition. Later, to remedy the sin of killing Sata, Balarama, repentant, visited all the sacred places in Bharata. Once when he heard, about the grim battle between Duryodhana and Bhimasena, he went to the battle-field and tried his best to stop the war. Disappointed he returned to Dvaraka. (Dasama Skandha, Chapter 79, Bhagavata) . 7) Death. Once the rsis Narada, Kanva and ViAvamitra came to Dvaraka. To make fun of them some of the Yadavas dressed a Yadava 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 Yadavas. After the Mahabharata battle the Yadava dynasty remained alive only for thirtysix years. After that by the curse of the brahmin the Yadavas were all killed in a drunken brawl between themselves in the very presence of Krsna and Balabhadra. This happened on the shore of Prabhasa tirtha and Balarama was sitting there then in deep meditation. Suddenly the soul of Balarama 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) Other details. (1) It was Balabhadrarama who taught Bhimasena the mace-fight. ($loka 4, Chapter 138, Adi Parva, M.B.). (2) Balabhadrarama was present along with Sri krsna at the marriage of Paiicali. (8loka 17, Chapter 185, Adi Parva, M.B. ). (3) Balabhadrarama became very indignant when he heard about Arjuna carrying away Subhadra and it was Krsna who pacified him. (Chapter 22, Adi Parva, M.B. ). (4) He was present at the marriage of Abhimanyu conducted at the city of Upaplavya. (9loka 2 1, Chapter 72, Virata Parva, M.B.). (5) He was very insistent that the Pandavas and Kauravas should come to a truce. (Chapter 2, Udyoga Parva, M.B.). (6) He witnessed the battle of maces between Duryodhana and Bhimasena at Kuruksetra. (Chapter 34, Salya Parva, M.B.). (7) Balarama conducted a pilgrim tour and visited all the holy places of Bharata at a time when the PandavaKaurava war was in full swing. (Chapter, 35-54, Salya Parva, M.B.). (8) Balarama was of opinion that it was unjust of Bhimasena to have killed Duryodhana and was about to kill Bhimasena. (Sloka 4, Chapter 60, Salya Parva, M.B.). (9) Once Balar ama spoke in extolling terms about the secrets of Dharma. (Sloka 17, Chapters 126, Salya Parva, M.B.). ( 10) It was Balarama who performed the obsequies of Abhimanyu. (Sloka 6, Chapter 62, Asvamedha Parva, M.B.). (11) He went to Hastinapura when Yudhisthira performed the Asvamedha yaga. (Sloka 4, Chapter 66, A'svamedha Parva, M.B.). (12) Balardma introduced Prohibition in Dvaraka. (Sloka 29, Chapter 1, Mausala Parva, M.B.). (13) Once he made dry the river Kalindi. (See Kdlindi) . BALABHADRARAMA II. A very mighty serpent. (Sloka 37, Chapter 1, Adi Parva, M.B.). BALADA. The first son of the Agni, Bhanu: It is this Agni which gives life and strength to all living beings. (Sloka 10, Chapter 221, Santi Parva, M.B.). BALANDHARA. A daughter of the king of Kasi. Let the mightiest of mere marry her, said her father. Defeating all the ,kings who tried to take her Bhimasena married her and Sarva'sa was the son born to BYmasena of Balandhara. (Sloka 70, Chapter 95, Asvamedha Parva, M.B.). BALADHI. An ancient hermit. He was powerful. He performed a severe penance for getting sons. The Devatas appeared and granted him a boon. Accordingly a son called MedhWin was born to him. Once Medhavin teased the great hermit Dhanusaksa, who cursed him to death. (M.B., Vana Parva, Chapter 135) . BALAHAKA I. (VALAHAKA). A serpent famous in the Pur4as. This serpent stays in the durbar hall of Varuna, worshipping him. (M.B., Sabha Parva, Chapter 9, Stanza 9) .BALAHAKA II. (VALAHAKA). A brother of Jayadratha the King of Sindhu. He helped Jayadratha in kidnapping Draupadi. (M.B., Vana Parva, Chapter 265, Stanza 12). BALAHAKA III. (VALAHAKA). A famous horse yoked on the right side of the chariot of Sri Krsna. Mention is made about this horse in M.B., Virata Parva, Chapter 45, Stanza 23. BALAHAKA IV. A king. Once Siva gave this king a vision of him in the shape of a cow-calf. After that in the place where Siva appeared as calf a Sivalinga 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 Purana 3-2-27) . BALAKA (VALAKA). 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 Brahma, from its young age with the view of destroying everything. Brahma appeared before the creature and granted it the boon that it would have the power to make anything blind. Brahma 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 Valdka 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., Karna Parva, Chapter 69) . BALAKATIRTHA. (VALAKATIRTHA). A holy place near the mountain of Gandhamadana. Those who bathe in this holy bath would become as bright and famous as devas (gods) It is mentioned so in the Mahabharata, Anusasana Parva, Chapter 25, Stanza 19. BALAKASVA. (VALAKASVA). He is the grandson of the hermit Jahnu and the son of Aja otherwise called Sindhudvipa. Balakasva had a son called Kusika. (M.B., Sand Parva, Chapter 49, Stanza 3) . BALAKHILYA(S). (VALAKHILYAS). A group of hermits. 1) Origin. Sixty thousand hermits were born to Kratu, one of the Saptarsis (seven hermits), by his wife, Santati.* They are called Balakhilyas. 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. (Visnu Purana, Arimsa 1, Chapter 10) . 2) Garuda (Eagle) and Bdlakhilya(s). A story connecting the birth of Garuda with Balakhilyas occurs in the Puranas. Once Kasyapa Prajapati 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 Balakhilyas. When Indra was heaping up on heaps pieces of big logs the Balakhilyas who were very small were bringing in chips of wood. Seeing this Indra laughed. The Balakhilyas 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 Kasyapa and told him everything. Kasyapa went to the Balakhilyas and pacified them. At this time Vinata, a wife of Ka'syapa, was doing penance to obtain a son. Kasyapa said that the penance of the Balakhilyas would not be fruitless and that as a result of their penance a son who would overpower Indra would be born to Vinata. Accordingly a son was born to her. Garuda was that son. The fact that Garuda overthrew Indra when he went to heaven for ambrosia, is well known. (M.B., Adi Parva, Chapter 31) . 3) Routine of life. The Balakhilyas live in the mandala of Surya (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 Balakhilyas living in the lunar region also. They worship the Sun daily. All the world stand firm in truth because of the penance of the Balakhilyas. (M.B., Anusasana Parva, Chapter 141.). *In some other Furanas the mother of Balakhilyas is given the name 'Sannati'. This may be a mistake in the manuscript. 4) Other information. (1) Garuda (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 Balakhilyas were doing penance hanging head downwards on that branch. Garuda knew this only after the branch was broken. Fearing the curse form them he took the branch in his beak arid flew about here and there. At last, according to the advice of Ka°syapa, he took the branch to the mount Gandhamadana and without causing any harm to the small hermits p1aced it there. (M.B., Adi Parva, Chapter 30) . (2) When Dusyanta entered the hermitage of Kanva he saw the Balakhilyas doing panance, hanging down on the trees in the vicinity. (M.B., Adi Parva, Chapter 7) . (3) In Valmiki Ramayana, Balakarda, Sarga 51, it is mentioned that the Balakhilyas. were engaged in prayer and meditations and offering oblations to fire to the hermitage of Vasistha. (4) It is mentioned in Valmiki Ramayana, Bdlakdpqa, Sarga 51, that in the period of the Ramayana, in South India, when Ravana was going to the house of Marica, he saw the Balakhilyas doing penance. (5) The Balakhilyas learned the Vedas and Sastras (scriptures) sitting in the chariot of the sun. (Kampa Ramayana, Purvakanda). BALAKHILYA SAMHI TA. See the word Guruparampara BALAKI. (VALAKI). One of the hundred sons of Dhr'tarastra. Mention is made in the Mahabharata, Adi Parva, Chapter 185, Stanza 2, that Valaki had been present on the occasion of the svayarhvara (wedding) of Draupadi. BALAKI. A hermit. He is called Gargya also as he is a son of Garga. He acquired much knowledge and so he became arrogant. Because of this some called him Drptabalaki. Once the hermit went to the King of Ka'si and told him that he would impart to him the knowledge of Brahma. The king replied that he would give thousand cows in return. Balaki declared that the sun-god was Brahma. The king said that he had known it. Everything that Balaki said had been known to the king earlier. So, in the end Balaki had to become the disciple of the King. Then the King took him to a man v; ho 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. Balaki 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 `Sarupya' (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 `Atmajnana' (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." (Brhadaranyakopanisad) . BALAKSA. An ancient king of Bharata. While the Pandavas were living incognito in the kingdom of Virata, Duryodhana and his brothers stole the cows of Virata, in consequence of which there was a battle. The devas (gods) came in planes to see tote fight between Arjuna and the teacher Krpa. It is mentioned in the Maha- bharata, Virata Parva, Chapter 56, that the King Balaksa was there with the gods when they carne to see the fight. BALAMITRA. A king. Satrughna who led the yaga horse of Sri Rama fought with Viramani and at that time Balamitra fought on the side of Virarnani. ( Chapter 40, Pataia Khanda, Padma Purana). BALAMODAKA. The son of Suratha, the King of Kundalanagari. (Fadma Purana, Chapter 40). BALAVIKA ( VALANIKA ) I. A son of the King Drupada. Mention is made in Mahabharata, Drona Parva, Chapter 156, that Asvatthama ki1led him in the battle of Kuruksetra. BALANKA (VALANYKA) iI. A brother of Matsya, the King of Virata. During the battle of Kuruksetra he had taken the side of the Pandavas and had fought against the Kauravas. (M.B., Drona Parva, Chapter 158). BALASVAMI. A warrior of Subrahmanya. (M.B., 8alya Parva, Chapter 45, Stanza 74) . BALAVATI. The daughter of hermit Kanva. 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. Balavati 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 SunGod was pleased and said "All your wishes will be realized". From that day onwards that place was ca1led by the name `Balapa'. (Padxrta Purana, UttaraKhanda, Chapter 152 ) . BALAVINASTAKA. The hero of a story, given in Kathasaritsagara, Kathamukhalambaka, Taratiga 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 karma. 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 karma called him Balavinastaka (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. Hewould not talk'to her. The fostermother thought Balavinagtaka 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. BALAYANI. An acarya (Teacher). In Bhagavata, Skandha 10, it is seen that Balayant was taught Balakhilya samhita by Baskala. BALAYOGI. A king of the Anga dynasty. He was the son of Bali, who had six sons named Anga, Vanga, Kalinga, Pundra, Baleya and Balayogi. (Agni Purana, Chapter 277) . BALAYUS. One of the eight sons born to Pururavas by Urvasi. (Padma Purina, Srsti, Chapter 12) . BALHIKA. (BALHIKA) I. A powerful king born in the family, of Ahara. (M.B., Adi Parva, Chapter 67, Stanza 25) . BALHIKA II. A king who in his previous life was the asura called Krodhavasa. It is mentioned in Mahabharata, Drona Parva, Chapter 96, Stanza 12, that this King helped the Kauravas in the battle of Kuruksetra. BALHIKA III. A king who was the third son. of Janamejaya and the grandson, of King Kuru. (M.B.; Adi Parva, Chapter 94, Stanza 56). BALHIKA IV. A son of Pratipa; a King of the Kuru dynasty. He had two brothers, Devapi and Santanu. It is said in Mahabharata, Adi Parva, Chapter 94 that Sunanda, the princess of the country of Sibi was their mother. Mention is made in Bhagavata, Skandha 9, Chapter 22, Stanza 18 that this king Balhika had a son named Somadatta. Balhika was a friend of the Kauravas and the Pandavas. Balhika exhorted them strongly, not to engage in a battle. Still, when the battle was begun, Balhika sided with the Kauravas. Balhika was once elected as the general of eleven divisions of the army of Duryodhana; The achievements of Balhika in the battle of Kuruksetra are given below :- 1) There was a combat on the first day of the battle between Balhlka and Dhrstaketu. (M.B., Bhisma Parva, Chapter 45, Stanza 38) . 2) Bhimasena defeated Balhika. (M.B., Bhisma Parva, Chapter 104, Stanza 26). 3) Fought with Drupada. (Mahabharata, Drona Parva, Chapter 25, Stanza 18) 4) Balhika fought with Sikhandi. (Mahabharata, Drona Parva, Chapter 96, Stanza 7) . 5) BhImasena killed Balhika. (Drona Parva, Chapter 157, Stanza 15). BALHIKA V. The charioteer of Dharmaputra. (M.B., Sabha Parva, Chapter 58, Stanza 20). BALHIKADESA. A country in ancient Bharata. Mention is made about this country in Mahabharata, Bhisma Parva, Chapter 9. BALI (MAHABALI) I. An emperor of the Asuras. He was the son of Virocana and the grandson of Prahlada. 1) Genealogy and Birth. The Asuras or the Daityas are the sons born, of his wife Diti, to Kasyapa Prajapati, son of Marici and grandson of Brahma. There were so many Asuras born as the sons of Diti. But among them Hiranyaksa, Hiranyakasipu, krapadma, Siriihavaktra, Tarakasura and Gomukha were notorious. Of their sisters Sirhhika and Ajamukhi were famous. Four sons called Prahlada, Samhrada, Hrida and Anuhrada were born to Hiranyakasipu. Virocana was the son of Prahlada and Mahabali was the son of Virocana. Bana was born from Mahabali and four crores of Asuras called Nivatakavacas were born from Bana. 2)- The churning of the ocean. Once Mahibali had stolen the wealth of Devendra. While he was carrying it to his house, it all fell in the ocean. Mahavisnu ordered the devas (gods) to recover the lost wealth from the ocean. It was impossible to churn the ocean without the help of Mahabali. So the devas went to Mahabali and sought his help. Mahabali 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 (Amrta) and to defeat the Asuras in battle. On the side of the Asuras there was the knowledge of the Mrtasanjivani (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 Visnu Purina, Arhsa 1, Chapter 9 and Matsya Purina, Chapters 250 and 251 that these events took place during the regime of the Indra named Mantradruma in the Caksugamanvantara (the period of the manu named Caksusa). 3) War with Indra. The great teacher gukra again anointed Bali, who was brought to life again, as Indra. After that he performed the sacrifice of Visvajit (conqueror of the world) on behalf of Bali. Assuming the responsibilities of government, Bali performed one hundred Asvamedha yagas (Horse sacrifices) (Bhagavata, Skandha 8) . After the Visvajit sacrifice, Yajnadeva (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 Sukra gave him a divine conch, and Brahma presented a garland. (M.B., Santi Parva, Chapter. 216) . 4) Attainment of the Position of Indra. Mahavisnu had not been on good terms with the devas, for a time. Taking, this opportunity, Sukracarya 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 Mahabali. Once, during that period Bali invited his grandfather Prahlada to heaven and requested him to accept the most honourable seat there. Prahlada accepted his invitation and anointed Bali as Indra. Bali enquired of Prahlada as to the method of carrying.on the government of heaven. Prahlada said thus in reply: "Only virtue will always win. Rule the kingdom without deviating from virtue." (Vamana Purina, Chapter 74) . Because Bali had ruled his kingdom according to the advice of Prahlada, he became famous in the three worlds. (Vamana Purana, Chapter 75) . According to the version of Bhagavata, Prahlada 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 Prahlada. After the period of Virocana, Mahabali 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 Amrta (the celestial nectar of immortality). A battle took place between the Asuras and the Devas for the possession of Amrtakalasa (the Ambrosia and the container) and the emperor Mahabali was killed in the battle. The Auras carried the dead body of Mahlbali to his capital, where Sukracarya (their teacher-priest gukra) brought him to life again by the help of sacred herbs. Mahabali 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. (Bhagavata, Skandha 8). 5) The curse of Prahlada. 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 Brahmanas were denied the privileges they deserved. They approached Visnu and represented their grievances. Visnu told them thus : "Bali is devoted to me. Still, to redress your grievances I shall take the incarnation of Vamana 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 Prahlada to learn the reason. Prahlada told Bali thus: "Lord Visnu is now staying in the womb of Aditi for his incarnation as Vamana. That is why the country and the Asuras are subjected to destruction. Hearing this Mahabali said: ``Our Raksasas are more powerful than that Visnu." Hearing these haughty words of Bali, Prahllda got angry and cursed Bali "Let your country be destroyed." Bali requested Prahlada to pardon him. Prahlada advised Bali "You will get salvation only by relying on Visnu". (Vamana Purana 77) . 6) Defeated by TTamana. 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 Ka'syapa Prajapati, 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, Visnu appeared before her and asked her what boon she wanted. She requested Visnu to take birth as her son, to drive away Bali and to restore her sons, the devas (gods), to their kingdom of heaven. Mahavi snu agreed. Aditi became pregnant and gave birth to the son Vamana. He was an incarnation of Mahavisnu. [The 5th incarnation (avatara) of Visnu At this time Mahabali was performing a sacrifice on the bank of the liver Narmada. Vamana came to the place of sacrifice in the dress of a hermit boy and told Mahabali that he was a helpless hermit boy and requested that he might be given three steps of ground. Mahabali was pleased with the boy and told him that he was willing to give the boy even the country called BhrAgaraka 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 SSukracarya called Mahabali and said that the boy was a cheat and that his request should not be granted. But Mahabali 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 Vamana took a grass of Darbha and pushed it at the mouth of the pot. The grass pierced one eye of Sukracarya. From that time onwards Sukracarya had only one eye. Water flowed freely into the hands of Vamana. Sukra got angry and cursed Bali. Vamana began to measure, the ground and simultaneously began to grow. The asuras who were horrified at this, began to attack Vamana with anything they could lay hands on. Still Vamana 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. Mahabali said that he had only his body left, as his own, and that Vamana might take it and complete three steps. Vamana placed his foot on the head of Bali and pushed him down to Patala (the Netherworld). Thenceforward the asuras became the inhabitants of Patala. (Bhagavata, Skandha 8) . 7) Bali and l?aaana. Once Ravana visited Bali who was under custody in Patala, and said to him, "I have come to save you from here. So get yourself free from the custody of Mahavisnu, with my help." Hearing this, Bali asked Ravana to fetch the two earrings of Hiranyakasipu, which were shining like blazing fire a little away from them. Ravana moved forward to take them. But he fell unconscious. Bali caused him to recover and said: "These earrings were worn by my great grandfather Hiranyakasipu. How could you, who are not even capable of taking his earrings, save me from his slayer, Visnu? Visnu is Almighty and All-powerful and Supreme Lord of everything." Hearing this, Ravana was filled with shame and he returned. (Valmiki Ramayana, Uttara Kanda, Praksipta Sarga). 8) Bali born as a Gardabha (Ass). Bali, who was fallen from power took birth in the womb of an ass and roamed about. Brahma instructed Indra to find out Bali. (M.B., Sand Parva, Chapters 216-218) . 9) Other information. (1) Mahabali shines in the durbar of Varuna. (M.B., Sabha Parva, Chapter 9, Stanza 12). (2) Once Mahabali went to Prahlada 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 Mahabali was a hater of the Brahmanas. (M.B., Sand Parva, Chapter 90, Stanza 24). (4) Once Mahabali was engaged in a serious contest with Indr+ (M.B., Santi Parva, Chapter 223) . (5) After having lost his kingdom Mahabali ridiculed Indra in various ways. (M.B., Santi Parva, Chapter 225, Stanza 30) (6) Once Mahabali talked with S` ukracary a about giving gifts of flower, smoke and light. (M.B., Anusasana Parva, Chapter 98, Stanza 15) . (7) Laksmi Devi had forsaken Mahabali because he behaved haughtily towards Brahmanas. (M.B., Santi Parva, Chapters 216-218) . (8) In the religious Books such as Yogavasistha the story of Mahabali is given to illustrate disinterestedness (Anasakti). BALI II. A hermit. It is mentioned in the Mahabharata, Sabha Parva, Chapter 4, Stanza 10, that this hermit lived in Hastinapura. BALI III. An incarnation of Siva. Siva incarnated in the hermitage of the Balakhilyas in the mount of Gandhamadana during the period of Varaha Kalpa (Kalpa-one day of Brahma or the period of 14 manus) . It is seen in Siva Purana, Satapatha Brahmana that Bali had four sons, called Sudhama, Kasyapa, Vasistha and Virajas. BALI IV. A king of the Yadavas. He was the son of Krtavarman. Bali married Carumati, the daughter of Rukmini. (Bhagavata, Skandha 10). BALI V. A famous monkey-king of the country of Anava. This King who was the son of Sutapas was a contemporary of the great King Sagara. Bali did penance and Brahma 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 we11versed in the knowledge of law and its observance and the learned will recognize your knowledge. You will re-establish caste system in your kingdom." (HariVamsa, 1. 31.35.39). Sudesna was the wife of Bali. The couple had no children. At last they appealed to Dirghatamas a hermit, from whom they got five sons called Anga, Vanga, Kalinga, Pandu and Suhma (Brahma Purana). In Bhagavata 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. (Bhagavata, Skandha 9, Mahabharata,.Adi Parva, Chapter 92). BALI. A mighty monkey-king. 1) Birth. Bali is the son of Indra. There is a story about the birth of Bali as follows:-- Silavati who was devoted to her husband once carried her husband Ugratapas who was a leper, on her shou1der to the house of a harlot one night. On the way they saw the hermit Animandavya, 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 Animandavya cursed him that before sunrise he would die. 8ilavati 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. Aruna 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,Aruna 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. Hek secretly took her to a dark place and a sort was born ou-t of that coition. That son is Bali. When Aruna returned the Sun was standing full of anger. Being afraid of him Aruna confessed everything to the Sun. When he heard the whole story the Sun expressed his desire to see that figure which Aruna had adopted. Accordingly Aruna again became a woman. The Sun also had coition with her and Sugriva was the son born out of this coition. Bali and Sugriva were brought up by Ahalyadevi in the hermitage of Gautama. At that time a monkey-king named Rksaraja had been ruling over the forest with Kiskindha as his capital. He had no sons and so he approached Indra and placed before him his grievances. Indra brought Bali and Sugriva from the hermitage of Gautama and handed them over to Rksarajas. (M.B., Adi Parva, Chapter ? 07; Brahmanda Purana, Chapter 42; Uttara Ramayana and Kampa Ramayana, Purvakanda). 2) Marriage and Kingship. Owing to difference of opinion, Bali defeated the asuras who came for the churning of the Sea of Milk. The devas who were pleased at this, gave Bali, a woman named Tara, derived from the Sea of Milk. Thus Tara became his wife and he got a son by her, named Afigada who became famous as a mighty warrior-prince. Sugriva married Ruma. At that time Rksaraja died and Bali became King. (Kampa Ramayana, Purvakanda)., 3) Enmity with Hanuman. It was during this period that Hanuman was born. While Siva and Parvati were living in the forest as monkeys Parvati got with child. The child was given to Bhagavan VAVu (Wind-God) with the womb. Vayu placed the womb with the child in Anjana Devl'S stomach. Narada informed Bali all these things. Bali thought that his position would be lost, if a being born of Siva, grew up in the form of a monkey. In accordance with the advice of Narada, Bali melted Pancaloha (Five metals) and passed it into the womb of Anjana. Sti1l the child in the womb was not killed as it was the sperm of Siva. The molten metals became earrings of the child in the womb. (Kampa Ramayana, Purvakanda). 4) Sugriva separated. Once, the son of Maya, the carpenter of the asuras, wanted to defeat Bali by a combat or cunning sleights as he was an expert wrestler and magician. He came to Kiskindha in the midnight and standing before the palace, challenged Bali, who getting angry came oat followed by Sugriva. Seeing the two of them the magician began to run. 'Bali and SugFva chased him to a cave. Placing Sugriva, at the mouth of the cave Bali followed the magician. Before going, Bali said to Sugriva: "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 Kiskindha and live happily there." Bali 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 Sugriva felt sorry. Then he closed the mouth of the cave firmly with stone and returned to Kiskindha. Hearing about the death of Bali the monkeys anointed Sugriva as King. After a time Bali returned stronger than before and saw the mouth of the cave closed. He thought that Sugriva had closed the mouth of the cave deliberately to kill him and to usurp his throne. Bali reached Kiskindha and drove Sugriva away. SugCva fled to Mount Rsyamukacala which was prohibited area for Bali due to a curse. Matanga had cursed him that if he entered that mountain his head would be broken. So Sugriva was safe in that mountain. The desire of Bali to take revenge on Sugriva increased everyday. Everyday he used to go to the four seashores and conduct bath, prayer, meditation etc. and return to Kiskindha 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 Sugriva in the R'syamidkacala. Hanuman was the minister of Sugriva. He was much annoyed at this habitual torture of' Sugriva. One day as usual Bali was stepping on the head of Sugriva to jump to another place, when Hanuman caught hold of Bali by his waist. Hanuman thought that if Bali was dragged down on the mountain somehow or other, his head would break and there would be an end of his wicked deeds. Bali thought that if he could jump into Kiskindha with Hanuman it would be easy for him to destroy Sugriva. But both were of equal strength. So Bali did not jump with Hanuman to Kiskindha and Hanuman did not drag Bali to the ground. Both did not know how to stop the fight. At last they made a treaty. Bali agreed to stop torturing Sugriva and Hanuman agreed not to cause any trouble to Bali. Both returned to their own places. After that Sugriva lived in Rsyamukacala with his ministers and Bali in Kiskindha. (Valmiki Ranzayana, Ki skindha Kanda, Sarga l0;Kampa Ramayarza, Purvakanda ). 5) Bali was cursed by Matafzga the great hermit. See the word Dundubhi para 4. 6) Defeating RGivana. Bali 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 Bali to defeat all his foes and bring the countries in all directions under his sway. Ravana heard about this and decided to overpower Bali somehow or other and approached Kiskindha. Bali knew this. His minister, Tdran, went to Ravana and told him about the power of Bali and of the boon by which Bali got half the strength of his opponent. When Ravana heard of this peculiar boon he decided to kill Bali. His idea was to kill Bali by going behind him when he went to the sea-shore to take bath in the morning. Next morning Bali went to the eastern sea-shore and began his prayer and meditation. Ravana approached Bali from behind and sat close to him. Perhaps the idea of Ravana might have been to take Bali by his tail and beat him on the ground. Bali knew that Ravana was sitting behind him. But pretending that he knew nothing put his long tail on the body of Ravana, 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 p1aces and reached Kiskindha. Seeing Ravana hanging by the tail of Bali, even the women folk laughed. Thus Ravana admitted defeat. Bali let him go unhurt. (Uttara Ramayana). 7) Death. After Sites had been stolen away Rama and Laksmana wandered about in the forest. Then they met with Hanuman, who took them to his King Sugriva. Sri Rama and Sugriva entered into a treaty, by which Sri Rama was to kill Bali and to restore to Sugriva his wife who was under the custody of Bali, and to make him the King of Kiskindha, in return for which Sugriva and his men had to help Sri Rama to find out and recover Sites. In accordance with the conditions of the treaty, Sri Rama and Sugriva reached Kiskindha, to confront with Bali. Sri Rama and Sugriva had hit up on a plan, by which Sri Rama was to shoot Bali down, when Sugriva was engaged in boxing with Bali. Sugriva challenged Bali to a single combat. Bali came out and a horrible boxing began between the two. But Sri Rama could not distinguish one from the other. Thier faces were so alike. Sugriva, being defeated, receded from fight. Sri Rama and Sugriva returned to Rgyamukacala. Surgiva spoke ill oŁ Sri Rama. But Sri Rama revealed the truth, and Sugriva believed it. Next day morning both of them started for Kiskindha to kill Bali. Sri Rama had put a flower garland around the neck of Sugriva to distinguish him from Bali. This time Tares tried to the utmost to dissuade Bali from fighting. But without paying any heed to her words Bali engaged Sugriva in fighting. Sri Rama, sitting in ambush, instantly sent an arrow to the breast of Bali who looked to the side from which the arrow came. Before falling down, looking at Sri Rama Bali said "It is not right on the part of the King of Ayodhya to have shot an arrow from ambush". Hearing that Sri Rama 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 Ravana, who as you know, is my foe. If I let you alone Ravana 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 Sugriva, for my interest, for the protection of the world at large, and for the preservation oŁ law and order that you should be killed. Was it net a violation of duty on your part to steal the wife of Sugriva ?" Bali fell down. Immediately Taradevi and Azigada arrived there. Tares spoke very harsh words to Sri Rama. At last Bali entrusted Tares and Aaigada with Sri Rama and then he died. (Kampa Ramayana, Kiskindhakan~la 1. BALIHAM. A dynasty of Ksatriyas. It is mentioned in Mahabharata, Udyoga Parva, Chapter 74, Stanza 14 that there was a king named Arkaja in this dynasty. BALISIKHA. A serpent born to Ka'syapa prajapati of his wife Kadru. (M.B., Adi Parva, Chapter 35, Stanza S). BALIVAK. A hermit. It is mentioned in Mahabharata, Sabha Parva, Chapter 4, Stanza 14 that this hermit had been a member of the durbar of Yudhisthira. BALLALA. Son of a Vaisya named Kafyana. From childhood Ballala was an ardent devotee of Ganapati. When he was a child he used to gather pebbles and make a heap and then worship it, imagining it to be Ganesa ( Ganapati) . 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 Ganapati arose in the place where the child used to worship. (Ganesa Purana 1 : 2 ). BALLAVA (VALLAVA). A country in Bharata. Mention is made about this country in Mahabharata, Bhisma Parva, Chapter 9. BALLAVA (VALLAVA). This is the pseudo-name assumed by Bhimasena, while the Pandavas were living in pseudonymity in the kingdom of Virata. In some Puranas this name is shown as `Valala'. (1VLB., Virata Parva, Chapter 2, Stanza 1) . BALOTKATA. A female attendant of Subrahmanya. (M.B., galya Parva, Chapter 46, Stanza 23) . BALVALA (VALKALA). An asura. This asura had been tormenting the hermits of the forest of Naimiga. This asura was killed by Balabhadrarama. * For detailed story see para 6 of the word Balabhadrarama. BANA (BANABHATTA) I. A Sanskrit poet who lived in the 7th century A.1D. He was a member of the assembly of emperor Harsavardhana. `Harsacarita' (prose) is the most important work of Bana. 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 Vyasa, Bhattara-hari'scandra, SStavahana, Pravarasena, Bhasa, Kalidasa and such others. Harsacarita, in -a sense, is a Romance. It is divided into eight Ucchvasas. From the first two or three chapters informations could be had of Banabhatla. His mother Rajyadevi died when he was a little boy. At the age of fourteen his father also died. After that he arrived at the palace of Harsa. The story of Harsacarita begins with the death of Prabhdkara-Vardhana, father of Harsa. The Book ends with the story incomplete. Harsacarita is the only historic prose work available in Sanskrit. BANA II. A mighty and powerful Asura. 1) Genealogy and birth. Descended from Mahavisnu in the following order:Brahma-Marici- Ka'syapa-Hiranyakasipu-Prahlada-Virocana-Mahabali-Bana. 2) Getting a boon. BS.a began his reign with the city of Sonitapura as his' capital. Then he went to the vicinity of the Himalayas and began to do penance thinking of Siva. Siva made his appearance and asked him what he wanted. He requested that he should be considered as the son of Parvati and that he should be given thousand hands so as to destroy all his enemies. Siva granted him the boon. From that day onwards Parvati considered him as the younger brother of Subrahmanya. He returned to his Kingdom and began to reign. 3) Battle with Sri Krsna and his fall. (See the word Aniruddha). 4) Other information. (1) In the Pur5nas Banasura is often called by the name Mahakala, which is the name of an attendant of Siva. (M.B., Adi Parva, Chapter 65, Stanza 20) . (2) Sukracarya (the teacher of the Asuras) always worked for the uplift of Bana. (M.B., Sabha Parva, Chapter 38, Stanza 29) . 3) In the Battle with Sri Krsna, Bana was helped by iva, Subrahmanya, and the Gods like Agni (fire) and others. (M.B., Sabha Parva, Chapter 38) . (4) Sri Krsna cut down the thousand hands - of Bana with his Cakrayudha (the wheel weapon). (MA, Sabha Parva, Chapter 38). (5) Bana often stood under the cover of the mountain of Kraunca and attacked the devas (gods). So once Subrahmanya had to cut the mountain Kraunca with his arrows. (M.B., Salya Parva, Chapter 446, Stanza 82). BANA III. A warrior of Subrahmanya. Mention is made about this Bana in Mahabharata, galya Parva, Chapter 45, Stanza 67. BANA IV. An asura. During the regime of Sri Rama this Asura fought against the King and his brothers. A givalinga had beer, consecrated in the throat of this asura. So it was not possible for Laksmana to defeat him though he had fought with him for so many days. Laksmana heard an etherial voice saying, "Unless and until the image of 8ivalinga is removed from his throat Bana could not be killed." By the operation of arrows Laksmana smashed the image of Sivalinga in his throat. With the same arrow he cut the throat of .the asura also and thus Bana was killed. (Kampa Ramayana, Uttara Kanda ) . BANDHUDAYADA. A son who can claim to be a heir. The Puranas state about six different kinds of Bandhudayadas. 1) Svayari jata. A son born to one's wife without a progenitor. 2 ) Pranita. A son born to one's wife by the blessing of any holy man. 3) Putrikdputra. Son of one's daughter. 4 ) Paunarbhava. A son born after a re-marriage. 5 ) .Ii'anina. A son born before marriage. 6) Bhanja. Son of one's sister. All these sons are heirs. (Chapter 119, Adi Parva, M.B. ). BANDHUMAN. A king of the country of Videha. ( Chapter 6, Brahmanda Purana ) . BANDHUMATI. A lady attendant of Vasavadatta, wife of Udayana. (See Vasavadatta). BARBARA. A country of puranic 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, Nandini. (S`loka 37, Chapter 174, Adi Parva, M.B.). During the victory march of the Pandavas Bhimasena conquered the Barbaras. Nakula also conquered these people. (Chapter 32, Sabha Parva, M.B.). In the Rajasuya yajna of Dharmaputra the Barbaras were present with gifts. BARBARIKA. Son of Maurvi born of Ghatotkaca, son of Bhima. Skanda Purana gives the following details about him. Barbarika was a Yaksa in his previous life. Once the devas unable to bear the insufferable harm done to them by the Danavas approached Lord Mahavisnu for help and then the Yaksa who was present there at that time said with arrogance, "There is no need for Visnu to curb the activities of the Danavas. I shall do it myself." Hearing those arrogant words Brahma cursed him saying that in his next life he would be killed by Visnu. True to the curse the Yaksa was born in his next life as Barbarika, son of Ghalotkaca. To lessen the force of the curse Krsna advised him to worship Devi. At last pleasing the goddess by the kindly help of a Brahmin named Vijaya Barbarika killed a demoness called Mahajihva and a demon of name Repalendra. The Brahmin further gave him a weapon named Vibhuti which could split the vital centres of the body of an enemy and said, "Use this weapon against the Kauravas who oppose the Pandavas." Once Barbarika defeated his grandfather Bhima in a battle and greatly grieved over the injury done started to commit suicide. Then Devi appeared before him and reminded him thus, "You will get salvation only if you are killed by Sri Kxsna and so desist from committing suicide." * In the original of Bhagavata this name is given as Balvala. But in the Malayalam translation the name used is "Valkala". The great war started and Barbarika fighting on the side of the Pandavas started using his weapon Vibhuti. He sent it against all excepting the Pandavas, Krpacarya and Asvatthama. He did not leave even Krsr~a alone and the weapon fell on the feet of Krsna also. Enraged at this Krsna used his Sudarsana dakra and cut off his head ; at once Devi appeared and brought him to life. After the great battle on the advice of Krsna Barbarika went and lived in Guptaksetra. BARHANJAVA. A king born of the dynasty of emperor Prthu. Descending in order : Prthu-Visvarandhi-CandraYuvaril3Va-Savanta - Brhada'sva - Dhundhumara (alias Valaya'sva) - Drdhasva - Haryasva - Nikumbha and to Nikumbha was born Barhana'sva and from him Krsa~vaPrasenajit-Yuvana°sva - Mandhata. (Saptama Skandha, Devi Bhagavata) . BARHIS. A devagandharva clan. These were born to Kasyapa prajapati of his wife Prtha. (Chapter 65, Adi Parva, M.B.). BARHISAD (S) . A class of Manes. It is mentioned in Agni Purana, Chapter 20 .that some classes of manes such as Agnisvattas, Barhisads, Anagnis, and Sagnis are said to have derived from Brahma. Brahma created two different sets of Pitts, Agnisvattas and Barhisads. (Chapter 10, Am'sarn 1, Visnu Purana). TheseBarhisads who are members of the Yamasabh5 (council of the God of Death) perform the mantric rites for the dead. The name brings into its fold the world of the seven sacred sages also. (Chapter 208, 8anti Parva, M.B.). It was through these Barhisads that Brahma taught Satvatadharma to a brahmin who became wellknown later as jyestha. (Chapter 34, Sloka 45, Santi Parva, M.B.). Manusmrti states that the Barhisads are the sons of the Maharsi Atri and the Pitts of all the Daityas, Danavas, Yaksas, Gandharvas, Uragas, Raksasas, Suvarnas and Kinnaras. (Manusmrti, Sloka 196, Chapter 3) . BARHISMATI.Wife of Priyavrata, son of Svayambhuva Manu and brother of Uttanapada. She was the daughter of Visvakarmaprajapati. Priyavrata married another daughter of his named Surupa. Surupa delivered ten sons and a daughter. They were : Agnidhra, Idhmajihva, Yajnabahu, Mahavira,~ Rukmafiukra, Ghrtaprstha, Savana, Madhatithi, Vitihotra, Kavi and a daughter 'Crjjasvati. Priyavrata got of his wife Barhismati three sons, Uttama, Tamasa and Raivata. These sons became in due course the Manvantaradhipatis. (Astama Skandha, Devi Bhagavata). BARHASPATYA. The Nitisastra of Brahma. Brhaspati condensed and codified the laws of Ethics by Brahma. This was compiled by Brhaspati. This book contains three thousand chapters. Mention is made about this Book in Mahabharata, Sand Parva, Chapter 59, Stanza 84. BASKALA I. A king of the asuras. 1) Birth. Two sons, Hiranyaksa and Hiranyakasipu and a daughter Simhika, were born to Kasyapa prajapati of his wife Diti. Simhika became the wife of Vipracitti. Four sons, Anuhrada, Hrada, Prahlada and Sarizhlada, were born to Hiranyakasipu. Hrada was the son of Hrada. Three sons Ayusman, gibi and Baskala were born to Sarhhrada. 2) Later history. Baskala became one of the ministers of the famous and mighty hero Mahisasura. Ciksura was the minister of law and order. Tamra was the Finance Minister. Asiloma was the Prime Minister and Bidala the r=ainister of foreign affairs. Udarkka was the gencra1 of the army; Baskala, Trinetra and Kalabandhaka were members of the administrative council. 8ukracarya was the minister of education. Baskala played an important part in the battle between, Mahisasura and Indra. When soldiers were killed by thousands, Mahisasura sent lastly, Baskala and Durmukha. Baskala engaged himself in a combat with Devi who fought on the side of tire Devas. Baskala became angry and aiming at the breast of Devi he gave a severe blow with his club. But Devi evaded him with her club and gave him a severe thrust with her trident at his breast and Baskala fell dead. (Agni Purana, Chapter 19; Devi Bhagavata, Skandha 5). BASKALA II. One of the disciples of Vyasa. (See the word Guruparampara) . BATU (VATU). A Brahmin who reads the Gita 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 Purana, Uttara Khancla). BAUDHAYANA. A teacher-priest who acted according to Kalpa Sutras (rituals of sacrifices). BHADRA I. A king of Cedi who fought on the Pandava side. Karna killed him. (Karna Parva, Chapter 56, Verse 48) . BHADRA II. One of the four elephants which, from Pdtala, support the world. (See Astadiggajas). BHADRA III. Son of Sraddha, daughter born to Svayambhuva Manu by his wife gatariipa. Sraddha had the following sons : gubha, Prasada, Maitriputra, Abhaya, Dayatmaja, kntija, Bhadra, Muda, Tustija Smaya, Pustija and Yoga. (Bhagavata, Caturtha Skandha) BHADRA IV. A yaksa, one of the ministers of Kubera. He had to be born as a lion on account of the curse of sage Gautama. BHADRA V. People of the kingdom of Bhadragana are generally called Bhadras. It is stated in the SabhA Parva that the Ksatriya princes of Bhadragana presented lots of money in connection with the Rajasuya yajfia of Yudhisthira. BHADRA VI. A maharsi, son of Pramati, and father of Upamanyu. BHADRA VII. A son born to Sri Krsna of Kalindi. (Bhagavata, Dasama Skandha). BHADRA I. See Bhadrakali. BHADRA II. The beautiful daughter of King Kaksivan. She was married to King Vyusitas va of the Puru dynasty. When Bhadra, 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. (Adi Parva, Chapter 120, Verse 38). BHADRA III. One of the wives of Kubera. Kunti once related the story of Bhadra to I'dicall and exhorted her to live like Bhadra. (Adi Parva, Chapter 198; Verse 6). BHADARAKALI BHADRA IV. The word Bhadra is used as another name of Subhadra, sister of Sri Krsna in Verse 14, Chapter 218 of Adi Parva. BHADRA V. Yet another Bhadra, daughter of the King of Visala is mentioned in Chapter 45 of the Mahabharata. She did penance for getting the kingdom of KarUSa, when Si'supala disguised as King Karusa appeared on the scene and carried her away. BHADRA VI. There is reference to another Bhadra, daughter of Soma in Chapter 154 of the Anusasana Parva. She once did intense penance to secure Utathya as her husband. Atri maharsi, father of Soma, came to know of the desire of his granddaughter, and got her married to Utathya.. Varuna once fell in love with Bhadra, who was an exceptionally beautiful woman, and abducted and concealed her in the sea. When Utathya returned to the Asrama, his wife was missing. He understood what had happened to Bhadra by the light of his divine knowledge (television of mind). Burning with anger he drank up the sea completely dry, and Varuna shuddering with fear returned Bhadra to Utathya,and profusely apo1ogised. Thus ended the problem. BHADRA VII. Verse 24, Chapter 7 of the Mausala Parva, states that Bhadra, one of the four wives of Vasudeva, father of Sri Krsna died by jumping into the funeral pyre of her husband. BHADRA VIII. A daughter of the King of KUL The grandson of Sagara, a king of the Solar dynasty married Bhadra, daughter of the King of Ki'si. (Brahmanda Purana, Chapter 96) . BHADRA IX. One Bhadra, daughter of Meru was married by King Agnldhra. She had eight sisters, viz. Meru Devi, Pratirupa, Ugradamstri, Latd, Ramya, Syama, Nar! and Devaviti. (Bhigavata, Pancama Skandha). BHADRA X. See Vidusaka. BHADRA(M). A kingdom in ancient India. The Ksatriya princes of Bhadram gave costly presents to Dharmaputra at the Rajasuya Yaga (Sabha Parva, Chapter 52, Verse 14). Karna, in the course of his digvijaya (conquest of countries) subjugated this kingdom. (Vana Parva, Chapter 254. ) BHADRABAHU. A king of PuruVamsa. (Navama Skandha, Bhagavata) . BHADRACARU. A son of Pradyumna. (Bhagavata, Dasama Skandha). BHADRADEHA. A king. According to the Visnu Purina he was one of the sons of Vasudeva by Devaki. BHADRAKA I. A king belonging to the Anga dynasty. (Agni Purina, Chapter 277). BHADRAKA II. A brahmin outcaste. This brahmin, who spent his whole life in committing sins, by chance, took magha bath for three days at Prayaga, and thus got himself sanctified. King Virasena, who was then ruling the Avanti kingdom had earned ample sanctity by the performance of seventeen Asvamedha yagas: The Deaths of King Virasena and Bhadraka took place on one and the same day. Though Bhadraka was immoral in his life, he went to heaven along with Virasena after death as he had taken the magha bath. (Padma Purina, Uttarakhanda). BHADRAKALI. Another form of Parvati. 1) General. Lord Siva, on hearing about the selfimmolation in fire of his wife, Sat! at the famous yajna 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 Virabhadra and Bhadrakall. This Bhadrakal! was really Sat! or Pirvat! in another form. 2) BhadrakdlŁ and Karnsa. There is a story in the DasamaSkandha. of Bhagavata that Kamsa took away from the room in which Devaki had delivered Seri Krsna the child of Yagoda by whom Krsna 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 Bhadrakali in another form. (Agni Purina, Chapter 12) . 3) Kampa, Lankalak,smf and Bhadrakali. Lankilaksml, who was guarding the city of Lanka, was the first to prevent Hanuman from entering the city. Tamil Puranas aver that this Lankalaksmi was an incarnation of Bhadrakali. Hanuman thrashed Lankalaksm! 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 Hanuman, who restored her to her former form, she returned to Kailasa. She complained to Siva that she could not witness the Rama-Ravana war. Then Siva told her thus "You go to the Dravida country and be put up in the `Svayambhulinga' temple there. I shall be born there as Kampa, compose the Ramayana in Tamil and get conducted the dolls-play. Then you would be able to enjoy the story of Sri Rama, especially the Rama-Ravana war, both by hearing and seeing the same in better manner than by actually seeing the war. Bhadrakali acted according to this bidding of -Siva. There lived a great scholar named Sankaranarayana close to the temple. His wife was Cinkaravalli. Lord Aiva, as decided upon previously was born as the son of Cinkaravalli, who had become a widow while she was worshipping `Svayambhizdeva' for the gift of a child. But, Cinkaravalli, who feared scandal in her, a widow, becoming a mother, forsook the child in the temple precincts and left the place. One Ganesakaunta 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 Otlakkutta another member of the poets' assembly to compose in Tamil poetry the story of Sri Rama. The King's direction was that. Oltakkutta should compose his poem upto the incident, Setubandhana (building a bridge in the sea up to Lanka) and Kampar should write the story of the war in his poem. Ottakkutta 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, Ramayana 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 Ramayana story fully written in verse on his desk. Kampar inferred that the poem was composed by Saradabhagavati, 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 (Yuddhakanda Katha) began to be exhibited as dollsplay in the presence of the idol of the Devi in the temple. Thus Siva incarnated himself as Kampar, recited the story of the Rama-Ravana war in the temple, and hearing it Bhadrakali danced. The above is the chief legend about Kampar. BHADRAKALIPPATTU. (Pattu=Song). Folk song very popular in Kerala temples. The practice is to sing songs in praise of Bhadrakali BHADRAKARA. A king of ancient India; he once left his kingdom, in fear of Jarasandha, and took refuge in South India. (Sabha Parva, Chapter 14, Verse 26) . BHADRAKARIYESVARA(M). A sacred place. He who visits this place conducts worship will never have to face ill fate. (Vans Parva, Chapter 84, Verse 39). BHADRAMATA (BHADRAMANA). Daughter born to Kasyapa prajapati of his wife, Krodhavasa. The ten daughters of Krodhavasa are: Mgi, Mrgamanda, Hari, Bhadramata, Matangi, $ardduli, Sveta, Surabhi, Surasa and Kadru. (Sarga 14, Aranya Kanda, Valmiki Ramayana). BHADRAMATI. A very poor brahmin. This brahmin had six wives and two hundred and fortyfour daughters. (Narada Puranam). Once, hearing the glory of Bhudana (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 ofKausambi and begged for some land which when received was immediately given as gift ~o poor brahmins. After that he went and bathed in the Papanasana tirtha situated in the mount of Venkatacala. Bhadramati got salvation by this good deed. (Skanda 2,1,10). BHADRASAKA. A name of Subrahmanya. It is the figure of Subrahmanya in the shape of a goat that is known as Bhadrasaka. (8loka 4, Chapter 228, Vana Parva, M.B. ). BHADRASALA(M). A forest on the top of the Mountain Bhadrasvavarsa which lies to the east of Mahameru. There is a tree called Kalamra in this forest. This is a very sacred tree standing miles high above other trees and is being worshipped by the Vrddhacaranas. 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 Bhisma Parva says like this about this tree: "Kalamra stands towering miles high bearing flowers and fruits at all times of the year. The Vrddhacaranas 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 tune." BHADRASARA. A king in the region of Kasmira. His only son, Sudharman, was very much devoted to Siva 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, Parasara, came to the King as his guest and the King then requested him to make his son withdraw from his $iva-worship. But Parasara then told him about the previous life of Sudharma and consoling him persuaded the King to do the `Rudrabhiseka' (uninterrupted pouring of cold water over an idol of Siva) by himself. The king then entrusted the state with his son and left for the forests accepting an ascetic life. (Skandha Purana, 3.3.20-21). BHADRASENA. A king. Uddalaka Maharsi performed a demoniac gaga to destroy this king. (Satapathabrahmana). BHADRARAVAS. A king whom the Puranas extol as having ruled Saurastra in Dvaparayuga. At the forest of Naimisa sage Suta told the following story to explain how Laksmi (goddess of wealth) took her abode in the houses of men. Bhadrasrava (Bhadra'sravas) who was ruling Saurastra had seven sons and a daughter of his wife Suraticandrika. The daughter was named 8yamabala. Once truthful-Syamabala 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, Suraticandrika. The sentries pressed for details about her and then she said this: "My name is Kamala. My husband is a man named Bhuvanasva and we live in Dvaraka. Your queen in her previous birth was a Vaisya 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 Punyavrata (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 Visnu with the insignia of `garhkhaCakra-Gada' on their lapels arrived there and those messengers of Laksmi headed by Svaprakasa cut off the ropes and carrying them in a Rajahamsa chariot took them through noble paths to the land of Laksmi. They lived there happily for a period calculated at the rate of a thousand years for one week of Punyavrata 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 Punyavrata 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, Suraticandrika 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 Syamabala on hearing the 'cry went and enquired about the incident. On hearing the story from the woman Syamabala got instructions regarding that Punyavrata from the old woman and started observing it. Within four weeks she got married and went to her husband's house. After Syamabala'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 Bhadra'srava 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. Suraticandrika then went to her daughter and was well received and attended to. During her stay there the Punyavrata 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 Syamabala compelled her mother to observe the fast strictly and so Suraticandrika took the Vrata successfully. A few days after that Suraticandrika returned home and to her amazement found everything in plenty there once more. (Chapter 11, Bhaga 2, Padma Purana). BHADRASRENYA. A Hehaya King who was ruling a state with Mahismati as capital. He had fought many wars with Divodasa, king of KUL (See under Divod5sa). BHADRASVA I. A king of Puruvarhsa. He was the son of Rahovadi. Bhadra'sva had ten sons: Rkseyu, Krseyu, Sannateyu, Ghrteyu, Citeyu, Sthandileyu, Dharmeyu, Sammiteyu, Krteyu and Matinara. (Chapter.278, Agni Purana). Once Agastya went and stayed for seven days in the palace of Bhadra'sva and his wife Kantimati. Everyday Agastya used to speak in glowing terms about Kantimad and asked about the reason for it he replied "In her previous birth Kantimati 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 Dvadasi in the month of Tula (Asvina-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 Bhadrasva and Kantimati observed sincerely, receiving as a result benediction from Visnu. (Vayu Purana). BHADRASVA II. Agnidhra, son of Priyavrata and grandson of Mann, got nine sons of his wife Purvacitti, a celestial maiden. One of the sons was Bhadrasva. His brothers were Nabhi, Kimpurusa, Hari, Ilavrta, Ramyaka, Hiranmaya, Kuru and Ketumala. The country ruled by Bhadrasva was called Bhadraisva lying to the east of the mountain Gandhamadana. (Pancama Skandha, Bhagavata). BHADRASVA. An island near the mountain of Meru. Dharmaputra was ruling this land and Sanjaya once described this land to Dhrtarastra. (Chapter 14, Sand Parva and Chapter 7, Bhisma Parva). BHADRATANU. An immoral brahmin. On the advice of Danta be became a devotee of Visnu and attained salvation. (Padma Purana, Kriya, Chapter, 17). BHADRATUIVGA. A sacred place; a dip -in ?Ihe holy waters of this place would entitle one to Brahmaloka. (Vana Parva, Chapter 82, Verse 80). BHADRAVATA. The abode of Parvati and Paramesvara. The glory of it is described in Chapter 82, Vana Parva, M.B. BHADRAYU. A king who was a devotee of Siva. He was a leper and in his life he sufered much, even the pangs of death. His wife was the dutiful and good natured 1ady, Kirtimalini. On the sixteenth birthday of Bhadrayu Siva appeared before him in the name of Rsa.bha and blessed him after instructing him on the precepts of Rajadharma. He further gave him a dagger and a conch as weapons and twelve thousand elephants. With the might of all these, Bhadrayu became unconquerable. (Siva Purana, gatarudrasarnhita). One day, while Bhadrayu was ruling the country, Siva came in the guise of a tiger and carried away the wife of a brahmin. Bhadrayu, a firm protector of his subjects gave his own wife to the brahmin and prepared himself to give up his life in fire. Siva greatly pleased at this' selfless act of Bhadrayu befitting a true King appeared before him and blessed him and gave back the brahmin his wife. Bhadrayu in his previous birth was a King called Mandara and Kirtimalini in her previous birth was Pirigala, queen of Mandara. (Skanda Purana, 3.3.12; 9.14). BHAGA I. 1) General. One of the twelve Adityas born as sons of Ka'syapa prajapati by his wife, Aditi. Visnu, Sakra, Aryaman, Dhata, Tvasta, Pusa, Vivasvan, Savita, Mitra, Varuna, Am'su and Bhaga-these are the Dvadasadityas, and they were Devas famous as Tusitas in the last Caksusamanvantara. 2) Other information. (1) Bhaga married Siddhi, and the couple begot three sons called Mahiman, Vibhu and Prabhu and three daughters called Suvrata, Vararoha, and Asis. (2) Bhaga participated in the birthday celebrations of Arjuna. (M.B., Adi Parva, Chapter 122, Verse 66). (3) At the time of Khandavadaha (burning of the Khandava forest) Bhaga, as a supporter of Indra, who was fighting Arjuna and Sri Krsna, sprang upon the enemies with sword in hand. (M.B., Adi Parva, Chapter 236, Verse 36) . (4) Bhaga shines forth in Indra's assembly. (M.B., Sabha Parva, Chapter 7, Verse 22). (5) Bhaga was also present at the installation of Subrahmanya as commander of the fighting forces. (M.B., Salya Parva, Chapter 45) . (6) After Devayuga (Deva age), the Devas asembled together and decided upon the share of yajnas due to each of them, and in thus fixing shares they left out Rudra. Enraged at this neglect Rudra made a bow and 'ought against the Devas. During the fight Rudra, with the point of his bow, extracted the hands of Savita, the eyes of Bhaga and the teeth of Pusa. Ultimately the Devas satisfied and pleased. Rudra, who returned to Bhaga and others the eyes etc. which had been extracted. (M.B., Sauptika Parva). BHAGA II. Certain Puranas refer to Bhaga as one of the eleven Rudras. But, this view is not universally accepted. BHAGA III. A vedic god considered to be the lord of wealth, prowess and happiness. Bhaga is also one of the six Adityas mentioned in the Rgveda, viz. Bhaga, Mitra, Aryama, Varuna, Daksa and Arh'sa. (Rgveda, 2.27) . BHAGADA. An attendant (woman) of Subrahmanya. (Salya Parva, Chapter 46, Verse 26) . BHAGADATTA. Bhagadatta was King of Pragjyotisapura. Mahabhdrata furnishes the following information about him. 1) Bhagadatta was born from a limb of the asura called BASkala. (M.B., Adi Parva, Chapter 67, Verse 9). 2) He was present at the wedding of Pancali. (Adi Parva, Chapter 185, Verse 12) . 3) Known also as 1ord of the Yavanas (Yavanadhipa). Bhagadatta was a friend of Pandu, and that friendship was transferred to Yudhisthira too. (Sabha Parva, Chapter 14, Verse 14). 4) The triumphal tour of Arjuna in connection with the Rajasuya yajfia performed by Yudhisthira 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. Chapter 26, Verse 7) . 5) Bhagadatta, along with the Yavanas was present at the Rajasaya of Yudhisthira. He also made presents of horses of very high pedigree and very costly gems etc. (Sabha Parva, Chapter 51, Verse 14) . 6) Karna 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 Virata. (Bhisma Parva, Chapter 45, Verse 49) . 9) He was defeated in his fight with Ghatotkaca. (Bhisma Parva, Chapter 6,4, Verse 59). 10) In the fight which took place after the above defeat Bhagadatta caused Bhimasena to faint in the field. (Bhisma Parva, Chapter 64, Verse 13). 11) And after that he defeated Ghatotkaca in fight. (Bhisma Parva, Chapter 83, Verse 40). 12) Next ensued the combat with King Dasarna in which the King was defeated. (Bhisma Parva, Chapter 95, Verse 48) . 13) It was not long after this that Bhagadatta cut off the hands of the Ksatradeva. (Bhisma Parva, Chapter 95, Verse 73). 14) Vi'soka, the charioteer of Bhima-sena, hit by the arrows of Bhagadatta fell down and fainted. (Bhisma Parva, Chapter 95, Verse 76). 15) Bhagadatta and Satyaki fought against each other. (Bhisma Parva, Chapter 111, Verse 7). 16) Chapters 113 and 114 of the Bhisma Parva describe the combats fought by Bhagadatta with BhYmasena and Arjuna. 17) Bhagadatta and Drupada fought with each other. (Drona Parva, Chapter 14, Verse 40). 18) Bhagadatta killed king Dasarna. (Drona Parva, Chapter 26, Verse 38) . (Sabha Parva, 19) Bhagadatta killed Ruciparvan. (Drona Parva, Chapter 26, Verse 52) . 20) He shot the Vaisnavastra (arrow given by Visnu) on Arjuna. (Drona Parva, Chapter 29, Verse 17). 21) Aijuna killed Bhagadatta. (Drona Parva, Chapter 29, Verse 48). 22) After his death, his son, Vajradatta became King of Pragjyotisa. Arjuna killed Vajradatta also. (Asvamedha Parva, Chapter 76) . 23) King gailalaya, who was Bhagadatta's grandfather, attained Indraloka on account of the greatness of his tapas. (Asramavasika Parva, Chapter 20, Verse 10) . BHAGANANDA. An attendant woman of Subrahmanya. (8alya Parva, Chapter 46, Verse 11) . BHAGAVADDHYANAPARVA. A sub-parva of UdyogaParva. It comprises chapters 72-150 in Udyoga Parva. BHAGAVATA. One of the eighteen famous Puranas. Gayatri is the main theme of this Purana and based on it it dwells on the greatness of Dharma (duty) and states about the dharmas of Sarasvatakalpa. (See under Purana). BHAGAVAD GITA. 1) General. The Bhagavad Gita is a poem consisting of 650 verses divided into eighteen chapters. The Gita covers chapters 25-45 in the Bhisma Parva of the Mahabharata, and it is in the form of a talk or discussion between Arjuna and Lord Krsna. The mighty armies of the Pandavas and the Kauravas were arrayed on opposite sides for mortal combat on the field of Kuruksetra when Arjuna, overcome by grief at the prospect of fathers, brothers, preceptors and other Kinsmen fighting and killing one another expressed to his charioteer, Sri Krsna 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 fightandfight 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 Pandavas. And the dialogue between Arjuna and Krsna, and especially the great teaching of Krsna on the field form the theme of the Gita. The Gita contains three spheres or fields of teaching; the karma yoga (philosophy of action), jnana yoga (philosophy of knowledge) and Bhaktiyoga (philosophy of devotion). The three yogas are treated each in six chapters. The theme of the Gita 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 Acarya Sankara, Ramanujacarya and Madhvacarya have, annotated, and written commentaries on the Gita. There is a school of thought which believes that the Gita was taught to Arjuna by Krsna himself on the battle-field in something like tabloid form and that Vyasa eleborated the mighty teaching in its present form. The poet, Bana, who flourished in the 7th century A.D., and the great 8ankara, who lived in the 8th century believed that the Gita was sung by Krsna himself. But there are some modern thinkers, who argue that the Gita was composed some time between the third and fourth centuries B.C. and it was interpolated into the Mahabharata in the second century A. D. The Gita 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) Theme of the Qitd. It has been mentioned above that the Gita forms chapters 25-45 in the Bhisma Parva of the Mahabharata. The subject-matter of each chapter of the Gita is given below. Chapter 25. ArJunavisdda yoga:-Both the armies take positions in Kuruksetra. At the sound of the conches Aijuna becomes dejected and sorrowful at the prospect of killing relations, preceptors and Kinsmen. Chapter 26. Sdriekhya yoga :-The greatness and majesty of the Sariikhya and the Karma yogas. Chapter 27.- Karma yoga :-The need for action according to the Jnana and the Karma yogas. Chapter 28. Iyadnakarma Vibhaga yoga :-Power of Saguna Brahma (Brahma with attributes), Niskama-karma yoga (Action without an eye on the result) spiritual greatness of various yajnas. Chapter 29. Sannyasa yoga :-S amkhya yoga, Niskamakarma yoga, Jfidna yoga, Jnana yoga with Bhakti. Chapter 30. Atmasarryama yoga :-Niskamakarma yoga, Atmodharana, Jnanayoga. Chapter 31. Yndna yoga _ Jnanavijnanas, origin of the world, the Daiva and Asura aspects of Lvara, worship of other Devas. Chapter 32. Tarakabrahma yoga :-Seven questions of Arjuna about Brahma, Atmatatva and Karma. Sri Kr,sna's answers thereto. Bhakti yoga, the Sukla and -the krsna margas. Chapter 33. Rajardja gulya yoga : Jnana and Vijnana, origin of the world, Isvarasvarupa, Sakamaniskamopdsana, Bhagavadbhakti. Chapter 34. Vibhuti yoga : -Bhagavan's Vibhuti (Divine attributes) , Bhakti yoga. Chapter 35. Irisvarupadar~ana yoga :- Arjuna's prayer to be shown Visvarupa (cosmic form), description of visvarRpa by Sri Krsna and Sanjaya, Sri Krsna reveals visvarupa to Arjuna; fear-stricken at the sight, Arjuna sings the praise of Krsna. Chapter 36. Bhaktiyoga :- The great benefits of worshipping God with form and without form. Chapter 37. Ksetraksetrajrta hibhaga yoga :-Description of Ksetraksetrajfia with Jrfiana, and of Prakrti and Purusa. Chapter 38. Gzrnatrayavibhaga yoga:- The greatness of Jfiana; world's origin from Prakrti and Purusa, the three gunas, sattva, rajas and tamas; means to attain god; marks of Yugatitapurusa. Chapter 39. Parusottama yoga:- Essential principles of world and life, attainment of God, relationship between jivatma and:Paramd tma, principle and theory of ksara purusa and aksara purusa. Chapter 40. Daivasura sampadvibhaga yoga:-Good actions, evil deeds, scientific actions and unscientific actions. Chapter 41. 9raddhdtrayavibht7ga yoga:--Descriptions of Scientific tapas, diet, yajfiatapas and dana. Interpretation of Om. Chapter 42. Moksasannydsa yoga:- Ty5gam, Samkhya theory, Varnadharmas, jndnanistha, Niskamakarmayoga with bhakti and the greatness of the Gita. (For another story about the greatness of the Gita see Dussasana II). BHAGAVATT. The words Bhagavan and Bhagavati mean Paramatma (universal self) and Prakrti (Nature and its modifications) respectively. Prakrti is also called by the name Sakti. The following elucidation once given by Mahavisnu about Bhagavan and Bhagavati is greatly illuminating. Time, space, atmosphere and the universe (Brahmandam) are, just like Paramatma, eternal. This is the truih and reality. Below this eternal Gokula exists Vaikunthaloka, which also is, like the former, eternal. Just like this, Prakrti, which is a sport to Brahma and is also without beginning or end (Sanatani) 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 Paramatma will not in the least be able to function unaided by Prakrti. Prakrti (Nature, Devi) is al1 powerful. 'Para' becomes powerful enough to do everything when he joins the Devi. The sound `ga' means welfare and good fortune, and the sound °kti' means prowess. Hence "Sakti" means the embodiment of welfare and prowess or she, who is the giver of welfare and prowess. Bhagavati combines in herself knowledge, affluence, riches, fame and strength. As the Paramatma is always with and inseparable from such Bhagavati he is called Bhagavan also. When Prakrti and Paramatma remain combined it is called Parabrahma, which possesses neither form nor attributes. And, when Prakrti and Purusa separate, of their own accord, they assume forms and attributes. The above is Saiva doctrine in a nut-shell. The Vaisnavas do not accept this position. They ask, "How is it possible to have brightness or effulgence without there being an effulgent one ?" Therefore, the Vaisnavas believe in the existence, at the centre of an effulgent sphere, of a thing possessing the utmost effulgence and brightness equal to that of Brahma. 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 Paramatma, Parabrahma and Krsna by the Vaisnavas. `Krs' means maximum devotion (love) towards Paramatma, and `na' means he who becomes slave to such devotion. Hence Krsna means he who becomes a slave to the love of his devotees. There is another meaning also for the word Krsna. Krs means all and `na' means seed or root; and thus Krsna means he, who is the root of everything. In the very beginning there was only this Krsna ; 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. (Devi Bhagavata, Navama Skandha). BHAGINI. A word used in addressing women. Verse 129 in chapter two of the Manusmrti 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. BHAGTRATHA. 1) Genealogy. Descended from Visnu thus: BrahmaMarici - Kasyapa-Vivasvan-Vaivasvata manu-IksvakuVikuksi-gasada -Kakutstha-Anenas-Prthulasva-Prasenajit-Yuvanasva - Mandhata - Purukutsa - TrasadasyuAnaranya-Haryasva-Vasumanas - Sudhanva - Traiyyaruna-Satyavrata or TrAanku - Hariscandra-Rohitasva- Harita - Cuncu - Sudeva - Bharuka - Bahuka - SagaraAsamanj as-Ariiguman *-Bhagiratha. 2) Recluse. Many years had not lapsed after his coronation as King when, in the heart of Bhagiratha spiritual thoughts began to crop up. A great sage ca1led Tritula was his guru. Once Bhagiratha asked the guru what was the means to get rid of worldly 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 ! Bhagiratha ! 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 seif, 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 Bhagiratha, holding his duties firmly in mind, engaged himself in spiritual practices, and after spending some time thus he performed, according to rules, the Agnisloma yajfia 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, Bhagiratha 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, Bhagiratha 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. Bhagiratha 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 *According to verse ia, Chapter 25, of Vana Farva, Bhagiratha is the son of Amsuman. successor to the King who had died heirless, persuaded Bhagiratha to accept the Kingship of that country. The ministers of $hagiratha's former Kingdom also now requested him to resume his old kingship, especially since its new ruler had already expired. Bhagiratha obliged them, and became once again King of his own country.. (Jnanavasistham). 3) Bhagirathabrayatnam. (Himalayan or Herculean effort). Sagara, an old predecessor of Bhagiratha had two wives called Kesini and Sumati. Kesini had one son named Asamanjas and Sumati 60,000 sons. Sagara once conducted an Asvamedha yajna in the IndoGangetic plane, when Indra stole away the sacrificial horse and kept it quite near to sage Kapila who was doing tapes in Patala. The 60,000 sons of Sagara set out in search of the horse and found it out in Patala. 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 Asamanjas with the duty of performing the funeral rites of his 60,000 sons Sagara expired. Asamanjas transferred that duty on to Amsuman, and he to Bhagiratha. Bhagiratha did penance on the seashore concentrating his mind on Garigadevi. The Devi appeared before Bhagiratha and asked him to choose what boon he would, and he requested the Devi to perform the funeral rites of 60,000 sons of Sagara remaining in the form of ashes in Patala. To this Gatigadevi replied that the earth will not be able to withstand the impact of her powerful flow, but she shall, if S`iva permits, flow into his matted hair. And, Gairgadevi asked Bhagiratha to first get that permission. This did not dishearten Bhagiratha, who went to mount Kailasa to do penance so that Siva might grant him his prayer. He thus did penance for 1000 years. Siva appeared to him and agreed to receive the rushing flow of Gafigd water on his matted head. And, accordingly Siva stood in position to receive the rushing waters of Ganga, and Gafigd flowed on to his head. Even the most powerful flow of Gafigd water on his head did not cause diva to move from his position even by a hair's breadth. This awakened the conceit in Gangadevi ~ understanding which diva contained her on his head. Without finding any outlet the waters of river Ganga flowed along the matted hairs of Siva for thousand years. So, Bhagiratha had once again to please diva. Thus pleased again Siva shook his matted head and one drop of water fell on the ground, and that is the river Ganges in North India. The Gafigd flowed along plane ground to Patala and performed the funeral rites of Sagara's sons. (M.B. Vane Parva, Chapter 108 ; Valmiki Ramayana, Bala Kanda, Canto 42; Brahmanda purana, Chapter 97 ; Bhagavata, Navama Skandha, Kampa Ramayana (Tamil), Yuddha Kanda; Padma Purana, Part 4, Chapter 21) . 4) Other Information. (1) Bhagiratha is a, member of Yama's assembly and serves him. (M.B., abha Parva, Chapter 8, Verse 11). (2) diva bestowed boons on him. ( Vana Parva, Chapter 180, Verse 1) .the son of Dilipa. But most of the Puranas refer to him a (3) Bhagiratha had faith in the great efficacy of making 25 gift of cows. (Anusasana Parva, Chapter 76, Verse (4) He married his daughter to Kautsa. (Anusasana Parva, Chapter 131, Verse 25). (5) Once Bhagiratha made a gift of one lakh of cows with calves to Maharsi Kohala, and attained Uttamaloka. (Anusasana Parva, Chapter 137, Verse 27) . Another name of Ganges. (See under BHAGIRATHI. Ganges ) . BHAGNARATHA. A synonym of Citraratha. (See Citraratha ). BHAGURI. A man of great erudition, Bhaguri was noted for his proficiency as a Sarvasastra Par dit (scholar of all sciences), Vyakaranakara (grammarian), Kosakara (etymologist), Jyotissastrajna (Astronomer) and Smrtikara (authority on Smrti). BHAIRAVA I. A naga belonging to the Dhrtaraslra Vamsa. There is a reference to this naga in Mahabharata, Adi Parva, Chapter 51, Verse 17. He was burnt up at the Sarpasatra performed by King Janamejaya. BHAIRAVA II. A Parsada of Siva. 1) General. Immediately after his birth, this terrible monster subdued all the Devas without getting the permission of Siva. Enraged at it, diva turned him into a tree by a curse. But Siva was soon pacified and lifted the curse by declaring that those who offered puja to the gods would get the full reward for their worship only if they offered puja 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). Ithas another name, ,TATIRI11 tree. Even now, pious people offer puja to this tree. (Agni Purana, Chapters 52-80) . 2 ) Birth. Once Brahma and Visnu became swollen with pride. In his haughty way, Brahma insulted Siva. Under the insult, diva was infuriated and out of the fire of his'fury was born Bhairava with his black form. (Linga Purana 1.90) . 3 ) Brahmahatya. As soon as he was born, Bhairava rushed towards Brahma and pinched off his "fifth head which had insulted diva. By this, he incurred the sin of Brahmahatya. For the expiation of this sin, as ordered by diva, Bhairava started on a journey to go abegging, with Brahma's severed head in his hand. Siva then created a woman named "Brahmahatya" and asked her to follow Bhairava. Although Bhairava visited many holy places, he was not able to liberate himself from the sin of Brahmahatya. At last, at the suggestion of diva, he went to Varanasi and washed off his sin. Brahma's head which he carried, was also deposited there and the place became famous under the name of "Kapalamocana tirtha". (diva Purana, Satarudra Samhita). 4) Family. In Kalika Purana there is an elaborate account of the family of Bhairava. According to this Purana, Vijaya, the reputed King of Varanasi was born in the family of Bhairava. Kalika Purana also says that Vijaya destroyed the Khandavi city and set up the Khandava forest in its place. According to Kalika Purana, Bhairava and Vetala were, in their previous births, two givaparsadas named Mahakala and Bhrngi. It was by the curse of Parvati. that they were born as mortals in their next birth. ( Kalika Purana 53 ) . The Puranas mention eight Bhairavas called Asitarhga, Ruru, Canda, Krodha, Unmatta, Kapali, Bhisana and Samhara. 5) Shape. 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 m elephant-skin. He has five faces. Serpents are his ornaments. (Agni Purana, Chapters 52-80 ) . BHAIRAVI. One of the eight Ambas. They are Rudrarcika, Rudracandi, Nalesvari, Mahalaksmi, Siddhacamundika, Siddhayogesvari, Bhairavi and Rupavidya. All these are the eight different forms of Devi. ( See the word DEVI). BHAJAMANA. A Yadava King, whose father was Satvata and mother Kausalya, and they had, beside Bhajamana, another son called Satvata or Andhaka. Bhajamana married the two daughters of S njaya, named Bahyaka and Upabahyaka by whom he got six sons. (Bhagavata, Navama Skandha). BHAJYA. An acarya in the line of the Rk disciples of Vyasa. Bhajya studied Valakhilyasamhita at the feet of his guru Baskali. (Bhagavata, Dvadasa Skandha). BHAKSAKA. A Sudra sinner. In Padma Purana the following story is related about this Sudra. Bhaksaka 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 Tulasi 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). Bhaksaka, 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 udra woman. ( Padma Purana, Brahma Kanda, Chapter 22 ) . BHAKTI. A Devi born in Dravida desa (Southern India). Once Devi, along with her two sons, Jnana and Vairagya, started on a walking tour to Gokula and Vrndavana via Karnataka, Maharastra and Gurjara (Gujarat). During the long tour the mother and her sons became aged. But, as soon as they set foot on Gokula and Vrndavana old age quitted Bhakti and she became young again. But, her sons remained old. So the mother requested Narada to turn them young again. Narada read out to them the Vedas, the Vedanta (Upanisads) and the Bhagavad Gita, all to no purpose. Bhakti's sons still remained old. Then Sanaka, Sananda and Sanatkumara asked Narada to read out the Bhagavata to them. Narada did so, and the sons of Bhakti Devi became young again. ( Padma Purana). BHALANDANA. A king. Though by birth he was a brahmin he became a Vaisya because of doing things belonging to the Vaisya community like trade and commerce. (Markandeya Purana). According to the Bhagavata, Visnu Purana and Vayu Purana Bhalandana was the son of Nabhaga. BHALLATA. A king. of the line of Bharata. He was the son of ding Visvaksena and father of King B,rhadasva. (Navama Skandha, Bhagavata). BHALLATA(M). A place of habitation in ancient India. Bhimasena conquered this land during his victory march. (91oka 5, Chapter 30, Sabha Parva, M.B.). BHALUKI I. A Rsi, who was a member of Yudhisthira's assembly. (Sabha Parva, Chapter 4, Verse 15) . BHALUKI II. A maharsi. He also accompanied the Pandavas to Dvaitavanq. (Vana Parva, Chapter 27). BHALUKI III. An acarya. He was a disciple of Lairgali, a member of the Sama line of disciples of Vyasa. (Vayu Purana). BHAMAHA. 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 `Kavyalarfkara'. This is also called Bhamahalamkara by a few. There are six chapters in this. The first chapter deals with Kavyasarira, the second and third with Alamkara, the fourth with Kavyadosa the fifth with Nyaya and the sixth with Sabdasuddhi. As against Dandi Bhamaha separates `Katha' from `Akhyayika'. According to him the requisites of a good Kavya are sweetness, pleasantness and liveliness. Dandi prescribes ten attributes for a good Kavya. Bhamaha is of opinion that Vakrokti is no alariakara at all. In a wider sense it is `atisayokti' (exaggeration). But Bhamaha admits it has a place in Kavya. BHAMINI. Wife of Aviksit, King of Vaigali. The famous Marutta is the son born to this couple. The Markandeya Purana states that Bhamini once went to Nagaloka to give refuge to the serpents there. BHANAVI. A river. Sri Rama and Laksmana on their way to the forests from Citrakuta crossed this river, Bhanavi. (Sarga 52, Ayodhya Kanda, Valmiki Ramayana) . BHANI)AYANI. A maharsi. This sage sits in Devaloka and worships Indra. (Sloka 12, Chapter 7, Sabha Parva, M.B.) BHANDIRA(M). An ancient forest. It was in this forest situated in Arhbadi that Sri Krsna with his cowherd chums conducted his childhood exploits. There was a very huge tree of name Bhandira in this forest and it was under this great tree that Krsna and his friends met daily for their play. This forest is on the northern bank of Ganga in front of Kesighatta in Vrndavana. The PUranas proclaim that it was here that Brahma conducted the marriage of Krsna with Radha. (Chapter 38, Sabha Parva, Daksinatya Patha, M.B.). BHANGA. A serpent born in the Taksaka dynasty. Bhanga was burnt to ashes at the Serpent Yajna performed by King janamejaya. (M.B., Chapter 57, Verse 9) . BHANGAKARA I. A king, son of Aviksit and grandson of King Kuru of the Lunar dynasty. (Adi Parva, Chapter 94, Verse 53 ). BHAN'GAKARA II. A king of the Yadu dynasty. He attended the grand celebrations held at Mount Raivata. (Adi Parva, Chapter 218, Verse 11) . BHANGASURI I. Another name of King Rtuparna. BHANGASVAN (BHANGASVANA). A king in ancient India. For the story of his transformation into a woman refer to para 42 under `Indra'. BHANU I. A son born to Krsna of Satyabhama. (Dasama Skandha, Bhagavata) . BHANU II. Son of Dyau; this Bhanu was a guru of Surya. (Sloka 42, Chapter 1, Adi Parva, M.B.). BHANU III. A devagandharva born to Kasyapa prajapati of his wife Prtha. (Sloka 47, Chapter 65, Adi Parva, M.B.). BHANU IV. He is the son of an agni called Pancajanya. He is born of the spiritual essence of Angiras and Cyavana. This Bhanu is called Manu and Brhadbhanu. (Chapters 220 and 221, Vana Parva, M.B.). BHANU V. A king of ancient Bharata. This king took a flying tour of Kuruksetra in Indra's aeroplane to witness the battle between Arjuna and Drona. ($loka 9, Chapter 56, Virata Parva, M.B.). BHANU VI. A yadava. He learnt the art of archery from Pradyumna. Sahadeva married the daughter of this Bhanu called Bhanumati. (Vana Parva, 180, 27 and Harivarnsa 2.20.12). BHANUDATTA. A brother of 8akuni. In the Mahabharata battle he fought against Bhima and died. (Sloka 24, Chapter 157, Drona Parva, M.B._). BHANUDEVA. A warrior of Pancala state. Karna killed him in battle. (Sloka 15, Chapter 48. Karna larva). BHANUKOPA. A demon. He fought against Subrahmanya. (Asura Khanda, Skanda Purana). BHANUMAN I. A king of the dynasty of Sri Rama. He was the father of a King called Sakradyumna. (Navama Skanda, Bhagavata). BHANUMAN II. A son born to Krsna of Satyabhama. (Dasama Skandha, Bhagvata). BHANUMAN III. A prince of Kalifiga. He fought on the side of the Kauravas and was killed by Bhimasena. (Chapter 54, Bhisma Parva, M.B. ) BHANUMATI I. The daughter of Bhanu, a leader of the Yadavas. When Sri Krsna went with his retinue of Yadavas to visit the holy palace called Pindaraka the Yadavas conducted a wine festival. During that festival a demon of the name Nikumbha carried away Bhanumati. This was because of a curse to Bhanumati from Durvasas whom Bhanumati did not respect once when they met at the garden of Raivata. Durvasas had after the curse consoled her by assuring her that she Would be saved and married by Sahadeva, one of the Pandavas. True to this, Bhanumati was married to Sahadeva in the presence of Narada and Krsna. (Vis4u Parva, Chapter 90) . BHANUMATI II. Daughter of Krtavirya. She was the wife of Aharhyati, a king of the Puru line of monarchs. They had a son named Sarvabhauma. BHANUMATI III. Daughter of Arigiras. She was extraordinarily beautiful. (S`loka 3, Chapter 218, Vana Parva, M.B.). BHANUSENA. A son of Karna. He was killed in the battle by Bhimasena. (Sloka 27, Chapter 48, Karna Parva, M.B.). BHARADVAJA I. Another name of Dirghatamas. ** Dirghatamas is also called Bharadvaja. But the Bharadvaja of puranic fame is not Dirghatamas. Dirghatamas is the son whom Brhaspati illegitimately got of Mamata, his brother's wife. There was then another legitimate child in the womb of Mamata. Knowing this the devas told her `Bharadvaja' meaning `bear the brunt of two' and so the son of Brhaspati got the name of Bharadvaja also. The real name of this son was Dirghatamas or Vitatha.. Dirghatamas is not the Bharadvaja who was the father of Dro4a. The famous Bharadvaja was the son of Atri. Dirghatamas or Vitatha was the adopted son of Eharata, son of Dusyanta. (Bhagavata and Kampardmayana. For details see under Bharata I and Dirghatamas. BHARADVAJA II. The sage Bharadvaja of Puranic fame. 1) General information. Ayodhya Kanda of Kampa Ramayana states that this sage was the son of Atri Maharsi. He lived for many thousands of years. He is connected with Valmiki and the story of Sri Rama. Bharadvaja was for many years a disciple of Vahniki. He was present with Valmiki when the hunter killed one of the couple of Kraunca. When Valmiki and Bharadvaja reached the shores of the river, Tamasa, that day Valrriiki told Bharadvaja thus : "Look, Bharadvaja, 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 Valmiki taking the valkala from the disciple walked along the shore admiring the beauty of the forest trees and found on his-way the historic Kraunca couple. (Sarga 2, Bales Kanda, Valmiki Ramayana). 2) Bharadvaja and the study of Vedas. Bharadvaja 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 Blaaradvija. Undaunted he continued his studies. (Bhagavata). 3) Bharadaaia in the role of Bharadvaja was in Citrakuta and Sri Rdma and Laksmana in the beginning of their exile went to his asrama accepting his blessings. Bharata on his return from Kekaya knew about the exile of his brothers and hoping to bring them back to Ayodhya went in search of them with a big retinue of soldiers and men. Keeping the retinue outside, Bharata went to the aisrama of Bharadvaja. The latter decided to give Bharata and his people a grand reception and calling Visvakarma to his side asked him to arrange a royal banquet that night. Devas, Gandharvas, Apsarases, AsŁadikpalas and all such people were invited for the night. Renowned dancers from devaloka like Ghrtaci, Hem5,, VAvaci Misrakesi and Alambusa appeared for entertainment. Even Vanaraji 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, Ayodhya Kanda, Valmiki Ramayana). 4) Drona's origin. Drona was the son born to Bharadvaja of the celestial woman, Ghltaci. (see under Droaia). 5) How Bharadaaja died once but was born again. See under Arva vasu. 6) The name Bharadvaja. This is how the connotation of the word is explained. Bliare'sutan bhare 'sisyan Bhare devan bhare dvijan magician. The asrama of Bhare ca bharyamavyajad Bharadvajo'smi sobhane ( 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 Bharadvaja). (Blzagavata) 7 ) Other details. (1) Bharadvaja once gave refuge in his asrama to Manorama, daughter of the King of Kaliriga and her son. (See under Manorama). (2) The sixth mandala of 1Rgveda contains the songs oŁ Bharadvaja. ( 3) He was among the sages who once went to Dvaraka and cursed Samba. ( See under Samba). (4) Bharadvaja had a daughter Devavarnini whom Vi°sravas married and got the son, Kubera. (see under Kubera). (5) Once Bharadvaja was travelling through an uninhabited forest with his son when he became exhausted by hunger and he then begged of a sudra, Prthu, several cows. (9loka 10'x, Chapter 1,. Manusmrti) . (6 ) This sage took part in a birthday celebrations of Arjuna. (Sloka 57, Chapter 122, Adi Parva, M.B.). (7) Because of the blessing of Bharadvaja Bharata got a son named Bhumanyu. (SIoka 22, Chapter 94, fldi Parva, M.B.). (8) Bharadvaja taught the secret of the missile Agenya to Agnivesa. (9loka 39, Chapter 129, Adi I'arva, NLB. ). (9) He worshipped Brahma sitting in the council of Brahma. (8Ioka 22, Chapter 11, Sabha Parva, M.B.). (10) This sage came to the battlefield during the Mahabharata battle and requested Drones to lay down his missile. (Sloka 35, Chapter 196, Drones Parva, M.B. ). (11) Once Bhrgu Maharsi asked him some questions on the creation of this universe and Bharadvaja gave him satisfactory answers. ( Chapter 182, anti Parva, NLB.). ( T2) This sage performed the sacrifice Putrakamesti, and gave a son to Divodasa. (Chapter 30, Anusasana Parva, M.B. ) . BHARADVAJA III. The eldest son of the Agni, Samyu. (Sloka 5, Chapter 219, Vanes Parva, M.B.). BHARADVAJA IV. A renowned sage. Bharata, a King of the Puru line of kings, had no sons and as he was spending his days in sorrow Marutta gave Bharata this Bharadvaja as a son. Bharadvaja who was by birth a Brahmin from then onwards became a Ksatriya. (Matsya Purana 49. 27-39 and Vayu Purana 99. 152-158). BHARADVAJA VI. A brahmarsi who lived in the Purvamanvantara. He was living on the shore of Ganges doing rigorous penance. One day desirous of conducting a special type of Yajna he went to bathe in the river along with other sages. There he saw the celestial beauty, Ghrtaci, standing in all splendour after her bath. Bharadvaja had seminal emission and from that was born a daughter, Srutavati, to him. (Chapter 47, Salya Parva, M.B.). BHARADVAJA VII. A great scholar well-versed in all the gastras. He is the author of `Dharmasutra' and °8rautasutra'. (The Visvavidyalaya of Bombay keeps a hand written copy of his work Srautasutra written in Pandu script). BHARADVAJA I. A Maharsi. It was he who convinced Dyumatsena, father of Satyavan that he (Satyavan) would be endowed with long life. (Vana Parva, Chapter 288, Verse 16) . BHARADVAJA II. The collective name of a particular sect of preceptors mentioned in the Upanisads. The Brhadaranyaka Upanisad refers to this sect of preceptors as disciples of Bharadvaja, Parasarya, Valaka, Kausika, Aitareya, Asurayana and Baijavapayana. BHARADVAJA III. A grammarian. According to the Rktantra, pratisakhya of Samaveda, it was Brahma, who first composed the science of grammar. This science was taught by Brahma to others in the following order : Brahma to Brhaspati, he to Indra, Indra to Bharadvaja and he to his disciples. Panini has discussed the grammatical concepts of Bharadvaja. Rkpratisakhya and Taittiriya have quoted the opinions of this grammarian. BHARADVAJA(M). A place of habitation in ancient Bharata. (Sloka 68, Chapter 9, Bhisma Parva, M.B.). BHARADVAJATIRTHA. One of the five sacred places (bathing ghats in sacred rivers). (See Varga). BHARADVAJI. A famous Indian river mentioned in the Puranas. (Bhisma Parva, Chapter 9, Verse 29). BHARADVAJIPUTRA. A preceptor, who was a disciple of Parasariputra. In the Brhadaranyakopanisad he is referred to in many contexts as Vatsimandaviputra. BHARANI. One of the twentyseven constellations. Punya is assured if one gives as gift a cow to a Brahmin on that day. (~loka 35, Chapter 64, Anusasana Parva, M.B. ). BHARATA I. Son of Dusyanta born of gakuntala. 1 )Genealogy. Descending in order from Visnu - BrahmaAtri-Candra-Budha-Pururavas-Ayus-Nahusa - Yayati -Puru janamejaya - Pracinva - Pravira-Namasyu- Vitabhaya-Suridu-Bahuvidha- Sarhyati - Rahovadi - RaudraAva-Matinara-Santurodha-Dusyanta-Bharata. 2) Birth. Dusyanta was once hunting in the forests when he hit a fawn with his arrow. The fawn fled to the Asrama of Kanva Muni and the king followed it. On reaching the Asrama grounds he saw S`akuntala watering the plants helped by her companions Anasuya and Priyamvada. Dusyanta and gakuntali fell in love with each other at first sight. Kanva was absent from the Asrama and they married according to the Gandharva rites and 8akuntala became pregnant soon. The king gave her his signet ring as a sign of faith and left for his palace. When Dusyanta left her Sakuntala fell into a deep reverie and she never knew about the arrival of the arrogant sage, Durvasas to the asrama. Durvasas mistook her as disrespectful and cursed her saying that she would be forgotten by the man of whom she was thinking then. Sakuntala never knew about the curse also. Kanva Muni when he returned to the Asrama and knew everything, sent gakuntala to the palace of Dusyanta. But King Duyanta never recognised her and when Sakuntala was' returning deeply grieved Menaka her mother, took her and left her in the a'srama of Kasyapa. There Sakuntala delivered a, son. The boy grew brave and fearless and he could subdue even the wildest of animals around there. Kasyapa, therefore, named him Sarvadamana. Once when Dusyanta was returning home after visiting Indra he saw l;akuntala, recognised her, and took her and the boy to his palace. This was the boy who later on became known as Bharata. (Chapter 73, Adi Parva, M.B.). 3) Marriage and reign. Bharata was a partial incarnation of Mahavisnu. 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 Brhaspati forcibly married Mamata the wife of his brother. Mamata was pregnant then and when she conceived from Bx'haspati also she bore two children. On delivery she threw the child of Brhaspati in the forests and went away with the other son. The Devas took care of the discarded child and named him Bharadvaja and gave the child to Bharata. Bharata gave the boy, the name Vitatha (Dirghatamas) . Bharata ruled over has land for twentyseven thousand years and the land was, therefore, called Bharata. (Sloka 96, Chapter 2, Adi Parva, M.B.). After ruling the land ideally he left for the forests entrusting the land to his son, Vitatha. (Navama Skandha, Bhagavata). Vitatha also was called $harata and he had five sons: Suhotra, Suhota, Gaya, Garbha and Suketu. (Chapter 278, Agni Purana). BHARATA II. Son of Dasaratha. 1) Genealogy. Descending in order from Visnu-BrahmaMarici-Kasyapa-Vivasvan - Vaivasvatamanu - IksvakuVikuksi-Sasado-Kakutstha-Anenas-P,rthulasva -Prasenajit - Yuvanasva - Mandhata - Purukutsa - TrasadasyuAnaranya-Haryasva-Vasumanas-Sudhanva-TrayyarunaSatyavrta-(Trisanku)-Hariscandra-Rohitasva - HaritaCuncu-Sudeva-Bharuka - Bahuka - Sagara - AsamanjasArnsuman-Bhagiratha-grutanabha-Sindhudvipa - Ayutayus-Rtup,irna-Sarvakama-Sudas - Mitrasaha (Kalmasapada)-Asmaka-Mulaka-Khatvanga (Dilipa, Dirghabahu) -Raghu-Aja-Dasaratha-Bharata. 2) Birth. Daiaratha, King of Ayodhya, had three wives Kausalya, Kaikeyi and Sumitra. Kausalya gave birth to Sri Rama, Kaikeyi to Bharata and Sumitra to Laksmana and Satrughna. Kaikeyi, mother of Bharata, was the sister of Yudhajit, Raja of Kekeya. Bharata was born on the day of Puya. (Sloka 14, Sarga 18, Valmiki Ramayana) Dasaratha remained in sorrow without children for a very long time and then he performed a Putrakamesti yoga (A sacrificial ceremony to get children) with the Maharsi Rsyasrnga 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 DaSaratha became pregnant. ( Sarga 15, Balakanda, Valmiki Ramayana). 3) Till the end of .Sri Rama's forest life. The sons of Da°saratha married the daughters ofJanaka, King of Mithila. Sri Rama married Sita, Bharata, Mandavi, Laksmana, Urmila and Satrughna, Srutakirti. Da'saratha made arrangements to crown Rama as King and then leave for the forests and lead an ascetic life. At that time Bharata and Satrughna were in the country of Kekaya with their uncle, Yudhajit. When the day of coronation was drawing near Kaikeyi demanded of Da'saratha the execution of two boons which were once promised by Dasaratha 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 Rama to the forests for a period of fourteen years. Dasaratha was shocked to hear that. But, without any hesitation, Rama and Laksmana accompanied by Sita went to the forests and Dasaratha 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 Satrughna reached Ayodhya. 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 Ayodhya they were shocked to find all the roads desolate and arriving at the palace they found it silent and gloomy. Kaikeyi 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 8atrughna intervened and swept away the sword before it fell at its aim. This strong move of Satrughna 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 Sannyasi and started to go to the forests. Satrughna followed his brother. Vasistha 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. Vasistha and Arundhati in a chariot in the front, Kausalya and Sumitra in another next to it and Bharata and gatrughna closely following the chariots, walking. People joined the procession from behind. The great crowd of people reached the banks of the river Gariga. Guha coming to know of the great exile of people from Ayodhya through spies went and saw Bharata, at first in disguise, and later as himself made his acquaintance. He then took Bharata and gatrughna across the river to the presence of Sri Rama at Citrakuta. When they reached Citrakuta only Bharata-Satrughna, Vasistha and Arundhati, Kausalya and Sumitra entered the asrama of Sri Rama , all the others remaining outside. When Rama and Laksmana were told about the death of their father they were filled with grief. All the sons, then, Vasistha officiating, performed the obsequies of their father. Rama and Bharata then discussed the future. Sri Rama 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. Sri Rama then gave his sandals to Bharata who accepting the same with due respect returned home followed by others. On reaching Ayodhya Bharata did not go to the royal palace which he considered as empty because of the absence of his brother, Rama and abhorrent because of the presence of his mother, Kaikeyi. Instead, he went to a nearby village called Nandi and installing the sandals there lived there and ruled the country. 4) Return of Sri Rama. Sri Rama when he came back to Ayodhya after fourteen years was crowned King. Bharata got two sons of his wife Mandavi, Subahu and Surasena. While they were thus living happily in Ayodhya, message was sent through an ascetic by Yudhajit 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 Rama 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 Sri Rama gave up his life in Sarayu river and rose to heaven as Visnu Bharata and Satrughna also gave up their lives and took the forms of the conch and the wheel which adorn the hands of Visnu. (Uttara Ramayana). BHARATA III. A son of Rsabha. 1) Genealogy and birth. Descending in order from VisnuBrahma - Svayambhuvamanu - Priyavrata - AgnidhraNabhi-Rsabha-Bharata. Emperor Priyavrata partitioned his empire to his eight children. Agnidhra got Jambudvipa. Agnidhra had nine sons: Nabhi, Kimpurusa, Harivarsa, Ilavrta, Ramya, Hiranvan, Kuru Bhacfrasva and Ketumala. On the death of the father Jambudvipa was divided into nine states and Nabhi got the land called Hima. Nabhi married Merudevi and got a son, Rsabha. Rsabha had a hundred sons and Bharata was the eldest. (Chapter 1, Arh$am 2, Visnu Purana). 2) Marriage, administration and entry into 1srama life. Bharata took over the administration of the kingdom at the death of his father, Rsabha. He married Pancajani daughter of Vi'svarupa. They had five sons, Sumati, Rastrabhrt, Sudarsana, Avarana andDhumraketu. The Pancama Skandha of Bhagavata contains a statement to the effect that India got the name Bharata from this king. (It is worthwhile remembering at this juncture a previous statement that the name Bharata was obtained from Bharata, son of Dugyanta): Bharata like his forefather was very erudite and affectionate and always respected his duties. He always meditated on Brahma and in his heart there shone the Paramapurusa in the figure of Vasudeva adorned with Srivatsa, Kaustubha, Vanamala, Sarhkha, Cakra, Gada and Padma. He ruled the country for a crore of years and after that dividing the country among his sons went to the a9rama of Pulaha Maharsi to spend the rest of his life there. On the rocks lying in the river flowing in front of the Asrama were the marks of Cakra on one side and Nabhi on the other and the river therefore came to be known as Cakranabhi. Bathing in this river and doing puja Bharata lived there oblivious of the world outside. (Paficama Skandha, Bhagavata). 3) Bharata and the deer. Bharata led a purely ascetic life performing everyday the rites laid down by scriptures and muttering the mystic formula of Brahm